Yesaya 1:31

1:31 The powerful will be like ¹  a thread of yarn,

their deeds like a spark;

both will burn together,

and no one will put out the fire.

Yesaya 7:8

7:8 For Syria’s leader is Damascus,

and the leader of Damascus is Rezin.

Within sixty-five years Ephraim will no longer exist as a nation. ² 

Yesaya 7:18

7:18 At that time ³  the Lord will whistle for flies from the distant streams of Egypt and for bees from the land of Assyria. ⁴ 

Yesaya 8:1

A Sign-Child is Born

8:1 The Lord told me, “Take a large tablet ⁵  and inscribe these words ⁶  on it with an ordinary stylus: ⁷  ‘Maher-Shalal-Hash-Baz.’ ⁸ 

Yesaya 8:14

8:14 He will become a sanctuary, ⁹ 

but a stone that makes a person trip,

and a rock that makes one stumble –

to the two houses of Israel. ¹⁰ 

He will become ¹¹  a trap and a snare

to the residents of Jerusalem. ¹² 

Yesaya 9:8

God’s Judgment Intensifies

9:8 ¹³ The sovereign master ¹⁴  decreed judgment ¹⁵  on Jacob,

and it fell on Israel. ¹⁶ 

Yesaya 9:13

9:13 The people did not return to the one who struck them,

they did not seek reconciliation ¹⁷  with the Lord who commands armies.

Yesaya 10:17-18

10:17 The light of Israel ¹⁸  will become a fire,

their Holy One ¹⁹  will become a flame;

it will burn and consume the Assyrian king’s ²⁰  briers

and his thorns in one day.

10:18 The splendor of his forest and his orchard

will be completely destroyed, ²¹ 

as when a sick man’s life ebbs away. ²² 

Yesaya 10:22

10:22 For though your people, Israel, are as numerous as ²³  the sand on the seashore, only a remnant will come back. ²⁴  Destruction has been decreed; ²⁵  just punishment ²⁶  is about to engulf you. ²⁷ 

Yesaya 10:27

10:27 At that time ²⁸ 

the Lord will remove their burden from your shoulders, ²⁹ 

and their yoke from your neck;

the yoke will be taken off because your neck will be too large. ³⁰ 

Yesaya 10:33

10:33 Look, the sovereign master, the Lord who commands armies,

is ready to cut off the branches with terrifying power. ³¹ 

The tallest trees ³²  will be cut down,

the loftiest ones will be brought low.

Yesaya 11:9

11:9 They will no longer injure or destroy

on my entire royal mountain. ³³ 

For there will be universal submission to the Lord’s sovereignty,

just as the waters completely cover the sea. ³⁴ 

Yesaya 11:14

11:14 They will swoop down ³⁵  on the Philistine hills to the west; ³⁶ 

together they will loot the people of the east.

They will take over Edom and Moab, ³⁷ 

and the Ammonites will be their subjects.

Yesaya 13:2

13:2 ³⁸ On a bare hill raise a signal flag,

shout to them,

wave your hand,

so they might enter the gates of the princes!

Yesaya 13:9

13:9 Look, the Lord’s day of judgment ³⁹  is coming;

it is a day of cruelty and savage, raging anger, ⁴⁰ 

destroying ⁴¹  the earth ⁴² 

and annihilating its sinners.

Yesaya 13:22

13:22 Wild dogs will yip in her ruined fortresses,

jackals will yelp in the once-splendid palaces. ⁴³ 

Her time is almost up, ⁴⁴ 

her days will not be prolonged. ⁴⁵ 

Yesaya 14:20

14:20 You will not be buried with them, ⁴⁶ 

because you destroyed your land

and killed your people.

The offspring of the wicked

will never be mentioned again.

Yesaya 14:31

14:31 Wail, O city gate!

Cry out, O city!

Melt with fear, ⁴⁷  all you Philistines!

For out of the north comes a cloud of smoke,

and there are no stragglers in its ranks. ⁴⁸ 

Yesaya 16:7

16:7 So Moab wails over its demise ⁴⁹  –

they all wail!

