Yesaya 2:10

2:10 Go up into the rocky cliffs,

hide in the ground.

Get away from the dreadful judgment of the Lord, ¹ 

from his royal splendor!

Yesaya 6:7

6:7 He touched my mouth with it and said, “Look, this coal has touched your lips. Your evil is removed; your sin is forgiven.” ² 

Yesaya 8:16

8:16 Tie up the scroll as legal evidence, ³ 

seal the official record of God’s instructions and give it to my followers. ⁴ 

Yesaya 13:5

13:5 They come from a distant land,

from the horizon. ⁵ 

It is the Lord with his instruments of judgment, ⁶ 

coming to destroy the whole earth. ⁷ 

Yesaya 22:3

22:3 ⁸ All your leaders ran away together –

they fled to a distant place;

all your refugees ⁹  were captured together –

they were captured without a single arrow being shot. ¹⁰ 

Yesaya 29:12

29:12 Or when they hand the scroll to one who can’t read ¹¹  and say, “Read this,” he says, “I can’t read.” ¹² 

Yesaya 30:9

30:9 For these are rebellious people –

they are lying children,

children unwilling to obey the Lord’s law. ¹³ 

Yesaya 31:6

31:6 You Israelites! Return to the one against whom you have so blatantly rebelled! ¹⁴ 

Yesaya 37:31

37:31 Those who remain in Judah will take root in the ground and bear fruit. ¹⁵ 

Yesaya 38:20

38:20 The Lord is about to deliver me, ¹⁶ 

and we will celebrate with music ¹⁷ 

for the rest of our lives in the Lord’s temple.” ¹⁸ 

Yesaya 39:7

39:7 ‘Some of your very own descendants whom you father ¹⁹  will be taken away and will be made eunuchs in the palace of the king of Babylon.’”

Yesaya 42:7

42:7 to open blind eyes, ²⁰ 

to release prisoners ²¹  from dungeons,

those who live in darkness from prisons.

Yesaya 43:3

43:3 For I am the Lord your God,

the Holy One of Israel, ²²  your deliverer.

I have handed over Egypt as a ransom price,

Ethiopia and Seba ²³  in place of you.

Yesaya 43:25

43:25 I, I am the one who blots out your rebellious deeds for my sake;

your sins I do not remember.

Yesaya 44:17

44:17 With the rest of it he makes a god, his idol;

he bows down to it and worships it.

He prays to it, saying,

‘Rescue me, for you are my god!’

Yesaya 48:12

48:12 Listen to me, O Jacob,

Israel, whom I summoned!

I am the one;

I am present at the very beginning

and at the very end. ²⁴ 

Yesaya 52:2

52:2 Shake off the dirt! ²⁵ 

Get up, captive ²⁶  Jerusalem!

Take off the iron chains around your neck,

O captive daughter Zion!

Yesaya 52:8

52:8 Listen, ²⁷  your watchmen shout;

in unison they shout for joy,

for they see with their very own eyes ²⁸ 

the Lord’s return to Zion.

[2:10]  ¹ tn Heb “from the dread of the Lord,” that is, from the dread that he produces in the objects of his judgment.” The words “get away” are supplied in the translation for stylistic reasons.

[6:7]  ² tn Or “ritually cleansed,” or “atoned for” (NIV).

[8:16]  ³ tn Heb “tie up [the] testimony.” The “testimony” probably refers to the prophetic messages God has given him. When the prophecies are fulfilled, he will be able to produce this official, written record to confirm the authenticity of his ministry and to prove to the people that God is sovereign over events.

[8:16]  ⁴ tn Heb “seal [the] instruction among my followers.” The “instruction” probably refers to the prophet’s exhortations and warnings. When the people are judged for the sins, the prophet can produce these earlier messages and essentially say, “I told you so.” In this way he can authenticate his ministry and impress upon the people the reality of God’s authority over them.

[13:5]  ⁵ tn Heb “from the end of the sky.”

[13:5]  ⁶ tn Or “anger”; cf. KJV, ASV “the weapons of his indignation.”

[13:5]  ⁷ tn Or perhaps, “land” (so KJV, NAB, NASB, NLT). Even though the heading and subsequent context (see v. 17) indicate Babylon’s judgment is in view, the chapter has a cosmic flavor that suggests that the coming judgment is universal in scope. Perhaps Babylon’s downfall occurs in conjunction with a wider judgment, or the cosmic style is poetic hyperbole used to emphasize the magnitude and importance of the coming event.

