Yesaya 9:1

9:1 (8:23) ¹  The gloom will be dispelled for those who were anxious. ² 

In earlier times he ³  humiliated

the land of Zebulun,

and the land of Naphtali; ⁴ 

but now he brings honor ⁵ 

to the way of the sea,

the region beyond the Jordan,

and Galilee of the nations. ⁶ 

Yesaya 31:1

Egypt Will Disappoint

31:1 Those who go down to Egypt for help are as good as dead, ⁷ 

those who rely on war horses,

and trust in Egypt’s many chariots ⁸ 

and in their many, many horsemen. ⁹ 

But they do not rely on the Holy One of Israel ¹⁰ 

and do not seek help from the Lord.

Yesaya 37:26

37:26 ¹¹ Certainly you must have heard! ¹² 

Long ago I worked it out,

in ancient times I planned ¹³  it,

and now I am bringing it to pass.

The plan is this:

Fortified cities will crash

into heaps of ruins. ¹⁴ 

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?’ ¹⁵ 

Yesaya 46:13

46:13 I am bringing my deliverance near, it is not far away;

I am bringing my salvation near, ¹⁶  it does not wait.

I will save Zion; ¹⁷ 

I will adorn Israel with my splendor.” ¹⁸ 

Yesaya 49:6

49:6 he says, “Is it too insignificant a task for you to be my servant,

to reestablish the tribes of Jacob,

and restore the remnant ¹⁹  of Israel? ²⁰ 

I will make you a light to the nations, ²¹ 

so you can bring ²²  my deliverance to the remote regions of the earth.”

Yesaya 50:1

50:1 This is what the Lord says:

“Where is your mother’s divorce certificate

by which I divorced her?

Or to which of my creditors did I sell you? ²³ 

Look, you were sold because of your sins; ²⁴ 

because of your rebellious acts I divorced your mother. ²⁵ 

Yesaya 50:11

50:11 Look, all of you who start a fire

and who equip yourselves with ²⁶  flaming arrows, ²⁷ 

walk ²⁸  in the light ²⁹  of the fire you started

and among the flaming arrows you ignited! ³⁰ 

This is what you will receive from me: ³¹ 

you will lie down in a place of pain. ³² 

Yesaya 57:8

57:8 Behind the door and doorpost you put your symbols. ³³ 

Indeed, ³⁴  you depart from me ³⁵  and go up

and invite them into bed with you. ³⁶ 

You purchase favors from them, ³⁷ 

you love their bed,

and gaze longingly ³⁸  on their genitals. ³⁹ 

Yesaya 58:3

58:3 They lament, ⁴⁰  ‘Why don’t you notice when we fast?

Why don’t you pay attention when we humble ourselves?’

Look, at the same time you fast, you satisfy your selfish desires, ⁴¹ 

you oppress your workers. ⁴² 

Yesaya 58:13

58:13 You must ⁴³  observe the Sabbath ⁴⁴ 

rather than doing anything you please on my holy day. ⁴⁵ 

You must look forward to the Sabbath ⁴⁶ 

and treat the Lord’s holy day with respect. ⁴⁷ 

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

and by refraining from your selfish pursuits and from making business deals. ⁴⁸ 

Yesaya 64:5

64:5 You assist ⁴⁹  those who delight in doing what is right, ⁵⁰ 

who observe your commandments. ⁵¹ 

Look, you were angry because we violated them continually.

How then can we be saved? ⁵² 

Yesaya 65:7

65:7 for your sins and your ancestors’ sins,” ⁵³  says the Lord.

“Because they burned incense on the mountains

and offended ⁵⁴  me on the hills,

I will punish them in full measure.” ⁵⁵ 

[9:1]  ¹ sn In the Hebrew text (BHS) the chapter division comes one verse later than in the English Bible; 9:1 (8:23 HT). Thus 9:2-21 in the English Bible = 9:1-20 in the Hebrew text. Beginning with 10:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.

[9:1]  ² tn The Hebrew text reads, “Indeed there is no gloom for the one to whom there was anxiety for her.” The feminine singular pronominal suffix “her” must refer to the land (cf. vv. 22a, 23b). So one could translate, “Indeed there will be no gloom for the land which was anxious.” In this case the statement introduces the positive message to follow. Some assume an emendation of לֹא (lo’, “no”) to לוֹ (lo, “to him”) and of לָהּ (lah, “to her”) to לוֹ (lo, “to him”), yielding this literal reading: “indeed there is gloom for him, for the one to whom there was anxiety for him.” In this case the statement concludes the preceding description of judgment.

