Isaiah 21:15

21:15 For they flee from the swords –

from the drawn sword

and from the battle-ready bow

and from the severity of the battle.

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 30:17

30:17 One thousand will scurry at the battle cry of one enemy soldier; ² 

at the battle cry of five enemy soldiers you will all run away, ³ 

until the remaining few are as isolated ⁴ 

as a flagpole on a mountaintop

or a signal flag on a hill.”

Isaiah 2:19

2:19 They ⁵  will go into caves in the rocky cliffs

and into holes in the ground, ⁶ 

trying to escape the dreadful judgment of the Lord ⁷ 

and his royal splendor,

when he rises up to terrify the earth. ⁸ 

Isaiah 2:21

2:21 so they themselves can go into the crevices of the rocky cliffs

and the openings under the rocky overhangs, ⁹ 

trying to escape the dreadful judgment of the Lord ¹⁰ 

and his royal splendor,

when he rises up to terrify the earth. ¹¹ 

Isaiah 7:2

7:2 It was reported to the family ¹²  of David, “Syria has allied with ¹³  Ephraim.” They and their people were emotionally shaken, just as the trees of the forest shake before the wind. ¹⁴ 

Isaiah 7:16

7:16 Here is why this will be so: ¹⁵  Before the child knows how to reject evil and choose what is right, the land ¹⁶  whose two kings you fear will be desolate. ¹⁷ 

Isaiah 10:27

10:27 At that time ¹⁸ 

the Lord will remove their burden from your shoulders, ¹⁹ 

and their yoke from your neck;

the yoke will be taken off because your neck will be too large. ²⁰ 

Isaiah 16:4

16:4 Please let the Moabite fugitives live ²¹  among you.

Hide them ²²  from the destroyer!”

Certainly ²³  the one who applies pressure will cease, ²⁴ 

the destroyer will come to an end,

those who trample will disappear ²⁵  from the earth.

Isaiah 17:9

17:9 At that time ²⁶  their fortified cities will be

like the abandoned summits of the Amorites, ²⁷ 

which they abandoned because of the Israelites;

there will be desolation.

Isaiah 19:16

19:16 At that time ²⁸  the Egyptians ²⁹  will be like women. ³⁰  They will tremble and fear because the Lord who commands armies brandishes his fist against them. ³¹ 

Isaiah 19:20

19:20 It ³²  will become a visual reminder in the land of Egypt of ³³  the Lord who commands armies. When they cry out to the Lord because of oppressors, he will send them a deliverer and defender ³⁴  who will rescue them.

Isaiah 31:8

31:8 Assyria will fall by a sword, but not one human-made; ³⁵ 

a sword not made by humankind will destroy them. ³⁶ 

They will run away from this sword ³⁷ 

and their young men will be forced to do hard labor.

Isaiah 57:1

57:1 The godly ³⁸  perish,

but no one cares. ³⁹ 

Honest people disappear, ⁴⁰ 

when no one ⁴¹  minds ⁴² 

that the godly ⁴³  disappear ⁴⁴  because of ⁴⁵  evil. ⁴⁶ 

Isaiah 19:17

19:17 The land of Judah will humiliate Egypt. Everyone who hears about Judah will be afraid because of what the Lord who commands armies is planning to do to them. ⁴⁷ 

Isaiah 20:6

20:6 At that time ⁴⁸  those who live on this coast ⁴⁹  will say, ‘Look what has happened to our source of hope to whom we fled for help, expecting to be rescued from the king of Assyria! How can we escape now?’”

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. ⁵⁰ 

Isaiah 51:13

51:13 Why do you forget ⁵¹  the Lord, who made you,

who stretched out the sky ⁵² 

and founded the earth?

Why do you constantly tremble all day long ⁵³ 

at the anger of the oppressor,

when he makes plans to destroy?

Where is the anger of the oppressor? ⁵⁴ 

[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.

[30:17]  ¹ tn Heb “One thousand from before [or “because of”] one battle cry.” גְּעָרָה (gÿ’arah) is often defined as “threat,” but in war contexts it likely refers to a shout or battle cry. See Ps 76:6.

[30:17]  ² tn Heb “from before [or “because of”] the battle cry of five you will flee.

[30:17]  ³ tn Heb “until you are left” (so NAB, NASB, NRSV).

