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, ¹  and tell him: ² 

Yesaya 28:20

28:20 For the bed is too short to stretch out on,

and the blanket is too narrow to wrap around oneself. ³ 

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? ⁴ 

Yesaya 37:23

37:23 Whom have you taunted and hurled insults at?

At whom have you shouted

and looked so arrogantly? ⁵ 

At the Holy One of Israel! ⁶ 

Yesaya 37:28

37:28 I know where you live

and everything you do

and how you rage against me. ⁷ 

Yesaya 47:5

47:5 “Sit silently! Go to a hiding place, ⁸ 

O daughter of the Babylonians!

Indeed, ⁹  you will no longer be called ‘Queen of kingdoms.’

Yesaya 48:10

48:10 Look, I have refined you, but not as silver;

I have purified you ¹⁰  in the furnace of misery.

Yesaya 62:7

62:7 Don’t allow him to rest until he reestablishes Jerusalem, ¹¹ 

until he makes Jerusalem the pride ¹²  of the earth.

[22:15]  ¹ tn Heb “who is over the house” (so ASV); NASB “who is in charge of the royal household.”

[22:15]  ² tn The words “and tell him” are supplied in the translation for clarification.

[28:20]  ³ sn The bed and blanket probably symbolize their false sense of security. A bed that is too short and a blanket that is too narrow may promise rest and protection from the cold, but in the end they are useless and disappointing. In the same way, their supposed treaty with death will prove useless and disappointing.

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

[37:23]  ⁵ tn Heb “and lifted your eyes on high?” Cf. NIV “lifted your eyes in pride”; NRSV “haughtily lifted your eyes.”

[37:23]  ⁶ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[37:28]  ⁷ tc Heb “your going out and your coming in and how you have raged against me.” Several scholars have suggested that this line is probably dittographic (note the beginning of the next line). However, most English translations include the statement in question at the end of v. 28 and the beginning of v. 29. Interestingly, the LXX does not have this clause at the end of v. 28 and the Qumran scroll 1QIsa^a does not have it at the beginning of v. 29. In light of this ambiguous manuscript evidence, it appears best to retain the clause in both verses.

[47:5]  ⁸ tn Heb “darkness,” which may indicate a place of hiding where a fugitive would seek shelter and protection.

[47:5]  ⁹ tn Or “For” (NASB, NRSV).

[48:10]  ¹⁰ tc The Hebrew text has בְּחַרְתִּיךָ (bÿkhartikha, “I have chosen you”), but the Qumran scroll 1QIsa^a reads correctly בחנתיכה (“I have tested you”). The metallurgical background of the imagery suggests that purification through testing is the idea.

[62:7]  ¹¹ tn “Jerusalem” is supplied in the translation for stylistic reasons; note the following line.

[62:7]  ¹² tn Heb “[the object of] praise.”