Isaiah 3:14

3:14 The Lord comes to pronounce judgment

on the leaders of his people and their officials.

He says, ¹  “It is you ²  who have ruined ³  the vineyard! ⁴ 

You have stashed in your houses what you have stolen from the poor. ⁵ 

Isaiah 7:2

7:2 It was reported to the family ⁶  of David, “Syria has allied with ⁷  Ephraim.” They and their people were emotionally shaken, just as the trees of the forest shake before the wind. ⁸ 

Isaiah 11:16

11:16 There will be a highway leading out of Assyria

for the remnant of his people, ⁹ 

just as there was for Israel,

when ¹⁰  they went up from the land of Egypt.

Isaiah 13:14

13:14 Like a frightened gazelle ¹¹ 

or a sheep with no shepherd,

each will turn toward home, ¹² 

each will run to his homeland.

Isaiah 49:13

49:13 Shout for joy, O sky! ¹³ 

Rejoice, O earth!

Let the mountains give a joyful shout!

For the Lord consoles his people

and shows compassion to the ¹⁴  oppressed.

Isaiah 63:11

63:11 His people remembered the ancient times. ¹⁵ 

Where is the one who brought them up out of the sea,

along with the shepherd of ¹⁶  his flock?

Where is the one who placed his holy Spirit among them, ¹⁷ 

[3:14]  ¹ tn The words “he says” are supplied in the translation for stylistic reasons.

[3:14]  ² tn The pronominal element is masculine plural; the leaders are addressed.

[3:14]  ³ tn The verb בָּעַר (ba’ar, “graze, ruin”; HALOT 146 s.v. II בער) is a homonym of the more common בָּעַר (ba’ar, “burn”; see HALOT 145 s.v. I בער).

[3:14]  ⁴ sn The vineyard is a metaphor for the nation here. See 5:1-7.

[3:14]  ⁵ tn Heb “the plunder of the poor [is] in your houses” (so NASB).

[7:2]  ⁶ 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]  ⁷ 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]  ⁸ 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.

[11:16]  ¹¹ tn Heb “and there will be a highway for the remnant of his people who remain, from Assyria.”

[11:16]  ¹² tn Heb “in the day” (so KJV).

[13:14]  ¹⁶ tn Or “like a gazelle being chased.” The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[13:14]  ¹⁷ tn Heb “his people” (cf. KJV, NASB, NIV, NRSV) or “his nation” (cf. TEV “their own countries”).

[49:13]  ²¹ tn Or “O heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[49:13]  ²² tn Heb “his” (so KJV, NAB, NASB, NIV, NRSV).

[63:11]  ²⁶ tn Heb “and he remembered the days of antiquity, Moses, his people.” The syntax of the statement is unclear. The translation assumes that “his people” is the subject of the verb “remembered.” If original, “Moses” is in apposition to “the days of antiquity,” more precisely identifying the time period referred to. However, the syntactical awkwardness suggests that “Moses” may have been an early marginal note (perhaps identifying “the shepherd of his flock” two lines later) that has worked its way into the text.

[63:11]  ²⁷ tn The Hebrew text has a plural form, which if retained and taken as a numerical plural, would probably refer to Moses, Aaron, and the Israelite tribal leaders at the time of the Exodus. Most prefer to emend the form to the singular (רָעָה, ra’ah) and understand this as a reference just to Moses.

[63:11]  ²⁸ sn See the note at v. 10.