Yesaya 1:11

1:11 “Of what importance to me are your many sacrifices?” ¹ 

says the Lord.

“I am stuffed with ²  burnt sacrifices

of rams and the fat from steers.

The blood of bulls, lambs, and goats

I do not want. ³ 

Yesaya 2:3-4

2:3 many peoples will come and say,

“Come, let us go up to the Lord’s mountain,

to the temple of the God of Jacob,

so ⁴  he can teach us his requirements, ⁵ 

and ⁶  we can follow his standards.” ⁷ 

For Zion will be the center for moral instruction; ⁸ 

the Lord will issue edicts from Jerusalem. ⁹ 

2:4 He will judge disputes between nations;

he will settle cases for many peoples.

They will beat their swords into plowshares, ¹⁰ 

and their spears into pruning hooks. ¹¹ 

Nations will not take up the sword against other nations,

and they will no longer train for war.

Yesaya 4:1

4:1 Seven women will grab hold of

one man at that time. ¹² 

They will say, “We will provide ¹³  our own food,

we will provide ¹⁴  our own clothes;

but let us belong to you ¹⁵  –

take away our shame!” ¹⁶ 

Yesaya 7:20

7:20 At that time ¹⁷  the sovereign master will use a razor hired from the banks of the Euphrates River, ¹⁸  the king of Assyria, to shave the head and the pubic hair; ¹⁹  it will also shave off the beard.

Yesaya 9:7

9:7 His dominion will be vast ²⁰ 

and he will bring immeasurable prosperity. ²¹ 

He will rule on David’s throne

and over David’s kingdom, ²² 

establishing it ²³  and strengthening it

by promoting justice and fairness, ²⁴ 

from this time forward and forevermore.

The Lord’s intense devotion to his people ²⁵  will accomplish this.

Yesaya 10:13

10:13 For he says:

“By my strong hand I have accomplished this,

by my strategy that I devised.

I invaded the territory of nations, ²⁶ 

and looted their storehouses.

Like a mighty conqueror, ²⁷  I brought down rulers. ²⁸ 

Yesaya 11:11

11:11 At that time ²⁹  the sovereign master ³⁰  will again lift his hand ³¹  to reclaim ³²  the remnant of his people ³³  from Assyria, Egypt, Pathros, ³⁴  Cush, ³⁵  Elam, Shinar, ³⁶  Hamath, and the seacoasts. ³⁷ 

Yesaya 14:2

14:2 Nations will take them and bring them back to their own place. Then the family of Jacob will make foreigners their servants as they settle in the Lord’s land. ³⁸  They will make their captors captives and rule over the ones who oppressed them.

Yesaya 16:10

16:10 Joy and happiness disappear from the orchards,

and in the vineyards no one rejoices or shouts;

no one treads out juice in the wine vats ³⁹  –

I have brought the joyful shouts to an end. ⁴⁰ 

Yesaya 19:11

19:11 The officials of Zoan are nothing but fools; ⁴¹ 

Pharaoh’s wise advisers give stupid advice.

How dare you say to Pharaoh,

“I am one of the sages,

one well-versed in the writings of the ancient kings?” ⁴² 

Yesaya 20:4

20:4 so the king of Assyria will lead away the captives of Egypt and the exiles of Cush, both young and old. They will be in undergarments and barefoot, with the buttocks exposed; the Egyptians will be publicly humiliated. ⁴³ 

Yesaya 22:25

22:25 “At that time,” ⁴⁴  says the Lord who commands armies, “the peg fastened into a solid place will come loose. It will be cut off and fall, and the load hanging on it will be cut off.” ⁴⁵  Indeed, ⁴⁶  the Lord has spoken.

Yesaya 24:2

24:2 Everyone will suffer – the priest as well as the people, ⁴⁷ 

the master as well as the servant, ⁴⁸ 

the elegant lady as well as the female attendant, ⁴⁹ 

the seller as well as the buyer, ⁵⁰ 

the borrower as well as the lender, ⁵¹ 

the creditor as well as the debtor. ⁵² 

Yesaya 25:6

25:6 The Lord who commands armies will hold a banquet for all the nations on this mountain. ⁵³ 

At this banquet there will be plenty of meat and aged wine –

tender meat and choicest wine. ⁵⁴ 

Yesaya 26:19

26:19 ⁵⁵ Your dead will come back to life;

your corpses will rise up.

Wake up and shout joyfully, you who live in the ground! ⁵⁶ 

For you will grow like plants drenched with the morning dew, ⁵⁷ 

and the earth will bring forth its dead spirits. ⁵⁸ 

Yesaya 27:13

27:13 At that time ⁵⁹  a large ⁶⁰  trumpet will be blown, and the ones lost ⁶¹  in the land of Assyria will come, as well as the refugees in ⁶²  the land of Egypt. They will worship the Lord on the holy mountain in Jerusalem. ⁶³ 

Yesaya 28:2

28:2 Look, the sovereign master ⁶⁴  sends a strong, powerful one. ⁶⁵ 

With the force of a hailstorm or a destructive windstorm, ⁶⁶ 

with the might of a driving, torrential rainstorm, ⁶⁷ 

he will knock that crown ⁶⁸  to the ground with his hand. ⁶⁹ 

Yesaya 30:17

30:17 One thousand will scurry at the battle cry of one enemy soldier; ⁷⁰ 

at the battle cry of five enemy soldiers you will all run away, ⁷¹ 

until the remaining few are as isolated ⁷² 

as a flagpole on a mountaintop

or a signal flag on a hill.”