Completely devastated, they moan

about what has happened to the raisin cakes of Kir Hareseth. ⁵⁰ 

Yesaya 17:14

17:14 In the evening there is sudden terror; ⁵¹ 

by morning they vanish. ⁵² 

This is the fate of those who try to plunder us,

the destiny of those who try to loot us! ⁵³ 

Yesaya 18:5

18:5 For before the harvest, when the bud has sprouted,

and the ripening fruit appears, ⁵⁴ 

he will cut off the unproductive shoots ⁵⁵  with pruning knives;

he will prune the tendrils. ⁵⁶ 

Yesaya 21:8

21:8 Then the guard ⁵⁷  cries out:

“On the watchtower, O sovereign master, ⁵⁸ 

I stand all day long;

at my post

I am stationed every night.

Yesaya 22:5

22:5 For the sovereign master, ⁵⁹  the Lord who commands armies,

has planned a day of panic, defeat, and confusion. ⁶⁰ 

In the Valley of Vision ⁶¹  people shout ⁶² 

and cry out to the hill. ⁶³ 

Yesaya 23:1

The Lord Will Judge Tyre

23:1 Here is a message about Tyre:

Wail, you large ships, ⁶⁴ 

for the port is too devastated to enter! ⁶⁵ 

From the land of Cyprus ⁶⁶  this news is announced to them.

Yesaya 23:9

23:9 The Lord who commands armies planned it –

to dishonor the pride that comes from all her beauty, ⁶⁷ 

to humiliate all the dignitaries of the earth.

Yesaya 24:20

24:20 The earth will stagger around ⁶⁸  like a drunk;

it will sway back and forth like a hut in a windstorm. ⁶⁹ 

Its sin will weigh it down,

and it will fall and never get up again.

Yesaya 25:2

25:2 Indeed, ⁷⁰  you have made the city ⁷¹  into a heap of rubble,

the fortified town into a heap of ruins;

the fortress of foreigners ⁷²  is no longer a city,

it will never be rebuilt.

Yesaya 30:13

30:13 So this sin will become your downfall.

You will be like a high wall

that bulges and cracks and is ready to collapse;

it crumbles suddenly, in a flash. ⁷³ 

Yesaya 30:22

30:22 You will desecrate your silver-plated idols ⁷⁴ 

and your gold-plated images. ⁷⁵ 

You will throw them away as if they were a menstrual rag,

saying to them, “Get out!”

Yesaya 30:25

30:25 On every high mountain

and every high hill

there will be streams flowing with water,

at the time of ⁷⁶  great slaughter when the fortified towers collapse.

Yesaya 31:2

31:2 Yet he too is wise ⁷⁷  and he will bring disaster;

he does not retract his decree. ⁷⁸ 

He will attack the wicked nation, ⁷⁹ 

and the nation that helps ⁸⁰  those who commit sin. ⁸¹ 

Yesaya 34:11

34:11 Owls and wild animals ⁸²  will live there, ⁸³ 

all kinds of wild birds ⁸⁴  will settle in it.

The Lord ⁸⁵  will stretch out over her

the measuring line of ruin

and the plumb line ⁸⁶  of destruction. ⁸⁷ 

Yesaya 50:9

50:9 Look, the sovereign Lord helps me.

Who dares to condemn me?

Look, all of them will wear out like clothes;

a moth will eat away at them.

Yesaya 60:10

60:10 Foreigners will rebuild your walls;

their kings will serve you.

Even though I struck you down in my anger,

I will restore my favor and have compassion on you. ⁸⁸ 

Yesaya 60:18

60:18 Sounds of violence ⁸⁹  will no longer be heard in your land,

or the sounds of ⁹⁰  destruction and devastation within your borders.

You will name your walls, ‘Deliverance,’

and your gates, ‘Praise.’

