Isaiah 3:7

3:7 At that time ¹  the brother will shout, ² 

‘I am no doctor, ³ 

I have no food or coat in my house;

don’t make me a leader of the people!’”

Isaiah 5:27

5:27 None tire or stumble,

they don’t stop to nap or sleep.

They don’t loosen their belts,

or unstrap their sandals to rest. ⁴ 

Isaiah 13:14

13:14 Like a frightened gazelle ⁵ 

or a sheep with no shepherd,

each will turn toward home, ⁶ 

each will run to his homeland.

Isaiah 14:31

14:31 Wail, O city gate!

Cry out, O city!

Melt with fear, ⁷  all you Philistines!

For out of the north comes a cloud of smoke,

and there are no stragglers in its ranks. ⁸ 

Isaiah 41:17

41:17 The oppressed and the poor look for water, but there is none;

their tongues are parched from thirst.

I, the Lord, will respond to their prayers; ⁹ 

I, the God of Israel, will not abandon them.

Isaiah 43:12

43:12 I decreed and delivered and proclaimed,

and there was no other god among you.

You are my witnesses,” says the Lord, “that I am God.

Isaiah 44:8

44:8 Don’t panic! Don’t be afraid! ¹⁰ 

Did I not tell you beforehand and decree it?

You are my witnesses! Is there any God but me?

There is no other sheltering rock; ¹¹  I know of none.

Isaiah 44:12

44:12 A blacksmith works with his tool ¹² 

and forges metal over the coals.

He forms it ¹³  with hammers;

he makes it with his strong arm.

He gets hungry and loses his energy; ¹⁴ 

he drinks no water and gets tired.

Isaiah 50:10

50:10 Who among you fears the Lord?

Who obeys ¹⁵  his servant?

Whoever walks in deep darkness, ¹⁶ 

without light,

should trust in the name of the Lord

and rely on his God.

Isaiah 57:1

57:1 The godly ¹⁷  perish,

but no one cares. ¹⁸ 

Honest people disappear, ¹⁹ 

when no one ²⁰  minds ²¹ 

that the godly ²²  disappear ²³  because of ²⁴  evil. ²⁵ 

Isaiah 59:4

59:4 No one is concerned about justice; ²⁶ 

no one sets forth his case truthfully.

They depend on false words ²⁷  and tell lies;

they conceive of oppression ²⁸ 

and give birth to sin.

Isaiah 59:8

59:8 They are unfamiliar with peace;

their deeds are unjust. ²⁹ 

They use deceitful methods,

and whoever deals with them is unfamiliar with peace. ³⁰ 

Isaiah 64:7

64:7 No one invokes ³¹  your name,

or makes an effort ³²  to take hold of you.

For you have rejected us ³³ 

and handed us over to our own sins. ³⁴ 

[3:7]  ¹ tn Or “in that day” (KJV).

[3:7]  ² tn Heb “he will lift up [his voice].”

[3:7]  ³ tn Heb “wrapper [of wounds]”; KJV, ASV, NRSV “healer.”

[5:27]  ⁴ tn Heb “and the belt on his waist is not opened, and the thong of his sandals is not torn in two.”

[13:14]  ⁷ 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]  ⁸ tn Heb “his people” (cf. KJV, NASB, NIV, NRSV) or “his nation” (cf. TEV “their own countries”).

[14:31]  ¹⁰ tn Or “despair” (see HALOT 555 s.v. מוג). The form נָמוֹג (namog) should be taken here as an infinitive absolute functioning as an imperative. See GKC 199-200 §72.v.

[14:31]  ¹¹ tn Heb “and there is no one going alone in his appointed places.” The meaning of this line is uncertain. בּוֹדֵד (boded) appears to be a participle from בָּדַד (badad, “be separate”; see BDB 94 s.v. בָּדַד). מוֹעָד (mo’ad) may mean “assembly” or, by extension, “multitude” (see HALOT 558 s.v. *מוֹעָד), but the referent of the third masculine pronominal suffix attached to the noun is unclear. It probably refers to the “nation” mentioned in the next line.

[41:17]  ¹³ tn Heb “will answer them” (so ASV, NAB, NASB, NIV, NRSV, NLT).

[44:8]  ¹⁶ tn BDB 923 s.v. רָהָה derives this verb from an otherwise unattested root, while HALOT 403 s.v. יָרָה defines it as “be stupefied” on the basis of an Arabic cognate. The form is likely a corruption of תיראו, the reading attested in the Qumran scroll 1QIsa^a.

