Yesaya 3:7

3:7 At that time ¹  the brother will shout, ² 

‘I am no doctor, ³ 

I have no food or coat in my house;

don’t make me a leader of the people!’”

Yesaya 18:5

18:5 For before the harvest, when the bud has sprouted,

and the ripening fruit appears, ⁴ 

he will cut off the unproductive shoots ⁵  with pruning knives;

he will prune the tendrils. ⁶ 

Yesaya 21:8

21:8 Then the guard ⁷  cries out:

“On the watchtower, O sovereign master, ⁸ 

I stand all day long;

at my post

I am stationed every night.

Yesaya 22:2

22:2 The noisy city is full of raucous sounds;

the town is filled with revelry. ⁹ 

Your slain were not cut down by the sword;

they did not die in battle. ¹⁰ 

Yesaya 27:9

27:9 So in this way Jacob’s sin will be forgiven, ¹¹ 

and this is how they will show they are finished sinning: ¹² 

They will make all the stones of the altars ¹³ 

like crushed limestone,

and the Asherah poles and the incense altars will no longer stand. ¹⁴ 

Yesaya 30:20

30:20 The sovereign master ¹⁵  will give you distress to eat

and suffering to drink; ¹⁶ 

but your teachers will no longer be hidden;

your eyes will see them. ¹⁷ 

Yesaya 34:17

34:17 He assigns them their allotment; ¹⁸ 

he measures out their assigned place. ¹⁹ 

They will live there ²⁰  permanently;

they will settle in it through successive generations.

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. ²¹ 

Yesaya 38:8

38:8 Look, I will make the shadow go back ten steps on the stairs of Ahaz.” ²²  And then the shadow went back ten steps. ²³ 

Yesaya 49:10

49:10 They will not be hungry or thirsty;

the sun’s oppressive heat will not beat down on them, ²⁴ 

for one who has compassion on them will guide them;

he will lead them to springs of water.

Yesaya 49:15

49:15 Can a woman forget her baby who nurses at her breast? ²⁵ 

Can she withhold compassion from the child she has borne? ²⁶ 

Even if mothers ²⁷  were to forget,

I could never forget you! ²⁸ 

[3:7]  ¹ tn Or “in that day” (KJV).

[3:7]  ² tn Heb “he will lift up [his voice].”

[3:7]  ³ tn Heb “wrapper [of wounds]”; KJV, ASV, NRSV “healer.”

[18:5]  ⁴ tn Heb “and the unripe, ripening fruit is maturing.”

[18:5]  ⁵ tn On the meaning of זַלְזַל (zalzal, “shoot [of the vine] without fruit buds”) see HALOT 272 s.v. *זַלְזַל.

[18:5]  ⁶ tn Heb “the tendrils he will remove, he will cut off.”

[21:8]  ⁷ tn The Hebrew text has, “the lion,” but this makes little sense here. אַרְיֵה (’aryeh, “lion”) is probably a corruption of an original הָרֹאֶה (haro’eh, “the one who sees”), i.e., the guard mentioned previously in v. 6.

[21:8]  ⁸ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay). Some translations take this to refer to the Lord (cf. NAB, NASB, NRSV), while others take it to refer to the guard’s human master (“my lord”; cf. NIV, NLT).

[22:2]  ⁹ tn Heb “the boisterous town.” The phrase is parallel to “the noisy city” in the preceding line.

[22:2]  ¹⁰ sn Apparently they died from starvation during the siege that preceded the final conquest of the city. See J. N. Oswalt, Isaiah (NICOT), 1:409.

[27:9]  ¹¹ tn Or “be atoned for” (NIV); cf. NRSV “be expiated.”

[27:9]  ¹² tn Heb “and this [is] all the fruit of removing his sin.” The meaning of the statement is not entirely clear, though “removing his sin” certainly parallels “Jacob’s sin will be removed” in the preceding line. If original, “all the fruit” may refer to the result of the decision to remove sin, but the phrase may be a corruption of לְכַפֵּר (lekhaper, “to atone for”), which in turn might be a gloss on הָסִר (hasir, “removing”).

