Yesaya 24:9

24:9 They no longer sing and drink wine; ¹ 

the beer tastes bitter to those who drink it.

Yesaya 5:22

5:22 Those who are champions ²  at drinking wine are as good as dead, ³ 

who display great courage when mixing strong drinks.

Yesaya 22:13

22:13 But look, there is outright celebration! ⁴ 

You say, “Kill the ox and slaughter the sheep,

eat meat and drink wine.

Eat and drink, for tomorrow we die!” ⁵ 

Yesaya 51:17

51:17 Wake up! Wake up!

Get up, O Jerusalem!

You drank from the cup the Lord passed to you,

which was full of his anger! ⁶ 

You drained dry

the goblet full of intoxicating wine. ⁷ 

Yesaya 37:25

37:25 I dug wells

and drank water. ⁸ 

With the soles of my feet I dried up

all the rivers of Egypt.’

Yesaya 28:7

28:7 Even these men ⁹  stagger because of wine,

they stumble around because of beer –

priests and prophets stagger because of beer,

they are confused ¹⁰  because of wine,

they stumble around because of beer;

they stagger while seeing prophetic visions, ¹¹ 

they totter while making legal decisions. ¹² 

Yesaya 5:11

5:11 Those who get up early to drink beer are as good as dead, ¹³ 

those who keep drinking long after dark

until they are intoxicated with wine. ¹⁴ 

Yesaya 21:5

21:5 Arrange the table,

lay out ¹⁵  the carpet,

eat and drink! ¹⁶ 

Get up, you officers,

smear oil on the shields! ¹⁷ 

Yesaya 56:12

56:12 Each one says, ¹⁸ 

‘Come on, I’ll get some wine!

Let’s guzzle some beer!

Tomorrow will be just like today!

We’ll have everything we want!’ ¹⁹ 

Yesaya 29:9

God’s People are Spiritually Insensitive

29:9 You will be shocked and amazed! ²⁰ 

You are totally blind! ²¹ 

They are drunk, ²²  but not because of wine;

they stagger, ²³  but not because of beer.

Yesaya 62:9

62:9 But those who harvest the grain ²⁴  will eat it,

and will praise the Lord.

Those who pick the grapes will drink the wine ²⁵ 

in the courts of my holy sanctuary.”

Yesaya 43:20

43:20 The wild animals of the desert honor me,

the jackals and ostriches,

because I put water in the desert

and streams in the wilderness,

to quench the thirst of my chosen people,

Yesaya 29:8

29:8 It will be like a hungry man dreaming that he is eating,

only to awaken and find that his stomach is empty. ²⁶ 

It will be like a thirsty man dreaming that he is drinking,

only to awaken and find that he is still weak and his thirst unquenched. ²⁷ 

So it will be for the horde from all the nations

that fight against Mount Zion.

Yesaya 44:12

44:12 A blacksmith works with his tool ²⁸ 

and forges metal over the coals.

He forms it ²⁹  with hammers;

he makes it with his strong arm.

He gets hungry and loses his energy; ³⁰ 

he drinks no water and gets tired.

Yesaya 32:6

32:6 For a fool speaks disgraceful things; ³¹ 

his mind plans out sinful deeds. ³² 

He commits godless deeds ³³ 

and says misleading things about the Lord;

he gives the hungry nothing to satisfy their appetite ³⁴ 

and gives the thirsty nothing to drink. ³⁵ 

Yesaya 36:16

36:16 Don’t listen to Hezekiah!’ For this is what the king of Assyria says, ‘Send me a token of your submission and surrender to me. ³⁶  Then each of you may eat from his own vine and fig tree and drink water from his own cistern,

Yesaya 51:22

51:22 This is what your sovereign master, ³⁷  the Lord your God, says:

“Look, I have removed from your hand

the cup of intoxicating wine, ³⁸ 

the goblet full of my anger. ³⁹ 

You will no longer have to drink it.

Yesaya 62:8

62:8 The Lord swears an oath by his right hand,

by his strong arm: ⁴⁰ 

“I will never again give your grain

to your enemies as food,

and foreigners will not drink your wine,

which you worked hard to produce.

