Yesaya 10:24

10:24 So ¹  here is what the sovereign master, the Lord who commands armies, says: “My people who live in Zion, do not be afraid of Assyria, even though they beat you with a club and lift their cudgel against you as Egypt did. ² 

Yesaya 13:20

13:20 No one will live there again;

no one will ever reside there again. ³ 

No bedouin ⁴  will camp ⁵  there,

no shepherds will rest their flocks ⁶  there.

Yesaya 28:7

28:7 Even these men ⁷  stagger because of wine,

they stumble around because of beer –

priests and prophets stagger because of beer,

they are confused ⁸  because of wine,

they stumble around because of beer;

they stagger while seeing prophetic visions, ⁹ 

they totter while making legal decisions. ¹⁰ 

Yesaya 31:3

31:3 The Egyptians are mere humans, not God;

their horses are made of flesh, not spirit.

The Lord will strike with ¹¹  his hand;

the one who helps will stumble

and the one being helped will fall.

Together they will perish. ¹² 

Yesaya 35:8

35:8 A thoroughfare will be there –

it will be called the Way of Holiness. ¹³ 

The unclean will not travel on it;

it is reserved for those authorized to use it ¹⁴  –

fools ¹⁵  will not stray into it.

Yesaya 36:6

36:6 Look, you must be trusting in Egypt, that splintered reed staff. If someone leans on it for support, it punctures his hand and wounds him. That is what Pharaoh king of Egypt does to all who trust in him!

Yesaya 46:7

46:7 They put it on their shoulder and carry it;

they put it in its place and it just stands there;

it does not ¹⁶  move from its place.

Even when someone cries out to it, it does not reply;

it does not deliver him from his distress.

Yesaya 47:6

47:6 I was angry at my people;

I defiled my special possession

and handed them over to you.

You showed them no mercy; ¹⁷ 

you even placed a very heavy burden on old people. ¹⁸ 

Yesaya 47:13

47:13 You are tired out from listening to so much advice. ¹⁹ 

Let them take their stand –

the ones who see omens in the sky,

who gaze at the stars,

who make monthly predictions –

let them rescue you from the disaster that is about to overtake you! ²⁰ 

Yesaya 48:11

48:11 For my sake alone ²¹  I will act,

for how can I allow my name to be defiled? ²² 

I will not share my glory with anyone else! ²³ 

Yesaya 50:10

50:10 Who among you fears the Lord?

Who obeys ²⁴  his servant?

Whoever walks in deep darkness, ²⁵ 

without light,

should trust in the name of the Lord

and rely on his God.

Yesaya 53:2

53:2 He sprouted up like a twig before God, ²⁶ 

like a root out of parched soil; ²⁷ 

he had no stately form or majesty that might catch our attention, ²⁸ 

no special appearance that we should want to follow him. ²⁹ 

Yesaya 56:3

56:3 No foreigner who becomes a follower of ³⁰  the Lord should say,

‘The Lord will certainly ³¹  exclude me from his people.’

The eunuch should not say,

‘Look, I am like a dried-up tree.’”

Yesaya 58:11

58:11 The Lord will continually lead you;

he will feed you even in parched regions. ³² 

He will give you renewed strength, ³³ 

and you will be like a well-watered garden,

like a spring that continually produces water.

Yesaya 64:5

64:5 You assist ³⁴  those who delight in doing what is right, ³⁵ 

who observe your commandments. ³⁶ 

Look, you were angry because we violated them continually.

How then can we be saved? ³⁷ 

[10:24]  ¹ tn Heb “therefore.” The message that follows is one of encouragement, for it focuses on the eventual destruction of the Assyrians. Consequently “therefore” relates back to vv. 5-21, not to vv. 22-23, which must be viewed as a brief parenthesis in an otherwise positive speech.

[10:24]  ² tn Heb “in the way [or “manner”] of Egypt.”

[13:20]  ³ tn Heb “she will not be inhabited forever, and she will not be dwelt in to generation and generation (i.e., forever).” The Lord declares that Babylon, personified as a woman, will not be inhabited. In other words, her people will be destroyed and the Chaldean empire will come to a permanent end.

[13:20]  ⁴ tn Or “Arab” (NAB, NASB, NIV); cf. CEV, NLT “nomads.”

[13:20]  ⁵ tn יַהֵל (yahel) is probably a corrupted form of יֶאֱהַל (ye’ehal). See GKC 186 §68.k.

[13:20]  ⁶ tn The words “their flocks” are supplied in the translation for clarification. The Hebrew text does not supply the object here, but see Jer 33:12.

