Isaiah 2:3

2:3 many peoples will come and say,

“Come, let us go up to the Lord’s mountain,

to the temple of the God of Jacob,

so ¹  he can teach us his requirements, ² 

and ³  we can follow his standards.” ⁴ 

For Zion will be the center for moral instruction; ⁵ 

the Lord will issue edicts from Jerusalem. ⁶ 

Isaiah 7:4

7:4 Tell him, ‘Make sure you stay calm! ⁷  Don’t be afraid! Don’t be intimidated ⁸  by these two stubs of smoking logs, ⁹  or by the raging anger of Rezin, Syria, and the son of Remaliah.

Isaiah 18:2

18:2 that sends messengers by sea,

who glide over the water’s surface in boats made of papyrus.

Go, you swift messengers,

to a nation of tall, smooth-skinned people, ¹⁰ 

to a people that are feared far and wide, ¹¹ 

to a nation strong and victorious, ¹² 

whose land rivers divide. ¹³ 

Isaiah 36:11

36:11 Eliakim, Shebna, and Joah said to the chief adviser, “Speak to your servants in Aramaic, ¹⁴  for we understand it. Don’t speak with us in the Judahite dialect ¹⁵  in the hearing of the people who are on the wall.”

Isaiah 36:16

36:16 Don’t listen to Hezekiah!’ For this is what the king of Assyria says, ‘Send me a token of your submission and surrender to me. ¹⁶  Then each of you may eat from his own vine and fig tree and drink water from his own cistern,

Isaiah 37:6

37:6 Isaiah said to them, “Tell your master this: ‘This is what the Lord says: “Don’t be afraid because of the things you have heard – these insults the king of Assyria’s servants have hurled against me. ¹⁷ 

Isaiah 37:10

37:10 “Tell King Hezekiah of Judah this: ‘Don’t let your God in whom you trust mislead you when he says, “Jerusalem will not be handed over to the king of Assyria.”

Isaiah 37:21

37:21 Isaiah son of Amoz sent this message to Hezekiah: “This is what the Lord God of Israel says: ‘Because you prayed to me concerning King Sennacherib of Assyria, ¹⁸ 

Isaiah 37:33

37:33 So this is what the Lord says about the king of Assyria:

‘He will not enter this city,

nor will he shoot an arrow here. ¹⁹ 

He will not attack it with his shielded warriors, ²⁰ 

nor will he build siege works against it.

[2:3]  ¹ tn The prefixed verb form with simple vav (ו) introduces a purpose/result clause after the preceding prefixed verb form (probably to be taken as a cohortative; see IBHS 650 §39.2.2a).

[2:3]  ² tn Heb “his ways.” In this context God’s “ways” are the standards of moral conduct he decrees that people should live by.

[2:3]  ³ tn The cohortative with vav (ו) after the prefixed verb form indicates the ultimate purpose/goal of their action.

[2:3]  ⁴ tn Heb “walk in his ways.”

[2:3]  ⁵ tn Heb “for out of Zion will go instruction.”

[2:3]  ⁶ tn Heb “the word of the Lord from Jerusalem.”

[7:4]  ⁷ tn Heb “guard yourself and be quiet,” but the two verbs should be coordinated.

[7:4]  ⁸ tn Heb “and let not your heart be weak”; ASV “neither let thy heart be faint.”

[7:4]  ⁹ sn The derogatory metaphor indicates that the power of Rezin and Pekah is ready to die out.

[18:2]  ¹³ tn The precise meaning of the qualifying terms is uncertain. מְמֻשָּׁךְ (mÿmushakh) appears to be a Pual participle from the verb מָשַׁךְ (mashakh, “to draw, extend”). Lexicographers theorize that it here refers to people who “stretch out,” as it were, or are tall. See BDB 604 s.v. מָשַׁךְ, and HALOT 645-46 s.v. משׁךְ. מוֹרָט (morat) is taken as a Pual participle from מָרַט (marat), which can mean “to pull out [hair],” in the Qal, “become bald” in the Niphal, and “be wiped clean” in the Pual. Lexicographers theorize that the word here refers to people with bare, or smooth, skin. See BDB 598-99 s.v. מָרַט, and HALOT 634-35 s.v. מרט. These proposed meanings, which are based on etymological speculation, must be regarded as tentative.

[18:2]  ¹⁴ tn Heb “from it and onwards.” HALOT 245 s.v. הָלְאָה suggests the translation “far and wide.”

[18:2]  ¹⁵ tn Once more the precise meaning of the qualifying terms is uncertain. The expression קַו־קָו (qav-qav) is sometimes related to a proposed Arabic cognate and taken to mean “strength” (see BDB 876 II קַו). Others, on the basis of Isa 28:10, 13, understand the form as gibberish (literally, “kav, kav”) and take it to be a reference to this nation’s strange, unknown language. The form מְבוּסָה (mÿvusah) appears to be derived from בּוּס (bus, “to trample”), so lexicographers suggest the meaning “trampling” or “subjugation,” i.e., a nation that subdues others. See BDB 101 s.v. בּוּס and HALOT 541 s.v. מְבוּסָה. These proposals, which are based on etymological speculation, must be regarded as tentative.

[18:2]  ¹⁶ tn The precise meaning of the verb בָּזָא (baza’), which occurs only in this oracle (see also v. 7) in the OT, is uncertain. BDB 102 s.v. suggests “divide” on the basis of alleged Aramaic and Arabic cognates; HALOT 117 s.v., citing an alleged Arabic cognate, suggests “wash away.”

[36:11]  ¹⁹ sn Aramaic was the diplomatic language of the Assyrian empire.

[36:11]  ²⁰ tn Or “in Hebrew” (NIV, NCV, NLT); NAB, NASB “in Judean.”

[36:16]  ²⁵ tn Heb “make with me a blessing and come out to me.”

[37:6]  ³¹ tn Heb “by which the servants of the king of Assyria have insulted me.”

[37:21]  ³⁷ tn The parallel text in 2 Kgs 19:20 reads, “That which you prayed to me concerning Sennacherib king of Assyria I have heard.” The verb “I have heard” does not appear in Isa 37:21, where אֲשֶׁר (’asher) probably has a causal sense: “because.”

[37:33]  ⁴³ tn Heb “there” (so KJV, NASB, NRSV). In terms of English style “here” is expected in collocation with “this” in the previous line.

[37:33]  ⁴⁴ tn Heb “[with] a shield” (so ASV, NASB, NRSV).