[22:3]  ⁸ tn Verse 3 reads literally, “All your leaders ran away, apart from a bow they were captured, all your found ones were captured together, to a distant place they fled.” J. N. Oswalt (Isaiah [NICOT], 1:403, n. 3) suggests that the lines of the verse are arranged chiastically; lines 1 and 4 go together, while lines 2 and 3 are parallel. To translate the lines in the order they appear in the Hebrew text is misleading to the English reader, who is likely unfamiliar with, or at least insensitive to, chiastic parallelism. Consequently, the translation above arranges the lines as follows: line 1 (Hebrew) = line 1 (in translation); line 2 (Hebrew) = line 4 (in translation); line 3 (Hebrew) = line 3 (in translation); line 4 (Hebrew) = line 2 (in translation).

[22:3]  ⁹ tn Heb “all your found ones.” To achieve tighter parallelism (see “your leaders”) some prefer to emend the form to אַמִּיצַיִךְ (’ammitsayikh, “your strong ones”) or to נֶאֱמָצַיִךְ (ne’ematsayikh, “your strengthened ones”).

[22:3]  ¹⁰ tn Heb “apart from [i.e., without] a bow they were captured”; cf. NAB, NRSV “without the use of a bow.”

[29:12]  ¹¹ tn Heb “and if the scroll is handed to one who does not know a scroll.”

[29:12]  ¹² tn Heb “I do not know a scroll.”

[30:9]  ¹³ tn Or perhaps, “instruction” (so NASB, NIV, NRSV); NCV, TEV “teachings.”

[31:6]  ¹⁴ tn Heb “Return to the one [against] whom the sons of Israel made deep rebellion.” The syntax is awkward here. A preposition is omitted by ellipsis after the verb (see GKC 446 §138.f, n. 2), and there is a shift from direct address (note the second plural imperative “return”) to the third person (note “they made deep”). For other examples of abrupt shifts in person in poetic style, see GKC 462 §144.p.

[37:31]  ¹⁵ tn Heb “The remnant of the house of Judah that is left will add roots below and produce fruit above.”

[38:20]  ¹⁶ tn The infinitive construct is used here to indicate that an action is imminent. See GKC 348-49 §114.i, and IBHS 610 §36.2.3g.

[38:20]  ¹⁷ tn Heb “and music [or perhaps, “stringed instruments”] we will play.”

[38:20]  ¹⁸ tn Heb “all the days of our lives in the house of the Lord.”

[38:20]  sn Note that vv. 21-22 have been placed between vv. 6-7, where they logically belong. See 2 Kgs 20:7-8.

[39:7]  ¹⁹ tn Heb “Some of your sons, who go out from you, whom you father.”

[42:7]  ²⁰ sn This does not refer to literal physical healing of the blind. As the next two lines suggest, this refers metonymically to freeing captives from their dark prisons where their eyes have grown unaccustomed to light.

[42:7]  ²¹ sn This does not refer to hardened, dangerous criminals, who would have been executed for their crimes in ancient Near Eastern society. This verse refers to political prisoners or victims of social injustice.

[43:3]  ²² sn See the note on the phrase “the Holy One of Israel” in 1:4.

[43:3]  ²³ sn Seba is not the same as Sheba in southern Arabia; cf. Gen 1:10; 1 Chr 1:9.

[48:12]  ²⁴ tn Heb “I [am] he, I [am the] first, also I [am the] last.”

[52:2]  ²⁵ tn Heb “Shake yourself free from the dirt.”

[52:2]  ²⁶ tc The Hebrew text has שְּׂבִי (shÿvi), which some understand as a feminine singular imperative from יָשַׁב (yashav, “sit”). The LXX, Vulgate, Syriac, and the Targum support the MT reading (the Qumran scroll 1QIsa^a does indirectly). Some interpret this to mean “take your throne”: The Lord exhorts Jerusalem to get up from the dirt and sit, probably with the idea of sitting in a place of honor (J. N. Oswalt, Isaiah [NICOT], 2:361). However, the form is likely a corruption of שְׁבִיָּה (shÿviyyah, “captive”), which appears in the parallel line.

[52:8]  ²⁷ tn קוֹל (qol, “voice”) is used at the beginning of the verse as an interjection.

[52:8]  ²⁸ tn Heb “eye in eye”; KJV, ASV “eye to eye”; NAB “directly, before their eyes.”