Yesaya 5:27

5:27 None tire or stumble,

they don’t stop to nap or sleep.

They don’t loosen their belts,

or unstrap their sandals to rest. ¹ 

Yesaya 5:30

5:30 At that time ²  they will growl over their prey, ³ 

it will sound like sea waves crashing against rocks. ⁴ 

One will look out over the land and see the darkness of disaster,

clouds will turn the light into darkness. ⁵ 

Yesaya 9:20

9:20 They devoured ⁶  on the right, but were still hungry,

they ate on the left, but were not satisfied.

People even ate ⁷  the flesh of their own arm! ⁸ 

Yesaya 14:23

14:23 “I will turn her into a place that is overrun with wild animals ⁹ 

and covered with pools of stagnant water.

I will get rid of her, just as one sweeps away dirt with a broom,” ¹⁰ 

says the Lord who commands armies.

Yesaya 14:29

14:29 Don’t be so happy, all you Philistines,

just because the club that beat you has been broken! ¹¹ 

For a viper will grow out of the serpent’s root,

and its fruit will be a darting adder. ¹² 

Yesaya 19:17

19:17 The land of Judah will humiliate Egypt. Everyone who hears about Judah will be afraid because of what the Lord who commands armies is planning to do to them. ¹³ 

Yesaya 19:25

19:25 The Lord who commands armies will pronounce a blessing over the earth, saying, ¹⁴  “Blessed be my people, Egypt, and the work of my hands, Assyria, and my special possession, ¹⁵  Israel!”

Yesaya 21:1

The Lord Will Judge Babylon

21:1 Here is a message about the Desert by the Sea: ¹⁶ 

Like strong winds blowing in the south, ¹⁷ 

one invades from the desert,

from a land that is feared.

Yesaya 28:18

28:18 Your treaty with death will be dissolved; ¹⁸ 

your agreement ¹⁹  with Sheol will not last. ²⁰ 

When the overwhelming judgment sweeps by, ²¹ 

you will be overrun by it. ²² 

Yesaya 33:8

33:8 Highways are empty, ²³ 

there are no travelers. ²⁴ 

Treaties are broken, ²⁵ 

witnesses are despised, ²⁶ 

human life is treated with disrespect. ²⁷ 

Yesaya 45:8

45:8 O sky, rain down from above!

Let the clouds send down showers ²⁸  of deliverance!

Let the earth absorb it ²⁹  so salvation may grow, ³⁰ 

and deliverance may sprout up ³¹  along with it.

I, the Lord, create it. ³² 

Yesaya 48:8

48:8 You did not hear,

you do not know,

you were not told beforehand. ³³ 

For I know that you are very deceitful; ³⁴ 

you were labeled ³⁵  a rebel from birth.

Yesaya 58:11

58:11 The Lord will continually lead you;

he will feed you even in parched regions. ³⁶ 

He will give you renewed strength, ³⁷ 

and you will be like a well-watered garden,

like a spring that continually produces water.

[5:27]  ¹ tn Heb “and the belt on his waist is not opened, and the thong of his sandals is not torn in two.”

[5:30]  ² tn Or “in that day” (KJV).

[5:30]  ³ tn Heb “over it”; the referent (the prey) has been specified in the translation for clarity.

[5:30]  ⁴ tn Heb “like the growling of the sea.”

[5:30]  ⁵ tn Heb “and one will gaze toward the land, and look, darkness of distress, and light will grow dark by its [the land’s?] clouds.”

[5:30]  sn The motif of light turning to darkness is ironic when compared to v. 20. There the sinners turn light (= moral/ethical good) to darkness (= moral/ethical evil). Now ironically the Lord will turn light (= the sinners’ sphere of existence and life) into darkness (= the judgment and death).

[9:20]  ⁶ tn Or “cut.” The verb גָּזַר (gazar) means “to cut.” If it is understood here, then one might paraphrase, “They slice off meat on the right.” However, HALOT 187 s.v. I גזר, proposes here a rare homonym meaning “to devour.”

[9:20]  ⁷ tn The prefixed verbal form is either a preterite without vav consecutive or an imperfect used in a customary sense, describing continual or repeated behavior in past time.

[9:20]  ⁸ tn Some suggest that זְרֹעוֹ (zÿro’o, “his arm”) be repointed זַרְעוֹ (zar’o, “his offspring”). In either case, the metaphor is that of a desperately hungry man who resorts to an almost unthinkable act to satisfy his appetite. He eats everything he can find to his right, but still being unsatisfied, then turns to his left and eats everything he can find there. Still being desperate for food, he then resorts to eating his own flesh (or offspring, as this phrase is metaphorically understood by some English versions, e.g., NIV, NCV, TEV, NLT). The reality behind the metaphor is the political turmoil of the period, as the next verse explains. There was civil strife within the northern kingdom; even the descendants of Joseph were at each other’s throats. Then the northern kingdom turned on their southern brother, Judah.

