Yesaya 8:7

8:7 So look, the sovereign master ¹  is bringing up against them the turbulent and mighty waters of the Euphrates River ²  – the king of Assyria and all his majestic power. It will reach flood stage and overflow its banks. ³ 

Yesaya 9:17

9:17 So the sovereign master was not pleased ⁴  with their young men,

he took no pity ⁵  on their orphans and widows;

for the whole nation was godless ⁶  and did wicked things, ⁷ 

every mouth was speaking disgraceful words. ⁸ 

Despite all this, his anger does not subside,

and his hand is ready to strike again. ⁹ 

Yesaya 10:12

10:12 But when ¹⁰  the sovereign master ¹¹  finishes judging ¹²  Mount Zion and Jerusalem, then I ¹³  will punish the king of Assyria for what he has proudly planned and for the arrogant attitude he displays. ¹⁴ 

Yesaya 10:24

10:24 So ¹⁵  here is what the sovereign master, the Lord who commands armies, says: “My people who live in Zion, do not be afraid of Assyria, even though they beat you with a club and lift their cudgel against you as Egypt did. ¹⁶ 

Yesaya 11:11

11:11 At that time ¹⁷  the sovereign master ¹⁸  will again lift his hand ¹⁹  to reclaim ²⁰  the remnant of his people ²¹  from Assyria, Egypt, Pathros, ²²  Cush, ²³  Elam, Shinar, ²⁴  Hamath, and the seacoasts. ²⁵ 

Yesaya 25:8

25:8 he will swallow up death permanently. ²⁶ 

The sovereign Lord will wipe away the tears from every face,

and remove his people’s disgrace from all the earth.

Indeed, the Lord has announced it! ²⁷ 

Yesaya 29:13

29:13 The sovereign master ²⁸  says,

“These people say they are loyal to me; ²⁹ 

they say wonderful things about me, ³⁰ 

but they are not really loyal to me. ³¹ 

Their worship consists of

nothing but man-made ritual. ³² 

Yesaya 37:24

37:24 Through your messengers you taunted the sovereign master, ³³ 

‘With my many chariots I climbed up

the high mountains,

the slopes of Lebanon.

I cut down its tall cedars

and its best evergreens.

I invaded its most remote regions, ³⁴ 

its thickest woods.

Yesaya 49:22

49:22 This is what the sovereign Lord says:

“Look I will raise my hand to the nations;

I will raise my signal flag to the peoples.

They will bring your sons in their arms

and carry your daughters on their shoulders.

Yesaya 50:4

The Servant Perseveres

50:4 The sovereign Lord has given me the capacity to be his spokesman, ³⁵ 

so that I know how to help the weary. ³⁶ 

He wakes me up every morning;

he makes me alert so I can listen attentively as disciples do. ³⁷ 

Yesaya 51:22

51:22 This is what your sovereign master, ³⁸  the Lord your God, says:

“Look, I have removed from your hand

the cup of intoxicating wine, ³⁹ 

the goblet full of my anger. ⁴⁰ 

You will no longer have to drink it.

Yesaya 61:1

The Lord Will Rejuvenate His People

61:1 The spirit of the sovereign Lord is upon me,

because the Lord has chosen ⁴¹  me. ⁴² 

He has commissioned ⁴³  me to encourage ⁴⁴  the poor,

to help ⁴⁵  the brokenhearted,

to decree the release of captives,

and the freeing of prisoners,

Yesaya 65:13

65:13 So this is what the sovereign Lord says:

“Look, my servants will eat, but you will be hungry!

Look, my servants will drink, but you will be thirsty!

Look, my servants will rejoice, but you will be humiliated!

[8:7]  ¹ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay).

[8:7]  ² tn Heb “the mighty and abundant waters of the river.” The referent of “the river” here, the Euphrates River, has been specified in the translation for clarity. As the immediately following words indicate, these waters symbolize the Assyrian king and his armies which will, as it were, inundate the land.

[8:7]  ³ tn Heb “it will go up over all its stream beds and go over all its banks.”

[9:17]  ⁴ tn The Qumran scroll 1QIsa^a has לא יחמול (“he did not spare”) which is an obvious attempt to tighten the parallelism (note “he took no pity” in the next line). Instead of taking שָׂמַח (samakh) in one of its well attested senses (“rejoice over, be pleased with”), some propose, with support from Arabic, a rare homonymic root meaning “be merciful.”

[9:17]  ⁵ tn The translation understands the prefixed verbs יִשְׂמַח (yismakh) and יְרַחֵם (yÿrakhem) as preterites without vav (ו) consecutive. (See v. 11 and the note on “he stirred up.”)

[9:17]  ⁶ tn Or “defiled”; cf. ASV “profane”; NAB “profaned”; NIV “ungodly.”

[9:17]  ⁷ tn מֵרַע (mera’) is a Hiphil participle from רָעַע (ra’a’, “be evil”). The intransitive Hiphil has an exhibitive force here, indicating that they exhibited outwardly the evidence of an inward condition by committing evil deeds.

[9:17]  ⁸ tn Or “foolishness” (NASB), here in a moral-ethical sense.

[9:17]  ⁹ tn Heb “in all this his anger is not turned, and still his hand is outstretched.”

[9:17]  sn See the note at 9:12.

