Isaiah 11:6

11:6 A wolf will reside ¹  with a lamb,

and a leopard will lie down with a young goat;

an ox and a young lion will graze together, ² 

as a small child leads them along.

Isaiah 16:4

16:4 Please let the Moabite fugitives live ³  among you.

Hide them ⁴  from the destroyer!”

Certainly ⁵  the one who applies pressure will cease, ⁶ 

the destroyer will come to an end,

those who trample will disappear ⁷  from the earth.

Isaiah 24:16

24:16 From the ends of the earth we ⁸  hear songs –

the Just One is majestic. ⁹ 

But I ¹⁰  say, “I’m wasting away! I’m wasting away! I’m doomed!

Deceivers deceive, deceivers thoroughly deceive!” ¹¹ 

Isaiah 28:28

28:28 Grain is crushed,

though one certainly does not thresh it forever.

The wheel of one’s wagon rolls over it,

but his horses do not crush it.

Isaiah 30:28

30:28 His battle cry overwhelms like a flooding river ¹² 

that reaches one’s neck.

He shakes the nations in a sieve that isolates the chaff; ¹³ 

he puts a bit into the mouth of the nations and leads them to destruction. ¹⁴ 

Isaiah 33:15

33:15 The one who lives ¹⁵  uprightly ¹⁶ 

and speaks honestly;

the one who refuses to profit from oppressive measures

and rejects a bribe; ¹⁷ 

the one who does not plot violent crimes ¹⁸ 

and does not seek to harm others ¹⁹  –

Isaiah 35:8

35:8 A thoroughfare will be there –

it will be called the Way of Holiness. ²⁰ 

The unclean will not travel on it;

it is reserved for those authorized to use it ²¹  –

fools ²²  will not stray into it.

Isaiah 37:16

37:16 “O Lord who commands armies, O God of Israel, who is enthroned on the cherubim! ²³  You alone are God over all the kingdoms of the earth. You made the sky ²⁴  and the earth.

Isaiah 47:13

47:13 You are tired out from listening to so much advice. ²⁵ 

Let them take their stand –

the ones who see omens in the sky,

who gaze at the stars,

who make monthly predictions –

let them rescue you from the disaster that is about to overtake you! ²⁶ 

Isaiah 50:4

The Servant Perseveres

50:4 The sovereign Lord has given me the capacity to be his spokesman, ²⁷ 

so that I know how to help the weary. ²⁸ 

He wakes me up every morning;

he makes me alert so I can listen attentively as disciples do. ²⁹ 

[11:6]  ¹ tn The verb גּוּר (gur) normally refers to living as a dependent, resident alien in another society.

[11:6]  ² tc The Hebrew text reads, “and an ox, and a young lion, and a fatling together.” Since the preceding lines refer to two animals and include a verb, many emend וּמְרִיא (umÿri’, “and the fatling”) to an otherwise unattested verb יִמְרְאוּ (yimrÿ’u, “they will graze”); cf. NAB, TEV, CEV. One of the Qumran copies of Isaiah confirms this suggestion (1QIsa^a). The present translation assumes this change.

[16:4]  ³ tn That is, “live as resident foreigners.”

[16:4]  ⁴ tn Heb “Be a hiding place for them.”

[16:4]  ⁵ tn The present translation understands כִּי (ki) as asseverative, but one could take it as explanatory (“for,” KJV, NASB) or temporal (“when,” NAB, NRSV). In the latter case, v. 4b would be logically connected to v. 5.

[16:4]  ⁶ tn A perfect verbal form is used here and in the next two lines for rhetorical effect; the demise of the oppressor(s) is described as if it had already occurred.

[16:4]  ⁷ tc The Hebrew text has, “they will be finished, the one who tramples, from the earth.” The plural verb form תַּמּוּ, (tammu, “disappear”) could be emended to agree with the singular subject רֹמֵס (romes, “the one who tramples”) or the participle can be emended to a plural (רֹמֵסִם, romesim) to agree with the verb. The translation assumes the latter. Haplography of mem (ם) seems likely; note that the word after רֹמֵס begins with a mem.

[24:16]  ⁵ sn The identity of the subject is unclear. Apparently in vv. 15-16a an unidentified group responds to the praise they hear in the west by exhorting others to participate.

[24:16]  ⁶ tn Heb “Beauty belongs to the just one.” These words may summarize the main theme of the songs mentioned in the preceding line.

[24:16]  ⁷ sn The prophet seems to contradict what he hears the group saying. Their words are premature because more destruction is coming.

[24:16]  ⁸ tn Heb “and [with] deception deceivers deceive.”

[30:28]  ⁷ tn Heb “his breath is like a flooding river.” This might picture the Lord breathing heavily as he runs down his enemy, but in light of the preceding verse, which mentions his lips and tongue, “breath” probably stands metonymically for the word or battle cry that he expels from his mouth as he shouts. In Isa 34:16 and Ps 33:6 the Lord’s “breath” is associated with his command.

[30:28]  ⁸ tn Heb “shaking nations in a sieve of worthlessness.” It is not certain exactly how שָׁוְא (shavÿ’, “emptiness, worthlessness”) modifies “sieve.” A sieve is used to separate grain from chaff and isolate what is worthless so that it might be discarded. Perhaps the nations are likened to such chaff; God’s judgment will sift them out for destruction.

[30:28]  ⁹ tn Heb “and a bit that leads astray [is] in the jaws of the peoples.” Here the nations are likened to horse that can be controlled by a bit placed in its mouth. In this case the Lord uses his sovereign control over the “horse” to lead it to its demise.

[33:15]  ⁹ tn Heb “walks” (so NASB, NIV).

[33:15]  ¹⁰ tn Or, possibly, “justly”; NAB “who practices virtue.”

[33:15]  ¹¹ tn Heb “[who] shakes off his hands from grabbing hold of a bribe.”

[33:15]  ¹² tn Heb “[who] shuts his ear from listening to bloodshed.”

[33:15]  ¹³ tn Heb “[who] closes his eyes from seeing evil.”

[35:8]  ¹¹ 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.

[35:8]  ¹² 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.

[35:8]  ¹³ tn In this context “fools” are those who are morally corrupt, not those with limited intellectual capacity.

[37:16]  ¹³ sn Cherubim (singular “cherub”) refers to the images of winged angelic creatures that were above the ark of the covenant.

[37:16]  ¹⁴ tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[47:13]  ¹⁵ tn Heb “you are tired because of the abundance of your advice.”

[47:13]  ¹⁶ tn Heb “let them stand and rescue you – the ones who see omens in the sky, who gaze at the stars, who make known by months – from those things which are coming upon you.”

[50:4]  ¹⁷ tn Heb “has given to me a tongue of disciples.”

[50:4]  ¹⁸ 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]  ¹⁹ tn Heb “he arouses for me an ear, to hear like disciples.”