Yesaya 2:8

2:8 Their land is full of worthless idols;

they worship ¹  the product of their own hands,

what their own fingers have fashioned.

Yesaya 2:20

2:20 At that time ²  men will throw

their silver and gold idols,

which they made for themselves to worship, ³ 

into the caves where rodents and bats live, ⁴ 

Yesaya 3:11

3:11 Too bad for the wicked sinners!

For they will get exactly what they deserve. ⁵ 

Yesaya 5:2

5:2 He built a hedge around it, ⁶  removed its stones,

and planted a vine.

He built a tower in the middle of it,

and constructed a winepress.

He waited for it to produce edible grapes,

but it produced sour ones instead. ⁷ 

Yesaya 5:4-5

5:4 What more can I do for my vineyard

beyond what I have already done?

When I waited for it to produce edible grapes,

why did it produce sour ones instead?

5:5 Now I will inform you

what I am about to do to my vineyard:

I will remove its hedge and turn it into pasture, ⁸ 

I will break its wall and allow animals to graze there. ⁹ 

Yesaya 5:10

5:10 Indeed, a large vineyard ¹⁰  will produce just a few gallons, ¹¹ 

and enough seed to yield several bushels ¹²  will produce less than a bushel.” ¹³ 

Yesaya 7:22

7:22 From the abundance of milk they produce, ¹⁴  he will have sour milk for his meals. Indeed, everyone left in the heart of the land will eat sour milk and honey.

Yesaya 9:7

9:7 His dominion will be vast ¹⁵ 

and he will bring immeasurable prosperity. ¹⁶ 

He will rule on David’s throne

and over David’s kingdom, ¹⁷ 

establishing it ¹⁸  and strengthening it

by promoting justice and fairness, ¹⁹ 

from this time forward and forevermore.

The Lord’s intense devotion to his people ²⁰  will accomplish this.

Yesaya 10:3

10:3 What will you do on judgment day, ²¹ 

when destruction arrives from a distant place?

To whom will you run for help?

Where will you leave your wealth?

Yesaya 10:11

10:11 As I have done to Samaria and its idols,

so I will do to Jerusalem and its idols.” ²² 

Yesaya 10:13

10:13 For he says:

“By my strong hand I have accomplished this,

by my strategy that I devised.

I invaded the territory of nations, ²³ 

and looted their storehouses.

Like a mighty conqueror, ²⁴  I brought down rulers. ²⁵ 

Yesaya 10:23

10:23 The sovereign master, the Lord who commands armies, is certainly ready to carry out the decreed destruction throughout the land. ²⁶ 

Yesaya 12:5

12:5 Sing to the Lord, for he has done magnificent things,

let this be known ²⁷  throughout the earth!

Yesaya 15:7

15:7 For this reason what they have made and stored up,

they carry over the Stream of the Poplars.

Yesaya 16:3

16:3 “Bring a plan, make a decision! ²⁸ 

Provide some shade in the middle of the day! ²⁹ 

Hide the fugitives! Do not betray ³⁰  the one who tries to escape!

Yesaya 17:7-8

17:7 At that time ³¹  men will trust in their creator; ³² 

they will depend on ³³  the Holy One of Israel. ³⁴ 

17:8 They will no longer trust in ³⁵  the altars their hands made,

or depend on the Asherah poles and incense altars their fingers made. ³⁶ 

Yesaya 19:10

19:10 Those who make cloth ³⁷  will be demoralized; ³⁸ 

all the hired workers will be depressed. ³⁹ 

Yesaya 19:15

19:15 Egypt will not be able to do a thing,

head or tail, shoots and stalk. ⁴⁰ 

Yesaya 20:2

20:2 At that time the Lord announced through ⁴¹  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 ⁴²  and barefoot.

Yesaya 22:11

22:11 You made a reservoir between the two walls

for the water of the old pool –

but you did not trust in ⁴³  the one who made it; ⁴⁴ 

you did not depend on ⁴⁵  the one who formed it long ago!

Yesaya 25:1

25:1 O Lord, you are my God! ⁴⁶ 

I will exalt you in praise, I will extol your fame. ⁴⁷ 

For you have done extraordinary things,

and executed plans made long ago exactly as you decreed. ⁴⁸ 

Yesaya 25:6

25:6 The Lord who commands armies will hold a banquet for all the nations on this mountain. ⁴⁹ 

At this banquet there will be plenty of meat and aged wine –

tender meat and choicest wine. ⁵⁰ 

Yesaya 26:18

26:18 We were pregnant, we strained,

we gave birth, as it were, to wind. ⁵¹ 

We cannot produce deliverance on the earth;

people to populate the world are not born. ⁵² 

Yesaya 27:5

27:5 unless they became my subjects ⁵³ 

and made peace with me;

let them make peace with me. ⁵⁴ 

Yesaya 27:11

27:11 When its branches get brittle, ⁵⁵  they break;

women come and use them for kindling. ⁵⁶ 

For these people lack understanding, ⁵⁷ 

therefore the one who made them has no compassion on them;

the one who formed them has no mercy on them.

Yesaya 28:15

28:15 For you say,

“We have made a treaty with death,

with Sheol ⁵⁸  we have made an agreement. ⁵⁹ 

When the overwhelming judgment sweeps by ⁶⁰ 

it will not reach us.

For we have made a lie our refuge,

we have hidden ourselves in a deceitful word.” ⁶¹ 

Yesaya 28:21

28:21 For the Lord will rise up, as he did at Mount Perazim, ⁶² 

he will rouse himself, as he did in the Valley of Gibeon, ⁶³ 

to accomplish his work,

his peculiar work,

to perform his task,

his strange task. ⁶⁴ 

Yesaya 29:16

29:16 Your thinking is perverse! ⁶⁵ 

Should the potter be regarded as clay? ⁶⁶ 

Should the thing made say ⁶⁷  about its maker, “He didn’t make me”?

Or should the pottery say about the potter, “He doesn’t understand”?

Yesaya 30:1

Egypt Will Prove Unreliable

30:1 “The rebellious ⁶⁸  children are as good as dead,” ⁶⁹  says the Lord,

“those who make plans without consulting me, ⁷⁰ 

who form alliances without consulting my Spirit, ⁷¹ 

and thereby compound their sin. ⁷² 

Yesaya 31:7

31:7 For at that time ⁷³  everyone will get rid of ⁷⁴  the silver and gold idols your hands sinfully made. ⁷⁵ 

Yesaya 32:6

32:6 For a fool speaks disgraceful things; ⁷⁶ 

his mind plans out sinful deeds. ⁷⁷ 

He commits godless deeds ⁷⁸ 

and says misleading things about the Lord;

he gives the hungry nothing to satisfy their appetite ⁷⁹ 

and gives the thirsty nothing to drink. ⁸⁰ 

Yesaya 33:13

33:13 You who are far away, listen to what I have done!