[9:1]  ³ tn The Lord must be understood as the subject of the two verbs in this verse.

[9:1]  ⁴ sn The statement probably alludes to the Assyrian conquest of Israel in ca. 734-733 b.c., when Tiglath-pileser III annexed much of Israel’s territory and reduced Samaria to a puppet state.

[9:1]  ⁵ tn Heb Just as in earlier times he humiliated…, [in] the latter times he has brought honor.” The main verbs in vv. 1b-4 are Hebrew perfects. The prophet takes his rhetorical stance in the future age of restoration and describes future events as if they have already occurred. To capture the dramatic effect of the original text, the translation uses the English present or present perfect.

[9:1]  ⁶ sn These three geographical designations may refer to provinces established by the Assyrians in 734-733 b.c. The “way of the sea” is the province of Dor, along the Mediterranean coast, the “region beyond the Jordan” is the province of Gilead in Transjordan, and “Galilee of the nations” (a title that alludes to how the territory had been overrun by foreigners) is the province of Megiddo located west of the Sea of Galilee. See Y. Aharoni, Land of the Bible, 374.

[31:1]  ⁷ tn Heb “Woe [to] those who go down to Egypt for help.”

[31:1]  ⁸ tn Heb “and trust in chariots for they are many.”

[31:1]  ⁹ tn Heb “and in horsemen for they are very strong [or “numerous”].”

[31:1]  ¹⁰ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[37:26]  ¹¹ tn Having quoted the Assyrian king’s arrogant words in vv. 23-24, the Lord now speaks to the king.

[37:26]  ¹² 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]  ¹³ tn Heb “formed” (so KJV, ASV).

[37:26]  ¹⁴ 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.

[44:19]  ¹⁵ tn There is no formal interrogative sign here, but the context seems to indicate these are rhetorical questions. See GKC 473 §150.a.

[46:13]  ¹⁶ tn Heb “my salvation.” The verb “I am bringing near” is understood by ellipsis (note the previous line).

[46:13]  ¹⁷ tn Heb “I will place in Zion salvation”; NASB “I will grant salvation in Zion.”

[46:13]  ¹⁸ tn Heb “to Israel my splendor”; KJV, ASV “for Israel my glory.”

[49:6]  ¹⁹ tn Heb “the protected [or “preserved”] ones.”

[49:6]  ²⁰ sn The question is purely rhetorical; it does not imply that the servant was dissatisfied with his commission or that he minimized the restoration of Israel.

[49:6]  ²¹ tn See the note at 42:6.

[49:6]  ²² tn Heb “be” (so KJV, ASV); CEV “you must take.”

[50:1]  ²³ sn The Lord challenges the exiles (Zion’s children) to bring incriminating evidence against him. The rhetorical questions imply that Israel accused the Lord of divorcing his wife (Zion) and selling his children (the Israelites) into slavery to pay off a debt.

[50:1]  ²⁴ sn The Lord admits that he did sell the Israelites, but it was because of their sins, not because of some debt he owed. If he had sold them to a creditor, they ought to be able to point him out, but the preceding rhetorical question implies they would not be able to do so.

[50:1]  ²⁵ sn The Lord admits he did divorce Zion, but that too was the result of the nation’s sins. The force of the earlier rhetorical question comes into clearer focus now. The question does not imply that a certificate does not exist and that no divorce occurred. Rather, the question asks for the certificate to be produced so the accuser can see the reason for the divorce in black and white. The Lord did not put Zion away arbitrarily.

[50:11]  ²⁶ tc Several more recent commentators have proposed an emendation of מְאַזְּרֵי (mÿ’azzÿre, “who put on”) to מְאִירִי (mÿ’iri, “who light”). However, both Qumran scrolls of Isaiah and the Vulgate support the MT reading (cf. NIV, ESV).

[50:11]  ²⁷ tn On the meaning of זִיקוֹת (ziqot, “flaming arrows”), see HALOT 268 s.v. זִיקוֹת.

