Yesaya 1:10

1:10 Listen to the Lord’s word,

you leaders of Sodom! ¹ 

Pay attention to our God’s rebuke, ² 

people of Gomorrah!

Yesaya 1:29

1:29 Indeed, they ³  will be ashamed of the sacred trees

you ⁴  find so desirable;

you will be embarrassed because of the sacred orchards ⁵ 

where you choose to worship.

Yesaya 4:6

4:6 By day it will be a shelter to provide shade from the heat,

as well as safety and protection from the heavy downpour. ⁶ 

Yesaya 5:3

5:3 So now, residents of Jerusalem, ⁷ 

people ⁸  of Judah,

you decide between me and my vineyard!

Yesaya 7:15

7:15 He will eat sour milk ⁹  and honey, which will help him know how ¹⁰  to reject evil and choose what is right.

Yesaya 8:2

8:2 Then I will summon ¹¹  as my reliable witnesses Uriah the priest and Zechariah son of Jeberekiah.”

Yesaya 8:10

8:10 Devise your strategy, but it will be thwarted!

Issue your orders, but they will not be executed! ¹² 

For God is with us! ¹³ 

Yesaya 11:2

11:2 The Lord’s spirit will rest on him ¹⁴  –

a spirit that gives extraordinary wisdom, ¹⁵ 

a spirit that provides the ability to execute plans, ¹⁶ 

a spirit that produces absolute loyalty to the Lord. ¹⁷ 

Yesaya 13:5

13:5 They come from a distant land,

from the horizon. ¹⁸ 

It is the Lord with his instruments of judgment, ¹⁹ 

coming to destroy the whole earth. ²⁰ 

Yesaya 15:8

15:8 Indeed, the cries of distress echo throughout Moabite territory;

their wailing can be heard in Eglaim and Beer Elim. ²¹ 

Yesaya 21:17

21:17 Just a handful of archers, the warriors of Kedar, will be left.” ²²  Indeed, ²³  the Lord God of Israel has spoken.

Yesaya 22:24

22:24 His father’s family will gain increasing prominence because of him, ²⁴  including the offspring and the offshoots. ²⁵  All the small containers, including the bowls and all the jars will hang from this peg.’ ²⁶ 

Yesaya 24:5

24:5 The earth is defiled by ²⁷  its inhabitants, ²⁸ 

for they have violated laws,

disregarded the regulation, ²⁹ 

and broken the permanent treaty. ³⁰ 

Yesaya 24:21

The Lord Will Become King

24:21 At that time ³¹  the Lord will punish ³² 

the heavenly forces in the heavens ³³ 

and the earthly kings on the earth.

Yesaya 25:10

25:10 For the Lord’s power will make this mountain secure. ³⁴ 

Moab will be trampled down where it stands, ³⁵ 

as a heap of straw is trampled down in ³⁶  a manure pile.

Yesaya 25:12

25:12 The fortified city (along with the very tops of your ³⁷  walls) ³⁸  he will knock down,

he will bring it down, he will throw it down to the dusty ground. ³⁹ 

Yesaya 26:15

26:15 You have made the nation larger, ⁴⁰  O Lord,

you have made the nation larger and revealed your splendor, ⁴¹ 

you have extended all the borders of the land.

Yesaya 28:29

28:29 This also comes from the Lord who commands armies,

who gives supernatural guidance and imparts great wisdom. ⁴² 

Yesaya 29:3

29:3 I will lay siege to you on all sides; ⁴³ 

I will besiege you with troops; ⁴⁴ 

I will raise siege works against you.

Yesaya 30:7

30:7 Egypt is totally incapable of helping. ⁴⁵ 

For this reason I call her

‘Proud one ⁴⁶  who is silenced.’” ⁴⁷ 

Yesaya 32:4-5

32:4 The mind that acts rashly will possess discernment ⁴⁸ 

and the tongue that stutters will speak with ease and clarity.

32:5 A fool will no longer be called honorable;

a deceiver will no longer be called principled.