You who are close by, recognize my strength!”

Yesaya 36:16

36:16 Don’t listen to Hezekiah!’ For this is what the king of Assyria says, ‘Send me a token of your submission and surrender to me. ⁸¹  Then each of you may eat from his own vine and fig tree and drink water from his own cistern,

Yesaya 37:11

37:11 Certainly you have heard how the kings of Assyria have annihilated all lands. ⁸²  Do you really think you will be rescued? ⁸³ 

Yesaya 37:16

37:16 “O Lord who commands armies, O God of Israel, who is enthroned on the cherubim! ⁸⁴  You alone are God over all the kingdoms of the earth. You made the sky ⁸⁵  and the earth.

Yesaya 37:26

37:26 ⁸⁶ Certainly you must have heard! ⁸⁷ 

Long ago I worked it out,

in ancient times I planned ⁸⁸  it,

and now I am bringing it to pass.

The plan is this:

Fortified cities will crash

into heaps of ruins. ⁸⁹ 

Yesaya 37:31-32

37:31 Those who remain in Judah will take root in the ground and bear fruit. ⁹⁰ 

37:32 “For a remnant will leave Jerusalem;

survivors will come out of Mount Zion.

The intense devotion of the Lord who commands armies ⁹¹  will accomplish this.

Yesaya 38:3

38:3 “Please, Lord. Remember how I have served you ⁹²  faithfully and with wholehearted devotion, ⁹³  and how I have carried out your will.” ⁹⁴  Then Hezekiah wept bitterly. ⁹⁵ 

Yesaya 38:7

38:7 Isaiah replied, ⁹⁶  “This is your sign from the Lord confirming that the Lord will do what he has said:

Yesaya 38:15

38:15 What can I say?

He has decreed and acted. ⁹⁷ 

I will walk slowly all my years because I am overcome with grief. ⁹⁸ 

Yesaya 40:23

40:23 He is the one who reduces rulers to nothing;

he makes the earth’s leaders insignificant.

Yesaya 41:4

41:4 Who acts and carries out decrees? ⁹⁹ 

Who ¹⁰⁰  summons the successive generations from the beginning?

I, the Lord, am present at the very beginning,

and at the very end – I am the one. ¹⁰¹ 

Yesaya 41:20

41:20 I will do this so ¹⁰²  people ¹⁰³  will observe and recognize,

so they will pay attention and understand

that the Lord’s power ¹⁰⁴  has accomplished this,

and that the Holy One of Israel has brought it into being.” ¹⁰⁵ 

Yesaya 42:16

42:16 I will lead the blind along an unfamiliar way; ¹⁰⁶ 

I will guide them down paths they have never traveled. ¹⁰⁷ 

I will turn the darkness in front of them into light,

and level out the rough ground. ¹⁰⁸ 

This is what I will do for them.

I will not abandon them.

Yesaya 43:7

43:7 everyone who belongs to me, ¹⁰⁹ 

whom I created for my glory,

whom I formed – yes, whom I made!

Yesaya 43:19

43:19 “Look, I am about to do something new.

Now it begins to happen! ¹¹⁰  Do you not recognize ¹¹¹  it?

Yes, I will make a road in the desert

and paths ¹¹²  in the wilderness.

Yesaya 44:2

44:2 This is what the Lord, the one who made you, says –

the one who formed you in the womb and helps you:

“Don’t be afraid, my servant Jacob,

Jeshurun, ¹¹³  whom I have chosen!

Yesaya 44:13

44:13 A carpenter takes measurements; ¹¹⁴ 

he marks out an outline of its form; ¹¹⁵ 

he scrapes ¹¹⁶  it with chisels,

and marks it with a compass.

He patterns it after the human form, ¹¹⁷ 

like a well-built human being,

and puts it in a shrine. ¹¹⁸ 

Yesaya 44:15

44:15 A man uses it to make a fire; ¹¹⁹ 

he takes some of it and warms himself.

Yes, he kindles a fire and bakes bread.

Then he makes a god and worships it;

he makes an idol and bows down to it. ¹²⁰ 

Yesaya 44:17

44:17 With the rest of it he makes a god, his idol;

he bows down to it and worships it.

He prays to it, saying,

‘Rescue me, for you are my god!’

Yesaya 44:19

44:19 No one thinks to himself,

nor do they comprehend or understand and say to themselves:

‘I burned half of it in the fire –

yes, I baked bread over the coals;

I roasted meat and ate it.

With the rest of it should I make a disgusting idol?

Should I bow down to dry wood?’ ¹²¹ 

Yesaya 44:23-24

44:23 Shout for joy, O sky, for the Lord intervenes; ¹²² 

shout out, you subterranean regions ¹²³  of the earth.

O mountains, give a joyful shout;

you too, O forest and all your trees! ¹²⁴ 

For the Lord protects ¹²⁵  Jacob;

he reveals his splendor through Israel. ¹²⁶ 

The Lord Empowers Cyrus

44:24 This is what the Lord, your protector, ¹²⁷  says,

the one who formed you in the womb:

“I am the Lord, who made everything,

who alone stretched out the sky,

who fashioned the earth all by myself, ¹²⁸ 

Yesaya 45:7

45:7 I am ¹²⁹  the one who forms light

and creates darkness; ¹³⁰ 

the one who brings about peace

and creates calamity. ¹³¹ 

I am the Lord, who accomplishes all these things.

Yesaya 45:9

The Lord Gives a Warning

45:9 One who argues with his creator is in grave danger, ¹³² 

one who is like a mere ¹³³  shard among the other shards on the ground!

The clay should not say to the potter, ¹³⁴ 

“What in the world ¹³⁵  are you doing?

Your work lacks skill!” ¹³⁶ 

Yesaya 45:12

45:12 I made the earth,

I created the people who live ¹³⁷  on it.

It was me – my hands ¹³⁸  stretched out the sky, ¹³⁹ 

I give orders to all the heavenly lights. ¹⁴⁰ 

Yesaya 45:18

45:18 For this is what the Lord says,

the one who created the sky –

he is the true God, ¹⁴¹ 

the one who formed the earth and made it;

he established it,

he did not create it without order, ¹⁴² 

he formed it to be inhabited –

“I am the Lord, I have no peer.

