Isaiah 9:17

9:17 So the sovereign master was not pleased ¹  with their young men,

he took no pity ²  on their orphans and widows;

for the whole nation was godless ³  and did wicked things, ⁴ 

every mouth was speaking disgraceful words. ⁵ 

Despite all this, his anger does not subside,

and his hand is ready to strike again. ⁶ 

Isaiah 16:14

16:14 Now the Lord makes this announcement: “Within exactly three years ⁷  Moab’s splendor will disappear, along with all her many people; there will be just a few, insignificant survivors left.” ⁸ 

Isaiah 20:2

20:2 At that time the Lord announced through ⁹  Isaiah son of Amoz: “Go, remove the sackcloth from your waist and take your sandals off your feet.” He did as instructed and walked around in undergarments ¹⁰  and barefoot.

Isaiah 22:25

22:25 “At that time,” ¹¹  says the Lord who commands armies, “the peg fastened into a solid place will come loose. It will be cut off and fall, and the load hanging on it will be cut off.” ¹²  Indeed, ¹³  the Lord has spoken.

Isaiah 25:8

25:8 he will swallow up death permanently. ¹⁴ 

The sovereign Lord will wipe away the tears from every face,

and remove his people’s disgrace from all the earth.

Indeed, the Lord has announced it! ¹⁵ 

Isaiah 33:15

33:15 The one who lives ¹⁶  uprightly ¹⁷ 

and speaks honestly;

the one who refuses to profit from oppressive measures

and rejects a bribe; ¹⁸ 

the one who does not plot violent crimes ¹⁹ 

and does not seek to harm others ²⁰  –

Isaiah 36:12

36:12 But the chief adviser said, “My master did not send me to speak these words only to your master and to you. ²¹  His message is also for the men who sit on the wall, for they will eat their own excrement and drink their own urine along with you!” ²² 

Isaiah 40:2

40:2 “Speak kindly to ²³  Jerusalem, ²⁴  and tell her

that her time of warfare is over, ²⁵ 

that her punishment is completed. ²⁶ 

For the Lord has made her pay double ²⁷  for all her sins.”

Isaiah 58:13

58:13 You must ²⁸  observe the Sabbath ²⁹ 

rather than doing anything you please on my holy day. ³⁰ 

You must look forward to the Sabbath ³¹ 

and treat the Lord’s holy day with respect. ³² 

You must treat it with respect by refraining from your normal activities,

and by refraining from your selfish pursuits and from making business deals. ³³ 

Isaiah 65:12

65:12 I predestine you to die by the sword, ³⁴ 

all of you will kneel down at the slaughtering block, ³⁵ 

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

I spoke and you did not listen.

You did evil before me; ³⁶ 

you chose to do what displeases me.”

Isaiah 66:4

66:4 So I will choose severe punishment ³⁷  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; ³⁸ 

they chose to do what displeases me.”

[9:17]  ¹ tn The Qumran scroll 1QIsa^a has לא יחמול (“he did not spare”) which is an obvious attempt to tighten the parallelism (note “he took no pity” in the next line). Instead of taking שָׂמַח (samakh) in one of its well attested senses (“rejoice over, be pleased with”), some propose, with support from Arabic, a rare homonymic root meaning “be merciful.”

[9:17]  ² tn The translation understands the prefixed verbs יִשְׂמַח (yismakh) and יְרַחֵם (yÿrakhem) as preterites without vav (ו) consecutive. (See v. 11 and the note on “he stirred up.”)

[9:17]  ³ tn Or “defiled”; cf. ASV “profane”; NAB “profaned”; NIV “ungodly.”

[9:17]  ⁴ tn מֵרַע (mera’) is a Hiphil participle from רָעַע (ra’a’, “be evil”). The intransitive Hiphil has an exhibitive force here, indicating that they exhibited outwardly the evidence of an inward condition by committing evil deeds.

[9:17]  ⁵ tn Or “foolishness” (NASB), here in a moral-ethical sense.

[9:17]  ⁶ tn Heb “in all this his anger is not turned, and still his hand is outstretched.”

[16:14]  ⁷ tn Heb “in three years, like the years of a hired worker.” The three years must be reckoned exactly, just as a hired worker would carefully keep track of the time he had agreed to work for an employer in exchange for a predetermined wage.

