Isaiah 57:2

57:2 Those who live uprightly enter a place of peace;

they rest on their beds. ¹ 

Isaiah 20:3

20:3 Later the Lord explained, “In the same way that my servant Isaiah has walked around in undergarments and barefoot for the past three years, as an object lesson and omen pertaining to Egypt and Cush,

Isaiah 35:8

35:8 A thoroughfare will be there –

it will be called the Way of Holiness. ² 

The unclean will not travel on it;

it is reserved for those authorized to use it ³  –

fools ⁴  will not stray into it.

Isaiah 50:10

50:10 Who among you fears the Lord?

Who obeys ⁵  his servant?

Whoever walks in deep darkness, ⁶ 

without light,

should trust in the name of the Lord

and rely on his God.

Isaiah 52:12

52:12 Yet do not depart quickly

or leave in a panic. ⁷ 

For the Lord goes before you;

the God of Israel is your rear guard.

Isaiah 20:2

20:2 At that time the Lord announced through ⁸  Isaiah son of Amoz: “Go, remove the sackcloth from your waist and take your sandals off your feet.” He did as instructed and walked around in undergarments ⁹  and barefoot.

Isaiah 33:15

33:15 The one who lives ¹⁰  uprightly ¹¹ 

and speaks honestly;

the one who refuses to profit from oppressive measures

and rejects a bribe; ¹² 

the one who does not plot violent crimes ¹³ 

and does not seek to harm others ¹⁴  –

¹ tn Heb “he enters peace, they rest on their beds, the one who walks straight ahead of himself.” The tomb is here viewed in a fairly positive way as a place where the dead are at peace and sleep undisturbed.

² tc The Hebrew text reads literally, “and there will be there a road and a way, and the Way of Holiness it will be called.” וְדֶרֶךְ (vÿderekh, “and a/the way”) is accidentally duplicated; the Qumran scroll 1QIsa^a does not reflect the repetition of the phrase.

³ tn The precise meaning of this line is uncertain. The text reads literally “and it is for them, the one who walks [on the] way.” In this context those authorized to use the Way of Holiness would be morally upright people who are the recipients of God’s deliverance, in contrast to the morally impure and foolish who are excluded from the new covenant community.

⁴ tn In this context “fools” are those who are morally corrupt, not those with limited intellectual capacity.

³ tn Heb “[who] listens to the voice of his servant?” The interrogative is understood by ellipsis (note the preceding line).

⁴ tn The plural indicates degree. Darkness may refer to exile and/or moral evil.

⁴ tn Heb “or go in flight”; NAB “leave in headlong flight.”

⁵ tn Heb “spoke by the hand of.”

⁶ tn The word used here (עָרוֹם, ’arom) sometimes means “naked,” but here it appears to mean simply “lightly dressed,” i.e., stripped to one’s undergarments. See HALOT 883 s.v. עָרוֹם. The term also occurs in vv. 3, 4.

⁶ tn Heb “walks” (so NASB, NIV).

⁷ tn Or, possibly, “justly”; NAB “who practices virtue.”

⁸ tn Heb “[who] shakes off his hands from grabbing hold of a bribe.”

⁹ tn Heb “[who] shuts his ear from listening to bloodshed.”

¹⁰ tn Heb “[who] closes his eyes from seeing evil.”