Yesaya 46:4

46:4 Even when you are old, I will take care of you, ¹⁴³ 

even when you have gray hair, I will carry you.

I made you and I will support you;

I will carry you and rescue you. ¹⁴⁴ 

Yesaya 46:6

46:6 Those who empty out gold from a purse

and weigh out silver on the scale ¹⁴⁵ 

hire a metalsmith, who makes it into a god.

They then bow down and worship it.

Yesaya 46:10-11

46:10 who announces the end from the beginning

and reveals beforehand ¹⁴⁶  what has not yet occurred,

who says, ‘My plan will be realized,

I will accomplish what I desire,’

46:11 who summons an eagle ¹⁴⁷  from the east,

from a distant land, one who carries out my plan.

Yes, I have decreed, ¹⁴⁸ 

yes, I will bring it to pass;

I have formulated a plan,

yes, I will carry it out.

Yesaya 48:3

48:3 “I announced events beforehand, ¹⁴⁹ 

I issued the decrees and made the predictions; ¹⁵⁰ 

suddenly I acted and they came to pass.

Yesaya 48:5

48:5 I announced them to you beforehand;

before they happened, I predicted them for you,

so you could never say,

‘My image did these things,

my idol, my cast image, decreed them.’

Yesaya 48:11

48:11 For my sake alone ¹⁵¹  I will act,

for how can I allow my name to be defiled? ¹⁵² 

I will not share my glory with anyone else! ¹⁵³ 

Yesaya 48:14

48:14 All of you, gather together and listen!

Who among them ¹⁵⁴  announced these things?

The Lord’s ally ¹⁵⁵  will carry out his desire against Babylon;

he will exert his power against the Babylonians. ¹⁵⁶ 

Yesaya 51:13

51:13 Why do you forget ¹⁵⁷  the Lord, who made you,

who stretched out the sky ¹⁵⁸ 

and founded the earth?

Why do you constantly tremble all day long ¹⁵⁹ 

at the anger of the oppressor,

when he makes plans to destroy?

Where is the anger of the oppressor? ¹⁶⁰ 

Yesaya 53:9

53:9 They intended to bury him with criminals, ¹⁶¹ 

but he ended up in a rich man’s tomb, ¹⁶² 

because ¹⁶³  he had committed no violent deeds,

nor had he spoken deceitfully.

Yesaya 54:5

54:5 For your husband is the one who made you –

the Lord who commands armies is his name.

He is your protector, ¹⁶⁴  the Holy One of Israel. ¹⁶⁵ 

He is called “God of the entire earth.”

Yesaya 55:11

55:11 In the same way, the promise that I make

does not return to me, having accomplished nothing. ¹⁶⁶ 

No, it is realized as I desire

and is fulfilled as I intend.” ¹⁶⁷ 

Yesaya 56:1-2

The Lord Invites Outsiders to Enter

56:1 This is what the Lord says,

“Promote ¹⁶⁸  justice! Do what is right!

For I am ready to deliver you;

I am ready to vindicate you openly. ¹⁶⁹ 

56:2 The people who do this will be blessed, ¹⁷⁰ 

the people who commit themselves to obedience, ¹⁷¹ 

who observe the Sabbath and do not defile it,

who refrain from doing anything that is wrong. ¹⁷² 

Yesaya 57:16

57:16 For I will not be hostile ¹⁷³  forever

or perpetually angry,

for then man’s spirit would grow faint before me, ¹⁷⁴ 

the life-giving breath I created.

Yesaya 58:2

58:2 They seek me day after day;

they want to know my requirements, ¹⁷⁵ 

like a nation that does what is right

and does not reject the law of their God.

They ask me for just decrees;

they want to be near God.

Yesaya 58:13

58:13 You must ¹⁷⁶  observe the Sabbath ¹⁷⁷ 

rather than doing anything you please on my holy day. ¹⁷⁸ 

You must look forward to the Sabbath ¹⁷⁹ 

and treat the Lord’s holy day with respect. ¹⁸⁰ 

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

and by refraining from your selfish pursuits and from making business deals. ¹⁸¹ 

Yesaya 63:12

63:12 the one who made his majestic power available to Moses, ¹⁸² 

who divided the water before them,

gaining for himself a lasting reputation, ¹⁸³ 

Yesaya 63:14

63:14 Like an animal that goes down into a valley to graze, ¹⁸⁴ 

so the Spirit of the Lord granted them rest.

In this way ¹⁸⁵  you guided your people,

gaining for yourself an honored reputation. ¹⁸⁶ 

Yesaya 64:3-5

64:3 When you performed awesome deeds that took us by surprise, ¹⁸⁷ 

you came down, and the mountains trembled ¹⁸⁸  before you.

64:4 Since ancient times no one has heard or perceived, ¹⁸⁹ 

no eye has seen any God besides you,

who intervenes for those who wait for him.

64:5 You assist ¹⁹⁰  those who delight in doing what is right, ¹⁹¹ 

who observe your commandments. ¹⁹² 

Look, you were angry because we violated them continually.

How then can we be saved? ¹⁹³ 

Yesaya 65:8

65:8 This is what the Lord says:

“When ¹⁹⁴  juice is discovered in a cluster of grapes,

someone says, ‘Don’t destroy it, for it contains juice.’ ¹⁹⁵ 

So I will do for the sake of my servants –

I will not destroy everyone. ¹⁹⁶ 

Yesaya 65:12

65:12 I predestine you to die by the sword, ¹⁹⁷ 

all of you will kneel down at the slaughtering block, ¹⁹⁸ 

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

I spoke and you did not listen.

You did evil before me; ¹⁹⁹ 

you chose to do what displeases me.”

Yesaya 66:2

66:2 My hand made them; ²⁰⁰ 

that is how they came to be,” ²⁰¹  says the Lord.

I show special favor ²⁰²  to the humble and contrite,

who respect what I have to say. ²⁰³ 

Yesaya 66:4

66:4 So I will choose severe punishment ²⁰⁴  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; ²⁰⁵ 

they chose to do what displeases me.”

Yesaya 66:22

66:22 “For just as the new heavens and the new earth I am about to make will remain standing before me,” says the Lord, “so your descendants and your name will remain.

[2:8]  ¹ tn Or “bow down to” (NIV, NRSV).

[2:20]  ² tn Or “in that day” (KJV).

[2:20]  ³ tn Or “bow down to.”