Yesaya 33:11

33:11 You conceive straw, ⁴⁹ 

you give birth to chaff;

your breath is a fire that destroys you. ⁵⁰ 

Yesaya 34:3

34:3 Their slain will be left unburied, ⁵¹ 

their corpses will stink; ⁵² 

the hills will soak up their blood. ⁵³ 

Yesaya 34:12

34:12 Her nobles will have nothing left to call a kingdom

and all her officials will disappear. ⁵⁴ 

Yesaya 37:11

37:11 Certainly you have heard how the kings of Assyria have annihilated all lands. ⁵⁵  Do you really think you will be rescued? ⁵⁶ 

Yesaya 37:31

37:31 Those who remain in Judah will take root in the ground and bear fruit. ⁵⁷ 

Yesaya 38:20

38:20 The Lord is about to deliver me, ⁵⁸ 

and we will celebrate with music ⁵⁹ 

for the rest of our lives in the Lord’s temple.” ⁶⁰ 

Yesaya 38:22

38:22 Hezekiah said, “What is the confirming sign that I will go up to the Lord’s temple?”

Yesaya 40:5

40:5 The splendor ⁶¹  of the Lord will be revealed,

and all people ⁶²  will see it at the same time.

For ⁶³  the Lord has decreed it.” ⁶⁴ 

Yesaya 40:21

40:21 Do you not know?

Do you not hear?

Has it not been told to you since the very beginning?

Have you not understood from the time the earth’s foundations were made?

Yesaya 40:27

40:27 Why do you say, Jacob,

Why do you say, Israel,

“The Lord is not aware of what is happening to me, ⁶⁵ 

My God is not concerned with my vindication”? ⁶⁶ 

Yesaya 42:4

42:4 He will not grow dim or be crushed ⁶⁷ 

before establishing justice on the earth;

the coastlands ⁶⁸  will wait in anticipation for his decrees.” ⁶⁹ 

Yesaya 46:2

46:2 Together they bend low and kneel down;

they are unable to rescue the images; ⁷⁰ 

they themselves ⁷¹  head off into captivity. ⁷² 

Yesaya 48:7

48:7 Now they come into being, ⁷³  not in the past;

before today you did not hear about them,

so you could not say,

‘Yes, ⁷⁴  I know about them.’

Yesaya 48:19

48:19 Your descendants would have been as numerous as sand, ⁷⁵ 

and your children ⁷⁶  like its granules.

Their name would not have been cut off

and eliminated from my presence. ⁷⁷ 

Yesaya 52:3

52:3 For this is what the Lord says:

“You were sold for nothing,

and you will not be redeemed for money.”

Yesaya 54:12

54:12 I will make your pinnacles out of gems, ⁷⁸ 

your gates out of beryl, ⁷⁹ 

and your outer wall ⁸⁰  out of beautiful ⁸¹  stones.

Yesaya 59:1

Injustice Brings Alienation from God

59:1 Look, the Lord’s hand is not too weak ⁸²  to deliver you;

his ear is not too deaf to hear you. ⁸³ 

Yesaya 59:6

59:6 Their webs cannot be used for clothing;

they cannot cover themselves with what they make.

Their deeds are sinful;

they commit violent crimes. ⁸⁴ 

Yesaya 60:4

60:4 Look all around you! ⁸⁵ 

They all gather and come to you –

your sons come from far away

and your daughters are escorted by guardians.

[1:10]  ¹ sn Building on the simile of v. 9, the prophet sarcastically addresses the leaders and people of Jerusalem as if they were leaders and residents of ancient Sodom and Gomorrah. The sarcasm is appropriate, for if the judgment is comparable to Sodom’s, that must mean that the sin which prompted the judgment is comparable as well.

[1:10]  ² tn Heb “to the instruction of our God.” In this context, which is highly accusatory and threatening, תּוֹרָה (torah, “law, instruction”) does not refer to mere teaching, but to corrective teaching and rebuke.

[1:29]  ³ tc The Hebrew text (and the Qumran scroll 1QIsa^a) has the third person here, though a few Hebrew mss (and Targums) read the second person, which is certainly more consistent with the following context. The third person form is the more difficult reading and probably original. This disagreement in person has caused some to emend the first verb (3rd plural) to a 2nd plural form (followed by most English translations). The BHS textual apparatus suggests that the 2nd plural form be read even though there is only sparse textual evidence. LXX, Syriac, and the Vulgate change all the 2nd person verbs in 1:29-31 to 3rd person verbs. It is likely that the change to a 2nd person form represents an attempt at syntactical harmonization (J. de Waard, Isaiah, 10). The abrupt change from 3rd person to 2nd person may have been intentional for rhetorical impact (GKC 462 §144.p). The rapid change from exclamation (they did!) to reproach (you desired!) might be regarded as a rhetorical figure focusing attention on the addressees and their conditions (de Waard, 10; E. König, Stilistik, Rhetorik, Poetik, 239). This use of the 3rd person could also be understood as an impersonal third person: “one will be ashamed” (de Waard, 10). In v. 29 the prophet continues his description of the sinners (v. 28), but then suddenly makes a transition to direct address (switching from 3^rd to 2^nd person) in the middle of his sentence.

