Yesaya 3:15

3:15 Why do you crush my people

and grind the faces of the poor?” ¹ 

The sovereign Lord who commands armies ²  has spoken.

Yesaya 3:18

3:18 ³ At that time ⁴  the sovereign master will remove their beautiful ankle jewelry, ⁵  neck ornaments, crescent shaped ornaments,

Yesaya 10:23

10:23 The sovereign master, the Lord who commands armies, is certainly ready to carry out the decreed destruction throughout the land. ⁶ 

Yesaya 21:6

21:6 For this is what the sovereign master ⁷  has told me:

“Go, post a guard!

He must report what he sees.

Yesaya 22:12

22:12 At that time the sovereign master, the Lord who commands armies, called for weeping and mourning,

for shaved heads and sackcloth. ⁸ 

Yesaya 38:16

38:16 O sovereign master, your decrees can give men life;

may years of life be restored to me. ⁹ 

Restore my health ¹⁰  and preserve my life.’

Yesaya 50:5

50:5 The sovereign Lord has spoken to me clearly; ¹¹ 

I have not rebelled,

I have not turned back.

Yesaya 56:8

56:8 The sovereign Lord says this,

the one who gathers the dispersed of Israel:

“I will still gather them up.” ¹² 

Yesaya 65:15

65:15 Your names will live on in the curse formulas of my chosen ones. ¹³ 

The sovereign Lord will kill you,

but he will give his servants another name.

[3:15]  ¹ sn The rhetorical question expresses the Lord’s outrage at what the leaders have done to the poor. He finds it almost unbelievable that they would have the audacity to treat his people in this manner.

[3:15]  ² 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.

[3:15]  sn The use of this title, which also appears in v. 1, forms an inclusio around vv. 1-15. The speech begins and ends with a reference to “the master, the Lord who commands armies.”

[3:18]  ³ sn The translation assumes that the direct quotation ends with v. 17. The introductory formula “in that day” and the shift from a poetic to prosaic style indicate that a new speech unit begins in v. 18.

[3:18]  ⁴ tn Or “in that day” (KJV).

[3:18]  ⁵ tn Or “the beauty of [their] ankle jewelry.”

[10:23]  ⁶ tn Heb “Indeed (or perhaps “for”) destruction and what is decreed the sovereign master, the Lord who commands armies, is about to accomplish in the middle of all the land.” The phrase כָלָא וְנֶחֱרָצָה (khala’ venekheratsah, “destruction and what is decreed”) is a hendiadys; the two terms express one idea, with the second qualifying the first.

[21:6]  ⁷ tn The Hebrew term translated “sovereign master” here and in vv. 8, 16 is אֲדֹנָי (’adonay).

[22:12]  ⁸ tn Heb “for baldness and the wearing of sackcloth.” See the note at 15:2.

[38:16]  ⁹ tn The translation offered here is purely speculative. The text as it stands is meaningless and probably corrupt. It reads literally, “O lord, on account of them [the suffix is masculine plural], they live, and to all in them [the suffix is feminine plural], life of my spirit.”

[38:16]  ¹⁰ tn The prefixed verbal form could be taken as indicative, “you restore my health,” but the following imperatival form suggests it be understood as an imperfect of request.

[50:5]  ¹¹ tn Or perhaps, “makes me obedient.” The text reads literally, “has opened for me an ear.”

[56:8]  ¹² tn The meaning of the statement is unclear. The text reads literally, “Still I will gather upon him to his gathered ones.” Perhaps the preposition -לְ (lamed) before “gathered ones” introduces the object of the verb, as in Jer 49:5. The third masculine singular suffix on both עָלָיו (’alayv) and נִקְבָּצָיו (niqbatsayv) probably refers to “Israel.” In this case one can translate literally, “Still I will gather to him his gathered ones.”

[65:15]  ¹³ tn Heb “you will leave your name for an oath to my chosen ones.”

[65:15]  sn For an example of such a curse formula see Jer 29:22.