Yesaya 9:5

9:5 Indeed every boot that marches and shakes the earth ¹ 

and every garment dragged through blood

is used as fuel for the fire.

Yesaya 9:19

9:19 Because of the anger of the Lord who commands armies, the land was scorched, ² 

and the people became fuel for the fire. ³ 

People had no compassion on one another. ⁴ 

Yesaya 21:8

21:8 Then the guard ⁵  cries out:

“On the watchtower, O sovereign master, ⁶ 

I stand all day long;

at my post

I am stationed every night.

Yesaya 28:18

28:18 Your treaty with death will be dissolved; ⁷ 

your agreement ⁸  with Sheol will not last. ⁹ 

When the overwhelming judgment sweeps by, ¹⁰ 

you will be overrun by it. ¹¹ 

Yesaya 29:14

29:14 Therefore I will again do an amazing thing for these people –

an absolutely extraordinary deed. ¹² 

Wise men will have nothing to say,

the sages will have no explanations.” ¹³ 

Yesaya 30:20

30:20 The sovereign master ¹⁴  will give you distress to eat

and suffering to drink; ¹⁵ 

but your teachers will no longer be hidden;

your eyes will see them. ¹⁶ 

Yesaya 40:10

40:10 Look, the sovereign Lord comes as a victorious warrior; ¹⁷ 

his military power establishes his rule. ¹⁸ 

Look, his reward is with him;

his prize goes before him. ¹⁹ 

Yesaya 60:10

60:10 Foreigners will rebuild your walls;

their kings will serve you.

Even though I struck you down in my anger,

I will restore my favor and have compassion on you. ²⁰ 

Yesaya 65:10

65:10 Sharon ²¹  will become a pasture for sheep,

and the Valley of Achor ²²  a place where cattle graze; ²³ 

they will belong to my people, who seek me. ²⁴ 

[9:5]  ¹ tn Heb “Indeed every boot marching with shaking.” On the meaning of סְאוֹן (sÿ’on, “boot”) and the related denominative verb, both of which occur only here, see HALOT 738 s.v. סְאוֹן.

[9:19]  ² tn The precise meaning of the verb עְתַּם (’ÿtam), which occurs only here, is uncertain, though the context strongly suggests that it means “burn, scorch.”

[9:19]  ³ sn The uncontrollable fire of the people’s wickedness (v. 18) is intensified by the fire of the Lord’s judgment (v. 19). God allows (or causes) their wickedness to become self-destructive as civil strife and civil war break out in the land.

[9:19]  ⁴ tn Heb “men were not showing compassion to their brothers.” The idiom “men to their brothers” is idiomatic for reciprocity. The prefixed verbal form is either a preterite without vav (ו) consecutive or an imperfect used in a customary sense, describing continual or repeated behavior in past time.

[21:8]  ⁵ tn The Hebrew text has, “the lion,” but this makes little sense here. אַרְיֵה (’aryeh, “lion”) is probably a corruption of an original הָרֹאֶה (haro’eh, “the one who sees”), i.e., the guard mentioned previously in v. 6.

[21:8]  ⁶ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay). Some translations take this to refer to the Lord (cf. NAB, NASB, NRSV), while others take it to refer to the guard’s human master (“my lord”; cf. NIV, NLT).

[28:18]  ⁷ tn On the meaning of כָּפַר (kafar) in this context, see HALOT 494 s.v. I כפר and J. N. Oswalt, Isaiah (NICOT), 1:515, n. 9.

[28:18]  ⁸ tn Normally the noun חָזוּת (khazut) means “vision.” See the note at v. 15.

[28:18]  ⁹ tn Or “will not stand” (NIV, NRSV).

[28:18]  ¹⁰ tn See the note at v. 15.

[28:18]  ¹¹ tn Heb “you will become a trampling place for it.”

[29:14]  ¹² tn Heb “Therefore I will again do something amazing with these people, an amazing deed, an amazing thing.” This probably refers to the amazing transformation predicted in vv. 17-24, which will follow the purifying judgment implied in vv. 15-16.

[29:14]  ¹³ tn Heb “the wisdom of their wise ones will perish, the discernment of their discerning ones will keep hidden.”

[30:20]  ¹⁴ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonai).

[30:20]  ¹⁵ tn Heb “and the Master will give to you bread – distress, and water – oppression.”

[30:20]  ¹⁶ tn Heb “but your teachers will no longer be hidden, your eyes will be seeing your teachers.” The translation assumes that the form מוֹרֶיךָ (morekha) is a plural participle, referring to spiritual leaders such as prophets and priests. Another possibility is that the form is actually singular (see GKC 273-74 §93.ss) or a plural of respect, referring to God as the master teacher. See HALOT 560-61 s.v. III מוֹרֶה. For discussion of the views, see J. N. Oswalt, Isaiah (NICOT), 1:560.

[40:10]  ¹⁷ tn Heb “comes as a strong one”; ASV “will come as a mighty one.” The preposition בְּ (bet) here carries the nuance “in the capacity of.” It indicates that the Lord possesses the quality expressed by the noun. See GKC 379 §119.i and HALOT 104 s.v. בְּ.

[40:10]  ¹⁸ tn Heb “his arm rules for him” (so NIV, NRSV). The Lord’s “arm” symbolizes his military power (see Isa 51:9-10; 63:5).

[40:10]  ¹⁹ tn As the Lord returns to Jerusalem as a victorious warrior, he brings with him the spoils of victory, called here his “reward” and “prize.” These terms might also be translated “wages” and “recompense.” Verse 11 indicates that his rescued people, likened to a flock of sheep, are his reward.

[60:10]  ²⁰ tn Heb “in my favor I will have compassion on you.”

[65:10]  ²¹ sn Sharon was a plain located to the west, along the Mediterranean coast north of Joppa and south of Carmel.

[65:10]  ²² sn The Valley of Achor (“Achor” means “trouble” in Hebrew) was the site of Achan’s execution. It was located to the east, near Jericho.

[65:10]  ²³ tn Heb “a resting place for cattle”; NASB, NIV “for herds.”

[65:10]  ²⁴ tn Heb “for my people who seek me.”