Translation commentary on Isaiah 20:6

And the inhabitants of this coastland will say in that day: The inhabitants of the coastland refers to the Philistines living along the Mediterranean seacoast. It probably also includes those living in the nearby foothills of Judah. Die Bibel im heutigen Deutsch is explicit with “the Philistines and the people of Judah,” without mentioning coastland. Bible en français courant brings out the meaning of this with “the people inhabiting the coast where we live.” Bible en français courant also has a footnote explaining that these people are “the Philistines, but without any doubt also the Judeans.” In that day is not a vague reference here to some time in the future, but refers back to the time of the exile of Egypt and Cush mentioned in verse 4. Good News Translation says “When that time comes.”

‘Behold…’: This is a quote inside the quote of the LORD, which began in verse 3. Revised Standard Version and Good News Translation use single quote marks to open and close this quote. Behold invites the audience to consider seriously what has happened and what the implications are for them. It may be rendered “Look!”

This is what has happened to those in whom we had hoped and to whom we fled for help to be delivered from the king of Assyria!: This refers back to the downfall of Egypt and Cush. These words also indicate that the Philistines and the people of Judah had requested Egyptian and Cushite help to counter the Assyrian offensive. They hoped that by depending on their help the Assyrians would not dare to attack them. If Assyria were to attack anyway, then they were expecting to be rescued by Egypt and Cush. Had hoped renders the same Hebrew word translated “hope” in the previous verse. To whom we fled for help (see 10.3) should not be taken literally since the people did not rush away from their country to seek help in Egypt and Cush, but it means that they made an earnest request for help. We may say “to whom we turned for help.” Good News Translation combines this clause with the previous one, saying “to the people we relied on.” It loses the emphasis here by doing this. Delivered from may be rendered “rescued from.” Good News Translation and Contemporary English Version have “protect us from.”

And we, how shall we escape?: This rhetorical question shows despair. The people of Philistia and Judah see no hope for escape from Assyria since their source of help has been defeated. This rhetorical question can be expressed as a strong negative statement if that is required; for example, “There is no hope of escape for us!” Contemporary English Version has “But now, there is no escape for us.”

Consider the following translation examples for this verse:

• And the Philistines and the people of Judah who live along the seacoast will say then, ‘Look! This is what has happened to the ones we were hoping in, to whom we turned for help to save us from the king of Assyria’s attack. Now, how are we going to escape?’”

• And those living along the coast will say at that time, ‘Look at what has happened to those we placed our hope in, those whom we expected would help us and rescue us from the Assyrian army’s attack. Really, there is no hope of escape for us!’”

Quoted with permission from Ogden, Graham S. and Sterk, Jan. A Handbook on Isaiah. (UBS Helps for Translators). New York: UBS, 2011. For this and other handbooks for translators see here .

Translation commentary on Isaiah 22:16

Regarding the use or nonuse of quotation marks at the beginning of this verse, see the introductory comments on this section [22.15-25].

What have you to do here and whom have you here…? is literally “What to you here and whom to you here…?” These rhetorical questions begin in a similar way to the one in verses 1b-2a (see the comments on Isa 22.1). They do not ask Shebna for information, but condemn him. Revised Standard Version and some other English translations express the Hebrew literally here, so they are unnatural; for example, Revised English Bible says “What have you here, or whom have you here…?” (similarly New Jewish Publication Society’s Tanakh). Bible en français courant has natural questions, but is forced to add implicit information as follows: “Which right of ownership or which right of family relationship do you have here…?” Revised Standard Version, Revised English Bible, and Bible en français courant have two separate questions, which are both linked to the following reason for asking them. However, many versions link only the second question to it (so Good News Translation); for example, New Jerusalem Bible has “What do you own here, who gave you the right…?” We prefer two questions here, which may be rendered “What do you think you are doing? Who do you think you are?” The first question tells Shebna not to do what he is doing; the second one says he has no authority to do it. Die Bibel im heutigen Deutsch has “Who do you think you are? Who or what gives you the right…?” If rhetorical questions are not appropriate, then we can say “You ought not to be doing this! You have no authority to do it!”

