Isaiah 14:32

14:32 How will they respond to the messengers of this nation? ¹ 

Indeed, the Lord has made Zion secure;

the oppressed among his people will find safety in her.

Isaiah 28:5

28:5 At that time ²  the Lord who commands armies will become a beautiful crown

and a splendid diadem for the remnant of his people.

Isaiah 52:9

52:9 In unison give a joyful shout,

O ruins of Jerusalem!

For the Lord consoles his people;

he protects ³  Jerusalem.

Isaiah 3:14

3:14 The Lord comes to pronounce judgment

on the leaders of his people and their officials.

He says, ⁴  “It is you ⁵  who have ruined ⁶  the vineyard! ⁷ 

You have stashed in your houses what you have stolen from the poor. ⁸ 

Isaiah 7:2

7:2 It was reported to the family ⁹  of David, “Syria has allied with ¹⁰  Ephraim.” They and their people were emotionally shaken, just as the trees of the forest shake before the wind. ¹¹ 

Isaiah 11:16

11:16 There will be a highway leading out of Assyria

for the remnant of his people, ¹² 

just as there was for Israel,

when ¹³  they went up from the land of Egypt.

Isaiah 13:14

13:14 Like a frightened gazelle ¹⁴ 

or a sheep with no shepherd,

each will turn toward home, ¹⁵ 

each will run to his homeland.

Isaiah 49:13

49:13 Shout for joy, O sky! ¹⁶ 

Rejoice, O earth!

Let the mountains give a joyful shout!

For the Lord consoles his people

and shows compassion to the ¹⁷  oppressed.

Isaiah 63:11

63:11 His people remembered the ancient times. ¹⁸ 

Where is the one who brought them up out of the sea,

along with the shepherd of ¹⁹  his flock?

Where is the one who placed his holy Spirit among them, ²⁰ 

Isaiah 11:11

11:11 At that time ²¹  the sovereign master ²²  will again lift his hand ²³  to reclaim ²⁴  the remnant of his people ²⁵  from Assyria, Egypt, Pathros, ²⁶  Cush, ²⁷  Elam, Shinar, ²⁸  Hamath, and the seacoasts. ²⁹ 

Isaiah 25:8

25:8 he will swallow up death permanently. ³⁰ 

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! ³¹ 

Isaiah 30:26

30:26 The light of the full moon will be like the sun’s glare

and the sun’s glare will be seven times brighter,

like the light of seven days, ³² 

when the Lord binds up his people’s fractured bones ³³ 

and heals their severe wound. ³⁴ 

Isaiah 51:22

51:22 This is what your sovereign master, ³⁵  the Lord your God, says:

“Look, I have removed from your hand

the cup of intoxicating wine, ³⁶ 

the goblet full of my anger. ³⁷ 

You will no longer have to drink it.

Isaiah 56:3

56:3 No foreigner who becomes a follower of ³⁸  the Lord should say,

‘The Lord will certainly ³⁹  exclude me from his people.’

The eunuch should not say,

‘Look, I am like a dried-up tree.’”

[14:32]  ¹ sn The question forces the Philistines to consider the dilemma they will face – surrender and oppression, or battle and death.

[28:5]  ² tn Or “in that day” (KJV).

[52:9]  ³ tn Or “redeems.” See the note at 41:14.

[3:14]  ⁴ tn The words “he says” are supplied in the translation for stylistic reasons.

[3:14]  ⁵ tn The pronominal element is masculine plural; the leaders are addressed.

[3:14]  ⁶ tn The verb בָּעַר (ba’ar, “graze, ruin”; HALOT 146 s.v. II בער) is a homonym of the more common בָּעַר (ba’ar, “burn”; see HALOT 145 s.v. I בער).

[3:14]  ⁷ sn The vineyard is a metaphor for the nation here. See 5:1-7.

[3:14]  ⁸ tn Heb “the plunder of the poor [is] in your houses” (so NASB).

