Yesaya 1:26

1:26 I will reestablish honest judges as in former times,

wise advisers as in earlier days. ¹ 

Then you will be called, ‘The Just City,

Faithful Town.’”

Yesaya 13:13

13:13 So I will shake the heavens, ² 

and the earth will shake loose from its foundation, ³ 

because of the fury of the Lord who commands armies,

in the day he vents his raging anger. ⁴ 

Yesaya 14:24

14:24 ⁵ The Lord who commands armies makes this solemn vow:

“Be sure of this:

Just as I have intended, so it will be;

just as I have planned, it will happen.

Yesaya 15:4

15:4 The people of ⁶  Heshbon and Elealeh cry out,

their voices are heard as far away as Jahaz.

For this reason Moab’s soldiers shout in distress;

their courage wavers. ⁷ 

Yesaya 16:9

16:9 So I weep along with Jazer ⁸ 

over the vines of Sibmah.

I will saturate you ⁹  with my tears, Heshbon and Elealeh,

for the conquering invaders shout triumphantly

over your fruit and crops. ¹⁰ 

Yesaya 17:10

17:10 For you ignore ¹¹  the God who rescues you;

you pay no attention to your strong protector. ¹² 

So this is what happens:

You cultivate beautiful plants

and plant exotic vines. ¹³ 

Yesaya 20:4

20:4 so the king of Assyria will lead away the captives of Egypt and the exiles of Cush, both young and old. They will be in undergarments and barefoot, with the buttocks exposed; the Egyptians will be publicly humiliated. ¹⁴ 

Yesaya 21:3

21:3 For this reason my stomach churns; ¹⁵ 

cramps overwhelm me

like the contractions of a woman in labor.

I am disturbed ¹⁶  by what I hear,

horrified by what I see.

Yesaya 22:4

22:4 So I say:

“Don’t look at me! ¹⁷ 

I am weeping bitterly.

Don’t try ¹⁸  to console me

concerning the destruction of my defenseless people.” ¹⁹ 

Yesaya 33:23

33:23 Though at this time your ropes are slack, ²⁰ 

the mast is not secured, ²¹ 

and the sail ²²  is not unfurled,

at that time you will divide up a great quantity of loot; ²³ 

even the lame will drag off plunder. ²⁴ 

Yesaya 38:14

38:14 Like a swallow or a thrush I chirp,

I coo ²⁵  like a dove;

my eyes grow tired from looking up to the sky. ²⁶ 

O sovereign master, ²⁷  I am oppressed;

help me! ²⁸ 

Yesaya 52:15

52:15 his form was so marred he no longer looked human ²⁹  –

so now ³⁰  he will startle ³¹  many nations.

Kings will be shocked by his exaltation, ³² 

for they will witness something unannounced to them,

and they will understand something they had not heard about.

Yesaya 57:10

57:10 Because of the long distance you must travel, you get tired, ³³ 

but you do not say, ‘I give up.’ ³⁴ 

You get renewed energy, ³⁵ 

so you don’t collapse. ³⁶ 

Yesaya 59:9

Israel Confesses its Sin

59:9 For this reason deliverance ³⁷  is far from us ³⁸ 

and salvation does not reach us.

We wait for light, ³⁹  but see only darkness; ⁴⁰ 

we wait for ⁴¹  a bright light, ⁴²  but live ⁴³  in deep darkness. ⁴⁴ 

Yesaya 61:11

61:11 For just as the ground produces its crops

and a garden yields its produce,

so the sovereign Lord will cause deliverance ⁴⁵  to grow,

and give his people reason to praise him in the sight of all the nations. ⁴⁶ 

Yesaya 63:14

63:14 Like an animal that goes down into a valley to graze, ⁴⁷ 

so the Spirit of the Lord granted them rest.

In this way ⁴⁸  you guided your people,

gaining for yourself an honored reputation. ⁴⁹ 

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.

[1:26]  ¹ tn Heb “I will restore your judges as in the beginning; and your counselors as in the beginning.” In this context, where social injustice and legal corruption are denounced (see v. 23), the “judges” are probably government officials responsible for making legal decisions, while the “advisers” are probably officials who helped the king establish policies. Both offices are also mentioned in 3:2.

