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. ¹ 

Yesaya 10:22

10:22 For though your people, Israel, are as numerous as ²  the sand on the seashore, only a remnant will come back. ³  Destruction has been decreed; ⁴  just punishment ⁵  is about to engulf you. ⁶ 

Yesaya 12:2

12:2 Look, God is my deliverer! ⁷ 

I will trust in him ⁸  and not fear.

For the Lord gives me strength and protects me; ⁹ 

he has become my deliverer.” ¹⁰ 

Yesaya 13:11

13:11 ¹¹ I will punish the world for its evil, ¹² 

and wicked people for their sin.

I will put an end to the pride of the insolent,

I will bring down the arrogance of tyrants. ¹³ 

Yesaya 14:31

14:31 Wail, O city gate!

Cry out, O city!

Melt with fear, ¹⁴  all you Philistines!

For out of the north comes a cloud of smoke,

and there are no stragglers in its ranks. ¹⁵ 

Yesaya 19:25

19:25 The Lord who commands armies will pronounce a blessing over the earth, saying, ¹⁶  “Blessed be my people, Egypt, and the work of my hands, Assyria, and my special possession, ¹⁷  Israel!”

Yesaya 23:1

The Lord Will Judge Tyre

23:1 Here is a message about Tyre:

Wail, you large ships, ¹⁸ 

for the port is too devastated to enter! ¹⁹ 

From the land of Cyprus ²⁰  this news is announced to them.

Yesaya 23:4

23:4 Be ashamed, O Sidon,

for the sea ²¹  says this, O fortress of the sea:

“I have not gone into labor

or given birth;

I have not raised young men

or brought up young women.” ²² 

Yesaya 24:6

24:6 So a treaty curse ²³  devours the earth;

its inhabitants pay for their guilt. ²⁴ 

This is why the inhabitants of the earth disappear, ²⁵ 

and are reduced to just a handful of people. ²⁶ 

Yesaya 24:20

24:20 The earth will stagger around ²⁷  like a drunk;

it will sway back and forth like a hut in a windstorm. ²⁸ 

Its sin will weigh it down,

and it will fall and never get up again.

Yesaya 26:9

26:9 I ²⁹  look for ³⁰  you during the night,

my spirit within me seeks you at dawn,

for when your judgments come upon the earth,

those who live in the world learn about justice. ³¹ 

Yesaya 30:15

30:15 For this is what the master, the Lord, the Holy One of Israel says:

“If you repented and patiently waited for me, you would be delivered; ³² 

if you calmly trusted in me you would find strength, ³³ 

but you are unwilling.

Yesaya 33:22

33:22 For the Lord, our ruler,

the Lord, our commander,

the Lord, our king –

he will deliver us.

Yesaya 34:2

34:2 For the Lord is angry at all the nations

and furious with all their armies.

He will annihilate them and slaughter them.

Yesaya 37:32

37:32 “For a remnant will leave Jerusalem;

survivors will come out of Mount Zion.

The intense devotion of the Lord who commands armies ³⁴  will accomplish this.

Yesaya 38:18

38:18 Indeed ³⁵  Sheol does not give you thanks;

death does not ³⁶  praise you.

Those who descend into the pit do not anticipate your faithfulness.

Yesaya 40:2

40:2 “Speak kindly to ³⁷  Jerusalem, ³⁸  and tell her

that her time of warfare is over, ³⁹ 

that her punishment is completed. ⁴⁰ 

For the Lord has made her pay double ⁴¹  for all her sins.”

Yesaya 44:3

44:3 For I will pour water on the parched ground ⁴² 

and cause streams to flow ⁴³  on the dry land.

I will pour my spirit on your offspring

and my blessing on your children.

Yesaya 44:22

44:22 I remove the guilt of your rebellious deeds as if they were a cloud,

the guilt of your sins as if they were a cloud. ⁴⁴ 

Come back to me, for I protect ⁴⁵  you.”

Yesaya 48:8

48:8 You did not hear,

you do not know,

you were not told beforehand. ⁴⁶ 

For I know that you are very deceitful; ⁴⁷ 

you were labeled ⁴⁸  a rebel from birth.

Yesaya 49:10

49:10 They will not be hungry or thirsty;

the sun’s oppressive heat will not beat down on them, ⁴⁹ 

for one who has compassion on them will guide them;

he will lead them to springs of water.

Yesaya 49:13

49:13 Shout for joy, O sky! ⁵⁰ 

Rejoice, O earth!

Let the mountains give a joyful shout!

For the Lord consoles his people

and shows compassion to the ⁵¹  oppressed.

Yesaya 49:25

49:25 Indeed,” says the Lord,

“captives will be taken from a warrior;

spoils will be rescued from a conqueror.

I will oppose your adversary

and I will rescue your children.

