Isaiah 2:15

2:15 for every high tower,

for every fortified wall,

Isaiah 8:8

8:8 It will spill into Judah, flooding and engulfing, as it reaches to the necks of its victims. He will spread his wings out over your entire land, ¹  O Immanuel.” ² 

Isaiah 17:13

17:13 Though these people make an uproar as loud as the roaring of powerful waves, ³ 

when he shouts at ⁴  them, they will flee to a distant land,

driven before the wind like dead weeds on the hills,

or like dead thistles ⁵  before a strong gale.

Isaiah 22:16

22:16 ‘What right do you have to be here? What relatives do you have buried here? ⁶ 

Why ⁷  do you chisel out a tomb for yourself here?

He chisels out his burial site in an elevated place,

he carves out his tomb on a cliff.

Isaiah 23:17

23:17 At the end of seventy years ⁸  the Lord will revive ⁹  Tyre. She will start making money again by selling her services to all the earth’s kingdoms. ¹⁰ 

Isaiah 24:23

24:23 The full moon will be covered up, ¹¹ 

the bright sun ¹²  will be darkened; ¹³ 

for the Lord who commands armies will rule ¹⁴ 

on Mount Zion in Jerusalem ¹⁵ 

in the presence of his assembly, in majestic splendor. ¹⁶ 

Isaiah 28:13

28:13 So the Lord’s word to them will sound like

meaningless gibberish,

senseless babbling,

a syllable here, a syllable there. ¹⁷ 

As a result, they will fall on their backsides when they try to walk, ¹⁸ 

and be injured, ensnared, and captured. ¹⁹ 

Isaiah 30:18

The Lord Will Not Abandon His People

30:18 For this reason the Lord is ready to show you mercy;

he sits on his throne, ready to have compassion on you. ²⁰ 

Indeed, the Lord is a just God;

all who wait for him in faith will be blessed. ²¹ 

Isaiah 58:14

58:14 Then you will find joy in your relationship to the Lord, ²² 

and I will give you great prosperity, ²³ 

and cause crops to grow on the land I gave to your ancestor Jacob.” ²⁴ 

Know for certain that the Lord has spoken. ²⁵ 

[8:8]  ¹ tn Heb “and the spreading out of his wings [will be over] the fullness of the breadth of your land.” The metaphor changes here from raging flood to predatory bird.

[8:8]  ² sn The appearance of the name Immanuel (“God is with us”) is ironic at this point, for God is present with his people in judgment. Immanuel is addressed here as if he has already been born and will see the judgment occur. This makes excellent sense if his birth has just been recorded. There are several reasons for considering Immanuel and Maher-Shalal-Hash-Baz one and the same. 8:3 is a birth account which could easily be understood as recording the fulfillment of the birth prophecy of 7:14. The presence of a formal record/witnesses (8:1-2) suggests a sign function for the child (cf. 7:14). As in 7:14-16, the removal of Judah’s enemies would take place before the child reached a specified age (cf. 8:4). Both 7:17-25 and 8:7-8 speak of an Assyrian invasion of Judah which would follow the defeat of Israel/Syria. The major objection to this view is the fact that different names appear, but such a phenomenon is not without parallel in the OT (cf. Gen 35:18). The name Immanuel may emphasize the basic fact of God’s presence, while the name Maher focuses on the specific nature of God’s involvement. In 7:14 the mother is viewed as naming the child, while in 8:3 Isaiah is instructed to give the child’s name, but one might again point to Gen 35:18 for a precedent. The sign child’s age appears to be different in 8:4 than in 7:15-16, but 7:15-16 pertains to the judgment on Judah, as well as the defeat of Israel/Syria (cf. vv. 17-25), while 8:4 deals only with the downfall of Israel/Syria. Some argue that the suffixed form “your land” in 8:8 points to a royal referent (a child of Ahaz or the Messiah), but usage elsewhere shows that the phrase does not need to be so restricted. While the suffix can refer to the king of a land (cf. Num 20:17; 21:22; Deut 2:27; Judg 11:17, 19; 2 Sam 24:13; 1 Kgs 11:22; Isa 14:20), it can also refer to one who is a native of a particular land (cf. Gen 12:1; 32:9; Jonah 1:8). (See also the use of “his land” in Isa 13:14 [where the suffix refers to a native of a land] and 37:7 [where it refers to a king].)