That you have hewn here a tomb for yourself: This is the immediate reason for the divine condemnation. Although Shebna was only a servant in the royal palace, he had a tomb cut for himself in the rocky hillside of the Kidron Valley, where kings and important officials were buried. This burial area was just outside the old city wall. Remains of tombs from this period are still visible today. The verb hewn means “to cut rock” here. The third use of the adverb here in this verse adds strength to the condemnation. It may be rendered “here, of all places.”

You who hew a tomb on the height is literally “the one who cuts his tomb on the height.” This clause refers to Shebna in the third person even though he is being addressed. New Jerusalem Bible and Revised English Bible keep the third person, but Revised Standard Version and others use second person pronouns. Hebrew often switches between second and third person for the same referent, so this is probably not a matter of exegetical significance. Shebna’s tomb is on the height, which probably refers to the upper side of the valley. Revised English Bible believes it is “in an eminent place.”

And carve a habitation for yourself in the rock follows the pattern of the previous clause by using the third person for Shebna. It is literally “the one who carves in the rock a habitation for himself.” New International Version renders carve as “chiseling,” which refers to the tool used for cutting rock. It can also be rendered “cut.” A habitation usually refers to a place to live, but here it is a euphemism for the grave. New International Version, Revised English Bible, and New Jerusalem Bible use the euphemism “resting place.” In the rock refers to the rocky side of the valley.

Translation examples for this verse are:

• ‘What do you think you are doing here? Who do you think you are, cutting out a tomb for yourself here, of all places? You are cutting out a tomb in a prominent place, a resting place for yourself in the rock!

• ‘What are you doing here? Who gave you authority to carve out a tomb for yourself, here, in this very place? You are digging a tomb on this height, carving a burial place for yourself in the rock.

Quoted with permission from Ogden, Graham S. and Sterk, Jan. A Handbook on Isaiah. (UBS Helps for Translators). New York: UBS, 2011. For this and other handbooks for translators see here .

Translation commentary on Isaiah 24:6

This verse gives four consequences of breaking Yahweh’s laws. They are arranged in two pairs and each pair begins with the connector Therefore.

A curse devours the earth: The curse refers to the misfortune the earth suffers. Good News Translation makes it explicit that the origin of this curse is God. The earth is under a curse, but it is the people who suffer its consequences, as the following verses explain (compare Deut 27.15-26). The verb devours is a figurative expression meaning “destroys” here (see the comments at 1.7, 20).

And its inhabitants suffer for their guilt: Those who live on the earth suffer because they are guilty. Some languages may need to state why they are guilty. If so, this line may be rendered “and its people suffer because they are guilty of breaking the law.” New Jerusalem Bible and New Jewish Publication Society’s Tanakh say “and its inhabitants pay the penalty” (similarly Good News Translation), while Revised English Bible has “… suffer punishment.”

The inhabitants of the earth are scorched: Scholars debate the meaning of the Hebrew verb rendered are scorched. For some it comes from a root meaning “burn” (so Revised Standard Version, New International Version, New Jerusalem Bible). If this sense is accepted, burning is a figure for death. Others believe the verb here comes from a root meaning “dwindle/decrease” (so Good News Translation, New Revised Standard Version, Revised English Bible, New Jewish Publication Society’s Tanakh). If this is true, then this line is parallel in meaning with the next one. Good News Translation combines the two lines, saying “Fewer and fewer remain alive.” Translators may choose “scorched/burned” (see the first example below) or “dwindle/decrease” (see the second example). They may also add a footnote to give the alternative meaning.

And few men are left: Whether the people are burned or dwindle, there will only be a few left. Although the Hebrew term rendered men is masculine, it obviously refers to people in general here since it is parallel with the inhabitants of the earth in the previous line (compare 13.12).