Yesaya 30:26

30:26 The light of the full moon will be like the sun’s glare

and the sun’s glare will be seven times brighter,

like the light of seven days, ⁷³ 

when the Lord binds up his people’s fractured bones ⁷⁴ 

and heals their severe wound. ⁷⁵ 

Yesaya 33:15

33:15 The one who lives ⁷⁶  uprightly ⁷⁷ 

and speaks honestly;

the one who refuses to profit from oppressive measures

and rejects a bribe; ⁷⁸ 

the one who does not plot violent crimes ⁷⁹ 

and does not seek to harm others ⁸⁰  –

Yesaya 33:20

33:20 Look at Zion, the city where we hold religious festivals!

You ⁸¹  will see Jerusalem, ⁸² 

a peaceful settlement,

a tent that stays put; ⁸³ 

its stakes will never be pulled up;

none of its ropes will snap in two.

Yesaya 36:7

36:7 Perhaps you will tell me, ‘We are trusting in the Lord our God.’ But Hezekiah is the one who eliminated his high places and altars and then told the people of Judah and Jerusalem, ‘You must worship at this altar.’

Yesaya 37:29

37:29 Because you rage against me

and the uproar you create has reached my ears, ⁸⁴ 

I will put my hook in your nose, ⁸⁵ 

and my bridle between your lips,

and I will lead you back

the way you came.”

Yesaya 38:1

The Lord Hears Hezekiah’s Prayer

38:1 In those days Hezekiah was stricken with a terminal illness. ⁸⁶  The prophet Isaiah son of Amoz visited him and told him, “This is what the Lord says, ‘Give instructions to your household, for you are about to die; you will not get well.’”

Yesaya 41:2

41:2 Who stirs up this one from the east? ⁸⁷ 

Who ⁸⁸  officially commissions him for service? ⁸⁹ 

He hands nations over to him, ⁹⁰ 

and enables him to subdue ⁹¹  kings.

He makes them like dust with his sword,

like windblown straw with his bow. ⁹² 

Yesaya 41:7

41:7 The craftsman encourages the metalsmith,

the one who wields the hammer encourages ⁹³  the one who pounds on the anvil.

He approves the quality of the welding, ⁹⁴ 

and nails it down so it won’t fall over.”

Yesaya 42:16

42:16 I will lead the blind along an unfamiliar way; ⁹⁵ 

I will guide them down paths they have never traveled. ⁹⁶ 

I will turn the darkness in front of them into light,

and level out the rough ground. ⁹⁷ 

This is what I will do for them.

I will not abandon them.

Yesaya 42:22

42:22 But these people are looted and plundered;

all of them are trapped in pits ⁹⁸ 

and held captive ⁹⁹  in prisons.

They were carried away as loot with no one to rescue them;

they were carried away as plunder, and no one says, “Bring that back!” ¹⁰⁰ 

Yesaya 44:23

44:23 Shout for joy, O sky, for the Lord intervenes; ¹⁰¹ 

shout out, you subterranean regions ¹⁰²  of the earth.

O mountains, give a joyful shout;

you too, O forest and all your trees! ¹⁰³ 

For the Lord protects ¹⁰⁴  Jacob;

he reveals his splendor through Israel. ¹⁰⁵ 

Yesaya 44:26

44:26 who fulfills the oracles of his prophetic servants ¹⁰⁶ 

and brings to pass the announcements ¹⁰⁷  of his messengers,

who says about Jerusalem, ¹⁰⁸  ‘She will be inhabited,’

and about the towns of Judah, ‘They will be rebuilt,

her ruins I will raise up,’

Yesaya 45:13

45:13 It is me – I stir him up and commission him; ¹⁰⁹ 

I will make all his ways level.

He will rebuild my city;

he will send my exiled people home,

but not for a price or a bribe,”

says the Lord who commands armies.

Yesaya 45:19-21

45:19 I have not spoken in secret,

in some hidden place. ¹¹⁰ 

I did not tell Jacob’s descendants,

‘Seek me in vain!’ ¹¹¹ 

I am the Lord,

the one who speaks honestly,

who makes reliable announcements. ¹¹² 

45:20 Gather together and come!

Approach together, you refugees from the nations!

Those who carry wooden idols know nothing,

those who pray to a god that cannot deliver.

45:21 Tell me! Present the evidence! ¹¹³ 

Let them consult with one another!

