Yesaya 5:30

5:30 At that time ¹  they will growl over their prey, ² 

it will sound like sea waves crashing against rocks. ³ 

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

clouds will turn the light into darkness. ⁴ 

Yesaya 23:1

The Lord Will Judge Tyre

23:1 Here is a message about Tyre:

Wail, you large ships, ⁵ 

for the port is too devastated to enter! ⁶ 

From the land of Cyprus ⁷  this news is announced to them.

Yesaya 23:15

23:15 At that time ⁸  Tyre will be forgotten for seventy years, ⁹  the typical life span of a king. ¹⁰  At the end of seventy years Tyre will try to attract attention again, like the prostitute in the popular song: ¹¹ 

Yesaya 23:17

23:17 At the end of seventy years ¹²  the Lord will revive ¹³  Tyre. She will start making money again by selling her services to all the earth’s kingdoms. 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 59:19

59:19 In the west, people respect ¹⁸  the Lord’s reputation; ¹⁹ 

in the east they recognize his splendor. ²⁰ 

For he comes like a rushing ²¹  stream

driven on by wind sent from the Lord. ²² 

Yesaya 63:9

63:9 Through all that they suffered, he suffered too. ²³ 

The messenger sent from his very presence ²⁴  delivered them.

In his love and mercy he protected ²⁵  them;

he lifted them up and carried them throughout ancient times. ²⁶ 

[5:30]  ¹ tn Or “in that day” (KJV).

[5:30]  ² tn Heb “over it”; the referent (the prey) has been specified in the translation for clarity.

[5:30]  ³ tn Heb “like the growling of the sea.”

[5:30]  ⁴ 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).

[23:1]  ⁵ tn Heb “ships of Tarshish.” This probably refers to large ships either made in or capable of traveling to the distant western port of Tarshish.

[23:1]  ⁶ tc The Hebrew text reads literally, “for it is destroyed, from a house, from entering.” The translation assumes that the mem (מ) on בַּיִת (bayit) was originally an enclitic mem suffixed to the preceding verb. This assumption allows one to take בַּיִת as the subject of the preceding verb. It is used in a metaphorical sense for the port city of Tyre. The preposition min (מִן) prefixed to בּוֹא (bo’) indicates negative consequence: “so that no one can enter.” See BDB 583 s.v. מִן 7.b.

[23:1]  ⁷ tn Heb “the Kittim,” a designation for the people of Cyprus. See HALOT 504-05 s.v. כִּתִּיִּים.

[23:15]  ⁸ tn Or “in that day” (KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[23:15]  ⁹ sn The number seventy is probably used in a stereotypical, nonliteral sense here to indicate a long period of time that satisfies completely the demands of God’s judgment.

[23:15]  ¹⁰ tn Heb “like the days of a king.”

[23:15]  ¹¹ tn Heb “At the end of seventy years it will be for Tyre like the song of the prostitute.”

[23:17]  ¹² tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[23:17]  ¹³ tn Heb “visit [with favor]” (cf. KJV, NAB, NASB, NRSV); NIV “will deal with.”

[23:17]  ¹⁴ tn Heb “and she will return to her [prostitute’s] wages and engage in prostitution with all the kingdoms of the earth on the face of the earth.”

[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.

[59:19]  ¹⁸ tc Heb “fear.” A few medieval Hebrew mss read “see.”

[59:19]  ¹⁹ tn Heb “and they fear from the west the name of the Lord.”

[59:19]  ²⁰ tn Heb “and from the rising of the sun his splendor.”

[59:19]  ²¹ tn Heb “narrow”; NAB, NIV, NRSV “pent-up.”

[59:19]  ²² tn Heb “the wind of the Lord drives it on.” The term רוּחַ (ruakh) could be translated “breath” here (see 30:28).

[63:9]  ²³ tn Heb “in all their distress, there was distress to him” (reading לוֹ [lo] with the margin/Qere).

[63:9]  ²⁴ tn Heb “the messenger [or “angel”] of his face”; NIV “the angel of his presence.”

[63:9]  sn This may refer to the “angel of God” mentioned in Exod 14:19, who in turn may be identical to the divine “presence” (literally, “face”) referred to in Exod 33:14-15 and Deut 4:37. Here in Isa 63 this messenger may be equated with God’s “holy Spirit” (see vv. 10-11) and “the Spirit of the Lord” (v. 14). See also Ps 139:7, where God’s “Spirit” seems to be equated with his “presence” (literally, “face”) in the synonymous parallelistic structure.

[63:9]  ²⁵ tn Or “redeemed” (KJV, NAB, NIV), or “delivered.”

[63:9]  ²⁶ tn Heb “all the days of antiquity”; KJV, NAB, NASB, NIV, NRSV “days of old.”