[2:20]  ⁴ tn Heb “to the shrews and to the bats.” On the meaning of חֲפַרְפָּרָה (khafarparah, “shrew”), see HALOT 341 s.v. חֲפַרְפָּרָה. The BHS text as it stands (לַחְפֹּר פֵּרוֹת, perot lakhpor), makes no sense. Based on Theodotion’s transliteration and a similar reading in the Qumran scroll 1QIsa^a, most scholars suggest that the MT mistakenly divided a noun (a hapax legomenon) that should be translated “moles,” “shrews,” or “rodents.”

[3:11]  ⁵ tn Heb “for the work of his hands will be done to him.”

[5:2]  ⁶ tn Or, “dug it up” (so NIV); KJV “fenced it.’ See HALOT 810 s.v. עזק.

[5:2]  ⁷ tn Heb “wild grapes,” i.e., sour ones (also in v. 4).

[5:2]  sn At this point the love song turns sour as the Lord himself breaks in and completes the story (see vv. 3-6). In the final line of v. 2 the love song presented to the Lord becomes a judgment speech by the Lord.

[5:5]  ⁸ tn Heb “and it will become [a place for] grazing.” בָּעַר (ba’ar, “grazing”) is a homonym of the more often used verb “to burn.”

[5:5]  ⁹ tn Heb “and it will become a trampled place” (NASB “trampled ground”).

[5:10]  ¹⁰ tn Heb “a ten-yoke vineyard.” The Hebrew term צֶמֶד (tsemed, “yoke”) is here a unit of square measure. Apparently a ten-yoke vineyard covered the same amount of land it would take ten teams of oxen to plow in a certain period of time. The exact size is unknown.

[5:10]  ¹¹ tn Heb “one bath.” A bath was a liquid measure. Estimates of its modern equivalent range from approximately six to twelve gallons.

[5:10]  ¹² tn Heb “a homer.” A homer was a dry measure, the exact size of which is debated. Cf. NCV “ten bushels”; CEV “five bushels.”

[5:10]  ¹³ tn Heb “an ephah.” An ephah was a dry measure; there were ten ephahs in a homer. So this verse envisions major crop failure, where only one-tenth of the anticipated harvest is realized.

[7:22]  ¹⁴ tn The verb that introduces this verse serves as a discourse particle and is untranslated, see note on 2:2.

[9:7]  ¹⁵ tc The Hebrew text has לְםַרְבֵּה (lÿmarbeh), which is a corrupt reading. לם is dittographic; note the preceding word, שָׁלוֹם (shalom). The corrected text reads literally, “great is the dominion.”

[9:7]  ¹⁶ tn Heb “and to peace there will be no end” (KJV and ASV both similar). On the political and socio-economic sense of שָׁלוֹם (shalom) in this context, see the note at v. 6 on “Prince of Peace.”

[9:7]  ¹⁷ tn Heb “over the throne of David, and over his kingdom.” The referent of the pronoun “his” (i.e., David) has been specified in the translation for clarity.

[9:7]  ¹⁸ tn The feminine singular pronominal suffix on this form and the following one (translated “it” both times) refers back to the grammatically feminine noun “kingdom.”

[9:7]  ¹⁹ tn Heb “with/by justice and fairness”; ASV “with justice and with righteousness.”

[9:7]  ²⁰ tn Heb “the zeal of the Lord.” In this context the Lord’s “zeal” refers to his intense devotion to and love for his people which prompts him to vindicate them and to fulfill his promises to David and the nation.

[10:3]  ²¹ tn Heb “the day of visitation” (so KJV, ASV), that is, the day when God arrives to execute justice on the oppressors.

[10:11]  ²² tn The statement is constructed as a rhetorical question in the Hebrew text: “Is it not [true that] just as I have done to Samaria and its idols, so I will do to Jerusalem and its idols?”

[10:11]  sn This statement indicates that the prophecy dates sometime between 722-701 b.c.

[10:13]  ²³ tn Heb “removed the borders of nations”; cf. NAB, NIV, NRSV “boundaries.”

[10:13]  ²⁴ tc The consonantal text (Kethib) has כְּאַבִּיר (kÿ’abir, “like a strong one”); the marginal reading (Qere) is כַּבִיר (kavir, “mighty one”).

[10:13]  ²⁵ tn Heb “and I brought down, like a strong one, ones sitting [or “living”].” The participle יוֹשְׁבִים (yoshÿvim, “ones sitting”) could refer to the inhabitants of the nations, but the translation assumes that it refers to those who sit on thrones, i.e., rulers. See BDB 442 s.v. יָשַׁב and HALOT 444 s.v. ישׁב.

[10:23]  ²⁶ tn Heb “Indeed (or perhaps “for”) destruction and what is decreed the sovereign master, the Lord who commands armies, is about to accomplish in the middle of all the land.” The phrase כָלָא וְנֶחֱרָצָה (khala’ venekheratsah, “destruction and what is decreed”) is a hendiadys; the two terms express one idea, with the second qualifying the first.

[12:5]  ²⁷ tc The translation follows the marginal reading (Qere), which is a Hophal participle from יָדַע (yada’), understood here in a gerundive sense.

[16:3]  ²⁸ sn It is unclear who is being addressed in this verse. Perhaps the prophet, playing the role of a panic stricken Moabite refugee, requests the leaders of Judah (the imperatives are plural) to take pity on the fugitives.

[16:3]  ²⁹ tn Heb “Make your shade like night in the midst of noonday.” “Shade” here symbolizes shelter, while the heat of noonday represents the intense suffering of the Moabites. By comparing the desired shade to night, the speaker visualizes a huge dark shadow cast by a large tree that would provide relief from the sun’s heat.

[16:3]  ³⁰ tn Heb “disclose, uncover.”

[17:7]  ³¹ tn Heb “in that day” (so ASV, NASB, NIV); KJV “At that day.”

[17:7]  ³² tn Heb “man will gaze toward his maker.”

[17:7]  ³³ tn Heb “his eyes will look toward.”

[17:7]  ³⁴ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[17:8]  ³⁵ tn Heb “he will not gaze toward.”

[17:8]  ³⁶ tn Heb “and that which his fingers made he will not see, the Asherah poles and the incense altars.”

[19:10]  ³⁷ tn Some interpret שָׁתֹתֶיהָ (shatoteha) as “her foundations,” i.e., leaders, nobles. See BDB 1011 s.v. שָׁת. Others, on the basis of alleged cognates in Akkadian and Coptic, repoint the form שְׁתִיתֶיהָ (shÿtiteha) and translate “her weavers.” See J. N. Oswalt, Isaiah (NICOT), 1:370.

