Isaiah 4:1

4:1 Seven women will grab hold of

one man at that time. ¹ 

They will say, “We will provide ²  our own food,

we will provide ³  our own clothes;

but let us belong to you ⁴  –

take away our shame!” ⁵ 

Isaiah 10:4

10:4 You will have no place to go, except to kneel with the prisoners,

or to fall among those who have been killed. ⁶ 

Despite all this, his anger does not subside,

and his hand is ready to strike again. ⁷ 

Isaiah 14:30

14:30 The poor will graze in my pastures; ⁸ 

the needy will rest securely.

But I will kill your root by famine;

it will put to death all your survivors. ⁹ 

Isaiah 28:22

28:22 So now, do not mock,

or your chains will become heavier!

For I have heard a message about decreed destruction,

from the sovereign master, the Lord who commands armies, against the entire land. ¹⁰ 

Isaiah 45:8

45:8 O sky, rain down from above!

Let the clouds send down showers ¹¹  of deliverance!

Let the earth absorb it ¹²  so salvation may grow, ¹³ 

and deliverance may sprout up ¹⁴  along with it.

I, the Lord, create it. ¹⁵ 

Isaiah 48:11

48:11 For my sake alone ¹⁶  I will act,

for how can I allow my name to be defiled? ¹⁷ 

I will not share my glory with anyone else! ¹⁸ 

[4:1]  ¹ tn Or “in that day” (ASV).

[4:1]  ² tn Heb “eat” (so NASB, NIV, NRSV); CEV “buy.”

[4:1]  ³ tn Heb “wear” (so NASB, NRSV); NCV “make.”

[4:1]  ⁴ tn Heb “only let your name be called over us.” The Hebrew idiom “call the name over” indicates ownership. See 2 Sam 12:28, and BDB 896 s.v. I ָקרָא Niph. 2.d.(4). The language reflects the cultural reality of ancient Israel, where women were legally the property of their husbands.

[4:1]  ⁵ sn This refers to the humiliation of being unmarried and childless. The women’s words reflect the cultural standards of ancient Israel, where a woman’s primary duties were to be a wife and mother.

[10:4]  ⁶ tn Heb “except one kneels in the place of the prisoner, and in the place of the slain [who] fall.” On the force of בִּלְתִּי (bilti, “except”) and its logical connection to what precedes, see BDB 116 s.v. בֵלֶת. On the force of תַּחַת (takhat, “in the place of”) here, see J. N. Oswalt, Isaiah (NICOT), 1:258, n. 6.

[10:4]  ⁷ tn Heb “in all this his anger was not turned, and still his hand was outstretched”; KJV, ASV, NRSV “his had is stretched out still.”

[14:30]  ¹¹ tc The Hebrew text has, “the firstborn of the poor will graze.” “Firstborn” may be used here in an idiomatic sense to indicate the very poorest of the poor. See BDB 114 s.v. בְּכוֹר. The translation above assumes an emendation of בְּכוֹרֵי (bÿkhorey, “firstborn of”) to בְּכָרַי (bekharay, “in my pastures”).

[14:30]  ¹² tn Heb “your remnant” (so NAB, NRSV).

[28:22]  ¹⁶ tn Or “the whole earth” (KJV, ASV, NAB, NCV).

[45:8]  ²¹ tn Heb “let the clouds drip with”; KJV “let the skies pour down.”

[45:8]  ²² tn Heb “open up” (so NASB); NIV, NLT “open wide.”

[45:8]  ²³ tc The plural verb should be emended to a singular form. The vav (ו) ending is probably virtually dittographic (note the yod at the beginning of the following word).

[45:8]  ²⁴ tc The Hiphil verb form (תַצְמִיחַ, tatsmiakh) should probably be emended to a Qal (תִצְמַח, titsmakh). The יח sequence at the end of the form is probably due to dittography (note the following יַחַד, yakhad).

[45:8]  ²⁵ tn The masculine singular pronominal suffix probably refers back to יָשַׁע (yasha’, “salvation”).

[48:11]  ²⁶ tn The Hebrew text repeats לְמַעֲנִי (lÿma’ani, “for my sake”) for emphasis.

[48:11]  ²⁷ tn The Hebrew text reads literally, “for how can it be defiled?” The subject of the verb is probably “name” (v. 9).

[48:11]  ²⁸ sn See 42:8.