[50:11]  ²⁸ tn The imperative is probably rhetorical and has a predictive force.

[50:11]  ²⁹ tn Or perhaps, “flame” (so ASV).

[50:11]  ³⁰ sn Perhaps the servant here speaks to his enemies and warns them that they will self-destruct.

[50:11]  ³¹ tn Heb “from my hand” (so NAB, NASB, NIV, NRSV).

[50:11]  ³² sn The imagery may be that of a person who becomes ill and is forced to lie down in pain on a sickbed. Some see this as an allusion to a fiery place of damnation because of the imagery employed earlier in the verse.

[57:8]  ³³ tn The precise referent of זִכָּרוֹן (zikkaron) in this context is uncertain. Elsewhere the word refers to a memorial or commemorative sign. Here it likely refers to some type of idolatrous symbol.

[57:8]  ³⁴ tn Or “for” (KJV, NRSV).

[57:8]  ³⁵ tc The Hebrew text reads literally, “from me you uncover.” The translation assumes an emendation of the Piel form גִּלִּית (gillit, “you uncover”), which has no object expressed here, to the Qal גָּלִית (galit, “you depart”).

[57:8]  ³⁶ tn Heb “you make wide your bed” (NASB similar).

[57:8]  ³⁷ tc Heb “and you [second masculine singular, unless the form be taken as third feminine singular] cut for yourself [feminine singular] from them.” Most English translations retain the MT reading in spite of at least three problems. This section makes significant use of feminine verbs and noun suffixes because of the sexual imagery. The verb in question is likely a 2nd person masculine singular verb. Nevertheless, this kind of fluctuation in gender appears elsewhere (GKC 127-28 §47.k and 462 §144.p; cf. Jer 3:5; Ezek 22:4; 23:32; cf. J. N. Oswalt, Isaiah [NICOT], 2:473, n. 13). Secondly, when this verbal root signifies establishing a covenant, it is normally accompanied by the noun for “covenant” (בְּרִית, bÿrit). Finally, this juxtaposition of the verb “to cut” and “covenant” normally is followed by the preposition “with,” while here it is “from.” The translation above assumes an emendation of וַתִּכְרָת (vatikhrah, “and you cut”) to וְכָרִית (vÿkharit, “and you purchase”) from the root כָּרָה (kharah); see HALOT 497 s.v. II כרה.

[57:8]  ³⁸ tn The Hebrew text has simply חָזָה (khazah, “gaze”). The adverb “longingly” is interpretive (see the context, where sexual lust is depicted).

[57:8]  ³⁹ tn Heb “[at] a hand you gaze.” The term יָד (yad, “hand”) probably has the sense of “power, manhood” here, where it is used, as in Ugaritic, as a euphemism for the genitals. See HALOT 387 s.v. I יָד.

[58:3]  ⁴⁰ tn The words “they lament” are supplied in the translation for clarification.

[58:3]  ⁴¹ tn Heb “you find pleasure”; NASB “you find your desire.”

[58:3]  ⁴² tn Or perhaps, “debtors.” See HALOT 865 s.v. * עָצֵב.

[58:13]  ⁴³ 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]  ⁴⁴ tn Heb “if you turn from the Sabbath your feet.”

[58:13]  ⁴⁵ tn Heb “[from] doing your desires on my holy day.” The Qumran scroll 1QIsa^a supplies the preposition מִן (min) on “doing.”

[58:13]  ⁴⁶ tn Heb “and call the Sabbath a pleasure”; KJV, NAB, NASB, NIV, NRSV “a delight.”

[58:13]  ⁴⁷ 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]  ⁴⁸ 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).

[64:5]  ⁴⁹ tn Heb “meet [with kindness].”

[64:5]  ⁵⁰ tn Heb “the one who rejoices and does righteousness.”

[64:5]  ⁵¹ tn Heb “in your ways they remember you.”

[64:5]  ⁵² 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).

[65:7]  ⁵³ tn Heb “the iniquities of your fathers.”

[65:7]  ⁵⁴ tn Or perhaps, “taunted”; KJV “blasphemed”; NAB “disgraced”; NASB “scorned”; NIV “defied”; NRSV “reviled.”

[65:7]  ⁵⁵ tn Heb “I will measure out their pay [from the] beginning into their lap,” i.e., he will give them everything they have earned.