[19:10]  ³⁸ tn Heb “crushed.” Emotional distress is the focus of the context (see vv. 8-9, 10b).

[19:10]  ³⁹ tn Heb “sad of soul”; cf. NIV, NLT “sick at heart.”

[19:15]  ⁴⁰ tn Heb “And there will not be for Egypt a deed, which head and tail, shoot and stalk can do.” In 9:14-15 the phrase “head or tail” refers to leaders and prophets, respectively. This interpretation makes good sense in this context, where both leaders and advisers (probably including prophets and diviners) are mentioned (vv. 11-14). Here, as in 9:14, “shoots and stalk” picture a reed, which symbolizes the leadership of the nation in its entirety.

[20:2]  ⁴¹ tn Heb “spoke by the hand of.”

[20:2]  ⁴² 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.

[22:11]  ⁴³ tn Heb “look at”; NAB, NRSV “did not look to.”

[22:11]  ⁴⁴ tn The antecedent of the third feminine singular suffix here and in the next line is unclear. The closest feminine noun is “pool” in the first half of the verse. Perhaps this “old pool” symbolizes the entire city, which had prospered because of God’s provision and protection through the years.

[22:11]  ⁴⁵ tn Heb “did not see.”

[25:1]  ⁴⁶ sn The prophet speaks here as one who has observed the coming judgment of the proud.

[25:1]  ⁴⁷ tn Heb “name.” See the note at 24:15.

[25:1]  ⁴⁸ tn Heb “plans from long ago [in] faithfulness, trustworthiness.” The feminine noun אֱמוּנָה (’emunah, “faithfulness”) and masculine noun אֹמֶן (’omen, “trustworthiness”), both of which are derived from the root אָמַן (’aman), are juxtaposed to emphasize the basic idea conveyed by the synonyms. Here they describe the absolute reliability of the divine plans.

[25:6]  ⁴⁹ sn That is, Mount Zion (see 24:23); cf. TEV; NLT “In Jerusalem.”

[25:6]  ⁵⁰ tn Heb “And the Lord who commands armies [traditionally, the Lord of hosts] will make for all the nations on this mountain a banquet of meats, a banquet of wine dregs, meats filled with marrow, dregs that are filtered.”

[26:18]  ⁵¹ tn On the use of כְּמוֹ (kÿmo, “like, as”) here, see BDB 455 s.v. Israel’s distress and suffering, likened here to the pains of childbirth, seemed to be for no purpose. A woman in labor endures pain with the hope that a child will be born; in Israel’s case no such positive outcome was apparent. The nation was like a woman who strains to bring forth a child, but can’t push the baby through to daylight. All her effort produces nothing.

[26:18]  ⁵² tn Heb “and the inhabitants of the world do not fall.” The term נָפַל (nafal) apparently means here, “be born,” though the Qal form of the verb is not used with this nuance anywhere else in the OT. (The Hiphil appears to be used in the sense of “give birth” in v. 19, however.) The implication of verse 18b seems to be that Israel hoped its suffering would somehow end in deliverance and an increase in population. The phrase “inhabitants of the world” seems to refer to the human race in general, but the next verse, which focuses on Israel’s dead, suggests the referent may be more limited.

[27:5]  ⁵³ tn Heb “or let him take hold of my refuge.” The subject of the third masculine singular verb form is uncertain. Apparently the symbolic “thorns and briers” are in view, though in v. 4b a feminine singular pronoun was used to refer to them.

[27:5]  ⁵⁴ tc The Hebrew text has, “he makes peace with me, peace he makes with me.” Some contend that two alternative readings are preserved here and one should be deleted. The first has the object שָׁלוֹם (shalom, “peace”) preceding the verb עָשָׂה (’asah, “make”); the second reverses the order. Another option is to retain both statements, although repetitive, to emphasize the need to make peace with Yahweh.

[27:11]  ⁵⁵ tn Heb “are dry” (so NASB, NIV, NRSV).

[27:11]  ⁵⁶ tn Heb “women come [and] light it.” The city is likened to a dead tree with dried up branches that is only good for firewood.

[27:11]  ⁵⁷ tn Heb “for not a people of understanding [is] he.”

[28:15]  ⁵⁸ sn Sheol is the underworld, land of the dead, according to the OT world view.

[28:15]  ⁵⁹ tn Elsewhere the noun חֹזֶה (khozeh) refers to a prophet who sees visions. In v. 18 the related term חָזוּת (khazut, “vision”) is used. The parallelism in both verses (note “treaty”) seems to demand a meaning “agreement” for both nouns. Perhaps חֹזֶה and חזוּת are used in a metonymic sense in vv. 15 and 18. Another option is to propose a homonymic root. See J. N. Oswalt, Isaiah (NICOT), 1:514, and HALOT 301 s.v. II חֹזֶה.

[28:15]  ⁶⁰ tn Heb “the overwhelming scourge, when it passes by” (NRSV similar).

[28:15]  ⁶¹ sn “Lie” and “deceitful word” would not be the terms used by the people. They would likely use the words “promise” and “reliable word,” but the prophet substitutes “lie” and “deceitful word” to emphasize that this treaty with death will really prove to be disappointing.

[28:21]  ⁶² sn This probably alludes to David’s victory over the Philistines at Baal Perazim. See 2 Sam 5:20.

[28:21]  ⁶³ sn This probably alludes to the Lord’s victory over the Canaanites at Gibeon, during the days of Joshua. See Josh 10:10-11.

[28:21]  ⁶⁴ sn God’s judgment of his own people is called “his peculiar work” and “his strange task,” because he must deal with them the way he treated their enemies in the past.

[29:16]  ⁶⁵ tn Heb “your overturning.” The predicate is suppressed in this exclamation. The idea is, “O your perversity! How great it is!” See GKC 470 §147.c. The people “overturn” all logic by thinking their authority supersedes God’s.

[29:16]  ⁶⁶ tn The expected answer to this rhetorical question is “of course not.” On the interrogative use of אִם (’im), see BDB 50 s.v.

[29:16]  ⁶⁷ tn Heb “that the thing made should say.”

[30:1]  ⁶⁸ tn Or “stubborn” (NCV); cf. NIV “obstinate.”

[30:1]  ⁶⁹ tn Heb “Woe [to] rebellious children.”

[30:1]  ⁷⁰ tn Heb “making a plan, but not from me.”