Who predicted this in the past?

Who announced it beforehand?

Was it not I, the Lord?

I have no peer, there is no God but me,

a God who vindicates and delivers; ¹¹⁴ 

there is none but me.

Yesaya 45:23

45:23 I solemnly make this oath ¹¹⁵  –

what I say is true and reliable: ¹¹⁶ 

‘Surely every knee will bow to me,

every tongue will solemnly affirm; ¹¹⁷ 

Yesaya 47:13

47:13 You are tired out from listening to so much advice. ¹¹⁸ 

Let them take their stand –

the ones who see omens in the sky,

who gaze at the stars,

who make monthly predictions –

let them rescue you from the disaster that is about to overtake you! ¹¹⁹ 

Yesaya 48:16

48:16 Approach me! Listen to this!

From the very first I have not spoken in secret;

when it happens, ¹²⁰  I am there.”

So now, the sovereign Lord has sent me, accompanied by his spirit. ¹²¹ 

Yesaya 49:23

49:23 Kings will be your children’s ¹²²  guardians;

their princesses will nurse your children. ¹²³ 

With their faces to the ground they will bow down to you

and they will lick the dirt on ¹²⁴  your feet.

Then you will recognize that I am the Lord;

those who wait patiently for me are not put to shame.

Yesaya 51:3

51:3 Certainly the Lord will console Zion;

he will console all her ruins.

He will make her wilderness like Eden,

her desert like the Garden of the Lord.

Happiness and joy will be restored to ¹²⁵  her,

thanksgiving and the sound of music.

Yesaya 51:6

51:6 Look up at the sky!

Look at the earth below!

For the sky will dissipate ¹²⁶  like smoke,

and the earth will wear out like clothes;

its residents will die like gnats.

But the deliverance I give ¹²⁷  is permanent;

the vindication I provide ¹²⁸  will not disappear. ¹²⁹ 

Yesaya 55:11

55:11 In the same way, the promise that I make

does not return to me, having accomplished nothing. ¹³⁰ 

No, it is realized as I desire

and is fulfilled as I intend.” ¹³¹ 

Yesaya 58:3

58:3 They lament, ¹³²  ‘Why don’t you notice when we fast?

Why don’t you pay attention when we humble ourselves?’

Look, at the same time you fast, you satisfy your selfish desires, ¹³³ 

you oppress your workers. ¹³⁴ 

Yesaya 59:19

59:19 In the west, people respect ¹³⁵  the Lord’s reputation; ¹³⁶ 

in the east they recognize his splendor. ¹³⁷ 

For he comes like a rushing ¹³⁸  stream

driven on by wind sent from the Lord. ¹³⁹ 

Yesaya 60:7

60:7 All the sheep of Kedar will be gathered to you;

the rams of Nebaioth will be available to you as sacrifices. ¹⁴⁰ 

They will go up on my altar acceptably, ¹⁴¹ 

and I will bestow honor on my majestic temple.

Yesaya 60:9

60:9 Indeed, the coastlands ¹⁴²  look eagerly for me,

the large ships ¹⁴³  are in the lead,

bringing your sons from far away,

along with their silver and gold,

to honor the Lord your God, ¹⁴⁴ 

the Holy One of Israel, ¹⁴⁵  for he has bestowed honor on you.

Yesaya 61:3

61:3 to strengthen those who mourn in Zion,

by giving them a turban, instead of ashes,

oil symbolizing joy, ¹⁴⁶  instead of mourning,

a garment symbolizing praise, ¹⁴⁷  instead of discouragement. ¹⁴⁸ 

They will be called oaks of righteousness, ¹⁴⁹ 

trees planted by the Lord to reveal his splendor. ¹⁵⁰ 

Yesaya 65:7

65:7 for your sins and your ancestors’ sins,” ¹⁵¹  says the Lord.

“Because they burned incense on the mountains

and offended ¹⁵²  me on the hills,

I will punish them in full measure.” ¹⁵³ 

Yesaya 66:4-5

66:4 So I will choose severe punishment ¹⁵⁴  for them;

I will bring on them what they dread,

because I called, and no one responded,

I spoke and they did not listen.

They did evil before me; ¹⁵⁵ 

they chose to do what displeases me.”

66:5 Hear the word of the Lord,

you who respect what he has to say! ¹⁵⁶ 

Your countrymen, ¹⁵⁷  who hate you

and exclude you, supposedly for the sake of my name,

say, “May the Lord be glorified,

then we will witness your joy.” ¹⁵⁸ 

But they will be put to shame.

[1:11]  ¹ tn Heb “Why to me the multitude of your sacrifices?” The sarcastic rhetorical question suggests that their many sacrifices are of no importance to the Lord. This phrase answers the possible objection that an Israelite could raise in response to God’s indictment: “But we are offering the sacrifices you commanded!”

[1:11]  sn In this section the Lord refutes a potential objection that his sinful people might offer in their defense. He has charged them with rebellion (vv. 2-3), but they might respond that they have brought him many sacrifices. So he points out that he requires social justice first and foremost, not empty ritual.