Translation examples for this verse are:

• Therefore a curse lies on the earth,
and its dwellers suffer for their guilt/sin;
therefore the dwellers on earth are burned,
and only a few remain.

• Therefore, terrible happenings devour the earth,
its people are guilty and so suffer;
therefore the people on earth decrease,
only a few are left.

Quoted with permission from Ogden, Graham S. and Sterk, Jan. A Handbook on Isaiah. (UBS Helps for Translators). New York: UBS, 2011. For this and other handbooks for translators see here .

Translation commentary on Isaiah 26:3

This is a favorite verse for preachers, but they often take it out of context, without regard to its actual meaning. The text is literally “A mind of support you preserve [in] peace, [in] peace because in you confidence.” This means the LORD protects those with steadfast minds because they trust in him.

Thou dost keep him in perfect peace: The pronoun Thou refers to the LORD. Good News Translation and Bible en français courant make this explicit, which may be helpful in other languages. The verb keep refers to his protection. The pronoun him includes men and women in this context, so Good News Translation uses the plural “those.” The Hebrew word for peace (shalom) is repeated here for emphasis. Perfect peace or “complete peace” expresses it well. Translators may keep the repetition if it is appropriate (so New Revised Standard Version, New American Bible). New Jewish Publication Society’s Tanakh does this by rendering it “safety” both times.

Whose mind is stayed on thee: The Hebrew word for mind comes from a root meaning “to form/fashion.” The Hebrew verb here means “being supported/sustained” or “support/sustain.” So this whole line can mean “a mind that is being upheld” (that is, a dependent mind) or “a steadfast mind.” Most translations, including Good News Translation, see it as describing those with a fixed purpose or of firm resolve. Revised Standard Version adds on thee, which could be implied. This line is probably the object of the verb keep. There is emphasis on it in Hebrew since it occurs before the verb. The first two lines may be rendered “You preserve in complete peace those who have a firm resolve.” New International Version is similar with “You will keep in perfect peace him whose mind is steadfast.”

Because he trusts in thee: This gives the reason why the LORD guards a person with a steadfast mind. It is also possible that the Hebrew particle ki rendered because may be an emphatic marker here, so it may be translated “indeed.” Trusts renders a Hebrew noun meaning “confidence,” as in Psa 112.7.

The whole verse may be translated as follows:

• You preserve in complete peace those with a firm resolve
because in you they have confidence.

• You keep in complete peace those whose mind is firm,
indeed, in you is their confidence.

• You preserve in peace those with a firm resolve,
in peace since their confidence is in you.

Quoted with permission from Ogden, Graham S. and Sterk, Jan. A Handbook on Isaiah. (UBS Helps for Translators). New York: UBS, 2011. For this and other handbooks for translators see here .

Translation commentary on Isaiah 28:1

The interpretation of this verse is difficult because it mixes reality with figurative language. It is unclear who is being warned here. For some interpreters the warning is against the leaders of Israel who are habitually drunk and against their capital city of Samaria. If so, the head in the last line is an image for both the drunken leaders and Samaria, which was located on top of a hill. Die Bibel im heutigen Deutsch and the first example below adopt this view. For other interpreters the warning is against Samaria as the representative of Israel. Its fading glory is compared to wilted flowers crowning the heads of its drunken leaders. New International Version, Bible en français courant, and the last two examples below adopt this view. Translators may follow either view.

Woe to…!: As in chapter 5, the Hebrew particle rendered Woe announces doom, grief, and even punishment. For comments on this particle, see 1.4, where it is rendered “Ah.” Good News Translation uses the verb phrase “is doomed” to express it.

The proud crown of the drunkards of Ephraim: The proud crown is a metaphor for those who wear it as the leaders of Israel, or for the city of Samaria (see the comments above). A crown is a type of headgear worn by leaders (see 23.8). The adjective proud means they wear it proudly. It gave them honor (similar to “crown of glory” in Pro 16.31). Translators should keep the figure of the crown since it is a key term in verses 1-6.

