Yesaya 2:12

2:12 Indeed, the Lord who commands armies has planned a day of judgment, ¹ 

for ²  all the high and mighty,

for all who are proud – they will be humiliated;

Yesaya 5:18

5:18 Those who pull evil along using cords of emptiness are as good as dead, ³ 

who pull sin as with cart ropes. ⁴ 

Yesaya 10:32

10:32 This very day, standing in Nob,

they shake their fist at Daughter Zion’s mountain ⁵  –

at the hill of Jerusalem.

Yesaya 12:6

12:6 Cry out and shout for joy, O citizens of Zion,

for the Holy One of Israel ⁶  acts mightily ⁷  among you!”

Yesaya 14:4

14:4 you will taunt the king of Babylon with these words: ⁸ 

“Look how the oppressor has met his end!

Hostility ⁹  has ceased!

Yesaya 16:11

16:11 So my heart constantly sighs for Moab, like the strumming of a harp, ¹⁰ 

my inner being sighs ¹¹  for Kir Hareseth. ¹² 

Yesaya 19:24

19:24 At that time Israel will be the third member of the group, along with Egypt and Assyria, and will be a recipient of blessing ¹³  in the earth. ¹⁴ 

Yesaya 20:1

20:1 The Lord revealed the following message during the year in which King Sargon of Assyria sent his commanding general to Ashdod, and he fought against it and captured it. ¹⁵ 

Yesaya 21:6

21:6 For this is what the sovereign master ¹⁶  has told me:

“Go, post a guard!

He must report what he sees.

Yesaya 24:4

24:4 The earth ¹⁷  dries up ¹⁸  and withers,

the world shrivels up and withers;

the prominent people of the earth ¹⁹  fade away.

Yesaya 26:13

26:13 O Lord, our God,

masters other than you have ruled us,

but we praise your name alone.

Yesaya 29:2

29:2 I will threaten Ariel,

and she will mourn intensely

and become like an altar hearth ²⁰  before me.

Yesaya 29:6

29:6 Judgment will come from the Lord who commands armies, ²¹ 

accompanied by thunder, earthquake, and a loud noise,

by a strong gale, a windstorm, and a consuming flame of fire.

Yesaya 29:10

29:10 For the Lord has poured out on you

a strong urge to sleep deeply. ²² 

He has shut your eyes (the prophets),

and covered your heads (the seers).

Yesaya 36:13

36:13 The chief adviser then stood there and called out loudly in the Judahite dialect, ²³  “Listen to the message of the great king, the king of Assyria.

Yesaya 37:11

37:11 Certainly you have heard how the kings of Assyria have annihilated all lands. ²⁴  Do you really think you will be rescued? ²⁵ 

Yesaya 37:20

37:20 Now, O Lord our God, rescue us from his power, so all the kingdoms of the earth may know that you alone are the Lord.” ²⁶ 

Yesaya 48:13

48:13 Yes, my hand founded the earth;

my right hand spread out the sky.

I summon them;

they stand together.

Yesaya 53:6

53:6 All of us had wandered off like sheep;

each of us had strayed off on his own path,

but the Lord caused the sin of all of us to attack him. ²⁷ 

Yesaya 60:2

60:2 For, look, darkness covers the earth

and deep darkness covers ²⁸  the nations,

but the Lord shines on you;

his splendor ²⁹  appears over you.

Yesaya 61:2

61:2 to announce the year when the Lord will show his favor,

the day when our God will seek vengeance, ³⁰ 

to console all who mourn,

Yesaya 66:6

66:6 The sound of battle comes from the city;

the sound comes from the temple!

It is the sound of the Lord paying back his enemies.

Yesaya 66:11

66:11 For ³¹  you will nurse from her satisfying breasts and be nourished; ³² 

you will feed with joy from her milk-filled breasts. ³³ 

[2:12]  ¹ tn Heb “indeed [or “for”] the Lord who commands armies [traditionally, the Lord of hosts] has a day.”

[2:12]  ² tn Or “against” (NAB, NASB, NRSV).

[5:18]  ³ sn See the note at v. 8.

[5:18]  ⁴ tc The Hebrew text reads literally, “Woe to those who pull evil with the ropes of emptiness, and, as [with] ropes of a cart, sin.” Though several textual details are unclear, the basic idea is apparent. The sinners are so attached to their sinful ways (compared here to a heavy load) that they strain to drag them along behind them. If שָׁוְא (shavÿ’, “emptiness”) is retained, it makes a further comment on their lifestyle, denouncing it as one that is devoid of what is right and destined to lead to nothing but destruction. Because “emptiness” does not form a very tight parallel with “cart” in the next line, some emend שָׁוְא to שֶׂה (she, “sheep”) and עֲגָלָה (’agalah, “cart”) to עֵגֶל (’egel, “calf”): “Those who pull evil along with a sheep halter are as good as dead who pull sin with a calf rope” (following the lead of the LXX and improving the internal parallelism of the verse). In this case, the verse pictures the sinners pulling sin along behind them as one pulls an animal with a halter. For a discussion of this view, see J. N. Oswalt, Isaiah (NICOT), 1:163, n. 1. Nevertheless, this emendation is unnecessary. The above translation emphasizes the folly of the Israelites who hold on to their sin (and its punishment) even while they hope for divine intervention.

[10:32]  ⁵ tc The consonantal text (Kethib) has “a mountain of a house (בֵּית, bet), Zion,” but the marginal reading (Qere) correctly reads “the mountain of the daughter (בַּת, bat) of Zion.” On the phrase “Daughter Zion,” see the note on the same phrase in 1:8.

[12:6]  ⁶ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[12:6]  ⁷ tn Or “is great” (TEV). However, the context emphasizes his mighty acts of deliverance (cf. NCV), not some general or vague character quality.