Yesaya 61:4

61:4 They will rebuild the perpetual ruins

and restore the places that were desolate; ⁹¹ 

they will reestablish the ruined cities,

the places that have been desolate since ancient times.

Yesaya 63:6

63:6 I trampled nations in my anger,

I made them drunk ⁹²  in my rage,

I splashed their blood on the ground.” ⁹³ 

Yesaya 64:11

64:11 Our holy temple, our pride and joy, ⁹⁴ 

the place where our ancestors praised you,

has been burned with fire;

all our prized possessions have been destroyed. ⁹⁵ 

[1:31]  ¹ tn Heb “will become” (so NASB, NIV).

[7:8]  ² tn Heb “Ephraim will be too shattered to be a nation”; NIV “to be a people.”

[7:8]  sn This statement is problematic for several reasons. It seems to intrude stylistically, interrupting the symmetry of the immediately preceding and following lines. Furthermore, such a long range prophecy lacks punch in the midst of the immediate crisis. After all, even if Israel were destroyed sometime within the next 65 years, a lot could still happen during that time, including the conquest of Judah and the demise of the Davidic family. Finally the significance of the time frame is uncertain. Israel became an Assyrian province within the next 15 years and ceased to exist as a nation. For these reasons many regard the statement as a later insertion, but why a later editor would include the reference to “65 years” remains a mystery. Some try to relate the prophecy to the events alluded to in Ezra 4:2, 10, which refers to how the Assyrian kings Esarhaddon and Ashurbanipal settled foreigners in former Israelite territory, perhaps around 670 b.c. However, even if the statement is referring to these events, it lacks rhetorical punch in its immediate context and has the earmarks of a later commentary that has been merged with the text in the process of transmission.

[7:18]  ³ tn Heb “in that day” (so KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[7:18]  ⁴ sn Swarming flies are irritating; bees are irritating and especially dangerous because of the pain they inflict with their sting (see Deut 1:44; Ps 118:12). The metaphors are well chosen, for the Assyrians (symbolized by the bees) were much more powerful and dangerous than the Egyptians (symbolized by the flies). Nevertheless both would put pressure on Judah, for Egypt wanted Judah as a buffer state against Assyrian aggression, while Assyrian wanted it as a base for operations against Egypt. Following the reference to sour milk and honey, the metaphor is especially apt, for flies are attracted to dairy products and bees can be found in the vicinity of honey.

[8:1]  ⁵ sn Probably made of metal, wood, or leather. See HALOT 193 s.v. גִּלָּיוֹן.

[8:1]  ⁶ tn Heb “write” (so KJV, ASV, NIV, NRSV).

[8:1]  ⁷ tn Heb “with the stylus of a man.” The significance of the qualifying genitive “a man” is uncertain. For various interpretations see J. N. Oswalt, Isaiah (NICOT), 1:219, n. 1.

[8:1]  ⁸ tn Heb “quickly, [the] plunder; it hurries, [the] loot.” The first word (מַהֵר, maher) is either a Piel imperative (“hurry [to]”) or infinitive (“hurrying,” or “quickly”). The third word (חָשׁ, khash) is either a third masculine singular perfect or a masculine singular participle, in either case from the root חוּשׁ (khush, “hurry”). Perhaps it is best to translate, “One hastens to the plunder, one hurries to the loot.” In this case מַהֵר is understood as an infinitive functioning as a verb, the subject of חוּשׁ is taken as indefinite, and the two nouns are understood as adverbial accusatives. As we discover in v. 3, this is the name of the son to be born to Isaiah through the prophetess.

[8:14]  ⁹ tn Because the metaphor of protection (“sanctuary”) does not fit the negative mood that follows in vv. 14b-15, some contend that מִקְדָּשׁ (miqdash, “sanctuary”) is probably a corruption of an original מוֹקֵשׁ (moqesh, “snare”), a word that appears in the next line (cf. NAB and H. Wildberger, Isaiah, 1:355-56). If the MT reading is retained (as in the above translation), the fact that Yahweh is a sanctuary wraps up the point of v. 13 and stands in contrast to God’s treatment of those who rebel against him (the rest of v. 14).

