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 8:11

The Lord Encourages Isaiah

8:11 Indeed this is what the Lord told me. He took hold of me firmly and warned me not to act like these people: ⁴ 

Yesaya 9:9

9:9 All the people were aware ⁵  of it,

the people of Ephraim and those living in Samaria. ⁶ 

Yet with pride and an arrogant attitude, they said, ⁷ 

Yesaya 22:6

22:6 The Elamites picked up the quiver,

and came with chariots and horsemen; ⁸ 

the men of Kir ⁹  prepared ¹⁰  the shield. ¹¹ 

Yesaya 30:5

30:5 all will be put to shame ¹² 

because of a nation that cannot help them,

who cannot give them aid or help,

but only shame and disgrace.”

Yesaya 30:9

30:9 For these are rebellious people –

they are lying children,

children unwilling to obey the Lord’s law. ¹³ 

Yesaya 62:12

62:12 They will be called, “The Holy People,

the Ones Protected ¹⁴  by the Lord.”

You will be called, “Sought After,

City Not Abandoned.”

[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.

[8:11]  ⁴ tc Heb “with strength of hand and he warned me from walking in the way of these people, saying.” Some want to change the pointing of the suffix and thereby emend the Qal imperfect יִסְּרֵנִי (yissÿreni, “he was warning me”) to the more common Piel perfect יִסְּרַנִי (yissÿrani, “he warned me”). Others follow the lead of the Qumran scroll 1QIsa^a and read יְסִירֵנִי (yÿsireni, “he was turning me aside,” a Hiphil imperfect from סוּר, sur).

[9:9]  ⁵ tn The translation assumes that vv. 9-10 describe the people’s response to a past judgment (v. 8). The perfect is understood as indicating simple past and the vav (ו) is taken as conjunctive. Another option is to take the vav on the perfect as consecutive and translate, “all the people will know.”

[9:9]  ⁶ tn Heb “and the people, all of them, knew; Ephraim and the residents of Samaria.”

[9:9]  ⁷ tn Heb “with pride and arrogance of heart, saying.”

[22:6]  ⁸ tn Heb “[with] the chariots of men, horsemen.”

[22:6]  ⁹ sn A distant region in the direction of Mesopotamia; see Amos 1:5; 9:7.

[22:6]  ¹⁰ tn Heb “Kir uncovers” (so NAB, NIV).

[22:6]  ¹¹ sn The Elamites and men of Kir may here symbolize a fierce army from a distant land. If this oracle anticipates a Babylonian conquest of the city (see 39:5-7), then the Elamites and men of Kir are perhaps viewed here as mercenaries in the Babylonian army. See J. N. Oswalt, Isaiah (NICOT), 1:410.

[30:5]  ¹² tn The present translation follows the marginal (Qere) reading of the Hebrew text; the consonantal text (Kethib) has “made to stink, decay.”

[30:9]  ¹³ tn Or perhaps, “instruction” (so NASB, NIV, NRSV); NCV, TEV “teachings.”

[62:12]  ¹⁴ tn Or “the redeemed of the Lord” (KJV, NAB).