Yesaya 7:15

7:15 He will eat sour milk ¹  and honey, which will help him know how ²  to reject evil and choose what is right.

Yesaya 11:2

11:2 The Lord’s spirit will rest on him ³  –

a spirit that gives extraordinary wisdom, ⁴ 

a spirit that provides the ability to execute plans, ⁵ 

a spirit that produces absolute loyalty to the Lord. ⁶ 

Yesaya 20:1

20:1 The Lord revealed the following message during the year in which King Sargon of Assyria sent his commanding general to Ashdod, and he fought against it and captured it. ⁷ 

Yesaya 22:6

22:6 The Elamites picked up the quiver,

and came with chariots and horsemen; ⁸ 

the men of Kir ⁹  prepared ¹⁰  the shield. ¹¹ 

Yesaya 22:8

22:8 They ¹²  removed the defenses ¹³  of Judah.

At that time ¹⁴  you looked

for the weapons in the House of the Forest. ¹⁵ 

Yesaya 23:8

23:8 Who planned this for royal Tyre, ¹⁶ 

whose merchants are princes,

whose traders are the dignitaries ¹⁷  of the earth?

Yesaya 36:1

Sennacherib Invades Judah

36:1 In the fourteenth year of King Hezekiah’s reign, ¹⁸  King Sennacherib of Assyria marched up against all the fortified cities of Judah and captured them.

Yesaya 53:6

53:6 All of us had wandered off like sheep;

each of us had strayed off on his own path,

but the Lord caused the sin of all of us to attack him. ¹⁹ 

[7:15]  ¹ tn Or, perhaps “cream,” frequently, “curds” (NAB, NASB, NIV, NRSV, NLT); KJV, ASV “butter”; CEV “yogurt.”

[7:15]  ² tn Heb “for his knowing.” Traditionally the preposition has been translated in a temporal sense, “when he knows.” However, though the preposition לְ (lamed) can sometimes have a temporal force, it never carries such a nuance in any of the 40 other passages where it is used with the infinitive construct of יָדַע (yada’, “to know”). Most often the construction indicates purpose/result. This sense is preferable here. The following context indicates that sour milk and honey will epitomize the devastation that God’s judgment will bring upon the land. Cultivated crops will be gone and the people will be forced to live off the milk produced by their goats and the honey they find in the thickets. As the child is forced to eat a steady diet of this sour milk and honey, he will be reminded of the consequences of sin and motivated to make correct moral decisions in order to avoid further outbreaks of divine discipline.

[11:2]  ³ sn Like David (1 Sam 16:13), this king will be energized by the Lord’s spirit.

[11:2]  ⁴ tn Heb “a spirit of wisdom and understanding.” The synonyms are joined here to emphasize the degree of wisdom he will possess. His wisdom will enable him to make just legal decisions (v. 3). A very similar phrase occurs in Eph 1:17.

[11:2]  ⁵ tn Heb “a spirit of counsel [or “strategy”] and strength.” The construction is a hendiadys; the point is that he will have the strength/ability to execute the plans/strategies he devises. This ability will enable him to suppress oppressors and implement just policies (v. 4).

[11:2]  ⁶ tn Heb “a spirit of knowledge and fear of the Lord.” “Knowledge” is used here in its covenantal sense and refers to a recognition of God’s authority and a willingness to submit to it. See Jer 22:16. “Fear” here refers to a healthy respect for God’s authority which produces obedience. Taken together the two terms emphasize the single quality of loyalty to the Lord. This loyalty guarantees that he will make just legal decisions and implement just policies (vv. 4-5).

[20:1]  ⁷ tn Heb “In the year the commanding general came to Ashdod, when Sargon king of Assyria sent him, and he fought against Ashdod and captured it.”

[20:1]  sn This probably refers to the Assyrian campaign against Philistia in 712 or 711 b.c.

[22:6]  ⁸ tn Heb “[with] the chariots of men, horsemen.”

[22:6]  ⁹ sn A distant region in the direction of Mesopotamia; see Amos 1:5; 9:7.

[22:6]  ¹⁰ tn Heb “Kir uncovers” (so NAB, NIV).

[22:6]  ¹¹ sn The Elamites and men of Kir may here symbolize a fierce army from a distant land. If this oracle anticipates a Babylonian conquest of the city (see 39:5-7), then the Elamites and men of Kir are perhaps viewed here as mercenaries in the Babylonian army. See J. N. Oswalt, Isaiah (NICOT), 1:410.

[22:8]  ¹² tn Heb “he,” i.e., the enemy invader. NASB, by its capitalization of the pronoun, takes this to refer to the Lord.

[22:8]  ¹³ tn Heb “covering.”

[22:8]  ¹⁴ tn Heb “in that day” (so KJV), likewise at the beginning of v. 12.

[22:8]  ¹⁵ sn Perhaps this refers to a royal armory, or to Solomon’s “House of the Forest of Lebanon,” where weapons may have been kept (see 1 Kgs 10:16-17).

[23:8]  ¹⁶ tn The precise meaning of הַמַּעֲטִירָה (hamma’atirah) is uncertain. The form is a Hiphil participle from עָטַר (’atar), a denominative verb derived from עֲטָרָה (’atarah, “crown, wreath”). The participle may mean “one who wears a crown” or “one who distributes crowns.” In either case, Tyre’s prominence in the international political arena is in view.

[23:8]  ¹⁷ tn Heb “the honored” (so NASB, NRSV); NIV “renowned.”

[36:1]  ¹⁸ tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[53:6]  ¹⁹ tn Elsewhere the Hiphil of פָגַע (paga’) means “to intercede verbally” (Jer 15:11; 36:25) or “to intervene militarily” (Isa 59:16), but neither nuance fits here. Apparently here the Hiphil is the causative of the normal Qal meaning, “encounter, meet, touch.” The Qal sometimes refers to a hostile encounter or attack; when used in this way the object is normally introduced by the preposition -בְּ (bet, see Josh 2:16; Judg 8:21; 15:12, etc.). Here the causative Hiphil has a double object – the Lord makes “sin” attack “him” (note that the object attacked is introduced by the preposition -בְּ. In their sin the group was like sheep who had wandered from God’s path. They were vulnerable to attack; the guilt of their sin was ready to attack and destroy them. But then the servant stepped in and took the full force of the attack.