And to the fading flower of its glorious beauty is a further description of the crown. The noun flower is parallel with crown, so a flower garland is in view here. Fading means the flowers are dying. Its glorious beauty refers to the former beauty of the dying flowers. The prophet uses sarcasm here—the once beautiful flower garland is now all wilted! Since this line is parallel with the previous one, translators may want to repeat the idea of Woe at the beginning of it.

Which is on the head of the rich valley of those overcome with wine: This relative clause refers back to both the crown and the flower, specifying on whose head they sit. Those who wear the crown of flowers may be those in the rich valley and those overcome with wine. Or they may be only those in the rich valley, which is an area that belongs to those overcome with wine. Most versions follow the second view. The majority of scholars agree that the head of the rich valley refers to the city of Samaria, sitting on top of a hill. It “crowns” the surrounding valleys that are rich or fertile. Revised English Bible follows a different text here, saying “the heads of those who drip with perfumes” (similarly Good News Translation), but Hebrew Old Testament Text Project firmly rejects this reading. New Revised Standard Version suggests “the head of those bloated with rich food” (similarly New Jewish Publication Society’s Tanakh), which we do not recommend. New International Version provides a helpful model with “the head of a fertile valley” (similarly New Jerusalem Bible). If those overcome with wine also wear the crown, this phrase refers to the drunken leaders of Israel. If they do not wear it, then all the drunken people of Israel are in view.

Bible en français courant provides the following helpful model for the whole verse: “What a misfortune to see Samaria, the town that is like a crown, pride of the drunkards of Ephraim! Towering above the rich valley, its lavish finery is only faded flowers on the head of those men stupefied by wine.” Other possible examples are:

• Woe to those drunkards of Ephraim who proudly wear a garland;
woe to those whose glorious beauty is but a dying flower
on the mountain above the fertile valley,
on the head of those lying drunk with wine.

• Alas for that city which is like a crown,
the pride of the drunk people of Ephraim;
its glorious beauty is now only wilted flowers
on the head of the rich valley of those completely under the influence of wine.

• Ah, that proud crown of the drunken people of Ephraim!
Ah, that crown of fading flowers which was once so beautiful!
It is a city* overlooking a lush valley,
belonging to those drunk with wine.

* The “city” is Samaria, the capital of the northern kingdom of Israel. It represents the whole country.

Quoted with permission from Ogden, Graham S. and Sterk, Jan. A Handbook on Isaiah. (UBS Helps for Translators). New York: UBS, 2011. For this and other handbooks for translators see here .

Translation commentary on Isaiah 29:5 - 29:6

But the multitude of your foes shall be like small dust: The connector But indicates a contrast with the previous subsection. Yahweh will bring enemies to besiege Jerusalem, but he will also defeat them. The multitude of your foes probably refers to numerous soldiers in the enemy army rather than to many different enemy armies. There is a textual problem with the phrase your foes. Many translations the reading “your enemies/foes,” but Masoretic Text has “your strangers” (New Jewish Publication Society’s Tanakh, RSV footnote). New American Bible says “your arrogant [ones],” which follows Dead Sea Scrolls. Hebrew Old Testament Text Project cautiously recommends Masoretic Text, but says that “your strangers” refers to Jerusalem’s enemies in a derogatory way. So translators may say “your enemies,” since it is implied. Shall be like small dust means the enemies will become like fine powder that is easily blown away. A possible alternative is “will be like [fine] sand.”

And the multitude of the ruthless like passing chaff: The multitude of the ruthless refers to a large army that terrifies its opponents. The Hebrew word for ruthless comes from a root meaning “to be terrified.” It occurs again in verse 20, and its verbal form appears in verse 23, where it is rendered “stand in awe.” For more comments on ruthless, see 13.11 and 25.3. New American Bible and New Jewish Publication Society’s Tanakh render ruthless as “tyrants,” and New Jerusalem Bible has “warriors.” The multitude of the ruthless may be rendered “the large army of terrifying soldiers” (similarly Good News Translation). Passing chaff is a literal rendering of the Hebrew. It is better to say “flying chaff” (New Jerusalem Bible, New American Bible, New Jewish Publication Society’s Tanakh) or “chaff that is blown away.” For chaff see 17.13.