Yesaya 51:2

51:2 Look at Abraham, your father,

and Sarah, who gave you birth. ⁵² 

When I summoned him, he was a lone individual, ⁵³ 

but I blessed him ⁵⁴  and gave him numerous descendants. ⁵⁵ 

Yesaya 51:8

51:8 For a moth will eat away at them like clothes;

a clothes moth will devour them like wool.

But the vindication I provide ⁵⁶  will be permanent;

the deliverance I give will last.”

Yesaya 52:1

52:1 Wake up! Wake up!

Clothe yourself with strength, O Zion!

Put on your beautiful clothes,

O Jerusalem, ⁵⁷  holy city!

For uncircumcised and unclean pagans

will no longer invade you.

Yesaya 54:5-6

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

the Lord who commands armies is his name.

He is your protector, ⁵⁸  the Holy One of Israel. ⁵⁹ 

He is called “God of the entire earth.”

54:6 “Indeed, the Lord will call you back

like a wife who has been abandoned and suffers from depression, ⁶⁰ 

like a young wife when she has been rejected,” says your God.

Yesaya 56:1

The Lord Invites Outsiders to Enter

56:1 This is what the Lord says,

“Promote ⁶¹  justice! Do what is right!

For I am ready to deliver you;

I am ready to vindicate you openly. ⁶² 

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. ⁶³ 

Yesaya 60:20

60:20 Your sun will no longer set;

your moon will not disappear; ⁶⁴ 

the Lord will be your permanent source of light;

your time ⁶⁵  of sorrow will be over.

Yesaya 61:8

61:8 For I, the Lord, love justice

and hate robbery and sin.

I will repay them because of my faithfulness; ⁶⁶ 

I will make a permanent covenant with them.

Yesaya 64:6

64:6 We are all like one who is unclean,

all our so-called righteous acts are like a menstrual rag in your sight. ⁶⁷ 

We all wither like a leaf;

our sins carry us away like the wind.

Yesaya 65:17

65:17 For look, I am ready to create

new heavens and a new earth! ⁶⁸ 

The former ones ⁶⁹  will not be remembered;

no one will think about them anymore. ⁷⁰ 

Yesaya 65:23

65:23 They will not work in vain,

or give birth to children that will experience disaster. ⁷¹ 

For the Lord will bless their children

and their descendants. ⁷² 

Yesaya 66:12

66:12 For this is what the Lord says:

“Look, I am ready to extend to her prosperity that will flow like a river,

the riches of nations will flow into her like a stream that floods its banks. ⁷³ 

You will nurse from her breast ⁷⁴  and be carried at her side;

you will play on her knees.

Yesaya 66:15

66:15 For look, the Lord comes with fire,

his chariots come like a windstorm, ⁷⁵ 

to reveal his raging anger,

his battle cry, and his flaming arrows. ⁷⁶ 

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.

[7:8]  ¹ 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.

[10:22]  ² tn Heb “are like.”

[10:22]  ³ 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]  ⁴ tn Or “predetermined”; cf. ASV, NASB “is determined”; TEV “is in store.”

[10:22]  ⁵ tn צְדָקָה (tsÿdaqah) often means “righteousness,” but here it refers to God’s just judgment.

[10:22]  ⁶ tn Or “is about to overflow.”

[12:2]  ⁷ tn Or “salvation” (KJV, NIV, NRSV).

[12:2]  ⁸ tn The words “in him” are supplied in the translation for clarification.

[12:2]  ⁹ tc The Hebrew text has, “for my strength and protection [is] the Lord, the Lord (Heb “Yah, Yahweh).” The word יְהוָה (yehvah) is probably dittographic or explanatory here (note that the short form of the name [יָהּ, yah] precedes, and that the graphically similar וַיְהִי [vayÿhi] follows). Exod 15:2, the passage from which the words of v. 2b are taken, has only יָהּ. The word זִמְרָת (zimrat) is traditionally understood as meaning “song,” in which case one might translate, “for the Lord gives me strength and joy” (i.e., a reason to sing); note that in v. 5 the verb זָמַר (zamar, “sing”) appears. Many recent commentators, however, have argued that the noun is here instead a homonym, meaning “protection” or “strength.” See HALOT 274 s.v. III *זמר.

[12:2]  ¹⁰ tn Or “salvation” (so many English versions, e.g., KJV, NIV, NRSV, NLT); NAB “my savior.”

[13:11]  ¹¹ sn The Lord is definitely speaking (again?) at this point. See the note at v. 4.

[13:11]  ¹² tn Or “I will bring disaster on the world.” Hebrew רָעָה (ra’ah) could refer to the judgment (i.e., disaster, calamity) or to the evil that prompts it. The structure of the parallel line favors the latter interpretation.

[13:11]  ¹³ tn Or perhaps, “the violent”; cf. NASB, NIV “the ruthless.”