Yesaya 36:12

36:12 But the chief adviser said, “My master did not send me to speak these words only to your master and to you. ⁴¹  His message is also for the men who sit on the wall, for they will eat their own excrement and drink their own urine along with you!” ⁴² 

Yesaya 65:13

65:13 So this is what the sovereign Lord says:

“Look, my servants will eat, but you will be hungry!

Look, my servants will drink, but you will be thirsty!

Look, my servants will rejoice, but you will be humiliated!

Yesaya 7:19

7:19 All of them will come and make their home ⁴³  in the ravines between the cliffs, and in the crevices of the cliffs, in all the thorn bushes, and in all the watering holes. ⁴⁴ 

Yesaya 33:16

33:16 This is the person who will live in a secure place; ⁴⁵ 

he will find safety in the rocky, mountain strongholds; ⁴⁶ 

he will have food

and a constant supply of water.

Yesaya 55:1

The Lord Gives an Invitation

55:1 “Hey, ⁴⁷  all who are thirsty, come to the water!

You who have no money, come!

Buy and eat!

Come! Buy wine and milk

without money and without cost! ⁴⁸ 

Yesaya 21:14

21:14 Bring out some water for the thirsty.

You who live in the land of Tema,

bring some food for the fugitives.

Yesaya 12:3

12:3 Joyfully you will draw water

from the springs of deliverance. ⁴⁹ 

Yesaya 19:10

19:10 Those who make cloth ⁵⁰  will be demoralized; ⁵¹ 

all the hired workers will be depressed. ⁵² 

Yesaya 49:26

49:26 I will make your oppressors eat their own flesh;

they will get drunk on their own blood, as if it were wine. ⁵³ 

Then all humankind ⁵⁴  will recognize that

I am the Lord, your deliverer,

your protector, ⁵⁵  the powerful ruler of Jacob.” ⁵⁶ 

Yesaya 3:1

A Coming Leadership Crisis

3:1 Look, the sovereign Lord who commands armies ⁵⁷ 

is about to remove from Jerusalem ⁵⁸  and Judah

every source of security, including ⁵⁹ 

all the food and water, ⁶⁰ 

Yesaya 57:6

57:6 Among the smooth stones of the stream are the idols you love;

they, they are the object of your devotion. ⁶¹ 

You pour out liquid offerings to them,

you make an offering.

Because of these things I will seek vengeance. ⁶² 

Yesaya 19:6

19:6 The canals ⁶³  will stink; ⁶⁴ 

the streams of Egypt will trickle and then dry up;

the bulrushes and reeds will decay,

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? ⁶⁵ 

Yesaya 36:13

36:13 The chief adviser then stood there and called out loudly in the Judahite dialect, ⁶⁶  “Listen to the message of the great king, the king of Assyria.

Yesaya 65:21

65:21 They will build houses and live in them;

they will plant vineyards and eat their fruit.

Yesaya 5:12

5:12 They have stringed instruments, ⁶⁷  tambourines, flutes,

and wine at their parties.

So they do not recognize what the Lord is doing,

they do not perceive what he is bringing about. ⁶⁸ 

Yesaya 7:22

7:22 From the abundance of milk they produce, ⁶⁹  he will have sour milk for his meals. Indeed, everyone left in the heart of the land will eat sour milk and honey.

Yesaya 36:22

36:22 Eliakim son of Hilkiah, the palace supervisor, accompanied by Shebna the scribe and Joah son of Asaph, the secretary, went to Hezekiah with their clothes torn in grief ⁷⁰  and reported to him what the chief adviser had said.

Yesaya 37:8

37:8 When the chief adviser heard the king of Assyria had departed from Lachish, he left and went to Libnah, where the king was campaigning. ⁷¹ 

Yesaya 48:21

48:21 They do not thirst as he leads them through dry regions;

he makes water flow out of a rock for them;

he splits open a rock and water flows out.’ ⁷² 

Yesaya 60:16

60:16 You will drink the milk of nations;

you will nurse at the breasts of kings. ⁷³ 

Then you will recognize that I, the Lord, am your deliverer,

your protector, ⁷⁴  the powerful ruler of Jacob. ⁷⁵ 

Yesaya 65:4

65:4 They sit among the tombs ⁷⁶ 

and keep watch all night long. ⁷⁷ 

They eat pork, ⁷⁸ 

and broth ⁷⁹  from unclean sacrificial meat is in their pans.

