Yesaya 3:14

3:14 The Lord comes to pronounce judgment

on the leaders of his people and their officials.

He says, ¹  “It is you ²  who have ruined ³  the vineyard! ⁴ 

You have stashed in your houses what you have stolen from the poor. ⁵ 

Yesaya 10:20

10:20 At that time ⁶  those left in Israel, those who remain of the family ⁷  of Jacob, will no longer rely on a foreign leader that abuses them. ⁸  Instead they will truly ⁹  rely on the Lord, the Holy One of Israel. ¹⁰ 

Yesaya 11:15

11:15 The Lord will divide ¹¹  the gulf ¹²  of the Egyptian Sea; ¹³ 

he will wave his hand over the Euphrates River ¹⁴  and send a strong wind, ¹⁵ 

he will turn it into seven dried-up streams, ¹⁶ 

and enable them to walk across in their sandals.

Yesaya 14:25

14:25 I will break Assyria ¹⁷  in my land,

I will trample them ¹⁸  underfoot on my hills.

Their yoke will be removed from my people,

the burden will be lifted from their shoulders. ¹⁹ 

Yesaya 14:29

14:29 Don’t be so happy, all you Philistines,

just because the club that beat you has been broken! ²⁰ 

For a viper will grow out of the serpent’s root,

and its fruit will be a darting adder. ²¹ 

Yesaya 16:4

16:4 Please let the Moabite fugitives live ²²  among you.

Hide them ²³  from the destroyer!”

Certainly ²⁴  the one who applies pressure will cease, ²⁵ 

the destroyer will come to an end,

those who trample will disappear ²⁶  from the earth.

Yesaya 25:8

25:8 he will swallow up death permanently. ²⁷ 

The sovereign Lord will wipe away the tears from every face,

and remove his people’s disgrace from all the earth.

Indeed, the Lord has announced it! ²⁸ 

Yesaya 28:21

28:21 For the Lord will rise up, as he did at Mount Perazim, ²⁹ 

he will rouse himself, as he did in the Valley of Gibeon, ³⁰ 

to accomplish his work,

his peculiar work,

to perform his task,

his strange task. ³¹ 

Yesaya 33:1

The Lord Will Restore Zion

33:1 The destroyer is as good as dead, ³² 

you who have not been destroyed!

The deceitful one is as good as dead, ³³ 

the one whom others have not deceived!

When you are through destroying, you will be destroyed;

when you finish ³⁴  deceiving, others will deceive you!

Yesaya 33:14

33:14 Sinners are afraid in Zion;

panic ³⁵  grips the godless. ³⁶ 

They say, ³⁷  ‘Who among us can coexist with destructive fire?

Who among us can coexist with unquenchable ³⁸  fire?’

Yesaya 37:26

37:26 ³⁹ Certainly you must have heard! ⁴⁰ 

Long ago I worked it out,

in ancient times I planned ⁴¹  it,

and now I am bringing it to pass.

The plan is this:

Fortified cities will crash

into heaps of ruins. ⁴² 

Yesaya 47:14

47:14 Look, they are like straw,

which the fire burns up;

they cannot rescue themselves

from the heat ⁴³  of the flames.

There are no coals to warm them,

no firelight to enjoy. ⁴⁴ 

Yesaya 65:25

65:25 A wolf and a lamb will graze together; ⁴⁵ 

a lion, like an ox, will eat straw, ⁴⁶ 

and a snake’s food will be dirt. ⁴⁷ 

They will no longer injure or destroy

on my entire royal mountain,” ⁴⁸  says the Lord.

[3:14]  ¹ tn The words “he says” are supplied in the translation for stylistic reasons.

[3:14]  ² tn The pronominal element is masculine plural; the leaders are addressed.

[3:14]  ³ tn The verb בָּעַר (ba’ar, “graze, ruin”; HALOT 146 s.v. II בער) is a homonym of the more common בָּעַר (ba’ar, “burn”; see HALOT 145 s.v. I בער).

