Yesaya 1:10

1:10 Listen to the Lord’s word,

you leaders of Sodom! ¹ 

Pay attention to our God’s rebuke, ² 

people of Gomorrah!

Yesaya 1:16

1:16 ³ Wash! Cleanse yourselves!

Remove your sinful deeds ⁴ 

from my sight.

Stop sinning!

Yesaya 1:25

1:25 I will attack you; ⁵ 

I will purify your metal with flux. ⁶ 

I will remove all your slag. ⁷ 

Yesaya 3:10

3:10 Tell the innocent ⁸  it will go well with them, ⁹ 

for they will be rewarded for what they have done. ¹⁰ 

Yesaya 6:4

6:4 The sound of their voices shook the door frames, ¹¹  and the temple was filled with smoke.

Yesaya 10:10

10:10 I overpowered kingdoms ruled by idols, ¹² 

whose carved images were more impressive than Jerusalem’s ¹³  or Samaria’s.

Yesaya 13:16

13:16 Their children will be smashed to pieces before their very eyes;

their houses will be looted

and their wives raped.

Yesaya 14:11

14:11 Your splendor ¹⁴  has been brought down to Sheol,

as well as the sound of your stringed instruments. ¹⁵ 

You lie on a bed of maggots,

with a blanket of worms over you. ¹⁶ 

Yesaya 19:6

19:6 The canals ¹⁷  will stink; ¹⁸ 

the streams of Egypt will trickle and then dry up;

the bulrushes and reeds will decay,

Yesaya 22:15

22:15 This is what the sovereign master, the Lord who commands armies, says:

“Go visit this administrator, Shebna, who supervises the palace, ¹⁹  and tell him: ²⁰ 

Yesaya 32:11

32:11 Tremble, you complacent ones!

Shake with fear, you carefree ones!

Strip off your clothes and expose yourselves –

put sackcloth on your waist! ²¹ 

Yesaya 36:4

36:4 The chief adviser said to them, “Tell Hezekiah: ‘This is what the great king, the king of Assyria, says: “What is your source of confidence? ²² 

Yesaya 37:25

37:25 I dug wells

and drank water. ²³ 

With the soles of my feet I dried up

all the rivers of Egypt.’

Yesaya 37:34

37:34 He will go back the way he came –

he will not enter this city,’ says the Lord.

Yesaya 39:8

39:8 Hezekiah said to Isaiah, “The Lord’s word which you have announced is appropriate.” ²⁴  Then he thought, ²⁵  “For ²⁶  there will be peace and stability during my lifetime.”

Yesaya 47:2

47:2 Pick up millstones and grind flour!

Remove your veil,

strip off your skirt,

expose your legs,

cross the streams!

[1:10]  ¹ sn Building on the simile of v. 9, the prophet sarcastically addresses the leaders and people of Jerusalem as if they were leaders and residents of ancient Sodom and Gomorrah. The sarcasm is appropriate, for if the judgment is comparable to Sodom’s, that must mean that the sin which prompted the judgment is comparable as well.

[1:10]  ² tn Heb “to the instruction of our God.” In this context, which is highly accusatory and threatening, תּוֹרָה (torah, “law, instruction”) does not refer to mere teaching, but to corrective teaching and rebuke.

[1:16]  ³ sn Having demonstrated the people’s guilt, the Lord calls them to repentance, which will involve concrete action in the socio-economic realm, not mere emotion.

[1:16]  ⁴ sn This phrase refers to Israel’s covenant treachery (cf. Deut 28:10; Jer 4:4; 21:12; 23:2, 22; 25:5; 26:3; 44:22; Hos 9:15; Ps 28:4). In general, the noun ַמעַלְלֵיכֶם (ma’alleykhem) can simply be a reference to deeds, whether good or bad. However, Isaiah always uses it with a negative connotation (cf. 3:8, 10).

[1:25]  ⁵ tn Heb “turn my hand against you.” The second person pronouns in vv. 25-26 are feminine singular. Personified Jerusalem is addressed. The idiom “turn the hand against” has the nuance of “strike with the hand, attack,” in Ps 81:15 HT (81:14 ET); Ezek 38:12; Am 1:8; Zech 13:7. In Jer 6:9 it is used of gleaning grapes.

