Isaiah 10:6

10:6 I sent him ¹  against a godless ²  nation,

I ordered him to attack the people with whom I was angry, ³ 

to take plunder and to carry away loot,

to trample them down ⁴  like dirt in the streets.

Isaiah 10:16

10:16 For this reason ⁵  the sovereign master, the Lord who commands armies, will make his healthy ones emaciated. ⁶  His majestic glory will go up in smoke. ⁷ 

Isaiah 19:20

19:20 It ⁸  will become a visual reminder in the land of Egypt of ⁹  the Lord who commands armies. When they cry out to the Lord because of oppressors, he will send them a deliverer and defender ¹⁰  who will rescue them.

Isaiah 27:10

27:10 For the fortified city ¹¹  is left alone;

it is a deserted settlement

and abandoned like the desert.

Calves ¹²  graze there;

they lie down there

and eat its branches bare. ¹³ 

Isaiah 37:9

37:9 The king ¹⁴  heard that King Tirhakah of Ethiopia ¹⁵  was marching out to fight him. ¹⁶  He again sent ¹⁷  messengers to Hezekiah, ordering them:

Isaiah 37:17

37:17 Pay attention, Lord, and hear! Open your eyes, Lord, and observe! Listen to this entire message Sennacherib sent and how he taunts the living God! ¹⁸ 

Isaiah 39:1

Messengers from Babylon Visit Hezekiah

39:1 At that time Merodach-Baladan son of Baladan, king of Babylon, sent letters and a gift to Hezekiah, for he heard that Hezekiah had been ill and had recovered.

Isaiah 42:19

42:19 My servant is truly blind,

my messenger is truly deaf.

My covenant partner, ¹⁹  the servant of the Lord, is truly blind. ²⁰ 

Isaiah 43:14

The Lord Will Do Something New

43:14 This is what the Lord says,

your protector, ²¹  the Holy One of Israel: ²² 

“For your sake I send to Babylon

and make them all fugitives, ²³ 

turning the Babylonians’ joyful shouts into mourning songs. ²⁴ 

Isaiah 45:13

45:13 It is me – I stir him up and commission him; ²⁵ 

I will make all his ways level.

He will rebuild my city;

he will send my exiled people home,

but not for a price or a bribe,”

says the Lord who commands armies.

Isaiah 48:16

48:16 Approach me! Listen to this!

From the very first I have not spoken in secret;

when it happens, ²⁶  I am there.”

So now, the sovereign Lord has sent me, accompanied by his spirit. ²⁷ 

Isaiah 58:6

58:6 No, this is the kind of fast I want. ²⁸ 

I want you ²⁹  to remove the sinful chains,

to tear away the ropes of the burdensome yoke,

to set free the oppressed, ³⁰ 

and to break every burdensome yoke.

Isaiah 58:9

58:9 Then you will call out, and the Lord will respond;

you will cry out, and he will reply, ‘Here I am.’

You must ³¹  remove the burdensome yoke from among you

and stop pointing fingers and speaking sinfully.

[10:6]  ¹ sn Throughout this section singular forms are used to refer to Assyria; perhaps the king of Assyria is in view (see v. 12).

[10:6]  ² tn Or “defiled”; cf. ASV “profane”; NAB “impious”; NCV “separated from God.”

[10:6]  ³ tn Heb “and against the people of my anger I ordered him.”

[10:6]  ⁴ tn Heb “to make it [i.e., the people] a trampled place.”

[10:16]  ⁵ sn The irrational arrogance of the Assyrians (v. 15) will prompt the judgment about to be described.

[10:16]  ⁶ tn Heb “will send leanness against his healthy ones”; NASB, NIV “will send a wasting disease.”

[10:16]  ⁷ tc Heb “and in the place of his glory burning will burn, like the burning of fire.” The highly repetitive text (יֵקַד יְקֹד כִּיקוֹד אֵשׁ, yeqad yiqod kiqod ’esh) may be dittographic; if the second consonantal sequence יקד is omitted, the text would read “and in the place of his glory, it will burn like the burning of fire.”

[19:20]  ⁹ tn The masculine noun מִזְבֵּחַ (mizbbeakh, “altar”) in v. 19 is probably the subject of the masculine singular verb הָיָה (hayah) rather than the feminine noun מַצֵּבָה (matsevah, “sacred pillar”), also in v. 19.

[19:20]  ¹⁰ tn Heb “a sign and a witness to the Lord who commands armies [traditionally, the Lord of hosts] in the land of Egypt.”

[19:20]  ¹¹ tn רָב (rav) is a substantival participle (from רִיב, riv) meaning “one who strives, contends.”