[1:29]  ⁴ tn The second person pronouns in vv. 29-30 are masculine plural, indicating that the rebellious sinners (v. 28) are addressed.

[1:29]  ⁵ tn Or “gardens” (so KJV, NASB, NIV, NRSV); NAB “groves.”

[4:6]  ⁶ tn Heb “a shelter it will be for shade by day from heat, and for a place of refuge and for a hiding place from cloudburst and rain.” Since both of the last nouns of this verse can mean rain, they can either refer to the rain storm and the rain as distinct items or together refer to a heavy downpour. Regardless, they do not represent unrelated phenomena.

[5:3]  ⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:3]  ⁸ tn Heb “men,” but in a generic sense.

[7:15]  ⁹ tn Or, perhaps “cream,” frequently, “curds” (NAB, NASB, NIV, NRSV, NLT); KJV, ASV “butter”; CEV “yogurt.”

[7:15]  ¹⁰ tn Heb “for his knowing.” Traditionally the preposition has been translated in a temporal sense, “when he knows.” However, though the preposition לְ (lamed) can sometimes have a temporal force, it never carries such a nuance in any of the 40 other passages where it is used with the infinitive construct of יָדַע (yada’, “to know”). Most often the construction indicates purpose/result. This sense is preferable here. The following context indicates that sour milk and honey will epitomize the devastation that God’s judgment will bring upon the land. Cultivated crops will be gone and the people will be forced to live off the milk produced by their goats and the honey they find in the thickets. As the child is forced to eat a steady diet of this sour milk and honey, he will be reminded of the consequences of sin and motivated to make correct moral decisions in order to avoid further outbreaks of divine discipline.

[8:2]  ¹¹ tn The form in the text is a cohortative with prefixed vav (ו), suggesting that the Lord is announcing what he will do. Some prefer to change the verb to an imperative, “and summon as witnesses,” a reading that finds support from the Qumran scroll 1QIsa^a. Another option is to point the prefixed conjunction as a vav consecutive and translate, “So I summoned as witnesses.” In this case Isaiah is recalling his response to the Lord’s commission. In any case, the reference to witnesses suggests that the name and the child who bears it will function as signs.

[8:10]  ¹² tn Heb “speak a word, but it will not stand.”

[8:10]  ¹³ sn In these vv. 9-10 the tone shifts abruptly from judgment to hope. Hostile nations like Assyria may attack God’s people, but eventually they will be destroyed, for God is with his people, sometimes to punish, but ultimately to vindicate. In addition to being a reminder of God’s presence in the immediate crisis faced by Ahaz and Judah, Immanuel (whose name is echoed in this concluding statement) was a guarantee of the nation’s future greatness in fulfillment of God’s covenantal promises. Eventually God would deliver his people from the hostile nations (vv. 9-10) through another child, an ideal Davidic ruler who would embody God’s presence in a special way (see 9:6-7). Jesus the Messiah is the fulfillment of the Davidic ideal prophesied by Isaiah, the one whom Immanuel foreshadowed. Through the miracle of the incarnation he is literally “God with us.” Matthew realized this and applied Isaiah’s ancient prophecy of Immanuel’s birth to Jesus (Matt 1:22-23). The first Immanuel was a reminder to the people of God’s presence and a guarantee of a greater child to come who would manifest God’s presence in an even greater way. The second Immanuel is “God with us” in a heightened and infinitely superior sense. He “fulfills” Isaiah’s Immanuel prophecy by bringing the typology intended by God to realization and by filling out or completing the pattern designed by God. Of course, in the ultimate fulfillment of the type, the incarnate Immanuel’s mother must be a virgin, so Matthew uses a Greek term (παρθένος, parqenos), which carries that technical meaning (in contrast to the Hebrew word עַלְמָה [’almah], which has the more general meaning “young woman”). Matthew draws similar analogies between NT and OT events in 2:15, 18. The linking of these passages by analogy is termed “fulfillment.” In 2:15 God calls Jesus, his perfect Son, out of Egypt, just as he did his son Israel in the days of Moses, an historical event referred to in Hos 11:1. In so doing he makes it clear that Jesus is the ideal Israel prophesied by Isaiah (see Isa 49:3), sent to restore wayward Israel (see Isa 49:5, cf. Matt 1:21). In 2:18 Herod’s slaughter of the infants is another illustration of the oppressive treatment of God’s people by foreign tyrants. Herod’s actions are analogous to those of the Assyrians, who deported the Israelites, causing the personified land to lament as inconsolably as a mother robbed of her little ones (Jer 31:15).

