Isaiah 14:9

14:9 Sheol ¹  below is stirred up about you,

ready to meet you when you arrive.

It rouses ²  the spirits of the dead for you,

all the former leaders of the earth; ³ 

it makes all the former kings of the nations

rise from their thrones. ⁴ 

Isaiah 16:10

16:10 Joy and happiness disappear from the orchards,

and in the vineyards no one rejoices or shouts;

no one treads out juice in the wine vats ⁵  –

I have brought the joyful shouts to an end. ⁶ 

Isaiah 19:11

19:11 The officials of Zoan are nothing but fools; ⁷ 

Pharaoh’s wise advisers give stupid advice.

How dare you say to Pharaoh,

“I am one of the sages,

one well-versed in the writings of the ancient kings?” ⁸ 

Isaiah 19:20

19:20 It ⁹  will become a visual reminder in the land of Egypt of ¹⁰  the Lord who commands armies. When they cry out to the Lord because of oppressors, he will send them a deliverer and defender ¹¹  who will rescue them.

Isaiah 25:4-5

25:4 For you are a protector for the poor,

a protector for the needy in their distress,

a shelter from the rainstorm,

a shade from the heat.

Though the breath of tyrants ¹²  is like a winter rainstorm, ¹³ 

25:5 like heat ¹⁴  in a dry land,

you humble the boasting foreigners. ¹⁵ 

Just as the shadow of a cloud causes the heat to subside, ¹⁶ 

so he causes the song of tyrants to cease. ¹⁷ 

Isaiah 28:16

28:16 Therefore, this is what the sovereign master, the Lord, says:

“Look, I am laying ¹⁸  a stone in Zion,

an approved ¹⁹  stone,

set in place as a precious cornerstone for the foundation. ²⁰ 

The one who maintains his faith will not panic. ²¹ 

Isaiah 33:15

33:15 The one who lives ²²  uprightly ²³ 

and speaks honestly;

the one who refuses to profit from oppressive measures

and rejects a bribe; ²⁴ 

the one who does not plot violent crimes ²⁵ 

and does not seek to harm others ²⁶  –

Isaiah 36:18

36:18 Hezekiah is misleading you when he says, “The Lord will rescue us.” Has any of the gods of the nations rescued his land from the power of the king of Assyria? ²⁷ 

Isaiah 44:2

44:2 This is what the Lord, the one who made you, says –

the one who formed you in the womb and helps you:

“Don’t be afraid, my servant Jacob,

Jeshurun, ²⁸  whom I have chosen!

Isaiah 44:8

44:8 Don’t panic! Don’t be afraid! ²⁹ 

Did I not tell you beforehand and decree it?

You are my witnesses! Is there any God but me?

There is no other sheltering rock; ³⁰  I know of none.

Isaiah 50:2

50:2 Why does no one challenge me when I come?

Why does no one respond when I call? ³¹ 

Is my hand too weak ³²  to deliver ³³  you?

Do I lack the power to rescue you?

Look, with a mere shout ³⁴  I can dry up the sea;

I can turn streams into a desert,

so the fish rot away and die

from lack of water. ³⁵ 

Isaiah 53:11

53:11 Having suffered, he will reflect on his work,

he will be satisfied when he understands what he has done. ³⁶ 

“My servant ³⁷  will acquit many, ³⁸ 

for he carried their sins. ³⁹ 

[14:9]  ¹ sn Sheol is the proper name of the subterranean world which was regarded as the land of the dead.

[14:9]  ² tn Heb “arousing.” The form is probably a Polel infinitive absolute, rather than a third masculine singular perfect, for Sheol is grammatically feminine (note “stirred up”). See GKC 466 §145.t.

[14:9]  ³ tn Heb “all the rams of the earth.” The animal epithet is used metaphorically here for leaders. See HALOT 903 s.v. *עַתּוּד.

[14:9]  ⁴ tn Heb “lifting from their thrones all the kings of the nations.” הֵקִים (heqim, a Hiphil perfect third masculine singular) should be emended to an infinitive absolute (הָקֵים, haqem). See the note on “rouses” earlier in the verse.

[16:10]  ⁵ tn Heb “wine in the vats the treader does not tread.”

[16:10]  ⁶ sn The Lord appears to be the speaker here. See 15:9.

[19:11]  ⁹ tn Or “certainly the officials of Zoan are fools.” אַךְ (’akh) can carry the sense, “only, nothing but,” or “certainly, surely.”

[19:11]  ¹⁰ tn Heb “A son of wise men am I, a son of ancient kings.” The term בֶּן (ben, “son of”) could refer to literal descent, but many understand the word, at least in the first line, in its idiomatic sense of “member [of a guild].” See HALOT 138 s.v. בֶּן and J. N. Oswalt, Isaiah (NICOT), 1:371. If this is the case, then one can take the word in a figurative sense in the second line as well, the “son of ancient kings” being one devoted to their memory as preserved in their literature.

[19:20]  ¹³ 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]  ¹⁴ 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]  ¹⁵ tn רָב (rav) is a substantival participle (from רִיב, riv) meaning “one who strives, contends.”

[25:4]  ¹⁷ tn Or perhaps, “the violent”; NIV, NRSV “the ruthless.”

