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 7:21

7:21 At that time ²  a man will keep alive a young cow from the herd and a couple of goats.

Yesaya 10:22

10:22 For though your people, Israel, are as numerous as ³  the sand on the seashore, only a remnant will come back. ⁴  Destruction has been decreed; ⁵  just punishment ⁶  is about to engulf you. ⁷ 

Yesaya 16:14

16:14 Now the Lord makes this announcement: “Within exactly three years ⁸  Moab’s splendor will disappear, along with all her many people; there will be just a few, insignificant survivors left.” ⁹ 

Yesaya 24:13

24:13 This is what will happen throughout ¹⁰  the earth,

among the nations.

It will be like when they beat an olive tree,

and just a few olives are left at the end of the harvest. ¹¹ 

Yesaya 30:19

30:19 For people will live in Zion;

in Jerusalem ¹²  you will weep no more. ¹³ 

When he hears your cry of despair, he will indeed show you mercy;

when he hears it, he will respond to you. ¹⁴ 

Yesaya 34:11

34:11 Owls and wild animals ¹⁵  will live there, ¹⁶ 

all kinds of wild birds ¹⁷  will settle in it.

The Lord ¹⁸  will stretch out over her

the measuring line of ruin

and the plumb line ¹⁹  of destruction. ²⁰ 

Yesaya 37:8

37:8 When the chief adviser heard the king of Assyria had departed from Lachish, he left and went to Libnah, where the king was campaigning. ²¹ 

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 ²²  will accomplish this.

Yesaya 47:15

47:15 They will disappoint you, ²³ 

those you have so faithfully dealt with since your youth. ²⁴ 

Each strays off in his own direction, ²⁵ 

leaving no one to rescue you.”

Yesaya 57:1

57:1 The godly ²⁶  perish,

but no one cares. ²⁷ 

Honest people disappear, ²⁸ 

when no one ²⁹  minds ³⁰ 

that the godly ³¹  disappear ³²  because of ³³  evil. ³⁴ 

Yesaya 62:1

The Lord Takes Delight in Zion

62:1 “For the sake of Zion I will not be silent;

for the sake of Jerusalem ³⁵  I will not be quiet,

until her vindication shines brightly ³⁶ 

and her deliverance burns like a torch.”

[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.

[7:21]  ² tn Heb “in that day.” The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[10:22]  ³ tn Heb “are like.”

[10:22]  ⁴ 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]  ⁵ tn Or “predetermined”; cf. ASV, NASB “is determined”; TEV “is in store.”

[10:22]  ⁶ tn צְדָקָה (tsÿdaqah) often means “righteousness,” but here it refers to God’s just judgment.

[10:22]  ⁷ tn Or “is about to overflow.”

[16:14]  ⁸ tn Heb “in three years, like the years of a hired worker.” The three years must be reckoned exactly, just as a hired worker would carefully keep track of the time he had agreed to work for an employer in exchange for a predetermined wage.

[16:14]  ⁹ tn Heb “and the splendor of Moab will be disgraced with all the great multitude, and a small little remnant will not be strong.”

[24:13]  ¹⁰ tn Heb “in the midst of” (so KJV, ASV, NASB).

[24:13]  ¹¹ sn The judgment will severely reduce the earth’s population. See v. 6.

[30:19]  ¹² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[30:19]  ¹³ tn Heb “For people in Zion will live, in Jerusalem, you will weep no more.” The phrase “in Jerusalem” could be taken with what precedes. Some prefer to emend יֵשֵׁב (yeshev, “will live,” a Qal imperfect) to יֹשֵׁב (yoshev, a Qal active participle) and translate “For [you] people in Zion, who live in Jerusalem, you will weep no more.”

[30:19]  ¹⁴ tn Heb “he will indeed show you mercy at the sound of your crying out; when he hears, he will answer you.”

[34:11]  ¹⁵ 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]  ¹⁶ tn Heb “will possess it” (so NIV).

[34:11]  ¹⁷ 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]  ¹⁸ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[34:11]  ¹⁹ tn Heb “stones,” i.e., the stones used in a plumb bob.

[34:11]  ²⁰ sn The metaphor in v. 11b emphasizes that God has carefully planned Edom’s demise.

[37:8]  ²¹ tn Heb “and the chief adviser returned and he found the king of Assyria fighting against Libnah, for he heard that he had departed from Lachish.”

[37:32]  ²² 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.

[47:15]  ²³ tn Heb “So they will be to you”; NIV “That is all they can do for you.”

[47:15]  ²⁴ tn Heb “that for which you toiled, your traders from your youth.” The omen readers and star gazers are likened to merchants with whom Babylon has had an ongoing economic relationship.

[47:15]  ²⁵ tn Heb “each to his own side, they err.”

[57:1]  ²⁶ tn Or “righteous” (KJV, NASB, NIV, NRSV, NLT); NAB “the just man”; TEV “Good people.”

[57:1]  ²⁷ tn Or perhaps, “understands.” Heb “and there is no man who sets [it] upon [his] heart.”

[57:1]  ²⁸ tn Heb “Men of loyalty are taken away.” The Niphal of אָסַף (’asaf) here means “to die.”

[57:1]  ²⁹ tn The Hebrew term בְּאֵין (bÿ’en) often has the nuance “when there is no.” See Prov 8:24; 11;14; 14:4; 15:22; 26:20; 29:18.

[57:1]  ³⁰ tn Or “realizes”; Heb “understands” (so NASB, NIV, NRSV).

[57:1]  ³¹ tn Or “righteous” (KJV, NASB, NIV, NRSV, NLT); NAB “the just man.”

[57:1]  ³² tn Heb “are taken away.” The Niphal of אָסַף (’asaf) here means “to die.”

[57:1]  ³³ tn The term מִפְּנֵי (mippÿne, “from the face of”) often has a causal nuance. It also appears with the Niphal of אָסַף (’asaph, “gather”) in 2 Chr 12:5: אֲשֶׁר־נֶאֶסְפוּ אֶל־יְרוּשָׁלַם מִפְּנֵי שִׁישָׁק (’asher-ne’esphu ’el-yÿrushalam mippÿney shishaq, “who had gathered at Jerusalem because of [i.e., due to fear of] Shishak”).

[57:1]  ³⁴ tn The translation assumes that this verse, in proverbial fashion, laments society’s apathy over the persecution of the godly. The second half of the verse observes that such apathy results in more widespread oppression. Since the next verse pictures the godly being taken to a place of rest, some interpret the second half of v. 1 in a more positive vein. According to proponents of this view, God removes the godly so that they might be spared suffering and calamity, a fact which the general populace fails to realize.

[62:1]  ³⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[62:1]  ³⁶ tn Heb “goes forth like brightness.”