[11:2]  ¹⁴ sn Like David (1 Sam 16:13), this king will be energized by the Lord’s spirit.

[11:2]  ¹⁵ tn Heb “a spirit of wisdom and understanding.” The synonyms are joined here to emphasize the degree of wisdom he will possess. His wisdom will enable him to make just legal decisions (v. 3). A very similar phrase occurs in Eph 1:17.

[11:2]  ¹⁶ tn Heb “a spirit of counsel [or “strategy”] and strength.” The construction is a hendiadys; the point is that he will have the strength/ability to execute the plans/strategies he devises. This ability will enable him to suppress oppressors and implement just policies (v. 4).

[11:2]  ¹⁷ tn Heb “a spirit of knowledge and fear of the Lord.” “Knowledge” is used here in its covenantal sense and refers to a recognition of God’s authority and a willingness to submit to it. See Jer 22:16. “Fear” here refers to a healthy respect for God’s authority which produces obedience. Taken together the two terms emphasize the single quality of loyalty to the Lord. This loyalty guarantees that he will make just legal decisions and implement just policies (vv. 4-5).

[13:5]  ¹⁸ tn Heb “from the end of the sky.”

[13:5]  ¹⁹ tn Or “anger”; cf. KJV, ASV “the weapons of his indignation.”

[13:5]  ²⁰ 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.

[15:8]  ²¹ tn Heb “to Eglaim [is] her wailing, and [to] Beer Elim [is] her wailing.”

[21:17]  ²² tn Heb “and the remnant of the number of the bow, the mighty men of the sons of Kedar, will be few.”

[21:17]  ²³ tn Or “for” (KJV, ASV, NAB, NASB, NRSV).

[22:24]  ²⁴ tn Heb “and all the glory of the house of his father they will hang on him.” The Lord returns to the peg metaphor of v. 23a. Eliakim’s secure position of honor will bring benefits and jobs to many others in the family.

[22:24]  ²⁵ tn The precise meaning and derivation of this word are uncertain. Cf. KJV, ASV, NRSV “the issue”; CEV “relatives.”

[22:24]  ²⁶ tn Heb “all the small vessels, from the vessels that are bowls to all the vessels that are jars.” The picture is that of a single peg holding the weight of all kinds of containers hung from it.

[24:5]  ²⁷ tn Heb “beneath”; cf. KJV, ASV, NRSV “under”; NAB “because of.”

[24:5]  ²⁸ sn Isa 26:21 suggests that the earth’s inhabitants defiled the earth by shedding the blood of their fellow human beings. See also Num 35:33-34, which assumes that bloodshed defiles a land.

[24:5]  ²⁹ tn Heb “moved past [the?] regulation.”

[24:5]  ³⁰ tn Or “everlasting covenant” (KJV, NASB, NIV, NRSV, NLT); NAB “the ancient covenant”; CEV “their agreement that was to last forever.”

[24:5]  sn For a lengthy discussion of the identity of this covenant/treaty, see R. Chisholm, “The ‘Everlasting Covenant’ and the ‘City of Chaos’: Intentional Ambiguity and Irony in Isaiah 24,” CTR 6 (1993): 237-53. In this context, where judgment comes upon both the pagan nations and God’s covenant community, the phrase “permanent treaty” is intentionally ambiguous. For the nations this treaty is the Noahic mandate of Gen 9:1-7 with its specific stipulations and central regulation (Gen 9:7). By shedding blood, the warlike nations violated this treaty, which promotes population growth and prohibits murder. For Israel, which was also guilty of bloodshed (see Isa 1:15, 21; 4:4), this “permanent treaty” would refer more specifically to the Mosaic Law and its regulations prohibiting murder (Exod 20:13; Num 35:6-34), which are an extension of the Noahic mandate.