[3:14]  ⁴ sn The vineyard is a metaphor for the nation here. See 5:1-7.

[3:14]  ⁵ tn Heb “the plunder of the poor [is] in your houses” (so NASB).

[10:20]  ⁶ tn Or “in that day.” The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[10:20]  ⁷ tn Heb “house” (so KJV, NASB, NIV, NRSV).

[10:20]  ⁸ tn Heb “on one who strikes him down.” This individual is the king (“foreign leader”) of the oppressing nation (which NLT specifies as “the Assyrians”).

[10:20]  ⁹ tn Or “sincerely”; KJV, ASV, NAB, NRSV “in truth.”

[10:20]  ¹⁰ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[11:15]  ¹¹ tn The verb is usually understood as “put under the ban, destroy,” or emended to חָרָב (kharav, “dry up”). However, HALOT 354 s.v. II חרם proposes a homonymic root meaning “divide.”

[11:15]  ¹² tn Heb “tongue” (so KJV, NAB, NASB, NRSV).

[11:15]  ¹³ sn That is, the Red Sea.

[11:15]  ¹⁴ tn Heb “the river”; capitalized in some English versions (e.g., ASV, NASB, NRSV) as a reference to the Euphrates River.

[11:15]  ¹⁵ tn Heb “with the [?] of his wind” [or “breath”]. The Hebrew term עַיָם (’ayam) occurs only here. Some attempt to relate the word to an Arabic root and translate, “scorching [or “hot”] wind.” This interpretation fits especially well if one reads “dry up” in the previous line. Others prefer to emend the form to עֹצֶם (’otsem, “strong”). See HALOT 817 s.v. עֲצַם.

[11:15]  ¹⁶ tn Heb “seven streams.” The Hebrew term נַחַל (nakhal, “stream”) refers to a wadi, or seasonal stream, which runs during the rainy season, but is otherwise dry. The context (see v. 15b) here favors the translation, “dried up streams.” The number seven suggests totality and completeness. Here it indicates that God’s provision for escape will be thorough and more than capable of accommodating the returning exiles.

[14:25]  ¹⁷ tn Heb “to break Assyria.”

[14:25]  ¹⁸ tn Heb “him.” This is a collective singular referring to the nation, or a reference to the king of Assyria who by metonymy stands for the entire nation.

[14:25]  ¹⁹ tn Heb “and his [i.e., Assyria’s] yoke will be removed from them [the people?], and his [Assyria’s] burden from his [the nation’s?] shoulder will be removed.” There are no antecedents in this oracle for the suffixes in the phrases “from them” and “from his shoulder.” Since the Lord’s land and hills are referred to in the preceding line and the statement seems to echo 10:27, it is likely that God’s people are the referents of the suffixes; the translation uses “my people” to indicate this.

[14:29]  ²⁰ sn The identity of this “club” (also referred to as a “serpent” in the next line) is uncertain. It may refer to an Assyrian king, or to Ahaz. For discussion see J. N. Oswalt, Isaiah (NICOT), 1:331-32. The viper/adder referred to in the second half of the verse is his successor.

[14:29]  ²¹ tn Heb “flying burning one.” The designation “burning one” may allude to the serpent’s appearance or the effect of its poisonous bite. (See the note at 6:2.) The qualifier “flying” probably refers to the serpent’s quick, darting movements, though one might propose a homonym here, meaning “biting.” (See J. N. Oswalt, Isaiah [NICOT], 1:332, n. 18.) Some might think in terms of a mythological flying, fire breathing dragon (cf. NAB “a flying saraph”; CEV “a flying fiery dragon”), but this proposal does not make good sense in 30:6, where the phrase “flying burning one” appears again in a list of desert animals.

[16:4]  ²² tn That is, “live as resident foreigners.”

[16:4]  ²³ tn Heb “Be a hiding place for them.”

[16:4]  ²⁴ 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]  ²⁵ 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]  ²⁶ 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.