[17:13]  ¹ tn Heb “the peoples are in an uproar like the uproar of mighty waters.”

[17:13]  ² tn Or “rebukes.” The verb and related noun are used in theophanies of God’s battle cry which terrifies his enemies. See, for example, Pss 18:15; 76:7; 106:9; Isa 50:2; Nah 1:4, and A. Caquot, TDOT 3:49-53.

[17:13]  ³ tn Or perhaps “tumbleweed” (NAB, NIV, CEV); KJV “like a rolling thing.”

[22:16]  ¹ tn Heb “What to you here? And who to you here?” The point of the second question is not entirely clear. The interpretation reflected in the translation is based on the following context, which suggests that Shebna has no right to think of himself so highly and arrange such an extravagant burial place for himself.

[22:16]  ² tn Heb “that you chisel out.”

[23:17]  ¹ tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[23:17]  ² tn Heb “visit [with favor]” (cf. KJV, NAB, NASB, NRSV); NIV “will deal with.”

[23:17]  ³ tn Heb “and she will return to her [prostitute’s] wages and engage in prostitution with all the kingdoms of the earth on the face of the earth.”

[24:23]  ¹ tn Heb “will be ashamed.”

[24:23]  ² tn Or “glow of the sun.”

[24:23]  ³ tn Heb “will be ashamed” (so NCV).

[24:23]  ⁴ tn Or “take his throne,” “become king.”

[24:23]  ⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[24:23]  ⁶ tn Heb “and before his elders [in] splendor.”

[28:13]  ¹ tn Heb “And the word of the Lord will be to them, ‘tsahv latsahv,’ etc.” See the note at v. 10. In this case the “Lord’s word” is not the foreigner’s strange sounding words (as in v. 10), but the Lord’s repeated appeals to them (like the one quoted in v. 12). As time goes on, the Lord’s appeals through the prophets will have no impact on the people; they will regard prophetic preaching as gibberish.

[28:13]  ² tn Heb “as a result they will go and stumble backward.” Perhaps an infant falling as it attempts to learn to walk is the background image here (cf. v. 9b). The Hebrew term לְמַעַן (lÿma’an) could be taken as indicating purpose (“in order that”), rather than simple result. In this case the people’s insensitivity to the message is caused by the Lord as a means of expediting their downfall.

[28:13]  ³ sn When divine warnings and appeals become gibberish to the spiritually insensitive, they have no guidance and are doomed to destruction.

[30:18]  ¹ tn Heb “Therefore the Lord waits to show you mercy, and therefore he is exalted to have compassion on you.” The logical connection between this verse and what precedes is problematic. The point seems to be that Judah’s impending doom does not bring God joy. Rather the prospect of their suffering stirs within him a willingness to show mercy and compassion, if they are willing to seek him on his terms.

[30:18]  ² tn Heb “Blessed are all who wait for him.”

[58:14]  ¹ tn For a parallel use of the phrase “find joy in” (Hitpael of עָנַג [’anag] followed by the preposition עַל [’al]), see Ps 37:4.

[58:14]  ² tn Heb “and I will cause you to ride upon the heights of the land.” The statement seems to be an allusion to Deut 32:13, where it is associated, as here, with God’s abundant provision of food.

[58:14]  ³ tn Heb “and I will cause you to eat the inheritance of Jacob your father.” The Hebrew term נַחֲלָה (nakhalah) likely stands by metonymy for the crops that grow on Jacob’s “inheritance” (i.e., the land he inherited as a result of God’s promise).

[58:14]  ⁴ tn Heb “for the mouth of the Lord has spoken.” The introductory כִּי (ki) may be asseverative (as reflected in the translation) or causal/explanatory, explaining why the preceding promise will become reality (because it is guaranteed by the divine word).