Isaiah 10:32

10:32 This very day, standing in Nob,

they shake their fist at Daughter Zion’s mountain ¹  –

at the hill of Jerusalem.

Isaiah 11:8

11:8 A baby ²  will play

over the hole of a snake; ³ 

over the nest ⁴  of a serpent

an infant ⁵  will put his hand. ⁶ 

Isaiah 23:11

23:11 The Lord stretched out his hand over the sea, ⁷ 

he shook kingdoms;

he ⁸  gave the order

to destroy Canaan’s fortresses. ⁹ 

Isaiah 49:2

49:2 He made my mouth like a sharp sword,

he hid me in the hollow of his hand;

he made me like a sharpened ¹⁰  arrow,

he hid me in his quiver. ¹¹ 

Isaiah 5:25

5:25 So the Lord is furious ¹²  with his people;

he lifts ¹³  his hand and strikes them.

The mountains shake,

and corpses lie like manure ¹⁴  in the middle of the streets.

Despite all this, his anger does not subside,

and his hand is ready to strike again. ¹⁵ 

Isaiah 9:12

9:12 Syria from the east,

and the Philistines from the west,

they gobbled up Israelite territory. ¹⁶ 

Despite all this, his anger does not subside,

and his hand is ready to strike again. ¹⁷ 

Isaiah 10:4

10:4 You will have no place to go, except to kneel with the prisoners,

or to fall among those who have been killed. ¹⁸ 

Despite all this, his anger does not subside,

and his hand is ready to strike again. ¹⁹ 

Isaiah 11:15

11:15 The Lord will divide ²⁰  the gulf ²¹  of the Egyptian Sea; ²² 

he will wave his hand over the Euphrates River ²³  and send a strong wind, ²⁴ 

he will turn it into seven dried-up streams, ²⁵ 

and enable them to walk across in their sandals.

Isaiah 31:3

31:3 The Egyptians are mere humans, not God;

their horses are made of flesh, not spirit.

The Lord will strike with ²⁶  his hand;

the one who helps will stumble

and the one being helped will fall.

Together they will perish. ²⁷ 

Isaiah 44:5

44:5 One will say, ‘I belong to the Lord,’

and another will use ²⁸  the name ‘Jacob.’

One will write on his hand, ‘The Lord’s,’

and use the name ‘Israel.’” ²⁹ 

Isaiah 56:2

56:2 The people who do this will be blessed, ³⁰ 

the people who commit themselves to obedience, ³¹ 

who observe the Sabbath and do not defile it,

who refrain from doing anything that is wrong. ³² 

Isaiah 9:17

9:17 So the sovereign master was not pleased ³³  with their young men,

he took no pity ³⁴  on their orphans and widows;

for the whole nation was godless ³⁵  and did wicked things, ³⁶ 

every mouth was speaking disgraceful words. ³⁷ 

Despite all this, his anger does not subside,

and his hand is ready to strike again. ³⁸ 

Isaiah 9:21

9:21 Manasseh fought against ³⁹  Ephraim,

and Ephraim against Manasseh;

together they fought against Judah.

Despite all this, his anger does not subside,

and his hand is ready to strike again. ⁴⁰ 

Isaiah 11:11

11:11 At that time ⁴¹  the sovereign master ⁴²  will again lift his hand ⁴³  to reclaim ⁴⁴  the remnant of his people ⁴⁵  from Assyria, Egypt, Pathros, ⁴⁶  Cush, ⁴⁷  Elam, Shinar, ⁴⁸  Hamath, and the seacoasts. ⁴⁹ 

[10:32]  ¹ tc The consonantal text (Kethib) has “a mountain of a house (בֵּית, bet), Zion,” but the marginal reading (Qere) correctly reads “the mountain of the daughter (בַּת, bat) of Zion.” On the phrase “Daughter Zion,” see the note on the same phrase in 1:8.

[11:8]  ² tn Heb “one sucking,” i.e., still being nursed by his mother.

[11:8]  ³ tn Or perhaps, “cobra” (cf. NAB, NASB, NIV, NCV); KJV, ASV, NRSV “asp.”

[11:8]  ⁴ tc The Hebrew text has the otherwise unattested מְאוּרַת (mÿ’urat, “place of light”), i.e., opening of a hole. Some prefer to emend to מְעָרַת (mÿ’arat, “cave, den”).

[11:8]  ⁵ tn Heb “one who is weaned” (cf. KJV, ASV, NASB, NRSV).

[11:8]  ⁶ sn The transformation of the animal kingdom depicted here typifies what will occur in human society under the just rule of the ideal king (see vv. 3-5). The categories “predator-prey” (i.e., oppressor-oppressed) will no longer exist.

[23:11]  ³ tn Heb “his hand he stretched out over the sea.”

[23:11]  ⁴ tn Heb “the Lord.” For stylistic reasons the pronoun (“he”) has been used in the translation here.

[23:11]  ⁵ tn Heb “concerning Canaan, to destroy her fortresses.” NIV, NLT translate “Canaan” as “Phoenicia” here.

[49:2]  ⁴ tn Or perhaps, “polished” (so KJV, ASV, NAB, NIV, NRSV); NASB “a select arrow.”