[8:14]  ¹⁰ sn The two “houses” of Israel (= the patriarch Jacob) are the northern kingdom of Israel and the southern kingdom of Judah.

[8:14]  ¹¹ tn These words are supplied in the translation for stylistic reasons. וְהָיָה (vÿhayah, “and he will be”) does double duty in the parallel structure of the verse.

[8:14]  ¹² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:8]  ¹³ sn The following speech (9:8-10:4) assumes that God has already sent judgment (see v. 9), but it also announces that further judgment is around the corner (10:1-4). The speech seems to describe a series of past judgments on the northern kingdom which is ready to intensify further in the devastation announced in 10:1-4. It may have been written prior to the Assyrian conquest of the northern kingdom in 734-733 b.c., or sometime between that invasion and the downfall of Samaria in 722 b.c. The structure of the speech displays four panels, each of which ends with the refrain, “Through all this, his anger did not subside; his hand remained outstretched” (9:12b; 17b; 21b; 10:4b): Panel I: (A) Description of past judgment (9:8); (B) Description of the people’s attitude toward past judgment (9:9-10); (C) Description of past judgment (9:11-12a); (D) Refrain (9:12b); Panel II: (A) Description of the people’s attitude toward past judgment (9:13); (B) Description of past judgment (9:14-17a); (C) Refrain (9:17b); Panel III: (A) Description of past judgment (9:18-21a); (B) Refrain (9:21b); Panel IV: (A) Woe oracle announcing future judgment (10:1-4a); (B) Refrain (10:4b).

[9:8]  ¹⁴ tn The Hebrew term translated “sovereign master” here and in v. 17 is אֲדֹנָי (’adonay).

[9:8]  ¹⁵ tn Heb “sent a word” (so KJV, ASV, NRSV); NASB “sends a message.”

[9:8]  ¹⁶ tn The present translation assumes that this verse refers to judgment that had already fallen. Both verbs (perfects) are taken as indicating simple past; the vav (ו) on the second verb is understood as a simple vav conjunctive. Another option is to understand the verse as describing a future judgment (see 10:1-4). In this case the first verb is a perfect of certitude; the vav on the second verb is a vav consecutive.

[9:13]  ¹⁷ tn This verse describes the people’s response to the judgment described in vv. 11-12. The perfects are understood as indicating simple past.

[10:17]  ¹⁸ tn In this context the “Light of Israel” is a divine title (note the parallel title “his holy one”). The title points to God’s royal splendor, which overshadows and, when transformed into fire, destroys the “majestic glory” of the king of Assyria (v. 16b).

[10:17]  ¹⁹ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[10:17]  ²⁰ tn Heb “his.” In vv. 17-19 the Assyrian king and his empire is compared to a great forest and orchard that are destroyed by fire (symbolic of the Lord).

[10:18]  ²¹ tn Heb “from breath to flesh it will destroy.” The expression “from breath to flesh” refers to the two basic components of a person, the immaterial (life’s breath) and the material (flesh). Here the phrase is used idiomatically to indicate totality.

[10:18]  ²² tn The precise meaning of this line is uncertain. מָסַס (masas), which is used elsewhere of substances dissolving or melting, may here mean “waste away” or “despair.” נָסַס (nasas), which appears only here, may mean “be sick” or “stagger, despair.” See BDB 651 s.v. I נָסַס and HALOT 703 s.v. I נסס. One might translate the line literally, “like the wasting away of one who is sick” (cf. NRSV “as when an invalid wastes away”).

[10:22]  ²³ tn Heb “are like.”