Yesaya 28:1

The Lord Will Judge Samaria

28:1 The splendid crown of Ephraim’s drunkards is doomed, ⁸⁰ 

the withering flower, its beautiful splendor, ⁸¹ 

situated ⁸²  at the head of a rich valley,

the crown of those overcome with wine. ⁸³ 

Yesaya 36:2

36:2 The king of Assyria sent his chief adviser ⁸⁴  from Lachish to King Hezekiah in Jerusalem, ⁸⁵  along with a large army. The chief adviser ⁸⁶  stood at the conduit of the upper pool which is located on the road to the field where they wash and dry cloth. ⁸⁷ 

Yesaya 36:11

36:11 Eliakim, Shebna, and Joah said to the chief adviser, “Speak to your servants in Aramaic, ⁸⁸  for we understand it. Don’t speak with us in the Judahite dialect ⁸⁹  in the hearing of the people who are on the wall.”

Yesaya 37:4

37:4 Perhaps the Lord your God will hear all these things the chief adviser has spoken on behalf of his master, the king of Assyria, who sent him to taunt the living God. ⁹⁰  When the Lord your God hears, perhaps he will punish him for the things he has said. ⁹¹  So pray for this remnant that remains.’” ⁹² 

[24:9]  ¹ tn Heb “with a song they do not drink wine.”

[5:22]  ² tn The language used here is quite sarcastic and paves the way for the shocking description of the enemy army in vv. 25-30. The rich leaders of Judah are nothing but “party animals” who are totally incapable of withstanding real warriors.

[5:22]  ³ tn Heb “Woe [to]….” See the note at v. 8.

[22:13]  ⁴ tn Heb “happiness and joy.”

[22:13]  ⁵ tn The prophet here quotes what the fatalistic people are saying. The introductory “you say” is supplied in the translation for clarification; the concluding verb “we die” makes it clear the people are speaking. The six verbs translated as imperatives are actually infinitives absolute, functioning here as finite verbs.

[51:17]  ⁶ tn Heb “[you] who have drunk from the hand of the Lord the cup of his anger.”

[51:17]  ⁷ tn Heb “the goblet, the cup [that causes] staggering, you drank, you drained.”

[37:25]  ⁸ 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.

[28:7]  ⁹ tn Heb “these.” The demonstrative pronoun anticipates “priests and prophets” two lines later.

[28:7]  ¹⁰ tn According to HALOT 135 s.v. III בלע, the verb form is derived from בָּלַע (bala’, “confuse”), not the more common בָּלַע (“swallow”). See earlier notes at 3:12 and 9:16.

[28:7]  ¹¹ tn Heb “in the seeing.”

[28:7]  ¹² tn Heb “[in] giving a decision.”

[5:11]  ¹³ tn Heb “Woe [to] those who arise early in the morning, [who] chase beer.”

[5:11]  ¹⁴ tn Heb “[who] delay until dark, [until] wine enflames them.”

[5:11]  sn This verse does not condemn drinking per se, but refers to the carousing lifestyle of the rich bureaucrats, made possible by wealth taken from the poor. Their carousing is not the fundamental problem, but a disgusting symptom of the real disease – their social injustice.

[21:5]  ¹⁵ tn The precise meaning of the verb in this line is debated. Some prefer to derive the form from the homonymic צָפֹה (tsafoh, “keep watch”) and translate “post a guard” (cf. KJV “watch in the watchtower”; ASV “set the watch”).

[21:5]  ¹⁶ tn The verbal forms in the first three lines are infinitives absolute, which are functioning here as finite verbs. It is uncertain if the forms should have an imperatival or indicative/descriptive force here.

[21:5]  ¹⁷ sn Smearing the shields with oil would make them more flexible and effective in battle. See J. N. Oswalt, Isaiah (NICOT), 1:394.

[56:12]  ¹⁸ tn The words “each one says” are supplied in the translation for clarification.

[56:12]  ¹⁹ tn Heb “great, [in] abundance, very much,” i.e., “very great indeed.” See HALOT 452 s.v. יֶתֶר.