[1:25]  ⁶ tn Heb “I will purify your dross as [with] flux.” “Flux” refers here to minerals added to the metals in a furnace to prevent oxides from forming. For this interpretation of II בֹּר (bor), see HALOT 153 s.v. II בֹּר and 750 s.v. סִיג.

[1:25]  ⁷ sn The metaphor comes from metallurgy; slag is the substance left over after the metallic ore has been refined.

[3:10]  ⁸ tn Or “the righteous” (KJV, NASB, NIV, TEV); NLT “those who are godly.”

[3:10]  ⁹ tn Heb “that it is good.”

[3:10]  ¹⁰ tn Heb “for the fruit of their deeds they will eat.”

[6:4]  ¹¹ tn On the phrase אַמּוֹת הַסִּפִּים (’ammot hassippim, “pivots of the frames”) see HALOT 763 s.v. סַף.

[10:10]  ¹² 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]  ¹³ 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.

[14:11]  ¹⁴ tn Or “pride” (NCV, CEV); KJV, NIV, NRSV “pomp.”

[14:11]  ¹⁵ tn Or “harps” (NAB, NIV, NRSV).

[14:11]  ¹⁶ tn Heb “under you maggots are spread out, and worms are your cover.”

[19:6]  ¹⁷ tn Heb “rivers” (so KJV, ASV); NAB, CEV “streams”; TEV “channels.”

[19:6]  ¹⁸ tn The verb form appears as a Hiphil in the Qumran scroll 1QIsa^a; the form in MT may be a so-called “mixed form,” reflecting the Hebrew Hiphil stem and the functionally corresponding Aramaic Aphel stem. See HALOT 276 s.v. I זנח.

[22:15]  ¹⁹ tn Heb “who is over the house” (so ASV); NASB “who is in charge of the royal household.”

[22:15]  ²⁰ tn The words “and tell him” are supplied in the translation for clarification.

[32:11]  ²¹ tn The imperatival forms in v. 11 are problematic. The first (חִרְדוּ, khirdu, “tremble”) is masculine plural in form, though spoken to a feminine plural addressee (שַׁאֲנַנּוֹת, sha’anannot, “complacent ones”). The four imperatival forms that follow (רְגָזָה, rÿgazah, “shake with fear”; פְּשֹׁטָה, pÿshotah, “strip off your clothes”; עֹרָה, ’orah, “expose yourselves”; and חֲגוֹרָה, khagorah, “put on”) all appear to be lengthened (so-called “emphatic”) masculine singular forms, even though they too appear to be spoken to a feminine plural addressee. GKC 131-32 §48.i suggests emending חִרְדוּ (khirdu) to חֲרָדָה (kharadah) and understanding all five imperatives as feminine plural “aramaized” forms.

[36:4]  ²² tn Heb “What is this object of trust in which you are trusting?”

[37:25]  ²³ tc The Hebrew text has simply, “I dug and drank water.” But the parallel text in 2 Kgs 19:24 has “foreign waters.” זָרִים (zarim, “foreign”) may have accidentally dropped out of the Isaianic text by homoioteleuton (cf. NCV, NIV, NLT). Note that the preceding word, מַיִם (mayim, “water) also ends in mem (ם). The Qumran scroll 1QIsa^a has “foreign waters” for this line. However, in several other passages the 1QIsa^a scroll harmonizes with 2 Kgs 19 against the MT (Isa 36:5; 37:9, 20). Since the addition of “foreign” to this text in Isaiah by a later scribe would be more likely than its deletion, the MT reading should be accepted.

[39:8]  ²⁴ tn Heb “good” (so KJV, NASB, NIV, NRSV, NLT); NAB “favorable.”

[39:8]  ²⁵ tn Heb “and he said.” The verb אָמַר (’amar, “say”) is sometimes used of what one thinks (that is, says to oneself).

[39:8]  ²⁶ tn Or “surely”; cf. CEV “At least.”