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 29:16

29:16 Your thinking is perverse! ⁶ 

Should the potter be regarded as clay? ⁷ 

Should the thing made say ⁸  about its maker, “He didn’t make me”?

Or should the pottery say about the potter, “He doesn’t understand”?

Yesaya 37:30

37:30 ⁹ “This will be your reminder that I have spoken the truth: ¹⁰  This year you will eat what grows wild, ¹¹  and next year ¹²  what grows on its own. But the year after that ¹³  you will plant seed and harvest crops; you will plant vines and consume their produce. ¹⁴ 

Yesaya 43:10

43:10 You are my witnesses,” says the Lord,

“my servant whom I have chosen,

so that you may consider ¹⁵  and believe in me,

and understand that I am he.

No god was formed before me,

and none will outlive me. ¹⁶ 

Yesaya 49:6

49:6 he says, “Is it too insignificant a task for you to be my servant,

to reestablish the tribes of Jacob,

and restore the remnant ¹⁷  of Israel? ¹⁸ 

I will make you a light to the nations, ¹⁹ 

so you can bring ²⁰  my deliverance to the remote regions of the earth.”

Yesaya 50:1

50:1 This is what the Lord says:

“Where is your mother’s divorce certificate

by which I divorced her?

Or to which of my creditors did I sell you? ²¹ 

Look, you were sold because of your sins; ²² 

because of your rebellious acts I divorced your mother. 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.

[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.

[29:16]  ⁶ tn Heb “your overturning.” The predicate is suppressed in this exclamation. The idea is, “O your perversity! How great it is!” See GKC 470 §147.c. The people “overturn” all logic by thinking their authority supersedes God’s.

[29:16]  ⁷ tn The expected answer to this rhetorical question is “of course not.” On the interrogative use of אִם (’im), see BDB 50 s.v.

[29:16]  ⁸ tn Heb “that the thing made should say.”

[37:30]  ⁹ tn At this point the word concerning the king of Assyria (vv. 22-29) ends and the Lord again addresses Hezekiah and the people directly (see v. 21).

[37:30]  ¹⁰ tn Heb “and this is your sign.” In this case the אוֹת (’ot, “sign”) is a future reminder of God’s intervention designated before the actual intervention takes place. For similar “signs” see Exod 3:12 and Isa 7:14-25.

[37:30]  ¹¹ sn This refers to crops that grew up on their own (that is, without cultivation) from the seed planted in past years.

[37:30]  ¹² tn Heb “and in the second year” (so ASV).

[37:30]  ¹³ tn Heb “in the third year” (so KJV, NAB).

[37:30]  ¹⁴ tn The four plural imperatival verb forms in v. 30b are used rhetorically. The Lord commands the people to plant, harvest, etc. to emphasize the certainty of restored peace and prosperity.

[43:10]  ¹⁵ tn Or “know” (KJV, NAB, NASB, NIV, NRSV).

[43:10]  ¹⁶ tn Heb “and after me, there will not be”; NASB “there will be none after Me.”

[49:6]  ¹⁷ tn Heb “the protected [or “preserved”] ones.”

[49:6]  ¹⁸ sn The question is purely rhetorical; it does not imply that the servant was dissatisfied with his commission or that he minimized the restoration of Israel.

[49:6]  ¹⁹ tn See the note at 42:6.

[49:6]  ²⁰ tn Heb “be” (so KJV, ASV); CEV “you must take.”

[50:1]  ²¹ sn The Lord challenges the exiles (Zion’s children) to bring incriminating evidence against him. The rhetorical questions imply that Israel accused the Lord of divorcing his wife (Zion) and selling his children (the Israelites) into slavery to pay off a debt.

[50:1]  ²² sn The Lord admits that he did sell the Israelites, but it was because of their sins, not because of some debt he owed. If he had sold them to a creditor, they ought to be able to point him out, but the preceding rhetorical question implies they would not be able to do so.

[50:1]  ²³ sn The Lord admits he did divorce Zion, but that too was the result of the nation’s sins. The force of the earlier rhetorical question comes into clearer focus now. The question does not imply that a certificate does not exist and that no divorce occurred. Rather, the question asks for the certificate to be produced so the accuser can see the reason for the divorce in black and white. The Lord did not put Zion away arbitrarily.

[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.