[27:9]  ¹³ tn Heb “when he makes the stones of an altar.” The singular “altar” is collective here; pagan altars are in view, as the last line of the verse indicates. See also 17:8.

[27:9]  ¹⁴ sn As interpreted and translated above, this verse says that Israel must totally repudiate its pagan religious practices in order to experience God’s forgiveness and restoration. Another option is to understand “in this way” and “this” in v. 9a as referring back to the judgment described in v. 8. In this case כָּפַר (kafar, “atone for”) is used in a sarcastic sense; Jacob’s sin is “atoned for” and removed through severe judgment. Following this line of interpretation, one might paraphrase the verse as follows: “So in this way (through judgment) Jacob’s sin will be “atoned for,” and this is the way his sin will be removed, when he (i.e., God) makes all the altar stones like crushed limestone….” This interpretation is more consistent with the tone of judgment in vv. 8 and 10-11.

[30:20]  ¹⁵ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonai).

[30:20]  ¹⁶ tn Heb “and the Master will give to you bread – distress, and water – oppression.”

[30:20]  ¹⁷ tn Heb “but your teachers will no longer be hidden, your eyes will be seeing your teachers.” The translation assumes that the form מוֹרֶיךָ (morekha) is a plural participle, referring to spiritual leaders such as prophets and priests. Another possibility is that the form is actually singular (see GKC 273-74 §93.ss) or a plural of respect, referring to God as the master teacher. See HALOT 560-61 s.v. III מוֹרֶה. For discussion of the views, see J. N. Oswalt, Isaiah (NICOT), 1:560.

[34:17]  ¹⁸ tn Heb “and he causes the lot to fall for them.” Once again the pronominal suffix (“them”) is feminine plural, referring to the birds mentioned in v. 15b or to all of the creatures listed in vv. 14b-15 (all of which are identified with feminine nouns).

[34:17]  ¹⁹ tn Heb “and his hand divides for them with a measuring line.” The pronominal suffix (“them”) now switches to masculine plural, referring to all the animals and birds mentioned in vv. 11-15, some of which were identified with masculine nouns. This signals closure for this portion of the speech, which began in v. 11. The following couplet (v. 17b) forms an inclusio with v. 11a through verbal repetition.

[34:17]  ²⁰ tn Heb “will possess it” (so NIV); NCV “they will own that land forever.”

[37:8]  ²¹ 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.”

[38:8]  ²² tn Heb “the shadow on the steps which [the sun] had gone down, on the steps of Ahaz, with the sun, back ten steps.”

[38:8]  sn These steps probably functioned as a type of sundial. See HALOT 614 s.v. מַעֲלָה and M. Cogan and H. Tadmor, II Kings (AB), 256.

[38:8]  ²³ tn Heb “and the sun returned ten steps on the steps which it had gone down.”

[49:10]  ²⁴ tn Heb “and the heat and the sun will not strike them.” In Isa 35:7, its only other occurrence in the OT, שָׁרָב (sharav) stands parallel to “parched ground” and in contrast to “pool.” In later Hebrew and Aramaic it refers to “dry heat, heat of the sun” (Jastrow 1627 s.v.). Here it likely has this nuance and forms a hendiadys with “sun.”

[49:15]  ²⁵ tn Heb “her suckling”; NASB “her nursing child.”

[49:15]  ²⁶ tn Heb “so as not to have compassion on the son of her womb?”

[49:15]  ²⁷ tn Heb “these” (so ASV, NASB).

[49:15]  ²⁸ sn The argument of v. 15 seems to develop as follows: The Lord has an innate attachment to Zion, just like a mother does for her infant child. But even if mothers were to suddenly abandon their children, the Lord would never forsake Zion. In other words, the Lord’s attachment to Zion is like a mother’s attachment to her infant child, but even stronger.