[29:9]  ²⁰ tn The form הִתְמַהְמְהוּ (hitmahmÿhu) is a Hitpalpel imperative from מָהַהּ (mahah, “hesitate”). If it is retained, one might translate “halt and be amazed.” The translation assumes an emendation to הִתַּמְּהוּ (hittammÿhu), a Hitpael imperative from תָּמַה (tamah, “be amazed”). In this case, the text, like Hab 1:5, combines the Hitpael and Qal imperatival forms of תָּמַה (tamah). A literal translation might be “Shock yourselves and be shocked!” The repetition of sound draws attention to the statement. The imperatives here have the force of an emphatic assertion. On this use of the imperative in Hebrew, see GKC 324 §110.c and IBHS 572 §34.4c.

[29:9]  ²¹ tn Heb “Blind yourselves and be blind!” The Hitpalpel and Qal imperatival forms of שָׁעַע (sha’a’, “be blind”) are combined to draw attention to the statement. The imperatives have the force of an emphatic assertion.

[29:9]  ²² tc Some prefer to emend the perfect form of the verb to an imperative (e.g., NAB, NCV, NRSV), since the people are addressed in the immediately preceding and following contexts.

[29:9]  ²³ tc Some prefer to emend the perfect form of the verb to an imperative (e.g., NAB, NCV, NRSV), since the people are addressed in the immediately preceding and following contexts.

[62:9]  ²⁴ tn Heb “it,” the grain mentioned in v. 8a.

[62:9]  ²⁵ tn Heb “and those who gather it will drink it.” The masculine singular pronominal suffixes attached to “gather” and “drink” refer back to the masculine noun תִּירוֹשׁ (tirosh, “wine”) in v. 8b.

[29:8]  ²⁶ tn Or “that he [or “his appetite”] is unsatisfied.”

[29:8]  ²⁷ tn Or “that he is faint and that he [or “his appetite”] longs [for water].”

[44:12]  ²⁸ tn The noun מַעֲצָד (ma’atsad), which refers to some type of tool used for cutting, occurs only here and in Jer 10:3. See HALOT 615 s.v. מַעֲצָד.

[44:12]  ²⁹ tn Some English versions take the pronoun “it” to refer to an idol being fashioned by the blacksmith (cf. NIV, NCV, CEV). NLT understands the referent to be “a sharp tool,” which is then used by the carpenter in the following verse to carve an idol from wood.

[44:12]  ³⁰ tn Heb “and there is no strength”; NASB “his strength fails.”

[32:6]  ³¹ tn Or “foolishness,” in a moral-ethical sense. See 9:17.

[32:6]  ³² tn Heb “and his heart commits sin”; KJV, ASV “his heart will work iniquity”; NASB “inclines toward wickedness.”

[32:6]  ³³ tn Heb “in order to do [or “so that he does”] what is godless [or “defiled”].”

[32:6]  ³⁴ tn Heb “so that he leaves empty the appetite [or “desire”] of the hungry.”

[32:6]  ³⁵ tn Heb “and the drink of the thirsty he causes to fail.”

[36:16]  ³⁶ tn Heb “make with me a blessing and come out to me.”

[51:22]  ³⁷ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay).

[51:22]  ³⁸ tn Heb “the cup of [= that causes] staggering” (so ASV, NAB, NRSV); NASB “the cup of reeling.”

[51:22]  ³⁹ tn Heb “the goblet of the cup of my anger.”

[62:8]  ⁴⁰ tn The Lord’s right hand and strong arm here symbolize his power and remind the audience that his might guarantees the fulfillment of the following promise.

[36:12]  ⁴¹ tn Heb “To your master and to you did my master send me to speak these words?” The rhetorical question expects a negative answer.

[36:12]  ⁴² tn Heb “[Is it] not [also] to the men…?” The rhetorical question expects the answer, “Yes, it is.”

[36:12]  sn The chief adviser alludes to the horrible reality of siege warfare, when the starving people in the besieged city would resort to eating and drinking anything to stay alive.

[7:19]  ⁴³ tn Heb “and shall rest” (so KJV, ASV); NASB, NIV, NRSV “and settle.”