[1:11]  ² tn The verb שָׂבַע (sava’, “be satisfied, full”) is often used of eating and/or drinking one’s fill. See BDB 959 s.v. שָׂבַע. Here sacrifices are viewed, in typical ancient Near Eastern fashion, as food for the deity. God here declares that he has eaten and drunk, as it were, his fill.

[1:11]  ³ sn In the chiastic structure of the verse, the verbs at the beginning and end highlight God’s displeasure, while the heaping up of references to animals, fat, and blood in the middle lines hints at why God wants no more of their sacrifices. They have, as it were, piled the food on his table and he needs no more.

[2:3]  ⁴ tn The prefixed verb form with simple vav (ו) introduces a purpose/result clause after the preceding prefixed verb form (probably to be taken as a cohortative; see IBHS 650 §39.2.2a).

[2:3]  ⁵ tn Heb “his ways.” In this context God’s “ways” are the standards of moral conduct he decrees that people should live by.

[2:3]  ⁶ tn The cohortative with vav (ו) after the prefixed verb form indicates the ultimate purpose/goal of their action.

[2:3]  ⁷ tn Heb “walk in his ways.”

[2:3]  ⁸ tn Heb “for out of Zion will go instruction.”

[2:3]  ⁹ tn Heb “the word of the Lord from Jerusalem.”

[2:4]  ¹⁰ sn Instead of referring to the large plow as a whole, the plowshare is simply the metal tip which actually breaks the earth and cuts the furrow.

[2:4]  ¹¹ sn This implement was used to prune the vines, i.e., to cut off extra leaves and young shoots (H. Wildberger, Isaiah, 1:93; M. Klingbeil, NIDOTTE 1:1117-18). It was a short knife with a curved hook at the end sharpened on the inside like a sickle. Breaking weapons and fashioning agricultural implements indicates a transition from fear and stress to peace and security.

[4:1]  ¹² tn Or “in that day” (ASV).

[4:1]  sn The seven to one ratio emphasizes the great disparity that will exist in the population due to the death of so many men in battle.

[4:1]  ¹³ tn Heb “eat” (so NASB, NIV, NRSV); CEV “buy.”

[4:1]  ¹⁴ tn Heb “wear” (so NASB, NRSV); NCV “make.”

[4:1]  ¹⁵ tn Heb “only let your name be called over us.” The Hebrew idiom “call the name over” indicates ownership. See 2 Sam 12:28, and BDB 896 s.v. I ָקרָא Niph. 2.d.(4). The language reflects the cultural reality of ancient Israel, where women were legally the property of their husbands.

[4:1]  ¹⁶ sn This refers to the humiliation of being unmarried and childless. The women’s words reflect the cultural standards of ancient Israel, where a woman’s primary duties were to be a wife and mother.

[7:20]  ¹⁷ tn Heb “in that day” (so ASV, NASB); KJV “In the same day.”

[7:20]  ¹⁸ tn Heb “the river” (so KJV); NASB “the Euphrates.” The name of the river has been supplied in the present translation for clarity.

[7:20]  ¹⁹ tn Heb “the hair of the feet.” The translation assumes that the word “feet” is used here as a euphemism for the genitals. See BDB 920 s.v. רֶגֶל.

[9:7]  ²⁰ tc The Hebrew text has לְםַרְבֵּה (lÿmarbeh), which is a corrupt reading. לם is dittographic; note the preceding word, שָׁלוֹם (shalom). The corrected text reads literally, “great is the dominion.”

[9:7]  ²¹ tn Heb “and to peace there will be no end” (KJV and ASV both similar). On the political and socio-economic sense of שָׁלוֹם (shalom) in this context, see the note at v. 6 on “Prince of Peace.”

[9:7]  ²² tn Heb “over the throne of David, and over his kingdom.” The referent of the pronoun “his” (i.e., David) has been specified in the translation for clarity.

[9:7]  ²³ tn The feminine singular pronominal suffix on this form and the following one (translated “it” both times) refers back to the grammatically feminine noun “kingdom.”

[9:7]  ²⁴ tn Heb “with/by justice and fairness”; ASV “with justice and with righteousness.”

[9:7]  ²⁵ tn Heb “the zeal of the Lord.” In this context the Lord’s “zeal” refers to his intense devotion to and love for his people which prompts him to vindicate them and to fulfill his promises to David and the nation.

[10:13]  ²⁶ tn Heb “removed the borders of nations”; cf. NAB, NIV, NRSV “boundaries.”

[10:13]  ²⁷ tc The consonantal text (Kethib) has כְּאַבִּיר (kÿ’abir, “like a strong one”); the marginal reading (Qere) is כַּבִיר (kavir, “mighty one”).

