Isaiah 8:13

8:13 You must recognize the authority of the Lord who commands armies. ¹ 

He is the one you must respect;

he is the one you must fear. ² 

Isaiah 32:8

32:8 An honorable man makes honorable plans;

his honorable character gives him security. ³ 

Isaiah 38:15

38:15 What can I say?

He has decreed and acted. ⁴ 

I will walk slowly all my years because I am overcome with grief. ⁵ 

Isaiah 53:5

53:5 He was wounded because of ⁶  our rebellious deeds,

crushed because of our sins;

he endured punishment that made us well; ⁷ 

because of his wounds we have been healed. ⁸ 

Isaiah 10:7

10:7 But he does not agree with this,

his mind does not reason this way, ⁹ 

for his goal is to destroy,

and to eliminate many nations. ¹⁰ 

Isaiah 34:17

34:17 He assigns them their allotment; ¹¹ 

he measures out their assigned place. ¹² 

They will live there ¹³  permanently;

they will settle in it through successive generations.

Isaiah 35:8

35:8 A thoroughfare will be there –

it will be called the Way of Holiness. ¹⁴ 

The unclean will not travel on it;

it is reserved for those authorized to use it ¹⁵  –

fools ¹⁶  will not stray into it.

Isaiah 42:22

42:22 But these people are looted and plundered;

all of them are trapped in pits ¹⁷ 

and held captive ¹⁸  in prisons.

They were carried away as loot with no one to rescue them;

they were carried away as plunder, and no one says, “Bring that back!” ¹⁹ 

Isaiah 53:7

53:7 He was treated harshly and afflicted, ²⁰ 

but he did not even open his mouth.

Like a lamb led to the slaughtering block,

like a sheep silent before her shearers,

he did not even open his mouth. ²¹ 

Isaiah 53:12

53:12 So I will assign him a portion with the multitudes, ²² 

he will divide the spoils of victory with the powerful, ²³ 

because he willingly submitted ²⁴  to death

and was numbered with the rebels,

when he lifted up the sin of many

and intervened ²⁵  on behalf of the rebels.”

[8:13]  ¹ tn Heb “the Lord who commands armies [traditionally, the Lord of hosts], him you must set apart.” The word order is emphatic, with the object being placed first.

[8:13]  ² tn Heb “he is your [object of] fear, he is your [object of] terror.” The roots יָרֵא (yare’) and עָרַץ (’arats) are repeated from v. 12b.

[32:8]  ³ tn Heb “and he upon honorable things stands.”

[38:15]  ⁵ tn Heb “and he has spoken and he has acted.”

[38:15]  ⁶ tn Heb “because of the bitterness of my soul.”

[53:5]  ⁷ tn The preposition מִן (min) has a causal sense (translated “because of”) here and in the following clause.

[53:5]  ⁸ tn Heb “the punishment of our peace [was] on him.” שָׁלוֹם (shalom, “peace”) is here a genitive of result, i.e., “punishment that resulted in our peace.”

[53:5]  ⁹ sn Continuing to utilize the imagery of physical illness, the group acknowledges that the servant’s willingness to carry their illnesses (v. 4) resulted in their being healed. Healing is a metaphor for forgiveness here.

[10:7]  ⁹ tn Heb “but he, not so does he intend, and his heart, not so does it think.”

[10:7]  ¹⁰ tn Heb “for to destroy [is] in his heart, and to cut off nations, not a few.”

[34:17]  ¹¹ tn Heb “and he causes the lot to fall for them.” Once again the pronominal suffix (“them”) is feminine plural, referring to the birds mentioned in v. 15b or to all of the creatures listed in vv. 14b-15 (all of which are identified with feminine nouns).

[34:17]  ¹² tn Heb “and his hand divides for them with a measuring line.” The pronominal suffix (“them”) now switches to masculine plural, referring to all the animals and birds mentioned in vv. 11-15, some of which were identified with masculine nouns. This signals closure for this portion of the speech, which began in v. 11. The following couplet (v. 17b) forms an inclusio with v. 11a through verbal repetition.

