Yesaya 8:6

8:6 “These people ¹  have rejected the gently flowing waters of Shiloah ²  and melt in fear over Rezin and the son of Remaliah. ³ 

Yesaya 33:13

33:13 You who are far away, listen to what I have done!

You who are close by, recognize my strength!”

Yesaya 37:11

37:11 Certainly you have heard how the kings of Assyria have annihilated all lands. ⁴  Do you really think you will be rescued? ⁵ 

Yesaya 37:28

37:28 I know where you live

and everything you do

and how you rage against me. ⁶ 

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 52:8

52:8 Listen, ⁹  your watchmen shout;

in unison they shout for joy,

for they see with their very own eyes ¹⁰ 

the Lord’s return to Zion.

Yesaya 57:4

57:4 At whom are you laughing?

At whom are you opening your mouth

and sticking out your tongue?

You are the children of rebels,

the offspring of liars, ¹¹ 

Yesaya 65:3

65:3 These people continually and blatantly offend me ¹² 

as they sacrifice in their sacred orchards ¹³ 

and burn incense on brick altars. ¹⁴ 

[8:6]  ¹ tn The Hebrew text begins with “because.” In the Hebrew text vv. 6-7 are one long sentence, with v. 6 giving the reason for judgment and v. 7 formally announcing it.

[8:6]  ² sn The phrase “waters of Shiloah” probably refers to a stream that originated at the Gihon Spring and supplied the city of Jerusalem with water. See J. N. Oswalt, Isaiah (NICOT), 1:225. In this context these waters stand in contrast to the flood waters of Assyria and symbolize God’s presence and blessings.

[8:6]  ³ tn The precise meaning of v. 6 has been debated. The translation above assumes that “these people” are the residents of Judah and that מָשׂוֹשׂ (masos) is alternate form of מָסוֹס (masos, “despair, melt”; see HALOT 606 s.v. מסס). In this case vv. 7-8 in their entirety announce God’s disciplinary judgment on Judah. However, “these people” could refer to the Israelites and perhaps also the Syrians (cf v. 4). In this case מָשׂוֹשׂ probably means “joy.” One could translate, “and rejoice over Rezin and the son of Remaliah.” In this case v. 7a announces the judgment of Israel, with vv. 7b-8 then shifting the focus to the judgment of Judah.

[37:11]  ⁴ tn Heb “Look, you have heard what the kings of Assyria have done to all the lands, annihilating them.”

[37:11]  ⁵ tn Heb “and will you be rescued?” The rhetorical question expects the answer, “No, of course not!”

[37:28]  ⁶ tc Heb “your going out and your coming in and how you have raged against me.” Several scholars have suggested that this line is probably dittographic (note the beginning of the next line). However, most English translations include the statement in question at the end of v. 28 and the beginning of v. 29. Interestingly, the LXX does not have this clause at the end of v. 28 and the Qumran scroll 1QIsa^a does not have it at the beginning of v. 29. In light of this ambiguous manuscript evidence, it appears best to retain the clause in both verses.

[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.”

[52:8]  ⁹ tn קוֹל (qol, “voice”) is used at the beginning of the verse as an interjection.

[52:8]  ¹⁰ tn Heb “eye in eye”; KJV, ASV “eye to eye”; NAB “directly, before their eyes.”

[57:4]  ¹¹ tn Heb “Are you not children of rebellion, offspring of a lie?” The rhetorical question anticipates the answer, “Of course you are!”

[65:3]  ¹² tn Heb “the people who provoke me to anger to my face continually.”

[65:3]  ¹³ tn Or “gardens” (KJV, NASB, NIV, NRSV, NLT).

[65:3]  ¹⁴ tn Or perhaps, “on tiles.”