Yesaya 7:15

7:15 He will eat sour milk ¹  and honey, which will help him know how ²  to reject evil and choose what is right.

Yesaya 13:17

13:17 Look, I am stirring up the Medes to attack them; ³ 

they are not concerned about silver,

nor are they interested in gold. ⁴ 

Yesaya 15:7

15:7 For this reason what they have made and stored up,

they carry over the Stream of the Poplars.

Yesaya 19:6

19:6 The canals ⁵  will stink; ⁶ 

the streams of Egypt will trickle and then dry up;

the bulrushes and reeds will decay,

Yesaya 21:12

21:12 The watchman replies,

“Morning is coming, but then night. ⁷ 

If you want to ask, ask;

come back again.” ⁸ 

Yesaya 24:7

24:7 The new wine dries up,

the vines shrivel up,

all those who like to celebrate ⁹  groan.

Yesaya 26:18

26:18 We were pregnant, we strained,

we gave birth, as it were, to wind. ¹⁰ 

We cannot produce deliverance on the earth;

people to populate the world are not born. ¹¹ 

Yesaya 28:11

28:11 For with mocking lips and a foreign tongue

he will speak to these people. ¹² 

Yesaya 30:3

30:3 But Pharaoh’s protection will bring you nothing but shame,

and the safety of Egypt’s protective shade nothing but humiliation.

Yesaya 30:7

30:7 Egypt is totally incapable of helping. ¹³ 

For this reason I call her

‘Proud one ¹⁴  who is silenced.’” ¹⁵ 

Yesaya 37:20

37:20 Now, O Lord our God, rescue us from his power, so all the kingdoms of the earth may know that you alone are the Lord.” ¹⁶ 

Yesaya 38:22

38:22 Hezekiah said, “What is the confirming sign that I will go up to the Lord’s temple?”

Yesaya 40:16

40:16 Not even Lebanon could supply enough firewood for a sacrifice; ¹⁷ 

its wild animals would not provide enough burnt offerings. ¹⁸ 

Yesaya 42:17

42:17 Those who trust in idols

will turn back and be utterly humiliated, ¹⁹ 

those who say to metal images, ‘You are our gods.’”

Yesaya 48:19

48:19 Your descendants would have been as numerous as sand, ²⁰ 

and your children ²¹  like its granules.

Their name would not have been cut off

and eliminated from my presence. ²² 

Yesaya 51:18

51:18 There was no one to lead her

among all the children she bore;

there was no one to take her by the hand

among all the children she raised.

Yesaya 54:15

54:15 If anyone dares to ²³  challenge you, it will not be my doing!

Whoever tries to challenge you will be defeated. ²⁴ 

Yesaya 60:4

60:4 Look all around you! ²⁵ 

They all gather and come to you –

your sons come from far away

and your daughters are escorted by guardians.

Yesaya 66:16

66:16 For the Lord judges all humanity ²⁶ 

with fire and his sword;

the Lord will kill many. ²⁷ 

[7:15]  ¹ tn Or, perhaps “cream,” frequently, “curds” (NAB, NASB, NIV, NRSV, NLT); KJV, ASV “butter”; CEV “yogurt.”

[7:15]  ² tn Heb “for his knowing.” Traditionally the preposition has been translated in a temporal sense, “when he knows.” However, though the preposition לְ (lamed) can sometimes have a temporal force, it never carries such a nuance in any of the 40 other passages where it is used with the infinitive construct of יָדַע (yada’, “to know”). Most often the construction indicates purpose/result. This sense is preferable here. The following context indicates that sour milk and honey will epitomize the devastation that God’s judgment will bring upon the land. Cultivated crops will be gone and the people will be forced to live off the milk produced by their goats and the honey they find in the thickets. As the child is forced to eat a steady diet of this sour milk and honey, he will be reminded of the consequences of sin and motivated to make correct moral decisions in order to avoid further outbreaks of divine discipline.