[10:22]  ²⁴ sn The twofold appearance of the statement “a remnant will come back” (שְׁאָר יָשׁוּב, she’ar yashuv) in vv. 21-22 echoes and probably plays off the name of Isaiah’s son Shear-jashub (see 7:3). In its original context the name was meant to encourage Ahaz (see the note at 7:3), but here it has taken on new dimensions. In light of Ahaz’s failure and the judgment it brings down on the land, the name Shear-jashub now foreshadows the destiny of the nation. According to vv. 21-22, there is good news and bad news. The good news is that a remnant of God’s people will return; the bad news is that only a remnant will be preserved and come back. Like the name Immanuel, this name foreshadows both judgment (see the notes at 7:25 and 8:8) and ultimate restoration (see the note at 8:10).

[10:22]  ²⁵ tn Or “predetermined”; cf. ASV, NASB “is determined”; TEV “is in store.”

[10:22]  ²⁶ tn צְדָקָה (tsÿdaqah) often means “righteousness,” but here it refers to God’s just judgment.

[10:22]  ²⁷ tn Or “is about to overflow.”

[10:27]  ²⁸ tn Or “in that day” (KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[10:27]  ²⁹ tn Heb “he [i.e., the Lord] will remove his [i.e, Assyria’s] burden from upon your shoulder.”

[10:27]  ³⁰ tc The meaning of this line is uncertain. The Hebrew text reads literally, “and the yoke will be destroyed (or perhaps, “pulled down”) because of fatness.” Perhaps this is a bizarre picture of an ox growing so fat that it breaks the yoke around its neck or can no longer fit into its yoke. Fatness would symbolize the Lord’s restored blessings; the removal of the yoke would symbolize the cessation of Assyrian oppression. Because of the difficulty of the metaphor, many prefer to emend the text at this point. Some emend וְחֻבַּל (vÿkhubbal, “and it will be destroyed,” a perfect with prefixed vav), to יִחְבֹּל (yikhbol, “[it] will be destroyed,” an imperfect), and take the verb with what precedes, “and their yoke will be destroyed from your neck.” Proponents of this view (cf. NAB, NRSV) then emend עֹל (’ol, “yoke”) to עָלָה (’alah, “he came up”) and understand this verb as introducing the following description of the Assyrian invasion (vv. 28-32). מִפְּנֵי־שָׁמֶן (mippÿney-shamen, “because of fatness”) is then emended to read “from before Rimmon” (NAB, NRSV), “from before Samaria,” or “from before Jeshimon.” Although this line may present difficulties, it appears best to regard the line as a graphic depiction of God’s abundant blessings on his servant nation.

[10:33]  ³¹ tc The Hebrew text reads “with terrifying power,” or “with a crash.” מַעֲרָצָה (ma’aratsah, “terrifying power” or “crash”) occurs only here. Several have suggested an emendation to מַעֲצָד (ma’atsad, “ax”) parallel to “ax” in v. 34; see HALOT 615 s.v. מַעֲצָד and H. Wildberger, Isaiah, 1:448.

[10:33]  sn As in vv. 12 (see the note there) and 18, the Assyrians are compared to a tree/forest in vv. 33-34.

[10:33]  ³² tn Heb “the exalted of the height.” This could refer to the highest branches (cf. TEV) or the tallest trees (cf. NIV, NRSV).

[11:9]  ³³ tn Heb “in all my holy mountain.” In the most basic sense the Lord’s “holy mountain” is the mountain from which he rules over his kingdom (see Ezek 28:14, 16). More specifically it probably refers to Mount Zion/Jerusalem or to the entire land of Israel (see Pss 2:6; 15:1; 43:3; Isa 56:7; 57:13; Ezek 20:40; Ob 16; Zeph 3:11). If the Lord’s universal kingdom is in view in this context (see the note on “earth” at v. 4), then the phrase would probably be metonymic here, standing for God’s worldwide dominion (see the next line).

[11:9]  ³⁴ tn Heb “for the earth will be full of knowledge of the Lord, as the waters cover the sea.” The translation assumes that a universal kingdom is depicted here, but אֶרֶץ (’erets) could be translated “land” (see the note at v. 4). “Knowledge of the Lord” refers here to a recognition of the Lord’s sovereignty which results in a willingness to submit to his authority. See the note at v. 2.

