Yesaya 10:23

10:23 The sovereign master, the Lord who commands armies, is certainly ready to carry out the decreed destruction throughout the land. ¹ 

Yesaya 30:11

30:11 Turn aside from the way,

stray off the path. ² 

Remove from our presence the Holy One of Israel.” ³ 

Yesaya 38:7

38:7 Isaiah replied, ⁴  “This is your sign from the Lord confirming that the Lord will do what he has said:

Yesaya 41:21

The Lord Challenges the Pagan Gods

41:21 “Present your argument,” says the Lord.

“Produce your evidence,” ⁵  says Jacob’s king. ⁶ 

Yesaya 49:7

49:7 This is what the Lord,

the protector ⁷  of Israel, their Holy One, ⁸  says

to the one who is despised ⁹  and rejected ¹⁰  by nations, ¹¹ 

a servant of rulers:

“Kings will see and rise in respect, ¹² 

princes will bow down,

because of the faithful Lord,

the Holy One of Israel who has chosen you.”

[10:23]  ¹ tn Heb “Indeed (or perhaps “for”) destruction and what is decreed the sovereign master, the Lord who commands armies, is about to accomplish in the middle of all the land.” The phrase כָלָא וְנֶחֱרָצָה (khala’ venekheratsah, “destruction and what is decreed”) is a hendiadys; the two terms express one idea, with the second qualifying the first.

[30:11]  ² sn The imagery refers to the way or path of truth, as revealed by God to the prophet.

[30:11]  ³ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[38:7]  ⁴ tn The words “Isaiah replied” are supplied in the translation for clarification. In the present form of the Hebrew text v. 7 is joined directly to v. 6, but vv. 21-22, if original to Isaiah 38, must be inserted here. See 2 Kgs 20:7-8.

[41:21]  ⁵ tn Heb “strong [words],” see HALOT 870 s.v. *עֲצֻמוֹת.

[41:21]  ⁶ sn Apparently this challenge is addressed to the pagan idol gods, see vv. 23-24.

[49:7]  ⁷ tn Heb “redeemer.” See the note at 41:14.

[49:7]  ⁸ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[49:7]  ⁹ tc The Hebrew text reads literally “to [one who] despises life.” It is preferable to read with the Qumran scroll 1QIsa^a לבזוי, which should be vocalized as a passive participle, לִבְזוּי (livzuy, “to the one despised with respect to life” [נֶפֶשׁ is a genitive of specification]). The consonantal sequence וי was probably misread as ה in the MT tradition. The contextual argument favors the 1QIsa^a reading. As J. N. Oswalt (Isaiah [NICOT], 2:294) points out, the three terse phrases “convey a picture of lowliness, worthlessness, and helplessness.”

[49:7]  ¹⁰ tn MT’s Piel participle (“to the one who rejects”) does not fit contextually. The form should be revocalized as a Pual, “to the one rejected.”

[49:7]  ¹¹ tn Parallelism (see “rulers,” “kings,” “princes”) suggests that the singular גּוֹי (goy) be emended to a plural or understood in a collective sense (see 55:5).

[49:7]  ¹² tn For this sense of קוּם (qum), see Gen 19:1; 23:7; 33:10; Lev 19:32; 1 Sam 20:41; 25:41; 1 Kgs 2:19; Job 29:8.