[10:13]  ²⁸ tn Heb “and I brought down, like a strong one, ones sitting [or “living”].” The participle יוֹשְׁבִים (yoshÿvim, “ones sitting”) could refer to the inhabitants of the nations, but the translation assumes that it refers to those who sit on thrones, i.e., rulers. See BDB 442 s.v. יָשַׁב and HALOT 444 s.v. ישׁב.

[11:11]  ²⁹ tn Or “in that day” (KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[11:11]  ³⁰ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonai).

[11:11]  ³¹ tc The Hebrew text reads, “the sovereign master will again, a second time, his hand.” The auxiliary verb יוֹסִיף (yosif), which literally means “add,” needs a main verb to complete it. Consequently many emend שֵׁנִית (shenit, “a second time”) to an infinitive. Some propose the form שַׁנֹּת (shannot, a Piel infinitive construct from שָׁנָה, shanah) and relate it semantically to an Arabic cognate meaning “to be high.” If the Hebrew text is retained a verb must be supplied. “Second time” would allude back to the events of the Exodus (see vv. 15-16).

[11:11]  ³² tn Or “acquire”; KJV, ASV, NASB, NRSV “recover.”

[11:11]  ³³ tn Heb “the remnant of his people who remain.”

[11:11]  ³⁴ sn Perhaps a reference to Upper (i.e., southern) Egypt (so NIV, NLT; NCV “South Egypt”).

[11:11]  ³⁵ tn Or “Ethiopia” (NAB, NRSV, NLT).

[11:11]  ³⁶ tn Or “Babylonia” (NIV, NCV, TEV, NLT).

[11:11]  ³⁷ tn Or perhaps, “the islands of the sea.”

[14:2]  ³⁸ tn Heb “and the house of Jacob will take possession of them [i.e., the nations], on the land of the Lord, as male servants and female servants.”

[16:10]  ³⁹ tn Heb “wine in the vats the treader does not tread.”

[16:10]  ⁴⁰ sn The Lord appears to be the speaker here. See 15:9.

[19:11]  ⁴¹ tn Or “certainly the officials of Zoan are fools.” אַךְ (’akh) can carry the sense, “only, nothing but,” or “certainly, surely.”

[19:11]  ⁴² tn Heb “A son of wise men am I, a son of ancient kings.” The term בֶּן (ben, “son of”) could refer to literal descent, but many understand the word, at least in the first line, in its idiomatic sense of “member [of a guild].” See HALOT 138 s.v. בֶּן and J. N. Oswalt, Isaiah (NICOT), 1:371. If this is the case, then one can take the word in a figurative sense in the second line as well, the “son of ancient kings” being one devoted to their memory as preserved in their literature.

[20:4]  ⁴³ tn Heb “lightly dressed and barefoot, and bare with respect to the buttocks, the nakedness of Egypt.”

[22:25]  ⁴⁴ tn Or “In that day” (KJV).

[22:25]  ⁴⁵ sn Eliakim’s authority, though seemingly secure, will eventually be removed, and with it his family’s prominence.

[22:25]  ⁴⁶ tn Or “for” (KJV, NAB, NASB, NRSV).

[24:2]  ⁴⁷ tn Heb “and it will be like the people, like the priest.”

[24:2]  ⁴⁸ tn Heb “like the servant, like his master.”

[24:2]  ⁴⁹ tn Heb “like the female servant, like her mistress.”

[24:2]  ⁵⁰ tn Heb “like the buyer, like the seller.”

[24:2]  ⁵¹ tn Heb “like the lender, like the borrower.”

[24:2]  ⁵² tn Heb “like the creditor, just as the one to whom he lends.”

[25:6]  ⁵³ sn That is, Mount Zion (see 24:23); cf. TEV; NLT “In Jerusalem.”

[25:6]  ⁵⁴ tn Heb “And the Lord who commands armies [traditionally, the Lord of hosts] will make for all the nations on this mountain a banquet of meats, a banquet of wine dregs, meats filled with marrow, dregs that are filtered.”

[26:19]  ⁵⁵ sn At this point the Lord (or prophet) gives the people an encouraging oracle.

[26:19]  ⁵⁶ tn Heb “dust” (so KJV, NAB, NASB, NIV, NRSV).

[26:19]  ⁵⁷ tn Heb “for the dew of lights [is] your dew.” The pronominal suffix on “dew” is masculine singular, like the suffixes on “your dead” and “your corpses” in the first half of the verse. The statement, then, is addressed to collective Israel, the speaker in verse 18. The plural form אוֹרֹת (’orot) is probably a plural of respect or magnitude, meaning “bright light” (i.e., morning’s light). Dew is a symbol of fertility and life. Here Israel’s “dew,” as it were, will soak the dust of the ground and cause the corpses of the dead to spring up to new life, like plants sprouting up from well-watered soil.

[26:19]  ⁵⁸ sn It is not certain whether the resurrection envisioned here is intended to be literal or figurative. A comparison with 25:8 and Dan 12:2 suggests a literal interpretation, but Ezek 37:1-14 uses resurrection as a metaphor for deliverance from exile and the restoration of the nation (see Isa 27:12-13).