[28:7]  ⁷ tn Heb “these.” The demonstrative pronoun anticipates “priests and prophets” two lines later.

[28:7]  ⁸ tn According to HALOT 135 s.v. III בלע, the verb form is derived from בָּלַע (bala’, “confuse”), not the more common בָּלַע (“swallow”). See earlier notes at 3:12 and 9:16.

[28:7]  ⁹ tn Heb “in the seeing.”

[28:7]  ¹⁰ tn Heb “[in] giving a decision.”

[31:3]  ¹¹ tn Heb “will extend”; KJV, ASV, NASB, NCV “stretch out.”

[31:3]  ¹² tn Heb “together all of them will come to an end.”

[35:8]  ¹³ tc The Hebrew text reads literally, “and there will be there a road and a way, and the Way of Holiness it will be called.” וְדֶרֶךְ (vÿderekh, “and a/the way”) is accidentally duplicated; the Qumran scroll 1QIsa^a does not reflect the repetition of the phrase.

[35:8]  ¹⁴ tn The precise meaning of this line is uncertain. The text reads literally “and it is for them, the one who walks [on the] way.” In this context those authorized to use the Way of Holiness would be morally upright people who are the recipients of God’s deliverance, in contrast to the morally impure and foolish who are excluded from the new covenant community.

[35:8]  ¹⁵ tn In this context “fools” are those who are morally corrupt, not those with limited intellectual capacity.

[46:7]  ¹⁶ tn Or perhaps, “cannot,” here and in the following two lines. The imperfect forms can indicate capability.

[47:6]  ¹⁷ tn Or “compassion.”

[47:6]  ¹⁸ tn Heb “on the old you made very heavy your yoke.”

[47:13]  ¹⁹ tn Heb “you are tired because of the abundance of your advice.”

[47:13]  ²⁰ tn Heb “let them stand and rescue you – the ones who see omens in the sky, who gaze at the stars, who make known by months – from those things which are coming upon you.”

[48:11]  ²¹ tn The Hebrew text repeats לְמַעֲנִי (lÿma’ani, “for my sake”) for emphasis.

[48:11]  ²² tn The Hebrew text reads literally, “for how can it be defiled?” The subject of the verb is probably “name” (v. 9).

[48:11]  ²³ sn See 42:8.

[50:10]  ²⁴ tn Heb “[who] listens to the voice of his servant?” The interrogative is understood by ellipsis (note the preceding line).

[50:10]  ²⁵ tn The plural indicates degree. Darkness may refer to exile and/or moral evil.

[53:2]  ²⁶ tn Heb “before him.” Some suggest an emendation to “before us.” If the third singular suffix of the Hebrew text is retained, it probably refers to the Lord (see v. 1b). For a defense of this reading, see R. Whybray, Isaiah 40-66 (NCBC), 173-74.

[53:2]  ²⁷ sn The metaphor in this verse suggests insignificance.

[53:2]  ²⁸ tn Heb “that we might see him.” The vav conjunctive prefixed to the imperfect introduces a result clause here. See GKC 504-5 §166.a.

[53:2]  ²⁹ tn Heb “that we should desire him.” The vav conjunctive prefixed to the imperfect introduces a result clause here. See GKC 504-5 §166.a.

[56:3]  ³⁰ tn Heb “who attaches himself to.”

[56:3]  ³¹ tn The infinitive absolute precedes the finite verb for emphasis.

[58:11]  ³² tn Heb “he will satisfy in parched regions your appetite.”

[58:11]  ³³ tn Heb “and your bones he will strengthen.”

[64:5]  ³⁴ tn Heb “meet [with kindness].”

[64:5]  ³⁵ tn Heb “the one who rejoices and does righteousness.”

[64:5]  ³⁶ tn Heb “in your ways they remember you.”

[64:5]  ³⁷ tc The Hebrew text reads literally, “look, you were angry and we sinned against them continually [or perhaps, “in ancient times”] and we were delivered.” The statement makes little sense as it stands. The first vav [ו] consecutive (“and we sinned”) must introduce an explanatory clause here (see Num 1:48 and Isa 39:1 for other examples of this relatively rare use of the vav [ו] consecutive). The final verb (if rendered positively) makes no sense in this context – God’s anger at their sin resulted in judgment, not deliverance. One of the alternatives involves an emendation to וַנִּרְשָׁע (vannirsha’, “and we were evil”; LXX, NRSV, TEV). The Vulgate and the Qumran scroll 1QIsa^a support the MT reading. One can either accept an emendation or cast the statement as a question (as above).