[14:23]  ⁹ tn Heb “I will make her into a possession of wild animals.” It is uncertain what type of animal קִפֹּד (qippod) refers to. Some suggest a rodent (cf. NASB, NRSV “hedgehog”), others an owl (cf, NAB, NIV, TEV).

[14:23]  ¹⁰ tn Heb “I will sweep her away with the broom of destruction.”

[14:29]  ¹¹ sn The identity of this “club” (also referred to as a “serpent” in the next line) is uncertain. It may refer to an Assyrian king, or to Ahaz. For discussion see J. N. Oswalt, Isaiah (NICOT), 1:331-32. The viper/adder referred to in the second half of the verse is his successor.

[14:29]  ¹² tn Heb “flying burning one.” The designation “burning one” may allude to the serpent’s appearance or the effect of its poisonous bite. (See the note at 6:2.) The qualifier “flying” probably refers to the serpent’s quick, darting movements, though one might propose a homonym here, meaning “biting.” (See J. N. Oswalt, Isaiah [NICOT], 1:332, n. 18.) Some might think in terms of a mythological flying, fire breathing dragon (cf. NAB “a flying saraph”; CEV “a flying fiery dragon”), but this proposal does not make good sense in 30:6, where the phrase “flying burning one” appears again in a list of desert animals.

[19:17]  ¹³ tn Heb “and the land of Judah will become [a source of] shame to Egypt, everyone to whom one mentions it [i.e., the land of Judah] will fear because of the plan of the Lord who commands armies [traditionally, the Lord of hosts] which he is planning against him.”

[19:25]  ¹⁴ tn Heb “which the Lord who commands armies [traditionally, the Lord of hosts] will bless [it], saying.” The third masculine singular suffix on the form בֵּרֲכוֹ (berakho) should probably be emended to a third feminine singular suffix בֵּרֲכָהּ (berakhah), for its antecedent would appear to be the feminine noun אֶרֶץ (’erets, “earth”) at the end of v. 24.

[19:25]  ¹⁵ tn Or “my inheritance” (NAB, NASB, NIV).

[21:1]  ¹⁶ sn The phrase is quite cryptic, at least to the modern reader. Verse 9 seems to indicate that this message pertains to Babylon. Southern Mesopotamia was known as the Sealand in ancient times, because of its proximity to the Persian Gulf. Perhaps the reference to Babylon as a “desert” foreshadows the destruction that would overtake the city, making it like a desolate desert.

[21:1]  ¹⁷ tn Or “in the Negev” (NASB).

[28:18]  ¹⁸ tn On the meaning of כָּפַר (kafar) in this context, see HALOT 494 s.v. I כפר and J. N. Oswalt, Isaiah (NICOT), 1:515, n. 9.

[28:18]  ¹⁹ tn Normally the noun חָזוּת (khazut) means “vision.” See the note at v. 15.

[28:18]  ²⁰ tn Or “will not stand” (NIV, NRSV).

[28:18]  ²¹ tn See the note at v. 15.

[28:18]  ²² tn Heb “you will become a trampling place for it.”

[33:8]  ²³ tn Or “desolate” (NAB, NASB); NIV, NRSV, NLT “deserted.”

[33:8]  ²⁴ tn Heb “the one passing by on the road ceases.”

[33:8]  ²⁵ tn Heb “one breaks a treaty”; NAB “Covenants are broken.”

[33:8]  ²⁶ tc The Hebrew text reads literally, “he despises cities.” The term עָרִים (’arim, “cities”) is probably a corruption of an original עֵדִים (’edim, “[legal] witnesses”), a reading that is preserved in the Qumran scroll 1QIsa^a. Confusion of dalet (ד) and resh (ר) is a well-attested scribal error.

[33:8]  ²⁷ tn Heb “he does not regard human beings.”

[45:8]  ²⁸ tn Heb “let the clouds drip with”; KJV “let the skies pour down.”

[45:8]  ²⁹ tn Heb “open up” (so NASB); NIV, NLT “open wide.”

[45:8]  ³⁰ tc The plural verb should be emended to a singular form. The vav (ו) ending is probably virtually dittographic (note the yod at the beginning of the following word).

[45:8]  ³¹ tc The Hiphil verb form (תַצְמִיחַ, tatsmiakh) should probably be emended to a Qal (תִצְמַח, titsmakh). The יח sequence at the end of the form is probably due to dittography (note the following יַחַד, yakhad).

[45:8]  ³² tn The masculine singular pronominal suffix probably refers back to יָשַׁע (yasha’, “salvation”).

[48:8]  ³³ tn Heb “beforehand your ear did not open.”

[48:8]  ³⁴ tn Heb “deceiving, you deceive.” The infinitive absolute precedes the finite verb for emphasis.

[48:8]  ³⁵ tn Or “called” (KJV, NAB, NASB, NIV, NRSV).

[58:11]  ³⁶ tn Heb “he will satisfy in parched regions your appetite.”

[58:11]  ³⁷ tn Heb “and your bones he will strengthen.”