[27:13]  ⁵⁹ tn Heb “and it will be 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.

[27:13]  ⁶⁰ tn Traditionally, “great” (KJV, NAB, NASB, NIV, NLT); CEV “loud.”

[27:13]  ⁶¹ tn Or “the ones perishing.”

[27:13]  ⁶² tn Or “the ones driven into.”

[27:13]  ⁶³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[28:2]  ⁶⁴ tn The Hebrew term translated “sovereign master” here and in vv. 16, 22 is אֲדֹנָי (’adonay).

[28:2]  ⁶⁵ tn Heb “Look, a strong and powerful [one] belongs to the Lord.”

[28:2]  ⁶⁶ tn Heb “like a rainstorm of hail, a wind of destruction.”

[28:2]  ⁶⁷ tn Heb “like a rainstorm of mighty, overflowing waters.”

[28:2]  ⁶⁸ tn The words “that crown” are supplied in the translation for clarification. The object of the verb is unexpressed in the Hebrew text.

[28:2]  ⁶⁹ tn Or “by [his] power.”

[30:17]  ⁷⁰ tn Heb “One thousand from before [or “because of”] one battle cry.” גְּעָרָה (gÿ’arah) is often defined as “threat,” but in war contexts it likely refers to a shout or battle cry. See Ps 76:6.

[30:17]  ⁷¹ tn Heb “from before [or “because of”] the battle cry of five you will flee.

[30:17]  ⁷² tn Heb “until you are left” (so NAB, NASB, NRSV).

[30:26]  ⁷³ sn Light here symbolizes restoration of divine blessing and prosperity. The number “seven” is used symbolically to indicate intensity. The exact meaning of the phrase “the light of seven days” is uncertain; it probably means “seven times brighter” (see the parallel line).

[30:26]  ⁷⁴ tn Heb “the fracture of his people” (so NASB).

[30:26]  sn The Lord is here compared to a physician setting a broken bone in a bandage or cast.

[30:26]  ⁷⁵ tn Heb “the injury of his wound.” The joining of synonyms emphasizes the severity of the wound. Another option is to translate, “the wound of his blow.” In this case the pronominal suffix might refer to the Lord, not the people, yielding the translation, “the wound which he inflicted.”

[33:15]  ⁷⁶ tn Heb “walks” (so NASB, NIV).

[33:15]  ⁷⁷ tn Or, possibly, “justly”; NAB “who practices virtue.”

[33:15]  ⁷⁸ tn Heb “[who] shakes off his hands from grabbing hold of a bribe.”

[33:15]  ⁷⁹ tn Heb “[who] shuts his ear from listening to bloodshed.”

[33:15]  ⁸⁰ tn Heb “[who] closes his eyes from seeing evil.”

[33:20]  ⁸¹ tn Heb “your eyes” (so NASB, NIV, NRSV).

[33:20]  ⁸² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[33:20]  ⁸³ tn Or “that does not travel”; NASB “which shall not be folded.”

[37:29]  ⁸⁴ tc Heb “and your complacency comes up into my ears.” The parallelism is improved if שַׁאֲנַנְךָ (sha’anankha, “your complacency”) is emended to שְׁאוֹנְךָ (shÿ’onÿkha, “your uproar”). See M. Cogan and H. Tadmor, II Kings (AB), 237-38. However, the LXX seems to support the MT and Sennacherib’s cavalier dismissal of Yahweh depicts an arrogant complacency (J. N. Oswalt, Isaiah [NICOT], 1:658, n. 10).

[37:29]  ⁸⁵ sn The word-picture has a parallel in Assyrian sculpture. See M. Cogan and H. Tadmor, II Kings (AB), 238.

[38:1]  ⁸⁶ tn Heb “was sick to the point of dying”; NRSV “became sick and was at the point of death.”

[41:2]  ⁸⁷ sn The expression this one from the east refers to the Persian conqueror Cyrus, as later texts indicate (see 44:28-45:6; 46:11; 48:14-16).

[41:2]  ⁸⁸ tn The interrogative particle is understood by ellipsis.

[41:2]  ⁸⁹ tn Heb “[in] righteousness called him to his foot.”

[41:2]  ⁹⁰ tn Heb “he [the Lord] places before him [Cyrus] nations.”

[41:2]  ⁹¹ tn The verb יַרְדְּ (yardÿ) is an otherwise unattested Hiphil form from רָדָה (radah, “rule”). But the Hiphil makes no sense with “kings” as object; one must understand an ellipsis and supply “him” (Cyrus) as the object. The Qumran scroll 1QIsa^a has יוֹרִד (yorid), which appears to be a Hiphil form from יָרַד (yarad, “go down”). Others suggest reading יָרֹד (yarod), a Qal form from רָדַד (radad, “beat down”).

[41:2]  ⁹² sn The point is that they are powerless before Cyrus’ military power and scatter before him.

[41:7]  ⁹³ tn The verb “encourages” is understood by ellipsis (note the preceding line).