[49:2]  ⁵ sn The figurative language emphasizes the servant’s importance as the Lord’s effective instrument. The servant’s mouth, which stands metonymically for his words, is compared to a sharp sword because he will be an effective spokesman on God’s behalf (see 50:4). The Lord holds his hand on the servant, ready to draw and use him at the appropriate time. The servant is like a sharpened arrow reserved in a quiver for just the right moment.

[5:25]  ⁵ tn Heb “the anger of the Lord rages.”

[5:25]  ⁶ tn Or “extends”; KJV, ASV “he hath stretched forth.”

[5:25]  ⁷ tn Or “garbage” (NCV, CEV, NLT); NAB, NASB, NIV “refuse.”

[5:25]  ⁸ tn Heb “in all this his anger is not turned, and still his hand is outstretched.”

[9:12]  ⁶ tn Heb “and they devoured Israel with all the mouth”; NIV “with open mouth”; NLT “With bared fangs.”

[9:12]  ⁷ tn Heb “in all this his anger is not turned, and still his hand is outstretched.” One could translate in the past tense here (and in 9:17b and 21b), but the appearance of the refrain in 10:4b, where it follows a woe oracle prophesying a future judgment, suggests it is a dramatic portrait of the judge which did not change throughout this period of past judgment and will remain unchanged in the future. The English present tense is chosen to best reflect this dramatic mood. (See also 5:25b, where the refrain appears following a dramatic description of coming judgment.)

[10:4]  ⁷ tn Heb “except one kneels in the place of the prisoner, and in the place of the slain [who] fall.” On the force of בִּלְתִּי (bilti, “except”) and its logical connection to what precedes, see BDB 116 s.v. בֵלֶת. On the force of תַּחַת (takhat, “in the place of”) here, see J. N. Oswalt, Isaiah (NICOT), 1:258, n. 6.

[10:4]  ⁸ tn Heb “in all this his anger was not turned, and still his hand was outstretched”; KJV, ASV, NRSV “his had is stretched out still.”

[11:15]  ⁸ tn The verb is usually understood as “put under the ban, destroy,” or emended to חָרָב (kharav, “dry up”). However, HALOT 354 s.v. II חרם proposes a homonymic root meaning “divide.”

[11:15]  ⁹ tn Heb “tongue” (so KJV, NAB, NASB, NRSV).

[11:15]  ¹⁰ sn That is, the Red Sea.

[11:15]  ¹¹ tn Heb “the river”; capitalized in some English versions (e.g., ASV, NASB, NRSV) as a reference to the Euphrates River.

[11:15]  ¹² tn Heb “with the [?] of his wind” [or “breath”]. The Hebrew term עַיָם (’ayam) occurs only here. Some attempt to relate the word to an Arabic root and translate, “scorching [or “hot”] wind.” This interpretation fits especially well if one reads “dry up” in the previous line. Others prefer to emend the form to עֹצֶם (’otsem, “strong”). See HALOT 817 s.v. עֲצַם.

[11:15]  ¹³ tn Heb “seven streams.” The Hebrew term נַחַל (nakhal, “stream”) refers to a wadi, or seasonal stream, which runs during the rainy season, but is otherwise dry. The context (see v. 15b) here favors the translation, “dried up streams.” The number seven suggests totality and completeness. Here it indicates that God’s provision for escape will be thorough and more than capable of accommodating the returning exiles.

[31:3]  ⁹ tn Heb “will extend”; KJV, ASV, NASB, NCV “stretch out.”

[31:3]  ¹⁰ tn Heb “together all of them will come to an end.”

[44:5]  ¹⁰ tn The Hebrew text has a Qal verb form, “and another will call by the name of Jacob.” With support from Symmachus (an ancient Greek textual witness), some read the Niphal, “and another will be called by the name of Jacob.”

[44:5]  ¹¹ tn Heb “and by the name of Israel he will title.” Some, with support from several ancient versions, prefer to change the Piel (active) verb form to a Pual (passive), “and he will be titled by the name of Israel.”

[56:2]  ¹¹ tn Heb “blessed is the man who does this.”

[56:2]  ¹² tn Heb “the son of mankind who takes hold of it.”

[56:2]  ¹³ tn Heb and who keeps his hand from doing any evil.”

[9:17]  ¹² 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]  ¹³ 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]  ¹⁴ tn Or “defiled”; cf. ASV “profane”; NAB “profaned”; NIV “ungodly.”

[9:17]  ¹⁵ 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]  ¹⁶ tn Or “foolishness” (NASB), here in a moral-ethical sense.

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

[9:21]  ¹³ tn The words “fought against” are supplied in the translation both here and later in this verse for stylistic reasons.

[9:21]  ¹⁴ tn Heb “in all this his anger is not turned, and still his hand is outstretched” (KJV and ASV both similar); NIV “his hand is still upraised.”

[11:11]  ¹⁴ 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]  ¹⁵ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonai).

[11:11]  ¹⁶ 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]  ¹⁷ tn Or “acquire”; KJV, ASV, NASB, NRSV “recover.”

[11:11]  ¹⁸ tn Heb “the remnant of his people who remain.”

[11:11]  ¹⁹ sn Perhaps a reference to Upper (i.e., southern) Egypt (so NIV, NLT; NCV “South Egypt”).

[11:11]  ²⁰ tn Or “Ethiopia” (NAB, NRSV, NLT).

[11:11]  ²¹ tn Or “Babylonia” (NIV, NCV, TEV, NLT).

[11:11]  ²² tn Or perhaps, “the islands of the sea.”