[44:8]  ¹⁷ tn Heb “rock” or “rocky cliff,” a title that depicts God as a protective refuge in his role as sovereign king; thus the translation “sheltering rock.”

[44:12]  ¹⁹ tn The noun מַעֲצָד (ma’atsad), which refers to some type of tool used for cutting, occurs only here and in Jer 10:3. See HALOT 615 s.v. מַעֲצָד.

[44:12]  ²⁰ tn Some English versions take the pronoun “it” to refer to an idol being fashioned by the blacksmith (cf. NIV, NCV, CEV). NLT understands the referent to be “a sharp tool,” which is then used by the carpenter in the following verse to carve an idol from wood.

[44:12]  ²¹ tn Heb “and there is no strength”; NASB “his strength fails.”

[50:10]  ²² tn Heb “[who] listens to the voice of his servant?” The interrogative is understood by ellipsis (note the preceding line).

[50:10]  ²³ tn The plural indicates degree. Darkness may refer to exile and/or moral evil.

[57:1]  ²⁵ tn Or “righteous” (KJV, NASB, NIV, NRSV, NLT); NAB “the just man”; TEV “Good people.”

[57:1]  ²⁶ tn Or perhaps, “understands.” Heb “and there is no man who sets [it] upon [his] heart.”

[57:1]  ²⁷ tn Heb “Men of loyalty are taken away.” The Niphal of אָסַף (’asaf) here means “to die.”

[57:1]  ²⁸ tn The Hebrew term בְּאֵין (bÿ’en) often has the nuance “when there is no.” See Prov 8:24; 11;14; 14:4; 15:22; 26:20; 29:18.

[57:1]  ²⁹ tn Or “realizes”; Heb “understands” (so NASB, NIV, NRSV).

[57:1]  ³⁰ tn Or “righteous” (KJV, NASB, NIV, NRSV, NLT); NAB “the just man.”

[57:1]  ³¹ tn Heb “are taken away.” The Niphal of אָסַף (’asaf) here means “to die.”

[57:1]  ³² tn The term מִפְּנֵי (mippÿne, “from the face of”) often has a causal nuance. It also appears with the Niphal of אָסַף (’asaph, “gather”) in 2 Chr 12:5: אֲשֶׁר־נֶאֶסְפוּ אֶל־יְרוּשָׁלַם מִפְּנֵי שִׁישָׁק (’asher-ne’esphu ’el-yÿrushalam mippÿney shishaq, “who had gathered at Jerusalem because of [i.e., due to fear of] Shishak”).

[57:1]  ³³ tn The translation assumes that this verse, in proverbial fashion, laments society’s apathy over the persecution of the godly. The second half of the verse observes that such apathy results in more widespread oppression. Since the next verse pictures the godly being taken to a place of rest, some interpret the second half of v. 1 in a more positive vein. According to proponents of this view, God removes the godly so that they might be spared suffering and calamity, a fact which the general populace fails to realize.

[59:4]  ²⁸ tn Heb “no one pleads with justice.”

[59:4]  ²⁹ tn Heb “nothing”; NAB “emptiness.”

[59:4]  ³⁰ tn Or “trouble” (NIV), or “harm.”

[59:8]  ³¹ tn Heb “a way of peace they do not know, and there is no justice in their pathways.”

[59:8]  ³² tn Heb “their paths they make crooked, everyone who walks in it does not know peace.”

[64:7]  ³⁴ tn Or “calls out in”; NASB, NIV, NRSV “calls on.”

[64:7]  ³⁵ tn Or “rouses himself”; NASB “arouses himself.”

[64:7]  ³⁶ tn Heb “for you have hidden your face from us.”

[64:7]  ³⁷ tc The Hebrew text reads literally, “and you caused us to melt in the hand of our sin.” The verb וַתְּמוּגֵנוּ (vattÿmugenu) is a Qal preterite 2nd person masculine singular with a 1st person common plural suffix from the root מוּג (mug, “melt”). However, elsewhere the Qal of this verb is intransitive. If the verbal root מוּג (mug) is retained here, the form should be emended to a Polel pattern (וַתְּמֹגְגֵנוּ, vattÿmogÿgenu). The translation assumes an emendation to וַתְּמַגְּנֵנוּ (vattÿmaggÿnenu, “and you handed us over”). This form is a Piel preterite 2nd person masculine singular with a 1st person common plural suffix from the verbal root מִגֵּן (miggen, “hand over, surrender”; see HALOT 545 s.v. מגן and BDB 171 s.v. מָגָן). The point is that God has abandoned them to their sinful ways and no longer seeks reconciliation.