Yesaya 16:4

16:4 Please let the Moabite fugitives live ¹  among you.

Hide them ²  from the destroyer!”

Certainly ³  the one who applies pressure will cease, ⁴ 

the destroyer will come to an end,

those who trample will disappear ⁵  from the earth.

Yesaya 23:15

23:15 At that time ⁶  Tyre will be forgotten for seventy years, ⁷  the typical life span of a king. ⁸  At the end of seventy years Tyre will try to attract attention again, like the prostitute in the popular song: ⁹ 

Yesaya 23:18

23:18 Her profits and earnings will be set apart for the Lord. They will not be stored up or accumulated, for her profits will be given to those who live in the Lord’s presence and will be used to purchase large quantities of food and beautiful clothes. ¹⁰ 

Yesaya 26:19

26:19 ¹¹ Your dead will come back to life;

your corpses will rise up.

Wake up and shout joyfully, you who live in the ground! ¹² 

For you will grow like plants drenched with the morning dew, ¹³ 

and the earth will bring forth its dead spirits. ¹⁴ 

Yesaya 37:26

37:26 ¹⁵ Certainly you must have heard! ¹⁶ 

Long ago I worked it out,

in ancient times I planned ¹⁷  it,

and now I am bringing it to pass.

The plan is this:

Fortified cities will crash

into heaps of ruins. ¹⁸ 

Yesaya 38:1

The Lord Hears Hezekiah’s Prayer

38:1 In those days Hezekiah was stricken with a terminal illness. ¹⁹  The prophet Isaiah son of Amoz visited him and told him, “This is what the Lord says, ‘Give instructions to your household, for you are about to die; you will not get well.’”

Yesaya 64:5

64:5 You assist ²⁰  those who delight in doing what is right, ²¹ 

who observe your commandments. ²² 

Look, you were angry because we violated them continually.

How then can we be saved? ²³ 

[16:4]  ¹ tn That is, “live as resident foreigners.”

[16:4]  ² tn Heb “Be a hiding place for them.”

[16:4]  ³ tn The present translation understands כִּי (ki) as asseverative, but one could take it as explanatory (“for,” KJV, NASB) or temporal (“when,” NAB, NRSV). In the latter case, v. 4b would be logically connected to v. 5.

[16:4]  ⁴ tn A perfect verbal form is used here and in the next two lines for rhetorical effect; the demise of the oppressor(s) is described as if it had already occurred.

[16:4]  ⁵ tc The Hebrew text has, “they will be finished, the one who tramples, from the earth.” The plural verb form תַּמּוּ, (tammu, “disappear”) could be emended to agree with the singular subject רֹמֵס (romes, “the one who tramples”) or the participle can be emended to a plural (רֹמֵסִם, romesim) to agree with the verb. The translation assumes the latter. Haplography of mem (ם) seems likely; note that the word after רֹמֵס begins with a mem.

[23:15]  ⁶ tn Or “in that day” (KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[23:15]  ⁷ sn The number seventy is probably used in a stereotypical, nonliteral sense here to indicate a long period of time that satisfies completely the demands of God’s judgment.

[23:15]  ⁸ tn Heb “like the days of a king.”

[23:15]  ⁹ tn Heb “At the end of seventy years it will be for Tyre like the song of the prostitute.”

[23:18]  ¹⁰ tn Heb “for eating to fullness and for beautiful covering[s].”

[23:18]  sn The point of this verse, which in its blatant nationalism comes precariously close to comparing the Lord to one who controls or manages a prostitute, is that Tyre will become a subject of Israel and her God. Tyre’s commercial profits will be used to enrich the Lord’s people.

[26:19]  ¹¹ sn At this point the Lord (or prophet) gives the people an encouraging oracle.

[26:19]  ¹² tn Heb “dust” (so KJV, NAB, NASB, NIV, NRSV).

[26:19]  ¹³ tn Heb “for the dew of lights [is] your dew.” The pronominal suffix on “dew” is masculine singular, like the suffixes on “your dead” and “your corpses” in the first half of the verse. The statement, then, is addressed to collective Israel, the speaker in verse 18. The plural form אוֹרֹת (’orot) is probably a plural of respect or magnitude, meaning “bright light” (i.e., morning’s light). Dew is a symbol of fertility and life. Here Israel’s “dew,” as it were, will soak the dust of the ground and cause the corpses of the dead to spring up to new life, like plants sprouting up from well-watered soil.

[26:19]  ¹⁴ sn It is not certain whether the resurrection envisioned here is intended to be literal or figurative. A comparison with 25:8 and Dan 12:2 suggests a literal interpretation, but Ezek 37:1-14 uses resurrection as a metaphor for deliverance from exile and the restoration of the nation (see Isa 27:12-13).

[37:26]  ¹⁵ tn Having quoted the Assyrian king’s arrogant words in vv. 23-24, the Lord now speaks to the king.

[37:26]  ¹⁶ tn Heb “Have you not heard?” The rhetorical question expresses the Lord’s amazement that anyone might be ignorant of what he is about to say.

[37:26]  ¹⁷ tn Heb “formed” (so KJV, ASV).

[37:26]  ¹⁸ tn Heb “and it is to cause to crash into heaps of ruins fortified cities.” The subject of the third feminine singular verb תְהִי (tÿhi) is the implied plan, referred to in the preceding lines with third feminine singular pronominal suffixes.

[38:1]  ¹⁹ tn Heb “was sick to the point of dying”; NRSV “became sick and was at the point of death.”

[64:5]  ²⁰ tn Heb “meet [with kindness].”

[64:5]  ²¹ tn Heb “the one who rejoices and does righteousness.”

[64:5]  ²² tn Heb “in your ways they remember you.”

[64:5]  ²³ 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).