[7:19]  ⁴⁴ tn The meaning of this word (נַהֲלֹל, nahalol) is uncertain; some understand this as referring to another type of thorn bush. For bibliography, see HALOT 676 s.v. I *נַהֲלֹל.

[33:16]  ⁴⁵ tn Heb “he [in the] exalted places will live.”

[33:16]  ⁴⁶ tn Heb “mountain strongholds, cliffs [will be] his elevated place.”

[55:1]  ⁴⁷ tn The Hebrew term הוֹי (hoy, “woe, ah”) was used in funeral laments and is often prefixed to judgment oracles for rhetorical effect. But here it appears to be a simple interjection, designed to grab the audience’s attention. Perhaps there is a note of sorrow or pity. See BDB 223 s.v.

[55:1]  ⁴⁸ sn The statement is an oxymoron. Its ironic quality adds to its rhetorical impact. The statement reminds one of the norm (one must normally buy commodities) as it expresses the astounding offer. One might paraphrase the statement: “Come and take freely what you normally have to pay for.”

[12:3]  ⁴⁹ tn Or “salvation” (so many English versions, e.g., KJV, NAB, NIV, NRSV, NLT); CEV “victory.”

[12:3]  sn Water is here a metaphor for renewed life; the springs symbolize the restoration of God’s favor.

[19:10]  ⁵⁰ tn Some interpret שָׁתֹתֶיהָ (shatoteha) as “her foundations,” i.e., leaders, nobles. See BDB 1011 s.v. שָׁת. Others, on the basis of alleged cognates in Akkadian and Coptic, repoint the form שְׁתִיתֶיהָ (shÿtiteha) and translate “her weavers.” See J. N. Oswalt, Isaiah (NICOT), 1:370.

[19:10]  ⁵¹ tn Heb “crushed.” Emotional distress is the focus of the context (see vv. 8-9, 10b).

[19:10]  ⁵² tn Heb “sad of soul”; cf. NIV, NLT “sick at heart.”

[49:26]  ⁵³ sn Verse 26a depicts siege warfare and bloody defeat. The besieged enemy will be so starved they will their own flesh. The bloodstained bodies lying on the blood-soaked battle site will look as if they collapsed in drunkenness.

[49:26]  ⁵⁴ tn Heb “flesh” (so KJV, NASB).

[49:26]  ⁵⁵ tn Heb “your redeemer.” See the note at 41:14.

[49:26]  ⁵⁶ tn Heb “the powerful [one] of Jacob.” See 1:24.

[3:1]  ⁵⁷ tn Heb “the master, the Lord who commands armies [traditionally, the Lord of hosts].” On the title “the Lord who commands armies,” see the note at 1:9.

[3:1]  ⁵⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:1]  ⁵⁹ tn Heb “support and support.” The masculine and feminine forms of the noun are placed side-by-side to emphasize completeness. See GKC 394 §122.v.

[3:1]  ⁶⁰ tn Heb “all the support of food, and all the support of water.”

[57:6]  ⁶¹ tn Heb “among the smooth stones of the stream [is] your portion, they, they [are] your lot.” The next line indicates idols are in view.

[57:6]  ⁶² tn The text reads literally, “Because of these am I relenting?” If the prefixed interrogative particle is retained at the beginning of the sentence, then the question would be rhetorical, with the Niphal of נָחָם (nakham) probably being used in the sense of “relent, change one’s mind.” One could translate: “Because of these things, how can I relent?” However, the initial letter he may be dittographic (note the final he [ה] on the preceding word). In this case one may understand the verb in the sense of “console oneself, seek vengeance,” as in 1:24.

[19:6]  ⁶³ tn Heb “rivers” (so KJV, ASV); NAB, CEV “streams”; TEV “channels.”

[19:6]  ⁶⁴ 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.

[36:4]  ⁶⁵ tn Heb “What is this object of trust in which you are trusting?”

[36:13]  ⁶⁶ tn The Hebrew text includes “and he said.”

[5:12]  ⁶⁷ tn Two types of stringed instruments are specifically mentioned in the Hebrew text, the כִּנּוֹר (kinnor, “zither”) and נֶבֶל (nevel, “harp”).