[2:19]  ¹ tn The identity of the grammatical subject is unclear. The “idols” could be the subject; they will “go” into the caves and holes when the idolaters throw them there in their haste to escape God’s judgment (see vv. 20-21). The picture of the idols, which represent the foreign deities worshiped by the people, fleeing from the Lord would be highly polemical and fit the overall mood of the chapter. However it seems more likely that the idolaters themselves are the subject, for v. 10 uses similar language in sarcastically urging them to run from judgment.

[2:19]  ² tn Heb “dust”; ASV “into the holes of the earth.”

[2:19]  ³ tn Heb “from the dread of the Lord,” that is, from the dread that he produces in the objects of his judgment.” The words “trying to escape” are supplied in the translation for stylistic reasons.

[2:19]  ⁴ tn Or “land.” It is not certain if these verses are describing the judgment of Judah (see vv. 6-9) or a more universal judgment on all proud men.

[2:21]  ¹ sn The precise point of vv. 20-21 is not entirely clear. Are they taking the idols into their hiding places with them, because they are so attached to their man-made images? Or are they discarding the idols along the way as they retreat into the darkest places they can find? In either case it is obvious that the gods are incapable of helping them.

[2:21]  ² tn Heb “from the dread of the Lord,” that is, from the dread that he produces in the objects of his judgment.” The words “trying to escape” are supplied in the translation for stylistic reasons.

[2:21]  ³ tn Or “land.” It is not certain if these verses are describing the judgment of Judah (see vv. 6-9) or a more universal judgment on all proud men. Almost all English versions translate “earth,” taking this to refer to universal judgment.

[7:2]  ¹ 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]  ² 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]  ³ 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.

[7:16]  ¹ tn Heb “for, because.” The particle introduces the entire following context (vv. 16-25), which explains why Immanuel will be an appropriate name for the child, why he will eat sour milk and honey, and why experiencing such a diet will contribute to his moral development.

[7:16]  ² sn Since “two kings” are referred to later in the verse, the “land” must here refer to Syria-Israel.

[7:16]  ³ tn Heb “the land will be abandoned, which you fear because of its two kings.” After the verb קוּץ (quts, “loathe, dread”) the phrase מִפְּנֵי (mipney, “from before”) introduces the cause of loathing/dread (see Gen 27:46; Exod 1:12; Num 22:3).

[10:27]  ¹ 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.

[10:27]  ² tn Heb “he [i.e., the Lord] will remove his [i.e, Assyria’s] burden from upon your shoulder.”

[10:27]  ³ tc The meaning of this line is uncertain. The Hebrew text reads literally, “and the yoke will be destroyed (or perhaps, “pulled down”) because of fatness.” Perhaps this is a bizarre picture of an ox growing so fat that it breaks the yoke around its neck or can no longer fit into its yoke. Fatness would symbolize the Lord’s restored blessings; the removal of the yoke would symbolize the cessation of Assyrian oppression. Because of the difficulty of the metaphor, many prefer to emend the text at this point. Some emend וְחֻבַּל (vÿkhubbal, “and it will be destroyed,” a perfect with prefixed vav), to יִחְבֹּל (yikhbol, “[it] will be destroyed,” an imperfect), and take the verb with what precedes, “and their yoke will be destroyed from your neck.” Proponents of this view (cf. NAB, NRSV) then emend עֹל (’ol, “yoke”) to עָלָה (’alah, “he came up”) and understand this verb as introducing the following description of the Assyrian invasion (vv. 28-32). מִפְּנֵי־שָׁמֶן (mippÿney-shamen, “because of fatness”) is then emended to read “from before Rimmon” (NAB, NRSV), “from before Samaria,” or “from before Jeshimon.” Although this line may present difficulties, it appears best to regard the line as a graphic depiction of God’s abundant blessings on his servant nation.

[16:4]  ¹ tn That is, “live as resident foreigners.”

[16:4]  ² tn Heb “Be a hiding place for them.”

[16:4]  ³ tn The present translation understands כִּי (ki) as asseverative, but one could take it as explanatory (“for,” KJV, NASB) or temporal (“when,” NAB, NRSV). In the latter case, v. 4b would be logically connected to v. 5.

[16:4]  ⁴ tn A perfect verbal form is used here and in the next two lines for rhetorical effect; the demise of the oppressor(s) is described as if it had already occurred.

[16:4]  ⁵ tc The Hebrew text has, “they will be finished, the one who tramples, from the earth.” The plural verb form תַּמּוּ, (tammu, “disappear”) could be emended to agree with the singular subject רֹמֵס (romes, “the one who tramples”) or the participle can be emended to a plural (רֹמֵסִם, romesim) to agree with the verb. The translation assumes the latter. Haplography of mem (ם) seems likely; note that the word after רֹמֵס begins with a mem.