[13:17]  ³ tn Heb “against them”; NLT “against Babylon.”

[13:17]  ⁴ sn They cannot be bought off, for they have a lust for bloodshed.

[19:6]  ⁵ tn Heb “rivers” (so KJV, ASV); NAB, CEV “streams”; TEV “channels.”

[19:6]  ⁶ tn The verb form appears as a Hiphil in the Qumran scroll 1QIsa^a; the form in MT may be a so-called “mixed form,” reflecting the Hebrew Hiphil stem and the functionally corresponding Aramaic Aphel stem. See HALOT 276 s.v. I זנח.

[21:12]  ⁷ sn Dumah will experience some relief, but it will be short-lived as night returns.

[21:12]  ⁸ sn The point of the watchman’s final instructions (“if you want to ask, ask; come again”) is unclear. Perhaps they are included to add realism to the dramatic portrayal. The watchman sends the questioner away with the words, “Feel free to come back and ask again.”

[24:7]  ⁹ tn The Hebrew text reads literally, “all the joyful in heart,” but the context specifies the context as parties and drinking bouts.

[26:18]  ¹⁰ tn On the use of כְּמוֹ (kÿmo, “like, as”) here, see BDB 455 s.v. Israel’s distress and suffering, likened here to the pains of childbirth, seemed to be for no purpose. A woman in labor endures pain with the hope that a child will be born; in Israel’s case no such positive outcome was apparent. The nation was like a woman who strains to bring forth a child, but can’t push the baby through to daylight. All her effort produces nothing.

[26:18]  ¹¹ tn Heb “and the inhabitants of the world do not fall.” The term נָפַל (nafal) apparently means here, “be born,” though the Qal form of the verb is not used with this nuance anywhere else in the OT. (The Hiphil appears to be used in the sense of “give birth” in v. 19, however.) The implication of verse 18b seems to be that Israel hoped its suffering would somehow end in deliverance and an increase in population. The phrase “inhabitants of the world” seems to refer to the human race in general, but the next verse, which focuses on Israel’s dead, suggests the referent may be more limited.

[28:11]  ¹² sn This verse alludes to the coming Assyrian invasion, when the people will hear a foreign language that sounds like gibberish to them. The Lord is the subject of the verb “will speak,” as v. 12 makes clear. He once spoke in meaningful terms, but in the coming judgment he will speak to them, as it were, through the mouth of foreign oppressors. The apparent gibberish they hear will be an outward reminder that God has decreed their defeat.

[30:7]  ¹³ tn Heb “As for Egypt, with vanity and emptiness they help.”

[30:7]  ¹⁴ 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]  ¹⁵ 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.

[37:20]  ¹⁶ tn The parallel text in 2 Kgs 19:19 reads, “that you, Lord, are the only God.”

[40:16]  ¹⁷ tn The words “for a sacrifice” are supplied in the translation for clarification.

[40:16]  ¹⁸ sn The point is that not even the Lebanon forest could supply enough wood and animals for an adequate sacrifice to the Lord.

[42:17]  ¹⁹ tn Heb “be ashamed with shame”; ASV, NASB “be utterly put to shame.”

[48:19]  ²⁰ tn Heb “like sand”; NCV “as many as the grains of sand.”

[48:19]  ²¹ tn Heb “and the issue from your inner parts.”

[48:19]  ²² tn Heb “and his name would not be cut off and would not be destroyed from before me.”

[54:15]  ²³ tn The infinitive absolute precedes the finite verb here for emphasis.

[54:15]  ²⁴ tn Heb “will fall over you.” The expression נָפַל עַל (nafal ’al) can mean “attack,” but here it means “fall over to,” i.e., “surrender to.”

[60:4]  ²⁵ tn Heb “Lift up around your eyes and see!”

[66:16]  ²⁶ tn Heb “flesh” (so KJV, NASB, NRSV); NIV “upon all men”; TEV “all the people of the world.”

[66:16]  ²⁷ tn Heb “many are the slain of the Lord.”