[14:4]  ⁸ tn Heb “you will lift up this taunt over the king of Babylon, saying.”

[14:4]  ⁹ tc The word in the Hebrew text (מַדְהֵבָה, madhevah) is unattested elsewhere and of uncertain meaning. Many (following the Qumran scroll 1QIsa^a) assume a dalet-resh (ד-ר) confusion and emend the form to מַרְהֵבָה (marhevah, “onslaught”). See HALOT 548 s.v. II *מִדָּה and HALOT 633 s.v. *מַרְהֵבָה.

[16:11]  ¹⁰ tn Heb “so my intestines sigh for Moab like a harp.” The word מֵעַי (me’ay, “intestines”) is used here of the seat of the emotions. English idiom requires the word “heart.” The point of the comparison to a harp is not entirely clear. Perhaps his sighs of mourning resemble a harp in sound, or his constant sighing is like the repetitive strumming of a harp.

[16:11]  ¹¹ tn The verb is supplied in the translation; “sighs” in the preceding line does double duty in the parallel structure.

[16:11]  ¹² tn Heb “Kir Heres” (so ASV, NRSV, TEV, CEV), a variant name for “Kir Hareseth” (see v. 7).

[19:24]  ¹³ tn Heb “will be a blessing” (so NCV).

[19:24]  ¹⁴ tn Or “land” (KJV, NAB).

[20:1]  ¹⁵ tn Heb “In the year the commanding general came to Ashdod, when Sargon king of Assyria sent him, and he fought against Ashdod and captured it.”

[20:1]  sn This probably refers to the Assyrian campaign against Philistia in 712 or 711 b.c.

[21:6]  ¹⁶ tn The Hebrew term translated “sovereign master” here and in vv. 8, 16 is אֲדֹנָי (’adonay).

[24:4]  ¹⁷ tn Some prefer to read “land” here, but the word pair אֶרֶץ/תֵּבֵל (erets/tevel [see the corresponding term in the parallel line]) elsewhere clearly designates the earth/world (see 1 Sam 2:8; 1 Chr 16:30; Job 37;12; Pss 19:4; 24:1; 33:8; 89:11; 90:2; 96:13; 98:9; Prov 8:26, 31; Isa 14:16-17; 34:1; Jer 10:12; 51:15; Lam 4:12). According to L. Stadelmann, תבל designates “the habitable part of the world” (The Hebrew Conception of the World [AnBib], 130).

[24:4]  ¹⁸ tn Or “mourns” (BDB 5 s.v. אָבַל). HALOT 6-7 lists the homonyms I אבל (“mourn”) and II אבל (“dry up”). They propose the second here on the basis of parallelism.

[24:4]  ¹⁹ tn Heb “the height of the people of the earth.” The translation assumes an emendation of the singular form מְרוֹם (mÿrom, “height of”) to the plural construct מְרֹמֵי (mÿrome, “high ones of”; note the plural verb at the beginning of the line), and understands the latter as referring to the prominent people of human society.

[29:2]  ²⁰ tn The term אֲרִיאֵל (’ari’el, “Ariel”) is the word translated “altar hearth” here. The point of the simile is not entirely clear. Perhaps the image likens Jerusalem’s coming crisis to a sacrificial fire.

[29:6]  ²¹ tn Heb “from the Lord who commands armies [traditionally, the Lord of hosts] there will be visitation.” The third feminine singular passive verb form תִּפָּקֵד (tippaqed, “she/it will be visited”) is used here in an impersonal sense. See GKC 459 §144.b.

[29:10]  ²² tn Heb “a disposition [or “spirit”] of deep sleep.” Through this mixed metaphor (sleep is likened to a liquid which one pours and in turn symbolizes spiritual dullness) the prophet emphasizes that God himself has given the people over to their spiritual insensitivity as a form of judgment.

[36:13]  ²³ tn The Hebrew text includes “and he said.”

[37:11]  ²⁴ tn Heb “Look, you have heard what the kings of Assyria have done to all the lands, annihilating them.”

[37:11]  ²⁵ tn Heb “and will you be rescued?” The rhetorical question expects the answer, “No, of course not!”

[37:20]  ²⁶ tn The parallel text in 2 Kgs 19:19 reads, “that you, Lord, are the only God.”

[53:6]  ²⁷ tn Elsewhere the Hiphil of פָגַע (paga’) means “to intercede verbally” (Jer 15:11; 36:25) or “to intervene militarily” (Isa 59:16), but neither nuance fits here. Apparently here the Hiphil is the causative of the normal Qal meaning, “encounter, meet, touch.” The Qal sometimes refers to a hostile encounter or attack; when used in this way the object is normally introduced by the preposition -בְּ (bet, see Josh 2:16; Judg 8:21; 15:12, etc.). Here the causative Hiphil has a double object – the Lord makes “sin” attack “him” (note that the object attacked is introduced by the preposition -בְּ. In their sin the group was like sheep who had wandered from God’s path. They were vulnerable to attack; the guilt of their sin was ready to attack and destroy them. But then the servant stepped in and took the full force of the attack.

[60:2]  ²⁸ tn The verb “covers” is understood by ellipsis (note the preceding line).

[60:2]  ²⁹ tn Or “glory” (so most English versions); TEV “the brightness of his presence.”

[61:2]  ³⁰ tn Heb “to announce the year of the Lord’s favor, and the day of our God’s vengeance.

[66:11]  ³¹ tn Or “in order that”; ASV, NRSV “that.”

[66:11]  ³² tn Heb “you will suck and be satisfied, from her comforting breast.”

[66:11]  ³³ tn Heb “you will slurp and refresh yourselves from her heavy breast.”

[66:11]  sn Zion’s residents will benefit from and enjoy her great material prosperity. See v. 12.