Yesaya 6:6

6:6 But then one of the seraphs flew toward me. In his hand was a hot coal he had taken from the altar with tongs.

Yesaya 8:2

8:2 Then I will summon ¹  as my reliable witnesses Uriah the priest and Zechariah son of Jeberekiah.”

Yesaya 30:7

30:7 Egypt is totally incapable of helping. ² 

For this reason I call her

‘Proud one ³  who is silenced.’” ⁴ 

Yesaya 36:5

36:5 Your claim to have a strategy and military strength is just empty talk. ⁵  In whom are you trusting, that you would dare to rebel against me?

Yesaya 43:7

43:7 everyone who belongs to me, ⁶ 

whom I created for my glory,

whom I formed – yes, whom I made!

Yesaya 48:7

48:7 Now they come into being, ⁷  not in the past;

before today you did not hear about them,

so you could not say,

‘Yes, ⁸  I know about them.’

Yesaya 54:12

54:12 I will make your pinnacles out of gems, ⁹ 

your gates out of beryl, ¹⁰ 

and your outer wall ¹¹  out of beautiful ¹²  stones.

[8:2]  ¹ tn The form in the text is a cohortative with prefixed vav (ו), suggesting that the Lord is announcing what he will do. Some prefer to change the verb to an imperative, “and summon as witnesses,” a reading that finds support from the Qumran scroll 1QIsa^a. Another option is to point the prefixed conjunction as a vav consecutive and translate, “So I summoned as witnesses.” In this case Isaiah is recalling his response to the Lord’s commission. In any case, the reference to witnesses suggests that the name and the child who bears it will function as signs.

[30:7]  ² tn Heb “As for Egypt, with vanity and emptiness they help.”

[30:7]  ³ tn Heb “Rahab” (רַהַב, rahav), which also appears as a name for Egypt in Ps 87:4. The epithet is also used in the OT for a mythical sea monster symbolic of chaos. See the note at 51:9. A number of English versions use the name “Rahab” (e.g., ASV, NAB, NASB, NIV, NRSV) while others attempt some sort of translation (cf. CEV “a helpless monster”; TEV, NLT “the Harmless Dragon”).

[30:7]  ⁴ tn The MT reads “Rahab, they, sitting.” The translation above assumes an emendation of הֵם שָׁבֶת (hem shavet) to הַמָּשְׁבָּת (hammashbat), a Hophal participle with prefixed definite article, meaning “the one who is made to cease,” i.e., “destroyed,” or “silenced.” See HALOT 444-45 s.v. ישׁב.

[36:5]  ⁵ tn Heb “you say only a word of lips, counsel and might for battle.” Sennacherib’s message appears to be in broken Hebrew at this point. The phrase “word of lips” refers to mere or empty talk in Prov 14:23.

[43:7]  ⁶ tn Heb “everyone who is called by my name” (so NASB, NIV, NRSV).

[48:7]  ⁷ tn Heb “are created” (so KJV, NASB, NIV, NRSV); NLT “They are brand new.”

[48:7]  ⁸ tn Heb “look”; KJV, NASB “Behold.”

[54:12]  ⁹ tn Perhaps, “rubies” (so ASV, NAB, NIV, NRSV, NLT).

[54:12]  ¹⁰ tn On the meaning of אֶקְדָּח (’eqdakh), which occurs only here, see HALOT 82 s.v.

[54:12]  ¹¹ tn Heb “border” (so ASV); NASB “your entire wall.”

[54:12]  ¹² tn Heb “delightful”; KJV “pleasant.”