Yesaya 7:4

7:4 Tell him, ‘Make sure you stay calm! ¹  Don’t be afraid! Don’t be intimidated ²  by these two stubs of smoking logs, ³  or by the raging anger of Rezin, Syria, and the son of Remaliah.

Yesaya 26:11

26:11 O Lord, you are ready to act, ⁴ 

but they don’t even notice.

They will see and be put to shame by your angry judgment against humankind, ⁵ 

yes, fire will consume your enemies. ⁶ 

Yesaya 34:16

34:16 Carefully read the scroll of the Lord! ⁷ 

Not one of these creatures will be missing, ⁸ 

none will lack a mate. ⁹ 

For the Lord has issued the decree, ¹⁰ 

and his own spirit gathers them. ¹¹ 

Yesaya 47:8

47:8 So now, listen to this,

O one who lives so lavishly, ¹² 

who lives securely,

who says to herself, ¹³ 

‘I am unique! No one can compare to me! ¹⁴ 

I will never have to live as a widow;

I will never lose my children.’ ¹⁵ 

Yesaya 50:11

50:11 Look, all of you who start a fire

and who equip yourselves with ¹⁶  flaming arrows, ¹⁷ 

walk ¹⁸  in the light ¹⁹  of the fire you started

and among the flaming arrows you ignited! ²⁰ 

This is what you will receive from me: ²¹ 

you will lie down in a place of pain. ²² 

Yesaya 51:4

51:4 Pay attention to me, my people!

Listen to me, my people!

For ²³  I will issue a decree, ²⁴ 

I will make my justice a light to the nations. ²⁵ 

Yesaya 65:5

65:5 They say, ‘Keep to yourself!

Don’t get near me, for I am holier than you!’

These people are like smoke in my nostrils,

like a fire that keeps burning all day long.

[7:4]  ¹ tn Heb “guard yourself and be quiet,” but the two verbs should be coordinated.

[7:4]  ² tn Heb “and let not your heart be weak”; ASV “neither let thy heart be faint.”

[7:4]  ³ sn The derogatory metaphor indicates that the power of Rezin and Pekah is ready to die out.

[26:11]  ⁴ tn Heb “O Lord, your hand is lifted up.”

[26:11]  ⁵ tn Heb “They will see and be ashamed of zeal of people.” Some take the prefixed verbs as jussives and translate the statement as a prayer, “Let them see and be put to shame.” The meaning of the phrase קִנְאַת־עָם (qin’at-’am, “zeal of people”) is unclear. The translation assumes that this refers to God’s angry judgment upon people. Another option is to understand the phrase as referring to God’s zealous, protective love of his covenant people. In this case one might translate, “by your zealous devotion to your people.”

[26:11]  ⁶ tn Heb “yes, fire, your enemies, will consume them.” Many understand the prefixed verb form to be jussive and translate, “let [fire] consume” (cf. NAB, NIV, NRSV). The mem suffixed to the verb may be enclitic; if a pronominal suffix, it refers back to “your enemies.”

[34:16]  ⁷ tn Heb “Seek from upon the scroll of the Lord and read.”

[34:16]  sn It is uncertain what particular scroll is referred to here. Perhaps the phrase simply refers to this prophecy and is an admonition to pay close attention to the details of the message.

[34:16]  ⁸ tn Heb “one from these will not be missing.” הֵנָּה (hennah, “these”) is feminine plural in the Hebrew text. It may refer only to the birds mentioned in v. 15b or may include all of the creatures listed in vv. 14b-15 (all of which are identified with feminine nouns).

[34:16]  ⁹ tn Heb “each its mate they will not lack.”

[34:16]  ¹⁰ tc The Hebrew text reads literally, “for a mouth, it has commanded.” The Qumran scroll 1QIsa^a and a few medieval mss have פִּיהוּ (pihu, “his mouth [has commanded]”), while a few other medieval mss read פִּי יְהוָה (pi yÿhvah, “the mouth of the Lord [has commanded]”).

[34:16]  ¹¹ tn Heb “and his spirit, he gathers them.” 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).

[47:8]  ¹² tn Or perhaps, “voluptuous one” (NAB); NAB “you sensual one”; NLT “You are a pleasure-crazy kingdom.”

[47:8]  ¹³ tn Heb “the one who says in her heart.”

[47:8]  ¹⁴ tn Heb “I [am], and besides me there is no other.” See Zeph 2:15.

[47:8]  ¹⁵ tn Heb “I will not live [as] a widow, and I will not know loss of children.”

[50:11]  ¹⁶ tc Several more recent commentators have proposed an emendation of מְאַזְּרֵי (mÿ’azzÿre, “who put on”) to מְאִירִי (mÿ’iri, “who light”). However, both Qumran scrolls of Isaiah and the Vulgate support the MT reading (cf. NIV, ESV).

[50:11]  ¹⁷ tn On the meaning of זִיקוֹת (ziqot, “flaming arrows”), see HALOT 268 s.v. זִיקוֹת.

[50:11]  ¹⁸ tn The imperative is probably rhetorical and has a predictive force.

[50:11]  ¹⁹ tn Or perhaps, “flame” (so ASV).

[50:11]  ²⁰ sn Perhaps the servant here speaks to his enemies and warns them that they will self-destruct.

[50:11]  ²¹ tn Heb “from my hand” (so NAB, NASB, NIV, NRSV).

[50:11]  ²² sn The imagery may be that of a person who becomes ill and is forced to lie down in pain on a sickbed. Some see this as an allusion to a fiery place of damnation because of the imagery employed earlier in the verse.

[51:4]  ²³ tn Or “certainly.”

[51:4]  ²⁴ tn Heb “instruction [or “a law”] will go out from me.”

[51:4]  ²⁵ tn Heb “and my justice for a light to the nations I will cause to rest.”