[10:12]  ¹⁰ tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[10:12]  ¹¹ tn The Hebrew term translated “sovereign master” here and in vv. 16, 23, 24, 33 is אֲדֹנָי (’adonay).

[10:12]  ¹² tn Heb “his work on/against.” Cf. NAB, NASB, NRSV “on”; NIV “against.”

[10:12]  ¹³ tn The Lord is speaking here, as in vv. 5-6a.

[10:12]  ¹⁴ tn Heb “I will visit [judgment] on the fruit of the greatness of the heart of the king of Assyria, and on the glory of the height of his eyes.” The proud Assyrian king is likened to a large, beautiful fruit tree.

[10:24]  ¹⁵ tn Heb “therefore.” The message that follows is one of encouragement, for it focuses on the eventual destruction of the Assyrians. Consequently “therefore” relates back to vv. 5-21, not to vv. 22-23, which must be viewed as a brief parenthesis in an otherwise positive speech.

[10:24]  ¹⁶ tn Heb “in the way [or “manner”] of Egypt.”

[11:11]  ¹⁷ 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.

[11:11]  ¹⁸ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonai).

[11:11]  ¹⁹ tc The Hebrew text reads, “the sovereign master will again, a second time, his hand.” The auxiliary verb יוֹסִיף (yosif), which literally means “add,” needs a main verb to complete it. Consequently many emend שֵׁנִית (shenit, “a second time”) to an infinitive. Some propose the form שַׁנֹּת (shannot, a Piel infinitive construct from שָׁנָה, shanah) and relate it semantically to an Arabic cognate meaning “to be high.” If the Hebrew text is retained a verb must be supplied. “Second time” would allude back to the events of the Exodus (see vv. 15-16).

[11:11]  ²⁰ tn Or “acquire”; KJV, ASV, NASB, NRSV “recover.”

[11:11]  ²¹ tn Heb “the remnant of his people who remain.”

[11:11]  ²² sn Perhaps a reference to Upper (i.e., southern) Egypt (so NIV, NLT; NCV “South Egypt”).

[11:11]  ²³ tn Or “Ethiopia” (NAB, NRSV, NLT).

[11:11]  ²⁴ tn Or “Babylonia” (NIV, NCV, TEV, NLT).

[11:11]  ²⁵ tn Or perhaps, “the islands of the sea.”

[25:8]  ²⁶ sn The image of the Lord “swallowing” death would be especially powerful, for death was viewed in Canaanite mythology and culture as a hungry enemy that swallows its victims. See the note at 5:14.

[25:8]  ²⁷ tn Heb “has spoken” (so NAB, NASB, NIV, NRSV, NLT).

[29:13]  ²⁸ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonai).

[29:13]  ²⁹ tn Heb “Because these people draw near to me with their mouth.”

[29:13]  ³⁰ tn Heb “and with their lips they honor me.”

[29:13]  ³¹ tn Heb “but their heart is far from me.” The heart is viewed here as the seat of the will, from which genuine loyalty derives.

[29:13]  ³² tn Heb “their fear of me is a commandment of men that has been taught.”

[37:24]  ³³ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay).

[37:24]  ³⁴ tn Heb “the height of its extremity”; ASV “its farthest height.”

[50:4]  ³⁵ tn Heb “has given to me a tongue of disciples.”

[50:4]  sn Verses 4-11 contain the third of the so-called servant songs, which depict the career of the Lord’s special servant, envisioned as an ideal Israel (49:3) who rescues the exiles and fulfills God’s purposes for the world. Here the servant alludes to opposition (something hinted at in 49:4), but also expresses his determination to persevere with the Lord’s help.

[50:4]  ³⁶ tc Heb “to know [?] the weary with a word.” Comparing it with Arabic and Aramaic cognates yields the meaning of “help, sustain.” Nevertheless, the meaning of עוּת (’ut) is uncertain. The word occurs only here in the OT (see BDB 736 s.v.). Various scholars have suggested an emendation to עָנוֹת (’anot) from עָנָה (’anah, “answer”): “so that I know how to respond kindly to the weary.” Since the Qumran scroll 1QIsa^a and the Vulgate support the MT reading, that reading is retained.

[50:4]  ³⁷ tn Heb “he arouses for me an ear, to hear like disciples.”

[51:22]  ³⁸ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay).

[51:22]  ³⁹ tn Heb “the cup of [= that causes] staggering” (so ASV, NAB, NRSV); NASB “the cup of reeling.”

[51:22]  ⁴⁰ tn Heb “the goblet of the cup of my anger.”

[61:1]  ⁴¹ tn Heb “anointed,” i.e., designated to carry out an assigned task.

[61:1]  ⁴² sn The speaker is not identified, but he is distinct from the Lord and from Zion’s suffering people. He possesses the divine spirit, is God’s spokesman, and is sent to release prisoners from bondage. The evidence suggests he is the Lord’s special servant, described earlier in the servant songs (see 42:1-4, 7; 49:2, 9; 50:4; see also 51:16).

[61:1]  ⁴³ tn Or “sent” (NAB); NCV “has appointed me.”

[61:1]  ⁴⁴ tn Or “proclaim good news to.”

[61:1]  ⁴⁵ tn Heb “to bind up [the wounds of].”