[5:12]  ⁶⁸ tn Heb “the work of the Lord they do not look at, and the work of his hands they do not see.” God’s “work” can sometimes be his creative deeds, but in this context it is the judgment that he is planning to bring upon his people (cf. vv. 19, 26; 10:12; 28:21).

[7:22]  ⁶⁹ tn The verb that introduces this verse serves as a discourse particle and is untranslated, see note on 2:2.

[36:22]  ⁷⁰ tn Heb “with their clothes torn”; the words “in grief” have been supplied in the translation to indicate that this was done as a sign of grief and mourning.

[37:8]  ⁷¹ tn Heb “and the chief adviser returned and he found the king of Assyria fighting against Libnah, for he heard that he had departed from Lachish.”

[48:21]  ⁷² sn The translation above (present tense) assumes that this verse describes God’s provision for returning Babylonian exiles (see v. 20; 35:6; 49:10) in terms reminiscent of the Exodus from Egypt (see Exod 17:6).

[60:16]  ⁷³ sn The nations and kings are depicted as a mother nursing her children. Restored Zion will be nourished by them as she receives their wealth as tribute.

[60:16]  ⁷⁴ tn Or “redeemer.” See the note at 41:14.

[60:16]  ⁷⁵ sn See 1:24 and 49:26.

[65:4]  ⁷⁶ sn Perhaps the worship of underworld deities or dead spirits is in view.

[65:4]  ⁷⁷ tn The Hebrew text reads literally, “and in the watches they spend the night.” Some understand נְּצוּרִים (nÿtsurim) as referring to “secret places” or “caves,” while others emend the text to וּבֵין צוּרִים (uven tsurim, “between the rocky cliffs”).

[65:4]  ⁷⁸ tn Heb “the flesh of the pig”; KJV, NAB, NASB “swine’s flesh.”

[65:4]  ⁷⁹ tc The marginal reading (Qere), supported by the Qumran scroll 1QIsa^a, reads מְרַק (mÿraq, “broth”), while the consonantal text (Kethib) has פְרַק (feraq, “fragment”).

[28:1]  ⁸⁰ tn Heb “Woe [to] the crown [or “wreath”] of the splendor [or “pride”] of the drunkards of Ephraim.” The “crown” is Samaria, the capital city of the northern kingdom (Ephraim). Priests and prophets are included among these drunkards in v. 7.

[28:1]  ⁸¹ tn Heb “the beauty of his splendor.” In the translation the masculine pronoun (“his”) has been replaced by “its” because the referent (the “crown”) is the city of Samaria.

[28:1]  ⁸² tn Heb “which [is].”

[28:1]  ⁸³ tn Heb “ones overcome with wine.” The words “the crown of” are supplied in the translation for clarification. The syntactical relationship of the final phrase to what precedes is uncertain. הֲלוּמֵי יָיִן (halume yayin, “ones overcome with wine”) seems to correspond to שִׁכֹּרֵי אֶפְרַיִם (shikkore ’efrayim, “drunkards of Ephraim”) in line 1. The translation assumes that the phrase “the splendid crown” is to be understood in the final line as well.

[36:2]  ⁸⁴ sn For a discussion of this title see M. Cogan and H. Tadmor, II Kings (AB), 229-30.

[36:2]  ⁸⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[36:2]  ⁸⁶ tn Heb “he”; the referent (the chief adviser) has been specified in the translation for clarity.

[36:2]  ⁸⁷ tn Heb “the field of the washer”; traditionally “the fuller’s field” (so KJV, ASV, NAB, NASB, NRSV).

[36:11]  ⁸⁸ sn Aramaic was the diplomatic language of the Assyrian empire.

[36:11]  ⁸⁹ tn Or “in Hebrew” (NIV, NCV, NLT); NAB, NASB “in Judean.”

[37:4]  ⁹⁰ tn Heb “all the words of the chief adviser whom his master, the king of Assyria, sent to taunt the living God.”

[37:4]  ⁹¹ tn Heb “and rebuke the words which the Lord your God hears.”

[37:4]  ⁹² tn Heb “and lift up a prayer on behalf of the remnant that is found.”