Isaiah 3:3

3:3 captains of groups of fifty,

the respected citizens, ¹ 

advisers and those skilled in magical arts, ² 

and those who know incantations.

Isaiah 7:5

7:5 Syria has plotted with Ephraim and the son of Remaliah to bring about your demise. ³ 

Isaiah 14:27

14:27 Indeed, ⁴  the Lord who commands armies has a plan,

and who can possibly frustrate it?

His hand is ready to strike,

and who can possibly stop it? ⁵ 

Isaiah 23:8-9

23:8 Who planned this for royal Tyre, ⁶ 

whose merchants are princes,

whose traders are the dignitaries ⁷  of the earth?

23:9 The Lord who commands armies planned it –

to dishonor the pride that comes from all her beauty, ⁸ 

to humiliate all the dignitaries of the earth.

Isaiah 40:14

40:14 From whom does he receive directions? ⁹ 

Who ¹⁰  teaches him the correct way to do things, ¹¹ 

or imparts knowledge to him,

or instructs him in skillful design? ¹² 

Isaiah 41:28

41:28 I look, but there is no one,

among them there is no one who serves as an adviser,

that I might ask questions and receive answers.

[3:3]  ¹ tn Heb “the ones lifted up with respect to the face.” For another example of the Hebrew idiom, see 2 Kgs 5:1.

[3:3]  ² tn Heb “and the wise with respect to magic.” On the meaning of חֲרָשִׁים (kharashim, “magic”), see HALOT 358 s.v. III חרשׁ. Some understand here a homonym, meaning “craftsmen.” In this case, one could translate, “skilled craftsmen” (cf. NIV, NASB).

[7:5]  ³ tn This sentence opens with the conjunction יַעַן כִּי (ya’an ki, “because”). Consequently some take vv. 5-6 with what precedes, as another reason why Ahaz might be tempted to fear (see v. 4). However, it is more likely that vv. 5-6 give the basis for the Lord’s announcement in vv. 7-9. The conjunction יַעַן כִּי here introduces the basis for judgment (as in 3:16; 8:6; 29:13), which is then followed by the formal announcement of judgment.

[14:27]  ⁵ tn Or “For” (KJV, NASB, NIV, NRSV).

[14:27]  ⁶ tn Heb “His hand is outstretched and who will turn it back?”

[23:8]  ⁷ tn The precise meaning of הַמַּעֲטִירָה (hamma’atirah) is uncertain. The form is a Hiphil participle from עָטַר (’atar), a denominative verb derived from עֲטָרָה (’atarah, “crown, wreath”). The participle may mean “one who wears a crown” or “one who distributes crowns.” In either case, Tyre’s prominence in the international political arena is in view.

[23:8]  ⁸ tn Heb “the honored” (so NASB, NRSV); NIV “renowned.”

[23:9]  ⁹ tn Heb “the pride of all the beauty.”

[40:14]  ¹¹ tn Heb “With whom did he consult, so that he gave discernment to him?”

[40:14]  ¹² tn Heb “and taught him.” The vav (ו) consecutive with prefixed verbal form continues the previous line. The translation employs an interrogative pronoun for stylistic reasons.

[40:14]  ¹³ tn The phrase אֹרַח מִשְׁפָּט (’orakh mishpat) could be translated “path of justice” (so NASB, NRSV), but in this context, where creative ability and skill is in view, the phrase is better understood in the sense of “the way that is proper or fitting” (see BDB 1049 s.v. מִשְׁפָּט 6); cf. NIV, NCV “the right way.”

[40:14]  ¹⁴ tn Heb “or the way of understanding causes him to know?”