[11:14]  ³⁵ tn Heb “fly.” Ephraim/Judah are compared to a bird of prey.

[11:14]  ³⁶ tn Heb “on the shoulder of Philistia toward the sea.” This refers to the slopes of the hill country west of Judah. See HALOT 506 s.v. כָּתֵף.

[11:14]  ³⁷ tn Heb “Edom and Moab [will be the place of] the outstretching of their hand,” i.e., included in their area of jurisdiction (see HALOT 648 s.v. ח(וֹ)מִשְׁלֹ).

[13:2]  ³⁸ sn The Lord is speaking here (see v. 3).

[13:9]  ³⁹ tn Heb “the day of the Lord.”

[13:9]  ⁴⁰ tn Heb “[with] cruelty, and fury, and rage of anger.” Three synonyms for “anger” are piled up at the end of the line to emphasize the extraordinary degree of divine anger that will be exhibited in this judgment.

[13:9]  ⁴¹ tn Heb “making desolate.”

[13:9]  ⁴² tn Or “land” (KJV, NAB, NASB, NIV, NLT).

[13:22]  ⁴³ tc The Hebrew text reads literally, “wild dogs will yip among his widows, and jackals in the palaces of pleasure.” The verb “yip” is supplied in the second line; it does double duty in the parallel structure. “His widows” makes little sense in this context; many emend the form (אַלְמנוֹתָיו, ’almnotayv) to the graphically similar אַרְמְנוֹתֶיהָ (’armÿnoteha, “her fortresses”), a reading that is assumed in the present translation. The use of “widows” may represent an intentional wordplay on “fortresses,” indicating that the fortresses are like dejected widows (J. N. Oswalt, Isaiah [NICOT], 1:308, n. 1).

[13:22]  ⁴⁴ tn Heb “near to come is her time.”

[13:22]  ⁴⁵ sn When was the prophecy of Babylon’s fall fulfilled? Some argue that the prophecy was fulfilled in 689 b.c. when the Assyrians under Sennacherib sacked and desecrated the city (this event is alluded to in 23:13). This may have been an initial phase in the fulfillment of the prophecy, but the reference to the involvement of the Medes (v. 17) and the suggestion that Babylon’s demise will bring about the restoration of Israel (14:1-2) indicate that the fall of Babylon to the Medes and Persians in 538 b.c. is the primary focus of the prophecy. (After all, the Lord did reveal to Isaiah that the Chaldeans [not the Assyrians] would someday conquer Jerusalem and take the people into exile [see 39:5-7].) However, the vivid picture of destruction in vv. 15-22 raises a problem. The Medes and Persians did not destroy the city; in fact Cyrus’ takeover of Babylon, though preceded by a military campaign, was relatively peaceful and even welcomed by some Babylonian religious officials. How then does one explain the prophecy’s description of the city’s violent fall? As noted above, the events of 689 b.c. and 538 b.c. may have been merged in the prophecy. However, it is more likely that the language is stylized and exaggerated for rhetorical effect. See Isa 34:11-15; Jer 50:39-40 (describing Babylon’s fall in 538 b.c.); 51:36-37 (describing Babylon’s fall in 538 b.c.); Zeph 2:13-15; the extra-biblical Sefire treaty curses; and Ashurbanipal’s description of the destruction of Elam in his royal annals. In other words, the events of 538 b.c. essentially, though not necessarily literally, fulfill the prophecy.

[14:20]  ⁴⁶ tn Heb “you will not be united with them in burial” (so NASB).

[14:31]  ⁴⁷ tn Or “despair” (see HALOT 555 s.v. מוג). The form נָמוֹג (namog) should be taken here as an infinitive absolute functioning as an imperative. See GKC 199-200 §72.v.

[14:31]  ⁴⁸ tn Heb “and there is no one going alone in his appointed places.” The meaning of this line is uncertain. בּוֹדֵד (boded) appears to be a participle from בָּדַד (badad, “be separate”; see BDB 94 s.v. בָּדַד). מוֹעָד (mo’ad) may mean “assembly” or, by extension, “multitude” (see HALOT 558 s.v. *מוֹעָד), but the referent of the third masculine pronominal suffix attached to the noun is unclear. It probably refers to the “nation” mentioned in the next line.