For the translation of this verse consider the following examples:

• But the enemy hordes will become like fine powder,
the hordes of terrifying warriors like chaff that is blown away.

• But the large army of the enemy will be like fine powder,
the large army of mighty warriors like blown chaff.

Several traditional images are used here to describe the awesome appearance of Yahweh, associated with power and destruction. This description recalls how he appeared to the Israelites on Mount Sinai in Exo 19.16-19, and to Elijah in 1 Kgs 19.11-12. The message here is that Yahweh himself will intervene, rather than act through an agent.

And in an instant, suddenly introduces the following statement. This phrase renders two Hebrew words that also occur in 30.13 and Num 6.9. It expresses extreme haste.

You will be visited by the LORD of hosts: The Hebrew verb rendered visited can have a positive or negative sense (see the comments on 23.17). If it has a positive sense here, then it may be rendered “rescued” with the pronoun you referring to Jerusalem (so Good News Translation; see the second example below). If it has a negative sense, it may be rendered “punished” with the pronoun you referring to Jerusalem’s enemies (see the first example below). Third person references are used for its enemies in verse 5, but it is not unusual for Hebrew poetry to switch pronouns. Translators may express either sense here. For the LORD of hosts, see the comments on 1.9.

With thunder and with earthquake and great noise, with whirlwind and tempest, and the flame of a devouring fire: The preposition with does not mean that Yahweh will come “together with” the natural phenomena mentioned here. It means that when he appears, his actions will be like these things. It may be best in many languages to list the natural phenomena without the preposition (see the first example below). An alternative is to use similes: “his coming will be like thunder….” This is quite different from Good News Translation‘s translation, which suggests that Yahweh will actually use these natural phenomena to rescue Jerusalem. This loses sight of the fact that these are metaphors representing Yahweh’s actions.

There is alliteration with the Hebrew words for thunder and earthquake, which are raʿam and raʿash. An earthquake is described in 24.18-20. With thunder and with earthquake and great noise may be rendered “in a great thunderstorm, while the earth is shaking/trembling, with plenty of noise.” For whirlwind see 5.28 and 21.1; for tempest see the comments on 28.2, even though a different Hebrew word is used there. These are strong and destructive winds. After Yahweh blows away the enemies of Jerusalem, he will destroy them like a devouring fire.

For the translation of verses 5b-6 consider the following examples:

• 5b In a flash, suddenly,
6 they will be punished by Yahweh of hosts—
thunder, earthquake, and great noise,
storm, wind, and devouring flames.

• 5b And all in a moment, in an instant,
6 you will be rescued by the LORD of hosts;
he will come with great noise like heavy thunder and like a strong earthquake,
like a very strong wind and a storm,
and like the flames of a destroying fire.

Quoted with permission from Ogden, Graham S. and Sterk, Jan. A Handbook on Isaiah. (UBS Helps for Translators). New York: UBS, 2011. For this and other handbooks for translators see here .

Translation commentary on Isaiah 30:15 - 30:16

For thus said the Lord GOD, the Holy One of Israel: This verse begins with a quote frame for God’s speech that is similar to the one in verse 12. It adds the Lord GOD to the expression (see the comments on 3.15). The Hebrew particle ki rendered For is an emphatic marker here, which may be rendered “Indeed” or “Truly.” Good News Translation omits it, which is acceptable.

In returning and rest you shall be saved: When the people of Judah trust in God, they are saved. The Hebrew noun for returning comes from a root meaning “to turn,” so New International Version says “repentance,” and New Jerusalem Bible has “conversion.” Others believe it has the sense of tranquility here since it is paired with rest; for example, Revised English Bible combines them, saying “calm detachment.” We believe returning is a call to turn back from the treaty with Egypt, while rest calls for trust in God, which is clear in the next line. You shall be saved refers to rescue from inevitable shame (verses 3-5).