[25:8]  ²⁷ sn The image of the Lord “swallowing” death would be especially powerful, for death was viewed in Canaanite mythology and culture as a hungry enemy that swallows its victims. See the note at 5:14.

[25:8]  ²⁸ tn Heb “has spoken” (so NAB, NASB, NIV, NRSV, NLT).

[28:21]  ²⁹ sn This probably alludes to David’s victory over the Philistines at Baal Perazim. See 2 Sam 5:20.

[28:21]  ³⁰ sn This probably alludes to the Lord’s victory over the Canaanites at Gibeon, during the days of Joshua. See Josh 10:10-11.

[28:21]  ³¹ sn God’s judgment of his own people is called “his peculiar work” and “his strange task,” because he must deal with them the way he treated their enemies in the past.

[33:1]  ³² tn Heb “Woe [to] the destroyer.”

[33:1]  sn In this context “the destroyer” appears to refer collectively to the hostile nations (vv. 3-4). Assyria would probably have been primary in the minds of the prophet and his audience.

[33:1]  ³³ tn Heb “and the deceitful one”; NAB, NIV “O traitor”; NRSV “you treacherous one.” In the parallel structure הוֹי (hoy, “woe [to]”) does double duty.

[33:1]  ³⁴ tc The form in the Hebrew text appears to derive from an otherwise unattested verb נָלָה (nalah). The translation follows the Qumran scroll 1QIsa^a in reading ככלתך, a Piel infinitival form from the verbal root כָּלָה (kalah), meaning “finish.”

[33:14]  ³⁵ tn Or “trembling” (ASV, NAB, NASB, NIV, NRSV); NLT “shake with fear.”

[33:14]  ³⁶ tn Or “the defiled”; TEV “The sinful people of Zion”; NLT “The sinners in Jerusalem.”

[33:14]  ³⁷ tn The words “they say” are supplied in the translation for clarification.

[33:14]  ³⁸ tn Or “perpetual”; or “everlasting” (KJV, ASV, NAB, NIV, NRSV).

[37:26]  ³⁹ tn Having quoted the Assyrian king’s arrogant words in vv. 23-24, the Lord now speaks to the king.

[37:26]  ⁴⁰ 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]  ⁴¹ tn Heb “formed” (so KJV, ASV).

[37:26]  ⁴² 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.

[47:14]  ⁴³ tn Heb “hand,” here a metaphor for the strength or power of the flames.

[47:14]  ⁴⁴ tn The Hebrew text reads literally, “there is no coal [for?] their food, light to sit before it.” Some emend לַחְמָם (lakhmam, “their food”) to לְחֻמָּם (lÿkhummam, “to warm them”; see HALOT 328 s.v. חמם). This statement may allude to Isa 44:16, where idolaters are depicted warming themselves over a fire made from wood, part of which was used to form idols. The fire of divine judgment will be no such campfire; its flames will devour and destroy.

[65:25]  ⁴⁵ sn A similar statement appears in 11:6.

[65:25]  ⁴⁶ sn These words also appear in 11:7.

[65:25]  ⁴⁷ sn Some see an allusion to Gen 3:14 (note “you will eat dirt”). The point would be that even in this new era the snake (often taken as a symbol of Satan) remains under God’s curse. However, it is unlikely that such an allusion exists. Even if there is an echo of Gen 3:14, the primary allusion is to 11:8, where snakes are pictured as no longer dangerous. They will no longer attack other living creatures, but will be content to crawl along the ground. (The statement “you will eat dirt” in Gen 3:14 means “you will crawl on the ground.” In the same way the statement “dirt will be its food” in Isa 65:25 means “it will crawl on the ground.”)

[65:25]  ⁴⁸ tn Heb “in all my holy mountain.” These same words appear in 11:9. See the note there.

[65:25]  sn As in 11:1-9 the prophet anticipates a time when the categories predator-prey no longer exist. See the note at the end of 11:8.