[24:21]  ³¹ tn Or “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.

[24:21]  ³² tn Heb “visit [in judgment].”

[24:21]  ³³ tn Heb “the host of the height in the height.” The “host of the height/heaven” refers to the heavenly luminaries (stars and planets, see, among others, Deut 4:19; 17:3; 2 Kgs 17:16; 21:3, 5; 23:4-5; 2 Chr 33:3, 5) that populate the divine/heavenly assembly in mythological and prescientific Israelite thought (see Job 38:7; Isa 14:13).

[25:10]  ³⁴ tn Heb “for the hand of the Lord will rest on this mountain”; TEV “will protect Mount Zion”; NCV “will protect (rest on NLT) Jerusalem.”

[25:10]  ³⁵ tn Heb “under him,” i.e., “in his place.”

[25:10]  ³⁶ tc The marginal reading (Qere) is בְּמוֹ (bÿmo, “in”). The consonantal text (Kethib) has בְּמִי (bÿmi, “in the water of”).

[25:12]  ³⁷ sn Moab is addressed.

[25:12]  ³⁸ tn Heb “a fortification, the high point of your walls.”

[25:12]  ³⁹ tn Heb “he will bring [it] down, he will make [it] touch the ground, even to the dust.”

[26:15]  ⁴⁰ tn Heb “you have added to the nation.” The last line of the verse suggests that geographical expansion is in view. “The nation” is Judah.

[26:15]  ⁴¹ tn Or “brought honor to yourself.”

[28:29]  ⁴² sn Verses 23-29 emphasize that God possesses great wisdom and has established a natural order. Evidence of this can be seen in the way farmers utilize divinely imparted wisdom to grow and harvest crops. God’s dealings with his people will exhibit this same kind of wisdom and order. Judgment will be accomplished according to a divinely ordered timetable and, while severe enough, will not be excessive. Judgment must come, just as planting inevitably follows plowing. God will, as it were, thresh his people, but he will not crush them to the point where they will be of no use to him.

[29:3]  ⁴³ tc The Hebrew text has כַדּוּר (khadur, “like a circle”), i.e., “like an encircling wall.” Some emend this phrase to כְּדָוִד (kÿdavid, “like David”), which is supported by the LXX (see v. 1). However, the rendering in the LXX could have arisen from a confusion of the dalet (ד) and resh (ר).

[29:3]  ⁴⁴ tn The meaning of מֻצָּב (mutsav) is not certain. Because of the parallelism (note “siege works”), some translate “towers.” The noun is derived from נָצַב (natsav, “take one’s stand”) and may refer to the troops stationed outside the city to prevent entrance or departure.

[30:7]  ⁴⁵ tn Heb “As for Egypt, with vanity and emptiness they help.”

[30:7]  ⁴⁶ tn Heb “Rahab” (רַהַב, rahav), which also appears as a name for Egypt in Ps 87:4. The epithet is also used in the OT for a mythical sea monster symbolic of chaos. See the note at 51:9. A number of English versions use the name “Rahab” (e.g., ASV, NAB, NASB, NIV, NRSV) while others attempt some sort of translation (cf. CEV “a helpless monster”; TEV, NLT “the Harmless Dragon”).

[30:7]  ⁴⁷ tn The MT reads “Rahab, they, sitting.” The translation above assumes an emendation of הֵם שָׁבֶת (hem shavet) to הַמָּשְׁבָּת (hammashbat), a Hophal participle with prefixed definite article, meaning “the one who is made to cease,” i.e., “destroyed,” or “silenced.” See HALOT 444-45 s.v. ישׁב.

[32:4]  ⁴⁸ tn Heb “the heart of rashness will understand knowledge”; cf. NAB “The flighty will become wise and capable.”

[33:11]  ⁴⁹ tn The second person verb and pronominal forms in this verse are plural. The hostile nations are the addressed, as the next verse makes clear.