[30:1]  ⁷¹ tn Heb “and pouring out a libation, but not [from] my spirit.” This translation assumes that the verb נָסַךְ (nasakh) means “pour out,” and that the cognate noun מַסֵּכָה (massekhah) means “libation.” In this case “pouring out a libation” alludes to a ceremony that formally ratifies an alliance. Another option is to understand the verb נָסַךְ as a homonym meaning “weave,” and the cognate noun מַסֵּכָה as a homonym meaning “covering.” In this case forming an alliance is likened to weaving a garment.

[30:1]  ⁷² tn Heb “consequently adding sin to sin.”

[31:7]  ⁷³ tn Or “in that day” (KJV).

[31:7]  ⁷⁴ tn Heb “reject” (so NIV); NRSV, TEV, CEV, NLT “throw away.”

[31:7]  ⁷⁵ tn Heb “the idols of their idols of silver and their idols of gold which your hands made for yourselves [in] sin.” חָטָא (khata’, “sin”) is understood as an adverbial accusative of manner. See J. N. Oswalt, Isaiah (NICOT), 1:573, n. 4.

[32:6]  ⁷⁶ tn Or “foolishness,” in a moral-ethical sense. See 9:17.

[32:6]  ⁷⁷ tn Heb “and his heart commits sin”; KJV, ASV “his heart will work iniquity”; NASB “inclines toward wickedness.”

[32:6]  ⁷⁸ tn Heb “in order to do [or “so that he does”] what is godless [or “defiled”].”

[32:6]  ⁷⁹ tn Heb “so that he leaves empty the appetite [or “desire”] of the hungry.”

[32:6]  ⁸⁰ tn Heb “and the drink of the thirsty he causes to fail.”

[36:16]  ⁸¹ tn Heb “make with me a blessing and come out to me.”

[37:11]  ⁸² tn Heb “Look, you have heard what the kings of Assyria have done to all the lands, annihilating them.”

[37:11]  ⁸³ tn Heb “and will you be rescued?” The rhetorical question expects the answer, “No, of course not!”

[37:16]  ⁸⁴ sn Cherubim (singular “cherub”) refers to the images of winged angelic creatures that were above the ark of the covenant.

[37:16]  ⁸⁵ tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[37:26]  ⁸⁶ tn Having quoted the Assyrian king’s arrogant words in vv. 23-24, the Lord now speaks to the king.

[37:26]  ⁸⁷ tn Heb “Have you not heard?” The rhetorical question expresses the Lord’s amazement that anyone might be ignorant of what he is about to say.

[37:26]  ⁸⁸ tn Heb “formed” (so KJV, ASV).

[37:26]  ⁸⁹ tn Heb “and it is to cause to crash into heaps of ruins fortified cities.” The subject of the third feminine singular verb תְהִי (tÿhi) is the implied plan, referred to in the preceding lines with third feminine singular pronominal suffixes.

[37:31]  ⁹⁰ tn Heb “The remnant of the house of Judah that is left will add roots below and produce fruit above.”

[37:32]  ⁹¹ tn Heb “the zeal of the Lord who commands armies [traditionally, the Lord of hosts].” In this context the Lord’s “zeal” refers to his intense devotion to and love for his people which prompts him to protect and restore them.

[38:3]  ⁹² tn Heb “walked before you.” For a helpful discussion of the background and meaning of this Hebrew idiom, see M. Cogan and H. Tadmor, II Kings (AB), 254.

[38:3]  ⁹³ tn Heb “and with a complete heart”; KJV, ASV “with a perfect heart.”

[38:3]  ⁹⁴ tn Heb “and that which is good in your eyes I have done.”

[38:3]  ⁹⁵ tn Heb “wept with great weeping”; NCV “cried loudly”; TEV “began to cry bitterly.”

[38:7]  ⁹⁶ tn The words “Isaiah replied” are supplied in the translation for clarification. In the present form of the Hebrew text v. 7 is joined directly to v. 6, but vv. 21-22, if original to Isaiah 38, must be inserted here. See 2 Kgs 20:7-8.

[38:15]  ⁹⁷ tn Heb “and he has spoken and he has acted.”

[38:15]  ⁹⁸ tn Heb “because of the bitterness of my soul.”

[41:4]  ⁹⁹ tn Heb “Who acts and accomplishes?”; NASB “Who has performed and accomplished it.”

[41:4]  ¹⁰⁰ tn The interrogative particle is understood by ellipsis (note the preceding line).

[41:4]  ¹⁰¹ tn Heb “I, the Lord, [am with] the first, and with the last ones I [am] he.”

[41:20]  ¹⁰² tn The words “I will do this” are supplied in the translation for clarification. The Hebrew text has here simply, “in order that.”

[41:20]  ¹⁰³ tn Heb “they”; NAB, NRSV “that all may see”; CEV, NLT “Everyone will see.”

[41:20]  ¹⁰⁴ tn Heb “hand” (so KJV, NASB, NIV, NRSV).

[41:20]  ¹⁰⁵ tn Or “created it” (KJV, NAB, NASB, NIV, NRSV); TEV “has made it happen.”

[42:16]  ¹⁰⁶ tn Heb “a way they do not know” (so NASB); NRSV “a road they do not know.”

[42:16]  ¹⁰⁷ tn Heb “in paths they do not know I will make them walk.”

[42:16]  ¹⁰⁸ tn Heb “and the rough ground into a level place.”

[43:7]  ¹⁰⁹ tn Heb “everyone who is called by my name” (so NASB, NIV, NRSV).

[43:19]  ¹¹⁰ tn Heb “sprouts up”; NASB “will spring forth.”

[43:19]  ¹¹¹ tn Or “know” (KJV, ASV); NASB “be aware of”; NAB, NIV, NRSV “perceive.”

[43:19]  ¹¹² tn The Hebrew texts has “streams,” probably under the influence of v. 20. The Qumran scroll 1QIsa^a has נתיבות (“paths”).

[44:2]  ¹¹³ sn Jeshurun is a poetic name for Israel; it occurs here and in Deut 32:15; 33:5, 26.

[44:13]  ¹¹⁴ tn Heb “stretches out a line” (ASV similar); NIV “measures with a line.”

[44:13]  ¹¹⁵ tn Heb “he makes an outline with the [?].” The noun שֶׂרֶד (shered) occurs only here; it apparently refers to some type of tool or marker. Cf. KJV “with a line”; ASV “with a pencil”; NAB, NRSV “with a stylus”; NASB “with red chalk”; NIV “with a marker.”

[44:13]  ¹¹⁶ tn Heb “works” (so NASB) or “fashions” (so NRSV); NIV “he roughs it out.”

[44:13]  ¹¹⁷ tn Heb “he makes it like the pattern of a man”; NAB “like a man in appearance.”

