Isaiah 2:10

2:10 Go up into the rocky cliffs,

hide in the ground.

Get away from the dreadful judgment of the Lord, ¹ 

from his royal splendor!

Isaiah 3:3

3:3 captains of groups of fifty,

the respected citizens, ² 

advisers and those skilled in magical arts, ³ 

and those who know incantations.

Isaiah 10:5

The Lord Turns on Arrogant Assyria

10:5 Assyria, the club I use to vent my anger, is as good as dead, ⁴ 

a cudgel with which I angrily punish. ⁵ 

Isaiah 13:6

13:6 Wail, for the Lord’s day of judgment ⁶  is near;

it comes with all the destructive power of the sovereign judge. ⁷ 

Isaiah 14:26

14:26 This is the plan I have devised for the whole earth;

my hand is ready to strike all the nations.” ⁸ 

Isaiah 20:5

20:5 Those who put their hope in Cush and took pride in Egypt will be afraid and embarrassed. ⁹ 

Isaiah 25:3

25:3 So a strong nation will extol you;

the towns of ¹⁰  powerful nations will fear you.

Isaiah 27:5

27:5 unless they became my subjects ¹¹ 

and made peace with me;

let them make peace with me. ¹² 

Isaiah 32:4

32:4 The mind that acts rashly will possess discernment ¹³ 

and the tongue that stutters will speak with ease and clarity.

Isaiah 34:5

34:5 He says, ¹⁴  “Indeed, my sword has slaughtered heavenly powers. ¹⁵ 

Look, it now descends on Edom, ¹⁶ 

on the people I will annihilate in judgment.”

Isaiah 52:2

52:2 Shake off the dirt! ¹⁷ 

Get up, captive ¹⁸  Jerusalem!

Take off the iron chains around your neck,

O captive daughter Zion!

Isaiah 55:4

55:4 Look, I made him a witness to nations, ¹⁹ 

a ruler and commander of nations.”

Isaiah 64:3

64:3 When you performed awesome deeds that took us by surprise, ²⁰ 

you came down, and the mountains trembled ²¹  before you.

[2:10]  ¹ tn Heb “from the dread of the Lord,” that is, from the dread that he produces in the objects of his judgment.” The words “get away” are supplied in the translation for stylistic reasons.

[3:3]  ² tn Heb “the ones lifted up with respect to the face.” For another example of the Hebrew idiom, see 2 Kgs 5:1.

[3:3]  ³ tn Heb “and the wise with respect to magic.” On the meaning of חֲרָשִׁים (kharashim, “magic”), see HALOT 358 s.v. III חרשׁ. Some understand here a homonym, meaning “craftsmen.” In this case, one could translate, “skilled craftsmen” (cf. NIV, NASB).

[10:5]  ³ tn Heb “Woe [to] Assyria, the club of my anger.” On הוֹי (hoy, “woe, ah”) see the note on the first phrase of 1:4.

[10:5]  ⁴ tn Heb “a cudgel is he, in their hand is my anger.” It seems likely that the final mem (ם) on בְיָדָם (bÿyadam) is not a pronominal suffix (“in their hand”), but an enclitic mem. If so, one can translate literally, “a cudgel is he in the hand of my anger.”

[13:6]  ⁴ tn Heb “the day of the Lord” (so KJV, NAB).

[13:6]  ⁵ tn Heb “like destruction from the sovereign judge it comes.” The comparative preposition (כְּ, kÿ) has here the rhetorical nuance, “in every way like.” The point is that the destruction unleashed will have all the earmarks of divine judgment. One could paraphrase, “it comes as only destructive divine judgment can.” On this use of the preposition in general, see GKC 376 §118.x.

[14:26]  ⁵ tn Heb “and this is the hand that is outstretched over all the nations.”

[20:5]  ⁶ tn Heb “and they will be afraid and embarrassed because of Cush their hope and Egypt their beauty.”

[25:3]  ⁷ tn The Hebrew text has a singular form, but it should be emended to a plural or eliminated altogether. The noun may have been accidentally copied from the preceding verse.

[27:5]  ⁸ tn Heb “or let him take hold of my refuge.” The subject of the third masculine singular verb form is uncertain. Apparently the symbolic “thorns and briers” are in view, though in v. 4b a feminine singular pronoun was used to refer to them.

[27:5]  ⁹ tc The Hebrew text has, “he makes peace with me, peace he makes with me.” Some contend that two alternative readings are preserved here and one should be deleted. The first has the object שָׁלוֹם (shalom, “peace”) preceding the verb עָשָׂה (’asah, “make”); the second reverses the order. Another option is to retain both statements, although repetitive, to emphasize the need to make peace with Yahweh.

[32:4]  ⁹ tn Heb “the heart of rashness will understand knowledge”; cf. NAB “The flighty will become wise and capable.”

[34:5]  ¹⁰ tn The words “he says” are supplied in the translation for clarification. The Lord speaks at this point.

[34:5]  ¹¹ tn Heb “indeed [or “for”] my sword is drenched in the heavens.” The Qumran scroll 1QIsa^a has תראה (“[my sword] appeared [in the heavens]”), but this is apparently an attempt to make sense out of a difficult metaphor. Cf. NIV “My sword has drunk its fill in the heavens.”

[34:5]  ¹² sn Edom is mentioned here as epitomizing the hostile nations that oppose God.

[52:2]  ¹¹ tn Heb “Shake yourself free from the dirt.”

[52:2]  ¹² tc The Hebrew text has שְּׂבִי (shÿvi), which some understand as a feminine singular imperative from יָשַׁב (yashav, “sit”). The LXX, Vulgate, Syriac, and the Targum support the MT reading (the Qumran scroll 1QIsa^a does indirectly). Some interpret this to mean “take your throne”: The Lord exhorts Jerusalem to get up from the dirt and sit, probably with the idea of sitting in a place of honor (J. N. Oswalt, Isaiah [NICOT], 2:361). However, the form is likely a corruption of שְׁבִיָּה (shÿviyyah, “captive”), which appears in the parallel line.

[55:4]  ¹² sn Ideally the Davidic king was to testify to the nations of God’s greatness (cf. Pss 18:50 HT [18:49 ET]; 22:28 HT [22:27 ET]). See J. H. Eaton, Kingship in the Psalms (SBT), 182-84.

[64:3]  ¹³ tn Heb “[for which] we were not waiting.”

[64:3]  ¹⁴ tn See the note at v. 1.