[27:10]  ¹³ sn The identity of this city is uncertain. The context suggests that an Israelite city, perhaps Samaria or Jerusalem, is in view. For discussions of interpretive options see J. N. Oswalt, Isaiah (NICOT), 1:496-97, and Paul L. Redditt, “Once Again, the City in Isaiah 24-27,” HAR 10 (1986), 332.

[27:10]  ¹⁴ tn The singular form in the text is probably collective.

[27:10]  ¹⁵ tn Heb “and destroy her branches.” The city is the antecedent of the third feminine singular pronominal suffix. Apparently the city is here compared to a tree. See also v. 11.

[37:9]  ¹⁷ tn Heb “he”; the referent (the king) has been specified in the translation for clarity.

[37:9]  ¹⁸ tn Heb “Cush” (so NASB); NIV, NCV “the Cushite king of Egypt.”

[37:9]  ¹⁹ tn Heb “heard concerning Tirhakah king of Cush, ‘He has come out to fight with you.’”

[37:9]  ²⁰ tn The Hebrew text has, “and he heard and he sent,” but the parallel in 2 Kgs 19:9 has וַיָּשָׁב וַיִּשְׁלַח (vayyashav vayyishlakh, “and he returned and he sent”), i.e., “he again sent.”

[37:17]  ²¹ tn Heb “Hear all the words of Sennacherib which he sent to taunt the living God.”

[42:19]  ²⁵ tc The precise meaning of מְשֻׁלָּם (mÿshullam) in this context is uncertain. In later biblical Hebrew the form (which appears to be a Pual participle from the root שָׁלַם, shalam) occurs as a proper name, Meshullam. The Pual of שָׁלַם (“be complete”) is attested with the meaning “repaid, requited,” but that makes little sense here. BDB 1023 s.v. שָׁלַם relates the form to the denominative verb שָׁלַם (“be at peace”) and paraphrases “one in a covenant of peace” (J. N. Oswalt suggests “the covenanted one”; Isaiah [NICOT], 2:128, n. 59) Some emend the form to מֹשְׁלָם (moshÿlam, “their ruler”) or to מְשֻׁלָּחִי (mÿshullakhi, “my sent [or “commissioned”] one”), which fits nicely in the parallelism (note “my messenger” in the previous line). The translation above assumes an emendation to כְּמוֹ שֹׁלְמִי (kÿmo sholÿmi, “like my ally”). Isaiah uses כְּמוֹ in 30:22 and perhaps 51:5; for שֹׁלְמי (“my ally”) see Ps 7:5 HT (7:4 ET).

[42:19]  ²⁶ tn Heb “Who is blind but my servant, and deaf like my messenger I send? Who is blind like my commissioned one, blind like the servant of the Lord?” The point of the rhetorical questions is that no one is as blind/deaf as this servant. In this context the Lord’s “servant” is exiled Israel (cf. 41:8-9), which is spiritually blind and deaf and has failed to fulfill God’s purpose for it. This servant stands in contrast to the ideal “Israel” of the servant songs.

[43:14]  ²⁹ tn Or “kinsman redeemer.” See the note at 41:14.

[43:14]  ³⁰ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[43:14]  ³¹ tn Heb “and I bring down [as] fugitives all of them.”

[43:14]  ³² tn The Hebrew text reads literally, “as for the Babylonians, in ships their joyful shout.” This might be paraphrased, “even the Babylonians in the ships [over which] they joyfully shouted.” The point would be that the Lord caused the Babylonians to flee for safety in the ships in which they took such great pride. A slight change in vocalization yields the reading “into mourning songs,” which provides a good contrast with “joyful shout.” The prefixed bet (בְּ) would indicate identity.

[45:13]  ³³ tn Heb “I stir him up in righteousness”; NASB “I have aroused him.” See the note at 41:2. Cyrus (cf. 44:28) is in view here.

[48:16]  ³⁷ tn Heb “from the time of its occurring.”

[48:16]  ³⁸ sn The speaker here is not identified specifically, but he is probably Cyrus, the Lord’s “ally” mentioned in vv. 14-15.

[58:6]  ⁴¹ tn Heb “Is this not a fast I choose?” “No” is supplied in the translation for clarification.

[58:6]  ⁴² tn The words “I want you” are supplied in the translation for stylistic reasons.

[58:6]  ⁴³ tn Heb “crushed.”

[58:9]  ⁴⁵ tn Heb “if you.” In the Hebrew text vv. 9b-10 are one long conditional sentence. The protasis (“if” clauses appear in vv. 9b-10a), with the apodosis (“then” clause) appearing in v. 10b.