[13:13]  ² tn Or “the sky.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[13:13]  ³ tn Heb “from its place” (so NAB, NASB, NIV, NCV).

[13:13]  ⁴ tn Heb “and in the day of the raging of his anger.”

[14:24]  ⁵ sn Having announced the downfall of the Chaldean empire, the Lord appends to this prophecy a solemn reminder that the Assyrians, the major Mesopotamian power of Isaiah’s day, would be annihilated, foreshadowing what would subsequently happen to Babylon and the other hostile nations.

[15:4]  ⁶ tn The words “the people of” are supplied in the translation for clarification.

[15:4]  ⁷ tc The Hebrew text has, “For this reason the soldiers of Moab shout, his inner being quivers for him.” To achieve tighter parallelism, some emend the first line, changing חֲלֻצֵי (khalutse, “soldiers”) to חַלְצֵי (khaltse, “loins”) and יָרִיעוּ (yari’u, “they shout,” from רוּעַ, rua’) to יָרְעוּ (yor’u, “they quiver”), a verb from יָרַע (yara’), which also appears in the next line. One can then translate v. 4b as “For this reason the insides of the Moabites quiver, their whole body shakes” (cf. NAB, NRSV).

[16:9]  ⁸ tn Heb “So I weep with the weeping of Jazer.” Once more the speaker (the Lord? – see v. 10b) plays the role of a mourner (see 15:5).

[16:9]  ⁹ tc The form אֲרַיָּוֶךְ (’arayyavekh) should be emended to אֲרַוָּיֶךְ (’aravvayekh; the vav [ו] and yod [י] have been accidentally transposed) from רָוָה (ravah, “be saturated”).

[16:9]  ¹⁰ tn Heb “for over your fruit and over your harvest shouting has fallen.” The translation assumes that the shouting is that of the conqueror (Jer 51:14). Another possibility is that the shouting is that of the harvesters (see v. 10b, as well as Jer 25:30), in which case one might translate, “for the joyful shouting over the fruit and crops has fallen silent.”

[17:10]  ¹¹ tn Heb “you have forgotten” (so NAB, NIV, NRSV).

[17:10]  ¹² tn Heb “and the rocky cliff of your strength you do not remember.”

[17:10]  ¹³ tn Heb “a vine, a strange one.” The substantival adjective זָר (zar) functions here as an appositional genitive. It could refer to a cultic plant of some type, associated with a pagan rite. But it is more likely that it refers to an exotic, or imported, type of vine, one that is foreign (i.e., “strange”) to Israel.

[20:4]  ¹⁴ tn Heb “lightly dressed and barefoot, and bare with respect to the buttocks, the nakedness of Egypt.”

[21:3]  ¹⁵ tn Heb “my waist is filled with shaking [or “anguish”].”

[21:3]  ¹⁶ tn Or perhaps, “bent over [in pain]”; cf. NRSV “I am bowed down.”

[22:4]  ¹⁷ tn Heb “look away from me” (so KJV, ASV, NRSV).

[22:4]  ¹⁸ tn Heb “don’t hurry” (so NCV).

[22:4]  ¹⁹ tn Heb “the daughter of my people.” “Daughter” is here used metaphorically to express the speaker’s emotional attachment to his people, as well as their vulnerability and weakness.

[33:23]  ²⁰ tn The words “though at this time” are supplied in the translation for clarification. The first half of the verse is addressed to Judah and contrasts the nation’s present weakness with its future prosperity. Judah is compared to a ship that is incapable of sailing.

[33:23]  ²¹ tn Heb “they do not fasten the base of their mast.” On כֵּן (ken, “base”) see BDB 487 s.v. III כֵּן and HALOT 483 s.v. III כֵּן.

[33:23]  ²² tn Or perhaps, “flag.”

[33:23]  ²³ tn Heb “then there will be divided up loot of plunder [in] abundance.”

[33:23]  ²⁴ sn Judah’s victory over its enemies will be so thorough there will be more than enough plunder for everyone, even slow-moving lame men who would normally get left out in the rush to gather the loot.