[41:7]  ⁹⁴ tn Heb “saying of the welding, ‘It is good.’”

[42:16]  ⁹⁵ tn Heb “a way they do not know” (so NASB); NRSV “a road they do not know.”

[42:16]  ⁹⁶ tn Heb “in paths they do not know I will make them walk.”

[42:16]  ⁹⁷ tn Heb “and the rough ground into a level place.”

[42:22]  ⁹⁸ tc The Hebrew text has בַּחוּרִים (bakhurim, “young men”), but the text should be emended to בְּהוֹרִים (bÿhorim, “in holes”).

[42:22]  ⁹⁹ tn Heb “and made to be hidden”; NAB, NASB, NIV, TEV “hidden away in prisons.”

[42:22]  ¹⁰⁰ tn Heb “they became loot and there was no one rescuing, plunder and there was no one saying, ‘Bring back’.”

[44:23]  ¹⁰¹ tn Heb “acts”; NASB, NRSV “has done it”; NLT “has done this wondrous thing.”

[44:23]  ¹⁰² tn Heb “lower regions.” This refers to Sheol and forms a merism with “sky” in the previous line. See Pss 63:9; 71:20.

[44:23]  ¹⁰³ tn Heb “O forest and all the trees in it”; NASB, NRSV “and every tree in it.”

[44:23]  ¹⁰⁴ tn Heb “redeems.” See the note at 41:14.

[44:23]  ¹⁰⁵ tn That is, by delivering Israel. Cf. NCV “showed his glory when he saved Israel”; TEV “has shown his greatness by saving his people Israel.”

[44:26]  ¹⁰⁶ tn Heb “the word of his servant.” The following context indicates that the Lord’s prophets are in view.

[44:26]  ¹⁰⁷ tn Heb “counsel.” The Hebrew term עֵצָה (’etsah) probably refers here to the divine plan as announced by the prophets. See HALOT 867 s.v. I עֵצָה.

[44:26]  ¹⁰⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[45:13]  ¹⁰⁹ tn Heb “I stir him up in righteousness”; NASB “I have aroused him.” See the note at 41:2. Cyrus (cf. 44:28) is in view here.

[45:19]  ¹¹⁰ tn Heb “in a place of a land of darkness” (ASV similar); NASB “in some dark land.”

[45:19]  ¹¹¹ tn “In vain” translates תֹהוּ (tohu), used here as an adverbial accusative: “for nothing.”

[45:19]  ¹¹² tn The translation above assumes that צֶדֶק (tsedeq) and מֵישָׁרִים (mesharim) are adverbial accusatives (see 33:15). If they are taken as direct objects, indicating the content of what is spoken, one might translate, “who proclaims deliverance, who announces justice.”

[45:21]  ¹¹³ tn Heb “Declare! Bring near!”; NASB “Declare and set forth your case.” See 41:21.

[45:21]  ¹¹⁴ tn Or “a righteous God and deliverer”; NASB, NIV, NRSV “a righteous God and a Savior.”

[45:23]  ¹¹⁵ tn Heb “I swear by myself”; KJV, NASB “have sworn.”

[45:23]  ¹¹⁶ tn Heb “a word goes out from my mouth [in] truth and will not return.”

[45:23]  ¹¹⁷ tn Heb “swear” (so KJV, NAB, NIV, NRSV); NLT “confess allegiance.”

[47:13]  ¹¹⁸ tn Heb “you are tired because of the abundance of your advice.”

[47:13]  ¹¹⁹ tn Heb “let them stand and rescue you – the ones who see omens in the sky, who gaze at the stars, who make known by months – from those things which are coming upon you.”

[48:16]  ¹²⁰ tn Heb “from the time of its occurring.”

[48:16]  ¹²¹ sn The speaker here is not identified specifically, but he is probably Cyrus, the Lord’s “ally” mentioned in vv. 14-15.

[49:23]  ¹²² tn Heb “your,” but Zion here stands by metonymy for her children (see v. 22b).

[49:23]  ¹²³ tn Heb “you.” See the preceding note.

[49:23]  ¹²⁴ tn Or “at your feet” (NAB, NIV); NLT “from your feet.”

[51:3]  ¹²⁵ tn Heb “found in” (so NAB, NASB, NIV, NRSV).

[51:6]  ¹²⁶ tn Heb “will be torn in pieces.” The perfect indicates the certitude of the event, from the Lord’s rhetorical perspective.

[51:6]  ¹²⁷ tn Heb “my deliverance.” The same Hebrew word can also be translated “salvation” (so KJV, NAB, NASB, NIV, NRSV, NLT); cf. CEV “victory.”

[51:6]  ¹²⁸ tn Heb “my righteousness [or “vindication”].”

[51:6]  ¹²⁹ tn Heb “will not be shattered [or “dismayed”].”

[55:11]  ¹³⁰ tn Heb “so is the word which goes out from my mouth, it does not return to empty.” “Word” refers here to divine promises, like the ones made just prior to and after this (see vv. 7b, 12-13).

