Isaiah 24:22

24:22 They will be imprisoned in a pit, ¹ 

locked up in a prison,

and after staying there for a long time, ²  they will be punished. ³ 

Isaiah 32:10

32:10 In a year’s time ⁴ 

you carefree ones will shake with fear,

for the grape ⁵  harvest will fail,

and the fruit harvest will not arrive.

Isaiah 17:12

17:12 The many nations massing together are as good as dead, ⁶ 

those who make a commotion as loud as the roaring of the sea’s waves. ⁷ 

The people making such an uproar are as good as dead, ⁸ 

those who make an uproar as loud as the roaring of powerful waves. ⁹ 

Isaiah 53:10

53:10 Though the Lord desired to crush him and make him ill,

once restitution is made, ¹⁰ 

he will see descendants and enjoy long life, ¹¹ 

and the Lord’s purpose will be accomplished through him.

Isaiah 7:17

7:17 The Lord will bring on you, your people, and your father’s family a time ¹²  unlike any since Ephraim departed from Judah – the king of Assyria!” ¹³ 

Isaiah 39:6

39:6 ‘Look, a time is coming when everything in your palace and the things your ancestors ¹⁴  have accumulated to this day will be carried away to Babylon; nothing will be left,’ says the Lord.

Isaiah 65:20

65:20 Never again will one of her infants live just a few days ¹⁵ 

or an old man die before his time. ¹⁶ 

Indeed, no one will die before the age of a hundred, ¹⁷ 

anyone who fails to reach ¹⁸  the age of a hundred will be considered cursed.

[24:22]  ¹ tn Heb “they will be gathered [in] a gathering [as] a prisoner in a cistern.” It is tempting to eliminate אֲסֵפָה (’asefah, “a gathering”) as dittographic or as a gloss, but sound repetition is one of the main characteristics of the style of this section of the chapter.

[24:22]  ² tn Heb “and after a multitude of days.”

[24:22]  ³ tn Heb “visited” (so KJV, ASV). This verse can mean to visit for good or for evil. The translation assumes the latter, based on v. 21a. However, BDB 823 s.v. פָּקַד B.Niph.2 suggests the meaning “visit graciously” here, in which case one might translate “they will be released.”

[32:10]  ⁴ tn Heb “days upon a year.”

[32:10]  ⁵ tn Or perhaps, “olive.” See 24:13.

[17:12]  ⁷ tn Heb “Woe [to] the massing of the many nations.” The word הוֹי (hoy) could be translated as a simple interjection here (“ah!”), but since the following verses announce the demise of these nations, it is preferable to take הוֹי as a funeral cry. See the note on the first phrase of 1:4.

[17:12]  ⁸ tn Heb “like the loud noise of the seas, they make a loud noise.”

[17:12]  ⁹ tn Heb “the uproar of the peoples.” The term הוֹי (hoy, “woe, ah”) does double duty in the parallel structure of the verse; the words “are as good as dead” are supplied in the translation to reflect this.

[17:12]  ¹⁰ tn Heb “like the uproar of mighty waters they are in an uproar.”

[53:10]  ¹⁰ tn The meaning of this line is uncertain. It reads literally, “if you/she makes, a reparation offering, his life.” The verb תָּשִׂים (tasim) could be second masculine singular,in which case it would have to be addressed to the servant or to God. However, the servant is only addressed once in this servant song (see 52:14a), and God either speaks or is spoken about in this servant song; he is never addressed. Furthermore, the idea of God himself making a reparation offering is odd. If the verb is taken as third feminine singular, then the feminine noun נֶפֶשׁ (nefesh) at the end of the line is the likely subject. In this case one can take the suffixed form of the noun as equivalent to a pronoun and translate, “if he [literally, “his life”] makes a reparation offering.”

[53:10]  ¹¹ sn The idiomatic and stereotypical language emphasizes the servant’s restoration to divine favor. Having numerous descendants and living a long life are standard signs of divine blessing. See Job 42:13-16.

[7:17]  ¹³ tn Heb “days” (so KJV, NAB); NASB, NRSV “such days.”

[7:17]  ¹⁴ sn Initially the prophecy appears to be a message of salvation. Immanuel seems to have a positive ring to it, sour milk and honey elsewhere symbolize prosperity and blessing (see Deut 32:13-14; Job 20:17), verse 16 announces the defeat of Judah’s enemies, and verse 17a could be taken as predicting a return to the glorious days of David and Solomon. However, the message turns sour in verses 17b-25. God will be with his people in judgment, as well as salvation. The curds and honey will be signs of deprivation, not prosperity, the relief announced in verse 16 will be short-lived, and the new era will be characterized by unprecedented humiliation, not a return to glory. Because of Ahaz’s refusal to trust the Lord, potential blessing would be transformed into a curse, just as Isaiah turns an apparent prophecy of salvation into a message of judgment. Because the words “the king of Assyria” are rather awkwardly tacked on to the end of the sentence, some regard them as a later addition. However, the very awkwardness facilitates the prophet’s rhetorical strategy here, as he suddenly turns what sounds like a positive message into a judgment speech. Actually, “the king of Assyria,” stands in apposition to the earlier object “days,” and specifies who the main character of these coming “days” will be.

[39:6]  ¹⁶ tn Heb “fathers” (so KJV, NAB, NASB, NIV).

[65:20]  ¹⁹ tn Heb “and there will not be from there again a nursing infant of days,” i.e., one that lives just a few days.

[65:20]  ²⁰ tn Heb “or an old [man] who does not fill out his days.”

[65:20]  ²¹ tn Heb “for the child as a son of one hundred years will die.” The point seems to be that those who die at the age of a hundred will be considered children, for the average life span will be much longer than that. The category “child” will be redefined in light of the expanded life spans that will characterize this new era.

[65:20]  ²² tn Heb “the one who misses.” חָטָא (khata’) is used here in its basic sense of “miss the mark.” See HALOT 305 s.v. חטא. Another option is to translate, “and the sinner who reaches the age of a hundred will be cursed.”