[16:14]  ⁸ tn Heb “and the splendor of Moab will be disgraced with all the great multitude, and a small little remnant will not be strong.”

[20:2]  ¹³ tn Heb “spoke by the hand of.”

[20:2]  ¹⁴ tn The word used here (עָרוֹם, ’arom) sometimes means “naked,” but here it appears to mean simply “lightly dressed,” i.e., stripped to one’s undergarments. See HALOT 883 s.v. עָרוֹם. The term also occurs in vv. 3, 4.

[22:25]  ¹⁹ tn Or “In that day” (KJV).

[22:25]  ²⁰ sn Eliakim’s authority, though seemingly secure, will eventually be removed, and with it his family’s prominence.

[22:25]  ²¹ tn Or “for” (KJV, NAB, NASB, NRSV).

[25:8]  ²⁵ sn The image of the Lord “swallowing” death would be especially powerful, for death was viewed in Canaanite mythology and culture as a hungry enemy that swallows its victims. See the note at 5:14.

[25:8]  ²⁶ tn Heb “has spoken” (so NAB, NASB, NIV, NRSV, NLT).

[33:15]  ³¹ tn Heb “walks” (so NASB, NIV).

[33:15]  ³² tn Or, possibly, “justly”; NAB “who practices virtue.”

[33:15]  ³³ tn Heb “[who] shakes off his hands from grabbing hold of a bribe.”

[33:15]  ³⁴ tn Heb “[who] shuts his ear from listening to bloodshed.”

[33:15]  ³⁵ tn Heb “[who] closes his eyes from seeing evil.”

[36:12]  ³⁷ tn Heb “To your master and to you did my master send me to speak these words?” The rhetorical question expects a negative answer.

[36:12]  ³⁸ tn Heb “[Is it] not [also] to the men…?” The rhetorical question expects the answer, “Yes, it is.”

[40:2]  ⁴³ tn Heb “speak to the heart of Jerusalem.” Jerusalem is personified as a woman.

[40:2]  ⁴⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[40:2]  ⁴⁵ tn Heb “that she is filled [with] her warfare.” Some understand צָבָא (tsavah, “warfare”) as meaning “hard service” or “compulsory labor” in this context.

[40:2]  ⁴⁶ tn Heb “that her punishment is accepted [as satisfactory].”

[40:2]  ⁴⁷ tn Heb “for she has received from the hand of the Lord double.” The principle of the double portion in punishment is also seen in Jer 16:18; 17:18 and Rev 18:6. For examples of the double portion in Israelite law, see Exod 22:4, 7, 9 (double restitution by a thief) and Deut 21:17 (double inheritance portion for the firstborn).

[58:13]  ⁴⁹ tn Lit., “if you.” In the Hebrew text vv. 13-14 are one long conditional sentence. The protasis (“if” clauses appear in v. 13), with the apodosis (“then” clause) appearing in v. 14.

[58:13]  ⁵⁰ tn Heb “if you turn from the Sabbath your feet.”

[58:13]  ⁵¹ tn Heb “[from] doing your desires on my holy day.” The Qumran scroll 1QIsa^a supplies the preposition מִן (min) on “doing.”

[58:13]  ⁵² tn Heb “and call the Sabbath a pleasure”; KJV, NAB, NASB, NIV, NRSV “a delight.”

[58:13]  ⁵³ tn Heb “and [call] the holy [day] of the Lord honored.” On קָדוֹשׁ (qadosh, “holy”) as indicating a time period, see BDB 872 s.v. 2.e (cf. also Neh 8:9-11).

[58:13]  ⁵⁴ tn Heb “and you honor it [by refraining] from accomplishing your ways, from finding your desire and speaking a word.” It is unlikely that the last phrase (“speaking a word”) is a prohibition against talking on the Sabbath; instead it probably refers to making transactions or plans (see Hos 10:4). Some see here a reference to idle talk (cf. 2 Sam 19:30).

[65:12]  ⁵⁵ 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]  ⁵⁶ tn Or “at the slaughter”; NIV “for the slaughter”; NLT “before the executioner.”

[65:12]  ⁵⁷ tn Heb “that which is evil in my eyes.”

[66:4]  ⁶¹ 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]  ⁶² tn Heb “that which is evil in my eyes.”