[44:13]  ¹¹⁸ tn Heb “like the glory of man to sit [in] a house”; NIV “that it may dwell in a shrine.”

[44:15]  ¹¹⁹ tn Heb “and it becomes burning [i.e., firewood] for a man”; NAB “to serve man for fuel.”

[44:15]  ¹²⁰ tn Or perhaps, “them.”

[44:19]  ¹²¹ tn There is no formal interrogative sign here, but the context seems to indicate these are rhetorical questions. See GKC 473 §150.a.

[44:23]  ¹²² tn Heb “acts”; NASB, NRSV “has done it”; NLT “has done this wondrous thing.”

[44:23]  ¹²³ tn Heb “lower regions.” This refers to Sheol and forms a merism with “sky” in the previous line. See Pss 63:9; 71:20.

[44:23]  ¹²⁴ tn Heb “O forest and all the trees in it”; NASB, NRSV “and every tree in it.”

[44:23]  ¹²⁵ tn Heb “redeems.” See the note at 41:14.

[44:23]  ¹²⁶ tn That is, by delivering Israel. Cf. NCV “showed his glory when he saved Israel”; TEV “has shown his greatness by saving his people Israel.”

[44:24]  ¹²⁷ tn Heb “your redeemer.” See the note at 41:14.

[44:24]  ¹²⁸ tn The consonantal text (Kethib) has “Who [was] with me?” The marginal reading (Qere) is “from with me,” i.e., “by myself.” See BDB 87 s.v. II אֵת 4.c.

[45:7]  ¹²⁹ tn The words “I am” are supplied in the translation for stylistic reasons. In the Hebrew text the participle at the beginning of v. 7 stands in apposition to “the Lord” in v. 6.

[45:7]  ¹³⁰ tn On the surface v. 7a appears to describe God’s sovereign control over the cycle of day and night, but the following statement suggests that “light” and “darkness” symbolize “deliverance” and “judgment.”

[45:7]  ¹³¹ sn This verses affirms that God is ultimately sovereign over his world, including mankind and nations. In accordance with his sovereign will, he can cause wars to cease and peace to predominate (as he was about to do for his exiled people through Cyrus), or he can bring disaster and judgment on nations (as he was about to do to Babylon through Cyrus).

[45:9]  ¹³² tn Heb “Woe [to] the one who argues with the one who formed him.”

[45:9]  ¹³³ tn The words “one who is like a mere” are supplied in the translation for stylistic reasons and clarification.

[45:9]  ¹³⁴ tn Heb “Should the clay say to the one who forms it?” The rhetorical question anticipates a reply, “Of course not!”

[45:9]  ¹³⁵ tn The words “in the world” are supplied in the translation to approximate in English idiom the force of the sarcastic question.

[45:9]  ¹³⁶ tn Heb “your work, there are no hands for it,” i.e., “your work looks like something made by a person who has no hands.”

[45:12]  ¹³⁷ tn The words “who live” are supplied in the translation for stylistic reasons.

[45:12]  ¹³⁸ tn Heb “I, even my hands”; NASB “I stretched out…with My hands”; NRSV “it was my hands that stretched out.” The same construction occurs at the beginning of v. 13.

[45:12]  ¹³⁹ tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[45:12]  ¹⁴⁰ tn Heb “and to all their host I commanded.” See the notes at 40:26.

[45:18]  ¹⁴¹ tn Heb “he [is] the God.” The article here indicates uniqueness.

[45:18]  ¹⁴² tn Or “unformed.” Gen 1:2 describes the world as “unformed” (תֹהוּ, tohu) prior to God’s creative work, but God then formed the world and made it fit for habitation.

[46:4]  ¹⁴³ tn Heb “until old age, I am he” (NRSV similar); NLT “I will be your God throughout your lifetime.”

[46:4]  ¹⁴⁴ sn Unlike the weary idol gods, whose images must be carried by animals, the Lord carries his weary people.

[46:6]  ¹⁴⁵ tn Heb “the reed,” probably referring to the beam of a scales. See BDB 889 s.v. קָנֶה 4.c.

[46:10]  ¹⁴⁶ tn Or “from long ago”; KJV, NASB, NIV, NRSV “from ancient times.”

[46:11]  ¹⁴⁷ tn Or, more generally, “a bird of prey” (so NAB, NASB, NIV, NRSV; see 18:6).

[46:11]  ¹⁴⁸ tn Heb “spoken”; KJV “I have spoken it.”

[48:3]  ¹⁴⁹ tn Heb “the former things beforehand I declared.”

[48:3]  ¹⁵⁰ tn Heb “and from my mouth they came forth and I caused them to be heard.”

[48:11]  ¹⁵¹ tn The Hebrew text repeats לְמַעֲנִי (lÿma’ani, “for my sake”) for emphasis.

[48:11]  ¹⁵² tn The Hebrew text reads literally, “for how can it be defiled?” The subject of the verb is probably “name” (v. 9).

[48:11]  ¹⁵³ sn See 42:8.

[48:14]  ¹⁵⁴ sn This probably refers to the idol gods (see v. 5).

[48:14]  ¹⁵⁵ tn Or “friend,” or “covenant partner.”

[48:14]  sn The Lord’s ally is a reference to Cyrus.

[48:14]  ¹⁵⁶ tn Heb “and his arm [against] the Babylonians.”

[51:13]  ¹⁵⁷ tn Heb “and that you forget.”

[51:13]  ¹⁵⁸ tn Or “the heavens” (also in v. 16). The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[51:13]  ¹⁵⁹ tn Heb “and that you tremble constantly all the day.”

[51:13]  ¹⁶⁰ tn The question anticipates the answer, “Ready to disappear!” See v. 14.

[53:9]  ¹⁶¹ tn Heb “one assigned his grave with criminals.” The subject of the singular is impersonal; English typically uses “they” in such constructions.