[33:11]  ⁵⁰ sn The hostile nations’ plans to destroy God’s people will come to nothing; their hostility will end up being self-destructive.

[34:3]  ⁵¹ tn Heb “will be cast aside”; NASB, NIV “thrown out.”

[34:3]  ⁵² tn Heb “[as for] their corpses, their stench will arise.”

[34:3]  ⁵³ tn Heb “hills will dissolve from their blood.”

[34:12]  ⁵⁴ tn Heb “will be nothing”; NCV, TEV, NLT “will all be gone.”

[37:11]  ⁵⁵ tn Heb “Look, you have heard what the kings of Assyria have done to all the lands, annihilating them.”

[37:11]  ⁵⁶ tn Heb “and will you be rescued?” The rhetorical question expects the answer, “No, of course not!”

[37:31]  ⁵⁷ tn Heb “The remnant of the house of Judah that is left will add roots below and produce fruit above.”

[38:20]  ⁵⁸ 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]  ⁵⁹ tn Heb “and music [or perhaps, “stringed instruments”] we will play.”

[38:20]  ⁶⁰ 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.

[40:5]  ⁶¹ tn Or “glory.” The Lord’s “glory” is his theophanic radiance and royal splendor (see Isa 6:3; 24:23; 35:2; 60:1; 66:18-19).

[40:5]  ⁶² tn Heb “flesh” (so KJV, ASV, NASB); NAB, NIV “mankind”; TEV “the whole human race.”

[40:5]  ⁶³ tn Or “indeed.”

[40:5]  ⁶⁴ tn Heb “the mouth of the Lord has spoken” (so NASB, NIV, NRSV).

[40:27]  ⁶⁵ tn Heb “my way is hidden from the Lord” (so NAB, NASB, NIV, NRSV).

[40:27]  ⁶⁶ tn Heb “and from my God my justice passes away”; NRSV “my right is disregarded by my God.”

[42:4]  ⁶⁷ tn For rhetorical effect the terms used to describe the “crushed (רָצַץ, ratsats) reed” and “dim (כָּהָה, kahah) wick” in v. 3 are repeated here.

[42:4]  ⁶⁸ tn Or “islands” (NIV); NLT “distant lands beyond the sea.”

[42:4]  ⁶⁹ tn Or “his law” (KJV, ASV, NASB, NIV) or “his instruction” (NLT).

[46:2]  ⁷⁰ tn Heb “[the] burden,” i.e., their images, the heavy burden carried by the animals.

[46:2]  ⁷¹ tn נַפְשָׁם (nafsham, “their souls/lives”) is equivalent here to a third masculine plural suffix, but the third feminine singular verb הָלָכָה (halakhah, “they go”) agrees with the feminine noun נֶפֶשׁ (nefesh, “soul, life”).

[46:2]  ⁷² sn The downfall of Babylon is depicted here. The idols are carried off by the victorious enemy; the gods are likened to defeated captives who cower before the enemy and are taken into exile.

[48:7]  ⁷³ tn Heb “are created” (so KJV, NASB, NIV, NRSV); NLT “They are brand new.”

[48:7]  ⁷⁴ tn Heb “look”; KJV, NASB “Behold.”

[48:19]  ⁷⁵ tn Heb “like sand”; NCV “as many as the grains of sand.”

[48:19]  ⁷⁶ tn Heb “and the issue from your inner parts.”

[48:19]  ⁷⁷ tn Heb “and his name would not be cut off and would not be destroyed from before me.”

[54:12]  ⁷⁸ tn Perhaps, “rubies” (so ASV, NAB, NIV, NRSV, NLT).

[54:12]  ⁷⁹ tn On the meaning of אֶקְדָּח (’eqdakh), which occurs only here, see HALOT 82 s.v.

[54:12]  ⁸⁰ tn Heb “border” (so ASV); NASB “your entire wall.”

[54:12]  ⁸¹ tn Heb “delightful”; KJV “pleasant.”

[59:1]  ⁸² tn Heb “short” (so NAB, NASB, NIV, NRSV).

[59:1]  ⁸³ tn Heb “or his ear too heavy [i.e., “dull”] to hear.”

[59:6]  ⁸⁴ tn Heb “their deeds are deeds of sin, and the work of violence [is] in their hands.”

[60:4]  ⁸⁵ tn Heb “Lift up around your eyes and see!”