[17:9]  ¹ tn Heb “in that day” (so KJV).

[17:9]  ² tn The Hebrew text reads literally, “like the abandonment of the wooded height and the top one.” The following relative clause appears to allude back to the Israelite conquest of the land, so it seems preferable to emend הַחֹרֶשׁ וְהָאָמִיר (hakhoresh vÿha’amir, “the wooded height and the top one”) to חֹרֵשֵׁי הָאֱמֹרִי (khoreshe ha’emori, “[like the abandonment] of the wooded heights of the Amorites”).

[19:16]  ¹ tn Heb “in that day” (so KJV), likewise at the beginning of vv. 18 and 19.

[19:16]  ² tn Heb “Egypt,” which stands by metonymy for the country’s inhabitants.

[19:16]  ³ sn As the rest of the verse indicates, the point of the simile is that the Egyptians will be relatively weak physically and will wilt in fear before the Lord’s onslaught.

[19:16]  ⁴ tn Heb “and he will tremble and be afraid because of the brandishing of the hand of the Lord who commands armies [traditionally, the Lord of hosts], which he brandishes against him.” Since according to the imagery here the Lord’s “hand” is raised as a weapon against the Egyptians, the term “fist” has been used in the translation.

[19:20]  ¹ 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]  ² 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]  ³ tn רָב (rav) is a substantival participle (from רִיב, riv) meaning “one who strives, contends.”

[31:8]  ¹ tn Heb “Assyria will fall by a sword, not of a man.”

[31:8]  ² tn Heb “and a sword not of humankind will devour him.”

[31:8]  ³ tn Heb “he will flee for himself from before a sword.”

[57:1]  ¹ tn Or “righteous” (KJV, NASB, NIV, NRSV, NLT); NAB “the just man”; TEV “Good people.”

[57:1]  ² tn Or perhaps, “understands.” Heb “and there is no man who sets [it] upon [his] heart.”

[57:1]  ³ tn Heb “Men of loyalty are taken away.” The Niphal of אָסַף (’asaf) here means “to die.”

[57:1]  ⁴ tn The Hebrew term בְּאֵין (bÿ’en) often has the nuance “when there is no.” See Prov 8:24; 11;14; 14:4; 15:22; 26:20; 29:18.

[57:1]  ⁵ tn Or “realizes”; Heb “understands” (so NASB, NIV, NRSV).

[57:1]  ⁶ tn Or “righteous” (KJV, NASB, NIV, NRSV, NLT); NAB “the just man.”

[57:1]  ⁷ tn Heb “are taken away.” The Niphal of אָסַף (’asaf) here means “to die.”

[57:1]  ⁸ tn The term מִפְּנֵי (mippÿne, “from the face of”) often has a causal nuance. It also appears with the Niphal of אָסַף (’asaph, “gather”) in 2 Chr 12:5: אֲשֶׁר־נֶאֶסְפוּ אֶל־יְרוּשָׁלַם מִפְּנֵי שִׁישָׁק (’asher-ne’esphu ’el-yÿrushalam mippÿney shishaq, “who had gathered at Jerusalem because of [i.e., due to fear of] Shishak”).

[57:1]  ⁹ tn The translation assumes that this verse, in proverbial fashion, laments society’s apathy over the persecution of the godly. The second half of the verse observes that such apathy results in more widespread oppression. Since the next verse pictures the godly being taken to a place of rest, some interpret the second half of v. 1 in a more positive vein. According to proponents of this view, God removes the godly so that they might be spared suffering and calamity, a fact which the general populace fails to realize.

[19:17]  ¹ tn Heb “and the land of Judah will become [a source of] shame to Egypt, everyone to whom one mentions it [i.e., the land of Judah] will fear because of the plan of the Lord who commands armies [traditionally, the Lord of hosts] which he is planning against him.”

[20:6]  ¹ tn Heb “in that day” (so KJV).

[20:6]  ² sn This probably refers to the coastal region of Philistia (cf. TEV).

[37:6]  ¹ tn Heb “by which the servants of the king of Assyria have insulted me.”

[51:13]  ¹ tn Heb “and that you forget.”

[51:13]  ² tn Or “the heavens” (also in v. 16). The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[51:13]  ³ tn Heb “and that you tremble constantly all the day.”

[51:13]  ⁴ tn The question anticipates the answer, “Ready to disappear!” See v. 14.