[55:11]  ¹³¹ tn Heb “but it accomplishes what I desire, and succeeds [on the mission] which I send it.”

[55:11]  sn Verses 8-11 focus on the reliability of the divine word and support the promises before (vv. 3-5, 7b) and after (vv. 12-13) this. Israel can be certain that repentance will bring forgiveness and a new covenantal relationship because God’s promises are reliable. In contrast to human plans (or “thoughts”), which are destined to fail (Ps 94:11) apart from divine approval (Prov 19:21), and human deeds (or “ways”), which are evil and lead to destruction (Prov 1:15-19; 3:31-33; 4:19), God’s plans are realized and his deeds accomplish something positive.

[58:3]  ¹³² tn The words “they lament” are supplied in the translation for clarification.

[58:3]  ¹³³ tn Heb “you find pleasure”; NASB “you find your desire.”

[58:3]  ¹³⁴ tn Or perhaps, “debtors.” See HALOT 865 s.v. * עָצֵב.

[59:19]  ¹³⁵ tc Heb “fear.” A few medieval Hebrew mss read “see.”

[59:19]  ¹³⁶ tn Heb “and they fear from the west the name of the Lord.”

[59:19]  ¹³⁷ tn Heb “and from the rising of the sun his splendor.”

[59:19]  ¹³⁸ tn Heb “narrow”; NAB, NIV, NRSV “pent-up.”

[59:19]  ¹³⁹ tn Heb “the wind of the Lord drives it on.” The term רוּחַ (ruakh) could be translated “breath” here (see 30:28).

[60:7]  ¹⁴⁰ tn Heb “will serve you,” i.e., be available as sacrifices (see the next line). Another option is to understood these “rams” as symbolic of leaders who will be subject to the people of Zion. See v. 10.

[60:7]  ¹⁴¹ tc Heb “they will go up on acceptance [on] my altar.” Some have suggested that the preposition עַל (’al) is dittographic (note the preceding יַעֲלוּ [ya’alu]). Consequently, the form should be emended to לְרָצוֹן (lÿratson, “acceptably”; see BDB 953 s.v. רָצוֹן). However, the Qumran scroll 1QIsa^a has both לרצון followed by the preposition על, which would argue against deleted the preposition. As the above translation seeks to demonstrate, the preposition עַל (’al) indicates a norm (“in accordance with acceptance” or “acceptably”; IBHS 218 §11.2.13e, n. 111) and the “altar” functions as an objective accusative with a verb of motion (cf. Gen 49:4; Lev 2:2; Num 13:17; J. N. Oswalt, Isaiah [NICOT], 2:534, n. 14).

[60:9]  ¹⁴² tn Or “islands” (NIV); CEV “distant islands”; TEV “distant lands.”

[60:9]  ¹⁴³ tn Heb “the ships of Tarshish.” See the note at 2:16.

[60:9]  ¹⁴⁴ tn Heb “to the name of the Lord your God.”

[60:9]  ¹⁴⁵ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[61:3]  ¹⁴⁶ tn Heb “oil of joy” (KJV, ASV); NASB, NIV, NRSV “the oil of gladness.”

[61:3]  ¹⁴⁷ tn Heb “garment of praise.”

[61:3]  ¹⁴⁸ tn Heb “a faint spirit” (so NRSV); KJV, ASV “the spirit of heaviness”; NASB “a spirit of fainting.”

[61:3]  ¹⁴⁹ tn Rather than referring to the character of the people, צֶדֶק (tsedeq) may carry the nuance “vindication” here, suggesting that God’s restored people are a testimony to his justice. See v. 2, which alludes to the fact that God will take vengeance against the enemies of his people. Cf. NAB “oaks of justice.”

[61:3]  ¹⁵⁰ tn Heb “a planting of the Lord to reveal splendor.”

[65:7]  ¹⁵¹ tn Heb “the iniquities of your fathers.”

[65:7]  ¹⁵² tn Or perhaps, “taunted”; KJV “blasphemed”; NAB “disgraced”; NASB “scorned”; NIV “defied”; NRSV “reviled.”

[65:7]  ¹⁵³ tn Heb “I will measure out their pay [from the] beginning into their lap,” i.e., he will give them everything they have earned.

[66:4]  ¹⁵⁴ tn The precise meaning of the noun is uncertain. It occurs only here and in 3:4 (but see the note there). It appears to be derived from the verbal root עָלַל (’alal), which can carry the nuance “deal severely.”

[66:4]  ¹⁵⁵ tn Heb “that which is evil in my eyes.”

[66:5]  ¹⁵⁶ tn Heb “who tremble at his word.”

[66:5]  ¹⁵⁷ tn Heb “brothers” (so NASB, NIV); NRSV “Your own people”; NLT “Your close relatives.”

[66:5]  ¹⁵⁸ tn Or “so that we might witness your joy.” The point of this statement is unclear.