[14:31]  ¹⁴ 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]  ¹⁵ 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.

[19:25]  ¹⁶ tn Heb “which the Lord who commands armies [traditionally, the Lord of hosts] will bless [it], saying.” The third masculine singular suffix on the form בֵּרֲכוֹ (berakho) should probably be emended to a third feminine singular suffix בֵּרֲכָהּ (berakhah), for its antecedent would appear to be the feminine noun אֶרֶץ (’erets, “earth”) at the end of v. 24.

[19:25]  ¹⁷ tn Or “my inheritance” (NAB, NASB, NIV).

[23:1]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ tn Heb “the Kittim,” a designation for the people of Cyprus. See HALOT 504-05 s.v. כִּתִּיִּים.

[23:4]  ²¹ tn J. N. Oswalt (Isaiah [NICOT], 1:430-31) sees here a reference to Yam, the Canaanite god of the sea. He interprets the phrase מָעוֹז הַיָּם (ma’oz hayyam, “fortress of the sea”) as a title of Yam, translating “Mighty One of the Sea.” A more traditional view is that the phrase refers to Sidon.

[23:4]  ²² tn Or “virgins” (KJV, ASV, NAB, NASB).

[23:4]  sn The sea is personified here as a lamenting childless woman. The foreboding language anticipates the following announcement of Tyre’s demise, viewed here as a child of the sea, as it were.

[24:6]  ²³ sn Ancient Near Eastern treaties often had “curses,” or threatened judgments, attached to them. (See Deut 28 for a biblical example of such curses.) The party or parties taking an oath of allegiance acknowledged that disobedience would activate these curses, which typically threatened loss of agricultural fertility as depicted in the following verses.

[24:6]  ²⁴ tn The verb אָשַׁם (’asham, “be guilty”) is here used metonymically to mean “pay, suffer for one’s guilt” (see HALOT 95 s.v. אשׁם).

[24:6]  ²⁵ tn BDB 359 s.v. חָרַר derives the verb חָרוּ (kharu) from חָרַר (kharar, “burn”), but HALOT 351 s.v. II חרה understands a hapax legomenon חָרָה (kharah, “to diminish in number,” a homonym of חָרָה) here, relating it to an alleged Arabic cognate meaning “to decrease.” The Qumran scroll 1QIsa^a has חורו, perhaps understanding the root as חָוַר (khavar, “grow pale”; see Isa 29:22 and HALOT 299 s.v. I חור).

[24:6]  ²⁶ tn Heb “and mankind is left small [in number].”

[24:20]  ²⁷ tn Heb “staggering, staggers.” The Hebrew text uses the infinitive absolute before the finite verb for emphasis and sound play.

[24:20]  ²⁸ tn The words “in a windstorm” are supplied in the translation to clarify the metaphor.

[26:9]  ²⁹ tn Heb “with my soul I.” This is a figure for the speaker himself (“I”).

[26:9]  ³⁰ tn Or “long for, desire.” The speaker acknowledges that he is eager to see God come in judgment (see vv. 8, 9b).

[26:9]  ³¹ tn The translation understands צֶדֶק (tsedeq) in the sense of “justice,” but it is possible that it carries the nuance “righteousness,” in which case one might translate, “those who live in the world learn to live in a righteous manner” (cf. NCV).

[30:15]  ³² tn Heb “in returning and in quietness you will be delivered.” Many English versions render the last phrase “shall be saved” or something similar (e.g., NAB, NASB, NRSV).

[30:15]  ³³ tn Heb “in quietness and in trust is your strength” (NASB and NRSV both similar).

[37:32]  ³⁴ 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.

[38:18]  ³⁵ tn Or “For” (KJV, NAB, NASB, NIV, NRSV, NLT).

[38:18]  ³⁶ tn The negative particle is understood by ellipsis in this line. See GKC 483 §152.z.

[40:2]  ³⁷ tn Heb “speak to the heart of Jerusalem.” Jerusalem is personified as a woman.

[40:2]  ³⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[40:2]  ³⁹ tn Heb “that she is filled [with] her warfare.” Some understand צָבָא (tsavah, “warfare”) as meaning “hard service” or “compulsory labor” in this context.

[40:2]  ⁴⁰ tn Heb “that her punishment is accepted [as satisfactory].”

[40:2]  ⁴¹ tn Heb “for she has received from the hand of the Lord double.” The principle of the double portion in punishment is also seen in Jer 16:18; 17:18 and Rev 18:6. For examples of the double portion in Israelite law, see Exod 22:4, 7, 9 (double restitution by a thief) and Deut 21:17 (double inheritance portion for the firstborn).

[44:3]  ⁴² tn Heb “the thirsty.” Parallelism suggests that dry ground is in view (see “dry land” in the next line.)

