Yesaya 11:11

11:11 At that time ¹  the sovereign master ²  will again lift his hand ³  to reclaim ⁴  the remnant of his people ⁵  from Assyria, Egypt, Pathros, ⁶  Cush, ⁷  Elam, Shinar, ⁸  Hamath, and the seacoasts. ⁹ 

Yesaya 25:8

25:8 he will swallow up death permanently. ¹⁰ 

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! ¹¹ 

Yesaya 30:26

30:26 The light of the full moon will be like the sun’s glare

and the sun’s glare will be seven times brighter,

like the light of seven days, ¹² 

when the Lord binds up his people’s fractured bones ¹³ 

and heals their severe wound. ¹⁴ 

Yesaya 51:22

51:22 This is what your sovereign master, ¹⁵  the Lord your God, says:

“Look, I have removed from your hand

the cup of intoxicating wine, ¹⁶ 

the goblet full of my anger. ¹⁷ 

You will no longer have to drink it.

Yesaya 56:3

56:3 No foreigner who becomes a follower of ¹⁸  the Lord should say,

‘The Lord will certainly ¹⁹  exclude me from his people.’

The eunuch should not say,

‘Look, I am like a dried-up tree.’”

[11:11]  ¹ 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.

[11:11]  ² tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonai).

[11:11]  ³ tc The Hebrew text reads, “the sovereign master will again, a second time, his hand.” The auxiliary verb יוֹסִיף (yosif), which literally means “add,” needs a main verb to complete it. Consequently many emend שֵׁנִית (shenit, “a second time”) to an infinitive. Some propose the form שַׁנֹּת (shannot, a Piel infinitive construct from שָׁנָה, shanah) and relate it semantically to an Arabic cognate meaning “to be high.” If the Hebrew text is retained a verb must be supplied. “Second time” would allude back to the events of the Exodus (see vv. 15-16).

[11:11]  ⁴ tn Or “acquire”; KJV, ASV, NASB, NRSV “recover.”

[11:11]  ⁵ tn Heb “the remnant of his people who remain.”

[11:11]  ⁶ sn Perhaps a reference to Upper (i.e., southern) Egypt (so NIV, NLT; NCV “South Egypt”).

[11:11]  ⁷ tn Or “Ethiopia” (NAB, NRSV, NLT).

[11:11]  ⁸ tn Or “Babylonia” (NIV, NCV, TEV, NLT).

[11:11]  ⁹ tn Or perhaps, “the islands of the sea.”

[25:8]  ¹⁰ 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]  ¹¹ tn Heb “has spoken” (so NAB, NASB, NIV, NRSV, NLT).

[30:26]  ¹² sn Light here symbolizes restoration of divine blessing and prosperity. The number “seven” is used symbolically to indicate intensity. The exact meaning of the phrase “the light of seven days” is uncertain; it probably means “seven times brighter” (see the parallel line).

[30:26]  ¹³ tn Heb “the fracture of his people” (so NASB).

[30:26]  sn The Lord is here compared to a physician setting a broken bone in a bandage or cast.

[30:26]  ¹⁴ tn Heb “the injury of his wound.” The joining of synonyms emphasizes the severity of the wound. Another option is to translate, “the wound of his blow.” In this case the pronominal suffix might refer to the Lord, not the people, yielding the translation, “the wound which he inflicted.”

[51:22]  ¹⁵ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay).

[51:22]  ¹⁶ tn Heb “the cup of [= that causes] staggering” (so ASV, NAB, NRSV); NASB “the cup of reeling.”

[51:22]  ¹⁷ tn Heb “the goblet of the cup of my anger.”

[56:3]  ¹⁸ tn Heb “who attaches himself to.”

[56:3]  ¹⁹ tn The infinitive absolute precedes the finite verb for emphasis.