In quietness and in trust shall be your strength: This line is parallel to the previous one. A quiet trust in God is the source of true power. The word pair quietness and trust supplements the notion of rest. Good News Translation and Bible en français courant add the object of the trust by saying “trust in me,” which may be helpful for other languages.

Although Revised Standard Version uses the future tense for God’s words, this may not be the best option. The Hebrew verbs rendered shall be saved and shall be are in the imperfect form, which expresses facts that are always true. In English the present tense is better here, as in Revised English Bible, which says “In calm detachment lies your safety, your strength in quiet trust” (similarly New International Version, New Jerusalem Bible).

For the translation of this verse consider the following examples:

• This is what Yahweh, my Master, the Holy One of Israel, says:
“In turning back and in calmness is your victory,
in acceptance and trust lies your power.”

• Yahweh, my Lord, Israel’s Holy One, says:
“When you turn back and are calm, you have victory;
when you submit and trust [in me], you can be mighty.”

Instead of calmly trusting in Yahweh, the people of Judah plan to do the opposite. They plan to ride the swift horses from Egypt to flee from their pursuing enemies.

And you would not: The people refused to accept the LORD’s words to trust in him. Their negative response confirms they were rebellious (verses 1, 9). The connector And is better rendered “But” (Good News Translation, New International Version, Revised English Bible) to express the contrast here. You would not refers to unwillingness and stubbornness. New International Version and New Jerusalem Bible say “you would have none of it,” which expresses it well in English.

But you said, “No! We will speed upon horses”: The connector but (literally “and”) may be omitted if the preceding clause begins with “But” to express the contrast here. The verb said may be rendered “thought.” No! marks the people’s rejection of Yahweh’s call for patient trust in him. Instead, they arrogantly claim that they will be able to flee (speed) on horseback. The Egyptians were famous for their horses and chariots (31.1). The people of Judah believe that under the terms of the treaty, Egypt will provide them with horses to escape the Assyrians. The Hebrew word for speed is nus and the word for horses is sus, so there is sound play here. For horses see 2.7.

Therefore you shall speed away: Speed away renders the same Hebrew verb as the one translated speed in the previous line. The people use this verb in a positive sense, but the prophet uses it negatively. He is using irony here, saying that they will flee in defeat before the Assyrians. Translators should try to use the same verb in both lines, making it clear that it has a negative sense the second time (see the examples below).

And, “We will ride upon swift steeds”: This is another claim made by the people of Judah. It is parallel to the first one. We will ride upon swift steeds is literally “Upon quick we will ride.” Revised Standard Version adds the word steeds (which is another word for horses) since it can be implied from the parallel claim. Revised English Bible says “We shall ride apace [that is, ride fast],” which is acceptable.

Therefore your pursuers shall be swift: The Hebrew verb rendered shall be swift comes from the same root as the one translated swift in the previous line. The people use it positively, but the prophet uses it negatively to say their pursuers will be equally swift. Translators should try to keep this wordplay. Revised English Bible does it by saying “Therefore swift will be the pace of your pursuers!”

Good News Translation renders the direct quotes of the people in verse 16 as indirect discourse. Other languages may find this helpful.

Translation examples for verses 15b-16 are:

• 15b But you have been unwilling to do so.
16 You said, “No! We will flee on horseback.”
[And I say:] So you will have to flee.
You also said, “We will ride swiftly away.”
[And I say:] So you will be pursued swiftly.

• 15b But you would have none of it.
16 You said, “No! We are going to flee on horseback”—
so you will flee away.
You also said, “We will ride swiftly”—
so your pursuers will be swift.

Quoted with permission from Ogden, Graham S. and Sterk, Jan. A Handbook on Isaiah. (UBS Helps for Translators). New York: UBS, 2011. For this and other handbooks for translators see here .