[44:3]  ⁴³ tn Heb “and streams”; KJV “floods.” The verb “cause…to flow” is supplied in the second line for clarity and for stylistic reasons.

[44:22]  ⁴⁴ tn Heb “I blot out like a cloud your rebellious deeds, and like a cloud your sins.” “Rebellious deeds” and “sins” stand by metonymy for the guilt they produce. Both עָב (’av) and עָנָן (’anan) refer to the clouds in the sky. It is tempting for stylistic purposes to translate the second with “fog” or “mist” (cf. NAB, NRSV “cloud…mist”; NIV “cloud…morning mist”; NLT “morning mists…clouds”), but this distinction between the synonyms is unwarranted here. The point of the simile seems to be this: The Lord forgives their sins, causing them to vanish just as clouds disappear from the sky (see Job 7:9; 30:15).

[44:22]  ⁴⁵ tn Heb “redeem.” See the note at 41:14.

[48:8]  ⁴⁶ tn Heb “beforehand your ear did not open.”

[48:8]  ⁴⁷ tn Heb “deceiving, you deceive.” The infinitive absolute precedes the finite verb for emphasis.

[48:8]  ⁴⁸ tn Or “called” (KJV, NAB, NASB, NIV, NRSV).

[49:10]  ⁴⁹ tn Heb “and the heat and the sun will not strike them.” In Isa 35:7, its only other occurrence in the OT, שָׁרָב (sharav) stands parallel to “parched ground” and in contrast to “pool.” In later Hebrew and Aramaic it refers to “dry heat, heat of the sun” (Jastrow 1627 s.v.). Here it likely has this nuance and forms a hendiadys with “sun.”

[49:13]  ⁵⁰ tn Or “O heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[49:13]  ⁵¹ tn Heb “his” (so KJV, NAB, NASB, NIV, NRSV).

[51:2]  ⁵² sn Although Abraham and Sarah are distant ancestors of the people the prophet is addressing, they are spoken of as the immediate parents.

[51:2]  ⁵³ tn Heb “one”; NLT “was alone”; TEV “was childless.”

[51:2]  ⁵⁴ tn “Bless” may here carry the sense of “endue with potency, reproductive power.” See Gen 1:28.

[51:2]  ⁵⁵ tn Heb “and I made him numerous.”

[51:8]  ⁵⁶ tn Heb “my vindication”; many English versions “my righteousness”; NRSV, TEV “my deliverance”; CEV “my victory.”

[52:1]  ⁵⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[54:5]  ⁵⁸ tn Or “redeemer.” See the note at 41:14.

[54:5]  ⁵⁹ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[54:6]  ⁶⁰ tn Heb “like a woman abandoned and grieved in spirit.”

[56:1]  ⁶¹ tn Heb “guard”; KJV “Keep”; NAB “Observe”; NASB “Preserve”; NIV, NRSV “Maintain.”

[56:1]  ⁶² tn Heb “for near is my deliverance to enter, and my vindication [or “righteousness”] to be revealed.”

[60:10]  ⁶³ tn Heb “in my favor I will have compassion on you.”

[60:20]  ⁶⁴ sn In this verse “sun” and “moon” refer to the Lord’s light, which will replace the sun and moon (see v. 19). Light here symbolizes the restoration of divine blessing and prosperity in conjunction with the Lord’s presence. See 30:26.

[60:20]  ⁶⁵ tn Heb “days” (so KJV, NAB, NIV, NRSV, NLT).

[61:8]  ⁶⁶ tn Heb “in faithfulness”; NASB, NRSV, NLT “faithfully.”

[64:6]  ⁶⁷ tn Heb “and like a garment of menstruation [are] all our righteous acts”; KJV, NIV “filthy rags”; ASV “a polluted garment.”

[65:17]  ⁶⁸ sn This hyperbolic statement likens the coming transformation of Jerusalem (see vv. 18-19) to a new creation of the cosmos.

[65:17]  ⁶⁹ tn Or perhaps, “the former things” (so ASV, NASB, NIV, NRSV); TEV “The events of the past.”

[65:17]  ⁷⁰ tn Heb “and they will not come up on the mind.”

[65:23]  ⁷¹ tn Heb “and they will not give birth to horror.”

[65:23]  ⁷² tn Heb “for offspring blessed by the Lord they [will be], and their descendants along with them.”

[66:12]  ⁷³ tn Heb “Look, I am ready to extend to her like a river prosperity [or “peace”], and like an overflowing stream, the riches of nations.”

[66:12]  ⁷⁴ tn The words “from her breast” are supplied in the translation for clarification (see v. 11).

[66:15]  ⁷⁵ sn Chariots are like a windstorm in their swift movement and in the way that they kick up dust.

[66:15]  ⁷⁶ tn Heb “to cause to return with the rage of his anger, and his battle cry [or “rebuke”] with flames of fire.”