Isaiah 7:5

7:5 Syria has plotted with Ephraim and the son of Remaliah to bring about your demise. ¹ 

Isaiah 3:16

Washing Away Impurity

3:16 The Lord says,

“The women ²  of Zion are proud.

They walk with their heads high ³ 

and flirt with their eyes.

They skip along ⁴ 

and the jewelry on their ankles jingles. ⁵ 

Isaiah 8:6

8:6 “These people ⁶  have rejected the gently flowing waters of Shiloah ⁷  and melt in fear over Rezin and the son of Remaliah. ⁸ 

Isaiah 30:12

30:12 For this reason this is what the Holy One of Israel says:

“You have rejected this message; ⁹ 

you trust instead in your ability to oppress and trick, ¹⁰ 

and rely on that kind of behavior. ¹¹ 

Isaiah 37:29

37:29 Because you rage against me

and the uproar you create has reached my ears, ¹² 

I will put my hook in your nose, ¹³ 

and my bridle between your lips,

and I will lead you back

the way you came.”

Isaiah 29:13

29:13 The sovereign master ¹⁴  says,

“These people say they are loyal to me; ¹⁵ 

they say wonderful things about me, ¹⁶ 

but they are not really loyal to me. ¹⁷ 

Their worship consists of

nothing but man-made ritual. ¹⁸ 

Isaiah 61:1

The Lord Will Rejuvenate His People

61:1 The spirit of the sovereign Lord is upon me,

because the Lord has chosen ¹⁹  me. ²⁰ 

He has commissioned ²¹  me to encourage ²²  the poor,

to help ²³  the brokenhearted,

to decree the release of captives,

and the freeing of prisoners,

Isaiah 65:12

65:12 I predestine you to die by the sword, ²⁴ 

all of you will kneel down at the slaughtering block, ²⁵ 

because I called to you, and you did not respond,

I spoke and you did not listen.

You did evil before me; ²⁶ 

you chose to do what displeases me.”

Isaiah 66:4

66:4 So I will choose severe punishment ²⁷  for them;

I will bring on them what they dread,

because I called, and no one responded,

I spoke and they did not listen.

They did evil before me; ²⁸ 

they chose to do what displeases me.”

[7:5]  ¹ 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.

[3:16]  ² tn Heb “daughters” (so KJV, NAB, NRSV).

[3:16]  ³ tn Heb “with an outstretched neck.” They proudly hold their heads high so that others can see the jewelry around their necks.

[3:16]  ⁴ tn Heb “walking and skipping, they walk.”

[3:16]  ⁵ tn Heb “and with their feet they jingle.”

[8:6]  ³ tn The Hebrew text begins with “because.” In the Hebrew text vv. 6-7 are one long sentence, with v. 6 giving the reason for judgment and v. 7 formally announcing it.

[8:6]  ⁴ sn The phrase “waters of Shiloah” probably refers to a stream that originated at the Gihon Spring and supplied the city of Jerusalem with water. See J. N. Oswalt, Isaiah (NICOT), 1:225. In this context these waters stand in contrast to the flood waters of Assyria and symbolize God’s presence and blessings.

[8:6]  ⁵ tn The precise meaning of v. 6 has been debated. The translation above assumes that “these people” are the residents of Judah and that מָשׂוֹשׂ (masos) is alternate form of מָסוֹס (masos, “despair, melt”; see HALOT 606 s.v. מסס). In this case vv. 7-8 in their entirety announce God’s disciplinary judgment on Judah. However, “these people” could refer to the Israelites and perhaps also the Syrians (cf v. 4). In this case מָשׂוֹשׂ probably means “joy.” One could translate, “and rejoice over Rezin and the son of Remaliah.” In this case v. 7a announces the judgment of Israel, with vv. 7b-8 then shifting the focus to the judgment of Judah.

[30:12]  ⁴ tn The sentence actually begins with the word “because.” In the Hebrew text vv. 12-13 are one long sentence.

[30:12]  ⁵ tn Heb “and you trust in oppression and cunning.”

[30:12]  ⁶ tn Heb “and you lean on it”; NAB “and depend on it.”

[37:29]  ⁵ tc Heb “and your complacency comes up into my ears.” The parallelism is improved if שַׁאֲנַנְךָ (sha’anankha, “your complacency”) is emended to שְׁאוֹנְךָ (shÿ’onÿkha, “your uproar”). See M. Cogan and H. Tadmor, II Kings (AB), 237-38. However, the LXX seems to support the MT and Sennacherib’s cavalier dismissal of Yahweh depicts an arrogant complacency (J. N. Oswalt, Isaiah [NICOT], 1:658, n. 10).

[37:29]  ⁶ sn The word-picture has a parallel in Assyrian sculpture. See M. Cogan and H. Tadmor, II Kings (AB), 238.

[29:13]  ⁶ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonai).

[29:13]  ⁷ tn Heb “Because these people draw near to me with their mouth.”

[29:13]  ⁸ tn Heb “and with their lips they honor me.”

[29:13]  ⁹ tn Heb “but their heart is far from me.” The heart is viewed here as the seat of the will, from which genuine loyalty derives.

[29:13]  ¹⁰ tn Heb “their fear of me is a commandment of men that has been taught.”

[61:1]  ⁷ tn Heb “anointed,” i.e., designated to carry out an assigned task.

[61:1]  ⁸ sn The speaker is not identified, but he is distinct from the Lord and from Zion’s suffering people. He possesses the divine spirit, is God’s spokesman, and is sent to release prisoners from bondage. The evidence suggests he is the Lord’s special servant, described earlier in the servant songs (see 42:1-4, 7; 49:2, 9; 50:4; see also 51:16).

[61:1]  ⁹ tn Or “sent” (NAB); NCV “has appointed me.”

[61:1]  ¹⁰ tn Or “proclaim good news to.”

[61:1]  ¹¹ tn Heb “to bind up [the wounds of].”

[65:12]  ⁸ tn Heb “I assign you to the sword.” Some emend the Qal verb form מָנִיתִי (maniti, “I assign”) to the Piel מִנִּיתִי (minniti, “ I ordain”). The verb sounds like the name of the god Meni (מְנִי, mÿni, “Destiny, Fate”). The sound play draws attention to the irony of the statement. The sinners among God’s people worship the god Meni, apparently in an effort to ensure a bright destiny for themselves. But the Lord is the one who really determines their destiny and he has decreed their demise.

[65:12]  ⁹ tn Or “at the slaughter”; NIV “for the slaughter”; NLT “before the executioner.”

[65:12]  ¹⁰ tn Heb “that which is evil in my eyes.”

[66:4]  ⁹ tn The precise meaning of the noun is uncertain. It occurs only here and in 3:4 (but see the note there). It appears to be derived from the verbal root עָלַל (’alal), which can carry the nuance “deal severely.”

[66:4]  ¹⁰ tn Heb “that which is evil in my eyes.”