[16:7]  ⁴⁹ tn Heb “So Moab wails for Moab.”

[16:7]  ⁵⁰ tn The Hebrew text has, “for the raisin cakes of Kir Hareseth you [masculine plural] moan, surely destroyed.” The “raisin cakes” could have cultic significance (see Hos 3:1), but the next verse focuses on agricultural disaster, so here the raisin cakes are mentioned as an example of the fine foods that are no longer available (see 2 Sam 6:19; Song 2:5) because the vines have been destroyed by the invader (see v. 8). Some prefer to take אֲשִׁישֵׁי (’ashishe, “raisin cakes of”) as “men of” (see HALOT 95 s.v. *אָשִׁישׁ; cf. NIV). The verb form תֶהְגּוּ (tehgu, “you moan”) is probably the result of dittography (note that the preceding word ends in tav [ת]) and should be emended to הגו (a perfect, third plural form), “they moan.”

[17:14]  ⁵¹ tn Heb “at the time of evening, look, sudden terror.”

[17:14]  ⁵² tn Heb “before morning he is not.”

[17:14]  ⁵³ tn Heb “this is the portion of those who plunder us, and the lot of those who loot us.”

[18:5]  ⁵⁴ tn Heb “and the unripe, ripening fruit is maturing.”

[18:5]  ⁵⁵ tn On the meaning of זַלְזַל (zalzal, “shoot [of the vine] without fruit buds”) see HALOT 272 s.v. *זַלְזַל.

[18:5]  ⁵⁶ tn Heb “the tendrils he will remove, he will cut off.”

[21:8]  ⁵⁷ tn The Hebrew text has, “the lion,” but this makes little sense here. אַרְיֵה (’aryeh, “lion”) is probably a corruption of an original הָרֹאֶה (haro’eh, “the one who sees”), i.e., the guard mentioned previously in v. 6.

[21:8]  ⁵⁸ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay). Some translations take this to refer to the Lord (cf. NAB, NASB, NRSV), while others take it to refer to the guard’s human master (“my lord”; cf. NIV, NLT).

[22:5]  ⁵⁹ tn The Hebrew term translated “sovereign master” here and in vv. 12, 14, 15 is אֲדֹנָי (’adonay).

[22:5]  ⁶⁰ tn Heb “For [there is] a day of panic, and trampling, and confusion for the master, the Lord who commands armies [traditionally, the Lord of hosts].”

[22:5]  ⁶¹ tn The traditional accentuation of the Hebrew text suggests that this phrase goes with what precedes.

[22:5]  ⁶² tn The precise meaning of this statement is unclear. Some take קִר (qir) as “wall” and interpret the verb to mean “tear down.” However, tighter parallelism (note the reference to crying for help in the next line) is achieved if one takes both the verb and noun from a root, attested in Ugaritic and Arabic, meaning “make a sound.” See J. N. Oswalt, Isaiah (NICOT), 1:404, n. 5.

[22:5]  ⁶³ sn Perhaps “the hill” refers to the temple mount.

[23:1]  ⁶⁴ tn Heb “ships of Tarshish.” This probably refers to large ships either made in or capable of traveling to the distant western port of Tarshish.

[23:1]  ⁶⁵ tc The Hebrew text reads literally, “for it is destroyed, from a house, from entering.” The translation assumes that the mem (מ) on בַּיִת (bayit) was originally an enclitic mem suffixed to the preceding verb. This assumption allows one to take בַּיִת as the subject of the preceding verb. It is used in a metaphorical sense for the port city of Tyre. The preposition min (מִן) prefixed to בּוֹא (bo’) indicates negative consequence: “so that no one can enter.” See BDB 583 s.v. מִן 7.b.

