Isaiah 22:16

22:16 ‘What right do you have to be here? What relatives do you have buried here? ¹ 

Why ²  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 9:12

9:12 Syria from the east,

and the Philistines from the west,

they gobbled up Israelite territory. ³ 

Despite all this, his anger does not subside,

and his hand is ready to strike again. ⁴ 

Isaiah 57:4

57:4 At whom are you laughing?

At whom are you opening your mouth

and sticking out your tongue?

You are the children of rebels,

the offspring of liars, ⁵ 

Isaiah 9:17

9:17 So the sovereign master was not pleased ⁶  with their young men,

he took no pity ⁷  on their orphans and widows;

for the whole nation was godless ⁸  and did wicked things, ⁹ 

every mouth was speaking disgraceful words. ¹⁰ 

Despite all this, his anger does not subside,

and his hand is ready to strike again. ¹¹ 

Isaiah 10:14

10:14 My hand discovered the wealth of the nations, as if it were in a nest,

as one gathers up abandoned eggs,

I gathered up the whole earth.

There was no wing flapping,

or open mouth chirping.” ¹² 

Isaiah 52:5

52:5 And now, what do we have here?” ¹³  says the Lord.

“Indeed my people have been carried away for nothing,

those who rule over them taunt,” ¹⁴  says the Lord,

“and my name is constantly slandered ¹⁵  all day long.

[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.”

[9:12]  ³ tn Heb “and they devoured Israel with all the mouth”; NIV “with open mouth”; NLT “With bared fangs.”

[9:12]  ⁴ tn Heb “in all this his anger is not turned, and still his hand is outstretched.” One could translate in the past tense here (and in 9:17b and 21b), but the appearance of the refrain in 10:4b, where it follows a woe oracle prophesying a future judgment, suggests it is a dramatic portrait of the judge which did not change throughout this period of past judgment and will remain unchanged in the future. The English present tense is chosen to best reflect this dramatic mood. (See also 5:25b, where the refrain appears following a dramatic description of coming judgment.)

[57:4]  ⁵ tn Heb “Are you not children of rebellion, offspring of a lie?” The rhetorical question anticipates the answer, “Of course you are!”

[9:17]  ⁷ tn The Qumran scroll 1QIsa^a has לא יחמול (“he did not spare”) which is an obvious attempt to tighten the parallelism (note “he took no pity” in the next line). Instead of taking שָׂמַח (samakh) in one of its well attested senses (“rejoice over, be pleased with”), some propose, with support from Arabic, a rare homonymic root meaning “be merciful.”

[9:17]  ⁸ tn The translation understands the prefixed verbs יִשְׂמַח (yismakh) and יְרַחֵם (yÿrakhem) as preterites without vav (ו) consecutive. (See v. 11 and the note on “he stirred up.”)

[9:17]  ⁹ tn Or “defiled”; cf. ASV “profane”; NAB “profaned”; NIV “ungodly.”

[9:17]  ¹⁰ tn מֵרַע (mera’) is a Hiphil participle from רָעַע (ra’a’, “be evil”). The intransitive Hiphil has an exhibitive force here, indicating that they exhibited outwardly the evidence of an inward condition by committing evil deeds.

[9:17]  ¹¹ tn Or “foolishness” (NASB), here in a moral-ethical sense.

[9:17]  ¹² tn Heb “in all this his anger is not turned, and still his hand is outstretched.”

[10:14]  ⁹ sn The Assyrians’ conquests were relatively unopposed, like robbing a bird’s nest of its eggs when the mother bird is absent.

[52:5]  ¹¹ tn Heb “and now what [following the marginal reading (Qere)] to me here?”

[52:5]  ¹² tn The verb appears to be a Hiphil form from the root יָלַל (yalal, “howl”), perhaps here in the sense of “mock.” Some emend the form to יְהוֹלָּלוֹ (yÿhollalo) and understand a Polel form of the root הָלַל meaning here “mock, taunt.”

[52:5]  ¹³ tn The verb is apparently a Hitpolal form (with assimilated tav, ת) from the root נָאַץ (na’ats), but GKC 151-52 §55.b explains it as a mixed form, combining Pual and Hitpolel readings.