Yesaya 5:18

5:18 Those who pull evil along using cords of emptiness are as good as dead, ¹ 

who pull sin as with cart ropes. ² 

Yesaya 8:22

8:22 When one looks out over the land, he sees ³  distress and darkness, gloom ⁴  and anxiety, darkness and people forced from the land. ⁵ 

Yesaya 10:10

10:10 I overpowered kingdoms ruled by idols, ⁶ 

whose carved images were more impressive than Jerusalem’s ⁷  or Samaria’s.

Yesaya 14:17

14:17 Is this the one who made the world like a desert,

who ruined its ⁸  cities,

and refused to free his prisoners so they could return home?”’ ⁹ 

Yesaya 14:26

14:26 This is the plan I have devised for the whole earth;

my hand is ready to strike all the nations.” ¹⁰ 

Yesaya 16:11

16:11 So my heart constantly sighs for Moab, like the strumming of a harp, ¹¹ 

my inner being sighs ¹²  for Kir Hareseth. ¹³ 

Yesaya 19:15

19:15 Egypt will not be able to do a thing,

head or tail, shoots and stalk. ¹⁴ 

Yesaya 21:16

21:16 For this is what the sovereign master ¹⁵  has told me: “Within exactly one year ¹⁶  all the splendor of Kedar will come to an end.

Yesaya 22:17

22:17 Look, the Lord will throw you far away, ¹⁷  you mere man! ¹⁸ 

He will wrap you up tightly. ¹⁹ 

Yesaya 23:11

23:11 The Lord stretched out his hand over the sea, ²⁰ 

he shook kingdoms;

he ²¹  gave the order

to destroy Canaan’s fortresses. ²² 

Yesaya 24:4

24:4 The earth ²³  dries up ²⁴  and withers,

the world shrivels up and withers;

the prominent people of the earth ²⁵  fade away.

Yesaya 24:14

24:14 They ²⁶  lift their voices and shout joyfully;

they praise ²⁷  the majesty of the Lord in the west.

Yesaya 26:15

26:15 You have made the nation larger, ²⁸  O Lord,

you have made the nation larger and revealed your splendor, ²⁹ 

you have extended all the borders of the land.

Yesaya 29:6

29:6 Judgment will come from the Lord who commands armies, ³⁰ 

accompanied by thunder, earthquake, and a loud noise,

by a strong gale, a windstorm, and a consuming flame of fire.

Yesaya 33:5-6

33:5 The Lord is exalted, ³¹ 

indeed, ³²  he lives in heaven; ³³ 

he fills Zion with justice and fairness.

33:6 He is your constant source of stability; ³⁴ 

he abundantly provides safety and great wisdom; ³⁵ 

he gives all this to those who fear him. ³⁶ 

Yesaya 57:7

57:7 On every high, elevated hill you prepare your bed;

you go up there to offer sacrifices.

Yesaya 66:6

66:6 The sound of battle comes from the city;

the sound comes from the temple!

It is the sound of the Lord paying back his enemies.

Yesaya 66:16

66:16 For the Lord judges all humanity ³⁷ 

with fire and his sword;

the Lord will kill many. ³⁸ 

[5:18]  ¹ sn See the note at v. 8.

[5:18]  ² tc The Hebrew text reads literally, “Woe to those who pull evil with the ropes of emptiness, and, as [with] ropes of a cart, sin.” Though several textual details are unclear, the basic idea is apparent. The sinners are so attached to their sinful ways (compared here to a heavy load) that they strain to drag them along behind them. If שָׁוְא (shavÿ’, “emptiness”) is retained, it makes a further comment on their lifestyle, denouncing it as one that is devoid of what is right and destined to lead to nothing but destruction. Because “emptiness” does not form a very tight parallel with “cart” in the next line, some emend שָׁוְא to שֶׂה (she, “sheep”) and עֲגָלָה (’agalah, “cart”) to עֵגֶל (’egel, “calf”): “Those who pull evil along with a sheep halter are as good as dead who pull sin with a calf rope” (following the lead of the LXX and improving the internal parallelism of the verse). In this case, the verse pictures the sinners pulling sin along behind them as one pulls an animal with a halter. For a discussion of this view, see J. N. Oswalt, Isaiah (NICOT), 1:163, n. 1. Nevertheless, this emendation is unnecessary. The above translation emphasizes the folly of the Israelites who hold on to their sin (and its punishment) even while they hope for divine intervention.

[8:22]  ³ tn Heb “and behold” (so KJV, ASV, NASB).

[8:22]  ⁴ tn The precise meaning of מְעוּף (mÿ’uf) is uncertain; the word occurs only here. See BDB 734 s.v. מָעוּף.

[8:22]  ⁵ tn Heb “ and darkness, pushed.” The word מְנֻדָּח (mÿnudakh) appears to be a Pual participle from נדח (“push”), but the Piel is unattested for this verb and the Pual occurs only here.

[10:10]  ⁶ tn Heb “Just as my hand found the kingdoms of the idol[s].” The comparison is expanded in v. 11a (note “as”) and completed in v. 11b (note “so”).