[25:4]  ¹⁸ tc The Hebrew text has, “like a rainstorm of a wall,” which might be interpreted to mean, “like a rainstorm battering against a wall.” The translation assumes an emendation of קִיר (qir, “wall”) to קֹר (qor, “cold, winter”; cf. Gen 8:22). See J. N. Oswalt, Isaiah (NICOT), 1:457, n. 6, for discussion.

[25:5]  ²¹ tn Or “drought” (TEV).

[25:5]  ²² tn Heb “the tumult of foreigners.”

[25:5]  ²³ tn Heb “[like] heat in the shadow of a cloud.”

[25:5]  ²⁴ tn The translation assumes that the verb יַעֲנֶה (ya’aneh) is a Hiphil imperfect from עָנָה (’anah, “be afflicted, humiliated”). In this context with “song” as object it means to “quiet” (see HALOT 853-54 s.v. II ענה). Some prefer to emend the form to the second person singular, so that it will agree with the second person verb earlier in the verse. BDB 776 s.v. III עָנָה Qal.1 understands the form as Qal, with “song” as subject, in which case one might translate “the song of tyrants will be silent.” An emendation of the form to a Niphal (יֵעָנֶה, ye’aneh) would yield the same translation.

[28:16]  ²⁵ tc The Hebrew text has a third person verb form, which does not agree with the first person suffix that precedes. The form should be emended to יֹסֵד (yosed), a Qal active participle used in a present progressive or imminent future sense.

[28:16]  ²⁶ tn Traditionally “tested,” but the implication is that it has passed the test and stands approved.

[28:16]  ²⁷ sn The reality behind the metaphor is not entirely clear from the context. The stone appears to represent someone or something that gives Zion stability. Perhaps the ideal Davidic ruler is in view (see 32:1). Another option is that the image of beginning a building project by laying a precious cornerstone suggests that God is about to transform Zion through judgment and begin a new covenant community that will experience his protection (see 4:3-6; 31:5; 33:20-24; 35:10).

[28:16]  ²⁸ tn Heb “will not hurry,” i.e., act in panic.

[33:15]  ²⁹ tn Heb “walks” (so NASB, NIV).

[33:15]  ³⁰ tn Or, possibly, “justly”; NAB “who practices virtue.”

[33:15]  ³¹ tn Heb “[who] shakes off his hands from grabbing hold of a bribe.”

[33:15]  ³² tn Heb “[who] shuts his ear from listening to bloodshed.”

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

[36:18]  ³³ tn Heb “Have the gods of the nations rescued, each his land, from the hand of the king of Assyria?” The rhetorical question expects the answer, “Of course not!”

[44:2]  ³⁷ sn Jeshurun is a poetic name for Israel; it occurs here and in Deut 32:15; 33:5, 26.

[44:8]  ⁴¹ tn BDB 923 s.v. רָהָה derives this verb from an otherwise unattested root, while HALOT 403 s.v. יָרָה defines it as “be stupefied” on the basis of an Arabic cognate. The form is likely a corruption of תיראו, the reading attested in the Qumran scroll 1QIsa^a.

[44:8]  ⁴² tn Heb “rock” or “rocky cliff,” a title that depicts God as a protective refuge in his role as sovereign king; thus the translation “sheltering rock.”

[50:2]  ⁴⁵ sn The present tense translation of the verbs assumes that the Lord is questioning why Israel does not attempt to counter his arguments. Another possibility is to take the verbs as referring to past events: “Why did no one meet me when I came? Why did no one answer when I called?” In this case the Lord might be asking why Israel rejected his calls to repent and his offer to deliver them.

[50:2]  ⁴⁶ tn Heb “short” (so NAB, NASB, NIV).

[50:2]  ⁴⁷ tn Or “ransom” (NAB, NASB, NIV).

[50:2]  ⁴⁸ tn Heb “with my rebuke.”

[50:2]  ⁴⁹ tn Heb “the fish stink from lack of water and die from thirst.”

[53:11]  ⁴⁹ tn Heb “he will be satisfied by his knowledge,” i.e., “when he knows.” The preposition is understood as temporal and the suffix as a subjective genitive. Some take בְּדַעְתּוֹ (bÿda’to, “by his knowledge”) with what follows and translate “by knowledge of him,” understanding the preposition as instrumental and the suffix as objective.

[53:11]  ⁵⁰ sn The song ends as it began (cf. 52:13-15), with the Lord announcing the servant’s vindication and exaltation.

[53:11]  ⁵¹ tn Heb “he will acquit, a righteous one, my servant, many.” צַדִּיק (tsadiq) may refer to the servant, but more likely it is dittographic (note the preceding verb יַצְדִּיק, yatsdiq). The precise meaning of the verb (the Hiphil of צָדַק, tsadaq) is debated. Elsewhere the Hiphil is used at least six times in the sense of “make righteous” in a legal sense, i.e., “pronounce innocent, acquit” (see Exod 23:7; Deut 25:1; 1 Kgs 8:32 = 2 Chr 6:23; Prov 17:15; Isa 5:23). It can also mean “render justice” (as a royal function, see 2 Sam 15:4; Ps 82:3), “concede” (Job 27:5), “vindicate” (Isa 50:8), and “lead to righteousness” (by teaching and example, Dan 12:3). The preceding context and the next line suggest a legal sense here. Because of his willingness to carry the people’s sins, the servant is able to “acquit” them.

[53:11]  ⁵² tn The circumstantial clause (note the vav [ו] + object + subject + verb pattern) is understood as causal here. The prefixed verb form is either a preterite or an imperfect used in a customary manner.