Yesaya 6:2

6:2 Seraphs ¹  stood over him; each one had six wings. With two wings they covered their faces, with two they covered their feet, ²  and they used the remaining two to fly.

Yesaya 9:2

9:2 (9:1) The people walking in darkness

see a bright light; ³ 

light shines

on those who live in a land of deep darkness. ⁴ 

Yesaya 34:11

34:11 Owls and wild animals ⁵  will live there, ⁶ 

all kinds of wild birds ⁷  will settle in it.

The Lord ⁸  will stretch out over her

the measuring line of ruin

and the plumb line ⁹  of destruction. ¹⁰ 

Yesaya 42:1

The Lord Commissions His Special Servant

42:1 ¹¹ “Here is my servant whom I support,

my chosen one in whom I take pleasure.

I have placed my spirit on him;

he will make just decrees ¹²  for the nations. ¹³ 

Yesaya 45:8

45:8 O sky, rain down from above!

Let the clouds send down showers ¹⁴  of deliverance!

Let the earth absorb it ¹⁵  so salvation may grow, ¹⁶ 

and deliverance may sprout up ¹⁷  along with it.

I, the Lord, create it. ¹⁸ 

[6:2]  ¹ tn Hebrew שָׂרָף (saraf, “seraph”) literally means “burning one,” perhaps suggesting that these creatures had a fiery appearance (cf. TEV, CEV “flaming creatures”; NCV “heavenly creatures of fire”). Elsewhere in the OT the word “seraph” refers to poisonous snakes (Num 21:6; Deut 8:15; Isa 14:29; 30:6). Perhaps they were called “burning ones” because of their appearance or the effect of their venomous bites, which would cause a victim to burn up with fever. It is possible that the seraphs seen by Isaiah were at least partially serpentine in appearance. Though it might seem strange for a snake-like creature to have wings, two of the texts where “seraphs” are snakes describe them as “flying” (Isa 14:29; 30:6), perhaps referring to their darting movements. See the note at 14:29.

[6:2]  ² sn Some understand “feet” here as a euphemistic reference to the genitals.

[9:2]  ³ sn The darkness symbolizes judgment and its effects (see 8:22); the light represents deliverance and its effects, brought about by the emergence of a conquering Davidic king (see vv. 3-6).

[9:2]  ⁴ tn Traditionally צַלְמָוֶת (tsalmavet) has been interpreted as a compound noun, meaning “shadow of death” (so KJV, ASV, NIV), but usage indicates that the word, though it sometimes refers to death, means “darkness.” The term should probably be repointed as an abstract noun צַלְמוּת (tsalmut). See the note at Ps 23:4.

[34:11]  ⁵ tn קָאַת (qa’at) refers to some type of bird (cf. Lev 11:18; Deut 14:17) that was typically found near ruins (see Zeph 2:14). קִפּוֹד (qippod) may also refer to a type of bird (NAB “hoot owl”; NIV “screech owl”; TEV “ravens”), but some have suggested a rodent may be in view (cf. NCV “small animals”; ASV “porcupine”; NASB, NRSV “hedgehog”).

[34:11]  ⁶ tn Heb “will possess it” (so NIV).

[34:11]  ⁷ tn The Hebrew text has יַנְשׁוֹף וְעֹרֵב (yanshof vÿ’orev). Both the יַנְשׁוֹף (“owl”; see Lev 11:17; Deut 14:16) and עֹרֵב (“raven”; Lev 11:15; Deut 14:14) were types of wild birds.

[34:11]  ⁸ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[34:11]  ⁹ tn Heb “stones,” i.e., the stones used in a plumb bob.

[34:11]  ¹⁰ sn The metaphor in v. 11b emphasizes that God has carefully planned Edom’s demise.

[42:1]  ¹¹ sn Verses 1-7 contain the first of Isaiah’s “servant songs,” which describe the ministry of a special, ideal servant who accomplishes God’s purposes for Israel and the nations. This song depicts the servant as a just king who brings justice to the earth and relief for the oppressed. The other songs appear in 49:1-13; 50:4-11; and 52:13-53:12.

[42:1]  ¹² tn Heb “he will bring out justice” (cf. ASV, NASB, NRSV).

[42:1]  ¹³ sn Like the ideal king portrayed in Isa 11:1-9, the servant is energized by the divine spirit and establishes justice on the earth.

[45:8]  ¹⁴ tn Heb “let the clouds drip with”; KJV “let the skies pour down.”

[45:8]  ¹⁵ tn Heb “open up” (so NASB); NIV, NLT “open wide.”

[45:8]  ¹⁶ tc The plural verb should be emended to a singular form. The vav (ו) ending is probably virtually dittographic (note the yod at the beginning of the following word).

[45:8]  ¹⁷ tc The Hiphil verb form (תַצְמִיחַ, tatsmiakh) should probably be emended to a Qal (תִצְמַח, titsmakh). The יח sequence at the end of the form is probably due to dittography (note the following יַחַד, yakhad).

[45:8]  ¹⁸ tn The masculine singular pronominal suffix probably refers back to יָשַׁע (yasha’, “salvation”).