[34:17]  ¹³ tn Heb “will possess it” (so NIV); NCV “they will own that land forever.”

[35:8]  ¹³ tc The Hebrew text reads literally, “and there will be there a road and a way, and the Way of Holiness it will be called.” וְדֶרֶךְ (vÿderekh, “and a/the way”) is accidentally duplicated; the Qumran scroll 1QIsa^a does not reflect the repetition of the phrase.

[35:8]  ¹⁴ tn The precise meaning of this line is uncertain. The text reads literally “and it is for them, the one who walks [on the] way.” In this context those authorized to use the Way of Holiness would be morally upright people who are the recipients of God’s deliverance, in contrast to the morally impure and foolish who are excluded from the new covenant community.

[35:8]  ¹⁵ tn In this context “fools” are those who are morally corrupt, not those with limited intellectual capacity.

[42:22]  ¹⁵ tc The Hebrew text has בַּחוּרִים (bakhurim, “young men”), but the text should be emended to בְּהוֹרִים (bÿhorim, “in holes”).

[42:22]  ¹⁶ tn Heb “and made to be hidden”; NAB, NASB, NIV, TEV “hidden away in prisons.”

[42:22]  ¹⁷ tn Heb “they became loot and there was no one rescuing, plunder and there was no one saying, ‘Bring back’.”

[53:7]  ¹⁷ tn The translation assumes the Niphal is passive; another option is take the clause (note the subject + verb pattern) as concessive and the Niphal as reflexive, “though he humbled himself.”

[53:7]  ¹⁸ sn This verse emphasizes the servant’s silent submission. The comparison to a sheep does not necessarily suggest a sacrificial metaphor. Sheep were slaughtered for food as well as for sacrificial rituals, and טֶבַח (tevakh) need not refer to sacrificial slaughter (see Gen 43:16; Prov 7:22; 9:2; Jer 50:27; note also the use of the related verb in Exod 21:37; Deut 28:31; 1 Sam 25:11).

[53:12]  ¹⁹ tn Scholars have debated the precise meaning of the term רַבִּים (rabbim) that occurs five times in this passage (Isa 52:14, 15; 53:11, 12 [2x]). Its two broad categories of translation are “much”/“many” and “great” (HALOT 1171-72 s.v. I רַב). Unlike other Hebrew terms for might or strength, this term is linked with numbers or abundance. In all sixteen uses outside of Isaiah 52:13-53:12 (articular and plural) it signifies an inclusive meaning: “the majority” or “the multitude” (J. Jeremias, TDNT 6:536-37). This term occurs in parallelism with עֲצוּמִים (’atsumim), which normally signifies “numerous” or “large” or “powerful” (through large numbers). Like רַבִּים (rabbim), it refers to greatness in numbers (cf. Deut 4:38; 7:1; 9:1; 11:34). It emphasizes the multitudes with whom the Servant will share the spoil of his victory. As J. Olley wrote: “Yahweh has won the victory and vindicates his Servant, giving to him many subservient people, together with their spoils. These numerous peoples in turn receive blessing, sharing in the “peace” resulting from Yahweh’s victory and the Servant’s suffering” (John W. Olley, “‘The Many’: How Is Isa 53,12a to Be Understood,” Bib 68 [1987]: 330-56).

[53:12]  ²⁰ sn The servant is compared here to a warrior who will be richly rewarded for his effort and success in battle.

[53:12]  ²¹ tn Heb “because he laid bare his life”; traditionally, ASV “because he (+ hath KJV) poured out his soul (life NIV) unto death.”

[53:12]  ²² tn The Hiphil of פָּגַע (paga’) can mean “cause to attack” (v. 6), “urge, plead verbally” (Jer 15:11; 36:25), or “intervene militarily” (Isa 59:16). Perhaps the third nuance fits best here, for military imagery is employed in the first two lines of the verse.