[10:10]  ⁷ map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[14:17]  ⁸ tc The pronominal suffix is masculine, even though its antecedent appears to be the grammatically feminine noun “world.” Some have suggested that the form עָרָיו (’arayv, plural noun with third masculine singular suffix) should be emended to עָרֶיהָ (’areha, plural noun with third feminine singular suffix). This emendation may be unnecessary in light of other examples of lack of agreement a suffix and its antecedent noun.

[14:17]  ⁹ tn Heb “and his prisoners did not let loose to [their] homes.” This really means, “he did not let loose his prisoners and send them back to their homes.’ On the elliptical style, see GKC 366 §117.o.

[14:26]  ¹⁰ tn Heb “and this is the hand that is outstretched over all the nations.”

[16:11]  ¹¹ tn Heb “so my intestines sigh for Moab like a harp.” The word מֵעַי (me’ay, “intestines”) is used here of the seat of the emotions. English idiom requires the word “heart.” The point of the comparison to a harp is not entirely clear. Perhaps his sighs of mourning resemble a harp in sound, or his constant sighing is like the repetitive strumming of a harp.

[16:11]  ¹² tn The verb is supplied in the translation; “sighs” in the preceding line does double duty in the parallel structure.

[16:11]  ¹³ tn Heb “Kir Heres” (so ASV, NRSV, TEV, CEV), a variant name for “Kir Hareseth” (see v. 7).

[19:15]  ¹⁴ tn Heb “And there will not be for Egypt a deed, which head and tail, shoot and stalk can do.” In 9:14-15 the phrase “head or tail” refers to leaders and prophets, respectively. This interpretation makes good sense in this context, where both leaders and advisers (probably including prophets and diviners) are mentioned (vv. 11-14). Here, as in 9:14, “shoots and stalk” picture a reed, which symbolizes the leadership of the nation in its entirety.

[21:16]  ¹⁵ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay).

[21:16]  ¹⁶ tn Heb “in still a year, like the years of a hired worker.” See the note at 16:14.

[22:17]  ¹⁷ tn Heb “will throw you with a throwing.”

[22:17]  ¹⁸ tn Heb “O man” (so NASB); NAB “mortal man”; NRSV “my fellow.”

[22:17]  ¹⁹ tn Heb “and the one who wraps you [will] wrap.”

[23:11]  ²⁰ tn Heb “his hand he stretched out over the sea.”

[23:11]  ²¹ tn Heb “the Lord.” For stylistic reasons the pronoun (“he”) has been used in the translation here.

[23:11]  ²² tn Heb “concerning Canaan, to destroy her fortresses.” NIV, NLT translate “Canaan” as “Phoenicia” here.

[24:4]  ²³ tn Some prefer to read “land” here, but the word pair אֶרֶץ/תֵּבֵל (erets/tevel [see the corresponding term in the parallel line]) elsewhere clearly designates the earth/world (see 1 Sam 2:8; 1 Chr 16:30; Job 37;12; Pss 19:4; 24:1; 33:8; 89:11; 90:2; 96:13; 98:9; Prov 8:26, 31; Isa 14:16-17; 34:1; Jer 10:12; 51:15; Lam 4:12). According to L. Stadelmann, תבל designates “the habitable part of the world” (The Hebrew Conception of the World [AnBib], 130).

[24:4]  ²⁴ tn Or “mourns” (BDB 5 s.v. אָבַל). HALOT 6-7 lists the homonyms I אבל (“mourn”) and II אבל (“dry up”). They propose the second here on the basis of parallelism.

[24:4]  ²⁵ tn Heb “the height of the people of the earth.” The translation assumes an emendation of the singular form מְרוֹם (mÿrom, “height of”) to the plural construct מְרֹמֵי (mÿrome, “high ones of”; note the plural verb at the beginning of the line), and understands the latter as referring to the prominent people of human society.

[24:14]  ²⁶ sn The remnant of the nations (see v. 13) may be the unspecified subject. If so, then those who have survived the judgment begin to praise God.

[24:14]  ²⁷ tn Heb “they yell out concerning.”

[26:15]  ²⁸ tn Heb “you have added to the nation.” The last line of the verse suggests that geographical expansion is in view. “The nation” is Judah.

[26:15]  ²⁹ tn Or “brought honor to yourself.”

[29:6]  ³⁰ tn Heb “from the Lord who commands armies [traditionally, the Lord of hosts] there will be visitation.” The third feminine singular passive verb form תִּפָּקֵד (tippaqed, “she/it will be visited”) is used here in an impersonal sense. See GKC 459 §144.b.

[33:5]  ³¹ tn Or “elevated”; NCV, NLT “is very great.”

[33:5]  ³² tn Or “for” (KJV, NASB, NIV).

[33:5]  ³³ tn Heb “on high” (so KJV, NAB, NASB, NIV, NRSV); CEV “in the heavens.”

[33:6]  ³⁴ tn Heb “and he is the stability of your times.”

[33:6]  ³⁵ tn Heb “a rich store of deliverance, wisdom, and knowledge.”

[33:6]  ³⁶ tn Heb “the fear of the Lord, it is his treasure.”

[66:16]  ³⁷ tn Heb “flesh” (so KJV, NASB, NRSV); NIV “upon all men”; TEV “all the people of the world.”

[66:16]  ³⁸ tn Heb “many are the slain of the Lord.”