Translation commentary on Isaiah 32:6

Verses 6-8 add further information about the fool, the knave and the noble person. Each verse opens with a special Hebrew rhetorical form, namely, a repeated root: verse 6 opens with nabal nebalah (“fool [speaks] folly”), verse 7 with kelay kelayw (“knaveries of the knave” [are evil]), and verse 8 with nadiv nedivoth (“noble [devises] noble things”).

In verse 6 six different features characterize the fool. Two show a depraved mind (speaking and planning evil things); two show an opposition to Yahweh (in actions and words); and two show cruelty to those in need (refusing the hungry food and the thirsty something to drink). According to the Hebrew syntax of this verse, the last four characteristics are the purpose of the first two. The fool speaks and plots evil things to oppose Yahweh and to refuse help for those in need.

The Hebrew particle ki rendered For does not function as a logical connector here. Rather, it serves as an emphatic marker that introduces more information about the fool, the knave, and the noble person in verses 6-8. It is better rendered “Now” or “Indeed.” Good News Translation, Contemporary English Version, Bible en français courant, and Die Bibel im heutigen Deutsch omit it.

The fool speaks folly, and his mind plots iniquity: These two lines are parallel. The Hebrew noun for folly comes from the same Hebrew root as the word for fool. If possible, translators should bring out this relationship. Folly has the sense of “evil,” as in 9.17. It is parallel with iniquity (see 1.13). And his mind plots iniquity is literally “and his heart does evil.” New English Bible emends the Hebrew text to read “and will hatch evil in his heart” (similarly Revised English Bible). However, we agree with Hebrew Old Testament Text Project that it is unnecessary to emend the text here. Hebrew Old Testament Text Project recommends “and his heart is occupied with evil,” which refers to the planning of evil. New International Version is similar with “his mind is busy with evil.” Bible en français courant says “They think of the evil they are going to do” (similarly Good News Translation).

To practice ungodliness: The Hebrew word rendered ungodliness can also mean “hypocrisy” or “corruption.” In this context it refers to a kind of rebellion against God. See the comments at 9.17 on “godless,” which translates the same Hebrew root. For this line Die Bibel im heutigen Deutsch has “His actions are shameful,” and Bible en français courant says “they act as villains.” New Jewish Publication Society’s Tanakh keeps the religious tone by saying “To act impiously.” Good News Translation render this line and the next one well with “What he does and what he says are an insult to the LORD.”

To utter error concerning the LORD: A fool speaks about Yahweh in ways that are untrue or misleading. The Hebrew noun rendered error comes from a root meaning “to go astray / to err.” For this line Contemporary English Version suggests “to lie about the LORD.”

To leave the craving of the hungry unsatisfied: The fool also does not give food to those who are hungry. This line is literally “to leave empty the life of a hungry [person].” The Hebrew word for “life” (nephesh) can refer to the “throat,” the part of the body used when eating or breathing. It can also refer to the part of the body where longings originate, so Revised Standard Version has craving. Translators may follow Revised Standard Version here or use a word such as “stomach.” For this line it may be best to say simply “they do not give food to the hungry.”

Another thing the fool does is to deprive the thirsty of drink. To deprive is literally “to cause a lack.” This line may be rendered “they do not give the thirsty anything to drink.”

For the translation of this verse consider the following examples

• Now, the fool is one who speaks foolishly,
whose mind works evil,
to practice hypocrisy,
to say misleading things against Yahweh,
to refuse food to the hungry,
and to deny anything to drink to the thirsty.

• Indeed, fools are those who speak foolishly,
whose hearts are bent on doing evil,
to do what is ungodly,
to speak wrong of Yahweh,
to deny the needs of the hungry,
and to refuse anything to drink to the thirsty.

Quoted with permission from Ogden, Graham S. and Sterk, Jan. A Handbook on Isaiah. (UBS Helps for Translators). New York: UBS, 2011. For this and other handbooks for translators see here .