[53:9]  ¹⁶² tn This line reads literally, “and with the rich in his death.” בְּמֹתָיו (bÿmotayv) combines a preposition, a plural form of the noun מוֹת (mot), and a third masculine singular suffix. The plural of the noun is problematic and the יו may be the result of virtual dittography. The form should probably be emended to בָּמָתוֹ (bamato, singular noun). The relationship between this line and the preceding one is uncertain. The parallelism appears to be synonymous (note “his grave” and “in his death”), but “criminals” and “the rich” hardly make a compatible pair in this context, for they would not be buried in the same kind of tomb. Some emend עָשִׁיר (’ashir, “rich”) to עָשֵׂי רָע (’ase ra’, “doers of evil”) but the absence of the ayin (ע) is not readily explained in this graphic environment. Others suggest an emendation to שְׂעִירִים (sÿ’irim, “he-goats, demons”), but the meaning in this case is not entirely transparent and the proposal assumes that the form suffered from both transposition and the inexplicable loss of a final mem. Still others relate עָשִׁיר (’ashir) to an alleged Arabic cognate meaning “mob.” See HALOT 896 s.v. עָשִׁיר. Perhaps the parallelism is antithetical, rather than synonymous. In this case, the point is made that the servant’s burial in a rich man’s tomb, in contrast to a criminal’s burial, was appropriate, for he had done nothing wrong.

[53:9]  ¹⁶³ tn If the second line is antithetical, then עַל (’al) is probably causal here, explaining why the servant was buried in a rich man’s tomb, rather than that of criminal. If the first two lines are synonymous, then עַל is probably concessive: “even though….”

[54:5]  ¹⁶⁴ tn Or “redeemer.” See the note at 41:14.

[54:5]  ¹⁶⁵ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[55:11]  ¹⁶⁶ tn Heb “so is the word which goes out from my mouth, it does not return to empty.” “Word” refers here to divine promises, like the ones made just prior to and after this (see vv. 7b, 12-13).

[55:11]  ¹⁶⁷ tn Heb “but it accomplishes what I desire, and succeeds [on the mission] which I send it.”

[55:11]  sn Verses 8-11 focus on the reliability of the divine word and support the promises before (vv. 3-5, 7b) and after (vv. 12-13) this. Israel can be certain that repentance will bring forgiveness and a new covenantal relationship because God’s promises are reliable. In contrast to human plans (or “thoughts”), which are destined to fail (Ps 94:11) apart from divine approval (Prov 19:21), and human deeds (or “ways”), which are evil and lead to destruction (Prov 1:15-19; 3:31-33; 4:19), God’s plans are realized and his deeds accomplish something positive.

[56:1]  ¹⁶⁸ tn Heb “guard”; KJV “Keep”; NAB “Observe”; NASB “Preserve”; NIV, NRSV “Maintain.”

[56:1]  ¹⁶⁹ tn Heb “for near is my deliverance to enter, and my vindication [or “righteousness”] to be revealed.”

[56:2]  ¹⁷⁰ tn Heb “blessed is the man who does this.”

[56:2]  ¹⁷¹ tn Heb “the son of mankind who takes hold of it.”

[56:2]  ¹⁷² tn Heb and who keeps his hand from doing any evil.”

[57:16]  ¹⁷³ tn Or perhaps, “argue,” or “accuse” (so NAB, NIV, NRSV).

[57:16]  ¹⁷⁴ tn Heb “for a spirit from before me would be faint.”

[58:2]  ¹⁷⁵ tn Heb “ways” (so KJV, NAB, NASB, NIV, NRSV, TEV); NLT “my laws.”

[58:13]  ¹⁷⁶ 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]  ¹⁷⁷ tn Heb “if you turn from the Sabbath your feet.”

[58:13]  ¹⁷⁸ tn Heb “[from] doing your desires on my holy day.” The Qumran scroll 1QIsa^a supplies the preposition מִן (min) on “doing.”

[58:13]  ¹⁷⁹ tn Heb “and call the Sabbath a pleasure”; KJV, NAB, NASB, NIV, NRSV “a delight.”

[58:13]  ¹⁸⁰ 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]  ¹⁸¹ 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).

[63:12]  ¹⁸² tn Heb “who caused to go at the right hand of Moses the arm of his splendor.”

[63:12]  ¹⁸³ tn Heb “making for himself a lasting name.”

[63:14]  ¹⁸⁴ tn The words “to graze” are supplied in the translation for clarification.

[63:14]  ¹⁸⁵ tn Or “so” (KJV, ASV), or “thus” (NAB, NRSV).

[63:14]  ¹⁸⁶ tn Heb “making for yourself a majestic name.”

[64:3]  ¹⁸⁷ tn Heb “[for which] we were not waiting.”

[64:3]  ¹⁸⁸ tn See the note at v. 1.

[64:4]  ¹⁸⁹ tn Heb “from ancient times they have not heard, they have not listened.”

[64:5]  ¹⁹⁰ tn Heb “meet [with kindness].”

[64:5]  ¹⁹¹ tn Heb “the one who rejoices and does righteousness.”

[64:5]  ¹⁹² tn Heb “in your ways they remember you.”

[64:5]  ¹⁹³ tc The Hebrew text reads literally, “look, you were angry and we sinned against them continually [or perhaps, “in ancient times”] and we were delivered.” The statement makes little sense as it stands. The first vav [ו] consecutive (“and we sinned”) must introduce an explanatory clause here (see Num 1:48 and Isa 39:1 for other examples of this relatively rare use of the vav [ו] consecutive). The final verb (if rendered positively) makes no sense in this context – God’s anger at their sin resulted in judgment, not deliverance. One of the alternatives involves an emendation to וַנִּרְשָׁע (vannirsha’, “and we were evil”; LXX, NRSV, TEV). The Vulgate and the Qumran scroll 1QIsa^a support the MT reading. One can either accept an emendation or cast the statement as a question (as above).

[65:8]  ¹⁹⁴ tn Heb “just as.” In the Hebrew text the statement is one long sentence, “Just as…, so I will do….”

[65:8]  ¹⁹⁵ tn Heb “for a blessing is in it.”

[65:8]  ¹⁹⁶ tn Heb “by not destroying everyone.”

[65:12]  ¹⁹⁷ 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]  ¹⁹⁸ tn Or “at the slaughter”; NIV “for the slaughter”; NLT “before the executioner.”

[65:12]  ¹⁹⁹ tn Heb “that which is evil in my eyes.”

[66:2]  ²⁰⁰ tn Heb “all these.” The phrase refers to the heavens and earth, mentioned in the previous verse.

[66:2]  ²⁰¹ tn Heb “and all these were.” Some prefer to emend וַיִּהְיוּ (vayyihyu, “and they were”) to וְלִי הָיוּ (vÿli hayu, “and to me they were”), i.e., “and they belong to me.”

[66:2]  ²⁰² tn Heb “and to this one I look” (KJV and NASB both similar).

[66:2]  ²⁰³ tn Heb “to the humble and the lowly in spirit and the one who trembles at my words.”

[66:4]  ²⁰⁴ 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]  ²⁰⁵ tn Heb “that which is evil in my eyes.”