[38:14]  ²⁵ tn Or “moan” (ASV, NAB, NASB, NRSV); KJV, CEV “mourn.”

[38:14]  ²⁶ tn Heb “my eyes become weak, toward the height.”

[38:14]  ²⁷ tn The Hebrew term translated “sovereign master” here and in v. 16 is אֲדֹנָי (’adonay).

[38:14]  ²⁸ tn Heb “stand surety for me.” Hezekiah seems to be picturing himself as a debtor who is being exploited; he asks that the Lord might relieve his debt and deliver him from the oppressive creditor.

[52:15]  ²⁹ tn Heb “and his form from the sons of men.” The preposition מִן (min) here carries the sense “away from,” i.e., “so as not to be.”

[52:15]  ³⁰ tn This statement completes the sentence begun in v. 14a. The introductory כֵּן (ken) answers to the introductory כַּאֲשֶׁר (ka’asher) of v. 14a. Verses 14b-15a are parenthetical, explaining why many were horrified.

[52:15]  ³¹ tn Traditionally the verb יַזֶּה (yazzeh, a Hiphil stem) has been understood as a causative of נָזָה (nazah, “spurt, spatter”) and translated “sprinkle.” In this case the passage pictures the servant as a priest who “sprinkles” (or spiritually cleanses) the nations. Though the verb נָזָה does occur in the Hiphil with the meaning “sprinkle,” the usual interpretation is problematic. In all other instances where the object or person sprinkled is indicated, the verb is combined with a preposition. This is not the case in Isaiah 52:15, unless one takes the following עָלָיו (’alayv, “on him”) with the preceding line. But then one would have to emend the verb to a plural, make the nations the subject of the verb “sprinkle,” and take the servant as the object. Consequently some interpreters doubt the cultic idea of “sprinkling” is present here. Some emend the text; others propose a homonymic root meaning “spring, leap,” which in the Hiphil could mean “cause to leap, startle” and would fit the parallelism of the verse nicely.

[52:15]  ³² tn Heb “Because of him kings will shut their mouths,” i.e., be speechless.

[57:10]  ³³ tn Heb “by the greatness [i.e., “length,” see BDB 914 s.v. רֹב 2] of your way you get tired.”

[57:10]  ³⁴ tn Heb “it is hopeless” (so NAB, NASB, NIV); NRSV “It is useless.”

[57:10]  ³⁵ tn Heb “the life of your hand you find.” The term חַיָּה (khayyah, “life”) is here used in the sense of “renewal” (see BDB 312 s.v.) while יָד (yad) is used of “strength.”

[57:10]  ³⁶ tn Heb “you do not grow weak.”

[59:9]  ³⁷ tn מִשְׁפָּט (mishpat), which refers to “justice” in the earlier verses, here refers to “justice from God,” or “vindication.” Because the people are unjust, God refuses to vindicate them before their enemies. See v. 11.

[59:9]  ³⁸ sn The prophet speaks on behalf of the sinful nation and confesses its sins.

[59:9]  ³⁹ sn Light here symbolizes prosperity and blessing.

[59:9]  ⁴⁰ tn Heb “but, look, darkness”; NIV “but all is darkness.”

[59:9]  ⁴¹ tn The words “we wait for” are supplied in the translation; the verb is understood by ellipsis (note the preceding line).

[59:9]  ⁴² tn The plural noun form may indicate degree here.

[59:9]  ⁴³ tn Or “walk about”; NCV “all we have is darkness.”

[59:9]  ⁴⁴ tn The plural noun form may indicate degree here.

[61:11]  ⁴⁵ tn Or perhaps, “righteousness,” but the context seems to emphasize deliverance and restoration (see v. 10 and 62:1).

[61:11]  ⁴⁶ tn Heb “and praise before all the nations.”

[63:14]  ⁴⁷ tn The words “to graze” are supplied in the translation for clarification.

[63:14]  ⁴⁸ tn Or “so” (KJV, ASV), or “thus” (NAB, NRSV).

[63:14]  ⁴⁹ tn Heb “making for yourself a majestic name.”