[23:1]  ⁶⁶ tn Heb “the Kittim,” a designation for the people of Cyprus. See HALOT 504-05 s.v. כִּתִּיִּים.

[23:9]  ⁶⁷ tn Heb “the pride of all the beauty.”

[24:20]  ⁶⁸ tn Heb “staggering, staggers.” The Hebrew text uses the infinitive absolute before the finite verb for emphasis and sound play.

[24:20]  ⁶⁹ tn The words “in a windstorm” are supplied in the translation to clarify the metaphor.

[25:2]  ⁷⁰ tn Or “For” (KJV, NAB, NASB, NRSV).

[25:2]  ⁷¹ tn The Hebrew text has “you have made from the city.” The prefixed mem (מ) on עִיר (’ir, “city”) was probably originally an enclitic mem suffixed to the preceding verb. See J. N. Oswalt, Isaiah (NICOT), 1:456, n. 3.

[25:2]  ⁷² tc Some with support from the LXX emend זָרִים (zarim, “foreigners”) to זֵדִים (zedim, “the insolent”).

[30:13]  ⁷³ tn The verse reads literally, “So this sin will become for you like a breach ready to fall, bulging on a high wall, the breaking of which comes suddenly, in a flash.” Their sin produces guilt and will result in judgment. Like a wall that collapses their fall will be swift and sudden.

[30:22]  ⁷⁴ tn Heb “the platings of your silver idols.”

[30:22]  ⁷⁵ tn Heb “the covering of your gold image.”

[30:25]  ⁷⁶ tn Or “in the day of” (KJV).

[31:2]  ⁷⁷ sn This statement appears to have a sarcastic tone. The royal advisers who are advocating an alliance with Egypt think they are wise, but the Lord possesses wisdom as well and will thwart their efforts.

[31:2]  ⁷⁸ tn Heb “and he does not turn aside [i.e., “retract”] his words”; NIV “does not take back his words.”

[31:2]  ⁷⁹ tn Heb “and he will arise against the house of the wicked.”

[31:2]  ⁸⁰ sn That is, Egypt.

[31:2]  ⁸¹ tn Heb “and against the help of the doers of sin.”

[34:11]  ⁸² tn קָאַת (qa’at) refers to some type of bird (cf. Lev 11:18; Deut 14:17) that was typically found near ruins (see Zeph 2:14). קִפּוֹד (qippod) may also refer to a type of bird (NAB “hoot owl”; NIV “screech owl”; TEV “ravens”), but some have suggested a rodent may be in view (cf. NCV “small animals”; ASV “porcupine”; NASB, NRSV “hedgehog”).

[34:11]  ⁸³ tn Heb “will possess it” (so NIV).

[34:11]  ⁸⁴ tn The Hebrew text has יַנְשׁוֹף וְעֹרֵב (yanshof vÿ’orev). Both the יַנְשׁוֹף (“owl”; see Lev 11:17; Deut 14:16) and עֹרֵב (“raven”; Lev 11:15; Deut 14:14) were types of wild birds.

[34:11]  ⁸⁵ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[34:11]  ⁸⁶ tn Heb “stones,” i.e., the stones used in a plumb bob.

[34:11]  ⁸⁷ sn The metaphor in v. 11b emphasizes that God has carefully planned Edom’s demise.

[60:10]  ⁸⁸ tn Heb “in my favor I will have compassion on you.”

[60:18]  ⁸⁹ tn The words “sounds of” are supplied in the translation for stylistic reasons.

[60:18]  ⁹⁰ tn The words “sounds of” are supplied in the translation for stylistic reasons.

[61:4]  ⁹¹ tn Heb “and the formerly desolate places they will raise up.”

[63:6]  ⁹² sn See Isa 49:26 and 51:23 for similar imagery.

[63:6]  ⁹³ tn Heb “and I brought down to the ground their juice.” “Juice” refers to their blood (see v. 3).

[64:11]  ⁹⁴ tn Heb “our source of pride.”

[64:11]  ⁹⁵ tn Or “all that we valued has become a ruin.”