Isaiah 3:17

3:17 So ¹  the sovereign master ²  will afflict the foreheads of Zion’s women ³  with skin diseases, ⁴ 

the Lord will make the front of their heads bald.” ⁵ 

Isaiah 53:6

53:6 All of us had wandered off like sheep;

each of us had strayed off on his own path,

but the Lord caused the sin of all of us to attack him. ⁶ 

Isaiah 31:3

31:3 The Egyptians are mere humans, not God;

their horses are made of flesh, not spirit.

The Lord will strike with ⁷  his hand;

the one who helps will stumble

and the one being helped will fall.

Together they will perish. ⁸ 

Isaiah 53:10

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

once restitution is made, ⁹ 

he will see descendants and enjoy long life, ¹⁰ 

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

Isaiah 58:9

58:9 Then you will call out, and the Lord will respond;

you will cry out, and he will reply, ‘Here I am.’

You must ¹¹  remove the burdensome yoke from among you

and stop pointing fingers and speaking sinfully.

[3:17]  ¹ tn In the Hebrew text vv. 16-17 and one long sentence, “Because the daughters of Zion are proud and walk…, the sovereign master will afflict….” In v. 17 the Lord refers to himself in the third person.

[3:17]  ² tn The Hebrew term translated “sovereign master” here and in v. 18 is אֲדֹנָי (’adonay).

[3:17]  ³ tn Heb “the daughters of Zion.”

[3:17]  ⁴ tn Or “a scab” (KJV, ASV); NIV, NCV, CEV “sores.”

[3:17]  ⁵ tn The precise meaning of this line is unclear because of the presence of the rare word פֹּת (pot). Since the verb in the line means “lay bare, make naked,” some take פֹּת as a reference to the genitals (cf. KJV, ASV, NRSV, CEV). (In 1 Kgs 7:50 a noun פֹּת appears, with the apparent meaning “socket.”) J. N. Oswalt (Isaiah [NICOT], 1:139, n. 2), basing his argument on alleged Akkadian evidence and the parallelism of the verse, takes פֹּת as “forehead.”

[53:6]  ⁶ tn Elsewhere the Hiphil of פָגַע (paga’) means “to intercede verbally” (Jer 15:11; 36:25) or “to intervene militarily” (Isa 59:16), but neither nuance fits here. Apparently here the Hiphil is the causative of the normal Qal meaning, “encounter, meet, touch.” The Qal sometimes refers to a hostile encounter or attack; when used in this way the object is normally introduced by the preposition -בְּ (bet, see Josh 2:16; Judg 8:21; 15:12, etc.). Here the causative Hiphil has a double object – the Lord makes “sin” attack “him” (note that the object attacked is introduced by the preposition -בְּ. In their sin the group was like sheep who had wandered from God’s path. They were vulnerable to attack; the guilt of their sin was ready to attack and destroy them. But then the servant stepped in and took the full force of the attack.

[31:3]  ¹¹ tn Heb “will extend”; KJV, ASV, NASB, NCV “stretch out.”

[31:3]  ¹² tn Heb “together all of them will come to an end.”

[53:10]  ¹⁶ 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]  ¹⁷ 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.

[58:9]  ²¹ tn Heb “if you.” In the Hebrew text vv. 9b-10 are one long conditional sentence. The protasis (“if” clauses appear in vv. 9b-10a), with the apodosis (“then” clause) appearing in v. 10b.