[7:2]  ⁵ tn Heb “house.” In this context the “house of David” includes King Ahaz, his family, and the royal court. See also Jer 21:12; Zech 12:7-8, 10, 12, for a similar use of the phrase.

[7:2]  ⁶ tn Heb “rests upon.” Most understand the verb as נוּחַ (nuakh, “rest”), but HALOT 685 s.v. II נחה proposes that this is a hapax legomenon which means “stand by.”

[7:2]  ⁷ tn Heb “and his heart shook and the heart of his people shook, like the shaking of the trees of the forest before the wind.” The singular pronoun “his” is collective, referring to the Davidic house/family. לֵבָב (levav, “heart”) here refers to the seat of the emotions.

[11:16]  ⁶ tn Heb “and there will be a highway for the remnant of his people who remain, from Assyria.”

[11:16]  ⁷ tn Heb “in the day” (so KJV).

[13:14]  ⁷ tn Or “like a gazelle being chased.” The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[13:14]  ⁸ tn Heb “his people” (cf. KJV, NASB, NIV, NRSV) or “his nation” (cf. TEV “their own countries”).

[49:13]  ⁸ tn Or “O heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[49:13]  ⁹ tn Heb “his” (so KJV, NAB, NASB, NIV, NRSV).

[63:11]  ⁹ tn Heb “and he remembered the days of antiquity, Moses, his people.” The syntax of the statement is unclear. The translation assumes that “his people” is the subject of the verb “remembered.” If original, “Moses” is in apposition to “the days of antiquity,” more precisely identifying the time period referred to. However, the syntactical awkwardness suggests that “Moses” may have been an early marginal note (perhaps identifying “the shepherd of his flock” two lines later) that has worked its way into the text.

[63:11]  ¹⁰ tn The Hebrew text has a plural form, which if retained and taken as a numerical plural, would probably refer to Moses, Aaron, and the Israelite tribal leaders at the time of the Exodus. Most prefer to emend the form to the singular (רָעָה, ra’ah) and understand this as a reference just to Moses.

[63:11]  ¹¹ sn See the note at v. 10.

[11:11]  ¹⁰ 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]  ¹¹ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonai).

[11:11]  ¹² 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]  ¹³ tn Or “acquire”; KJV, ASV, NASB, NRSV “recover.”

[11:11]  ¹⁴ tn Heb “the remnant of his people who remain.”

[11:11]  ¹⁵ sn Perhaps a reference to Upper (i.e., southern) Egypt (so NIV, NLT; NCV “South Egypt”).

[11:11]  ¹⁶ tn Or “Ethiopia” (NAB, NRSV, NLT).

[11:11]  ¹⁷ tn Or “Babylonia” (NIV, NCV, TEV, NLT).

[11:11]  ¹⁸ tn Or perhaps, “the islands of the sea.”

[25:8]  ¹¹ 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]  ¹² tn Heb “has spoken” (so NAB, NASB, NIV, NRSV, NLT).

[30:26]  ¹² sn Light here symbolizes restoration of divine blessing and prosperity. The number “seven” is used symbolically to indicate intensity. The exact meaning of the phrase “the light of seven days” is uncertain; it probably means “seven times brighter” (see the parallel line).

[30:26]  ¹³ tn Heb “the fracture of his people” (so NASB).

[30:26]  ¹⁴ tn Heb “the injury of his wound.” The joining of synonyms emphasizes the severity of the wound. Another option is to translate, “the wound of his blow.” In this case the pronominal suffix might refer to the Lord, not the people, yielding the translation, “the wound which he inflicted.”

[51:22]  ¹³ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay).

[51:22]  ¹⁴ tn Heb “the cup of [= that causes] staggering” (so ASV, NAB, NRSV); NASB “the cup of reeling.”

[51:22]  ¹⁵ tn Heb “the goblet of the cup of my anger.”

[56:3]  ¹⁴ tn Heb “who attaches himself to.”

[56:3]  ¹⁵ tn The infinitive absolute precedes the finite verb for emphasis.