Yesaya 1:20

1:20 But if you refuse and rebel,

you will be devoured ¹  by the sword.”

Know for certain that the Lord has spoken. ² 

Yesaya 2:17

2:17 Proud men will be humiliated,

arrogant men will be brought low; ³ 

the Lord alone will be exalted ⁴ 

in that day.

Yesaya 2:20

2:20 At that time ⁵  men will throw

their silver and gold idols,

which they made for themselves to worship, ⁶ 

into the caves where rodents and bats live, ⁷ 

Yesaya 3:18

3:18 ⁸ At that time ⁹  the sovereign master will remove their beautiful ankle jewelry, ¹⁰  neck ornaments, crescent shaped ornaments,

Yesaya 8:22

8:22 When one looks out over the land, he sees ¹¹  distress and darkness, gloom ¹²  and anxiety, darkness and people forced from the land. ¹³ 

Yesaya 10:11

10:11 As I have done to Samaria and its idols,

so I will do to Jerusalem and its idols.” ¹⁴ 

Yesaya 10:34

10:34 The thickets of the forest will be chopped down with an ax,

and mighty Lebanon will fall. ¹⁵ 

Yesaya 15:6

15:6 For the waters of Nimrim are gone; ¹⁶ 

the grass is dried up,

the vegetation has disappeared,

and there are no plants.

Yesaya 19:15

19:15 Egypt will not be able to do a thing,

head or tail, shoots and stalk. ¹⁷ 

Yesaya 19:19

19:19 At that time there will be an altar for the Lord in the middle of the land of Egypt, as well as a sacred pillar ¹⁸  dedicated to the Lord at its border.

Yesaya 22:17

22:17 Look, the Lord will throw you far away, ¹⁹  you mere man! ²⁰ 

He will wrap you up tightly. ²¹ 

Yesaya 22:24

22:24 His father’s family will gain increasing prominence because of him, ²²  including the offspring and the offshoots. ²³  All the small containers, including the bowls and all the jars will hang from this peg.’ ²⁴ 

Yesaya 24:21

The Lord Will Become King

24:21 At that time ²⁵  the Lord will punish ²⁶ 

the heavenly forces in the heavens ²⁷ 

and the earthly kings on the earth.

Yesaya 25:10

25:10 For the Lord’s power will make this mountain secure. ²⁸ 

Moab will be trampled down where it stands, ²⁹ 

as a heap of straw is trampled down in ³⁰  a manure pile.

Yesaya 26:18

26:18 We were pregnant, we strained,

we gave birth, as it were, to wind. ³¹ 

We cannot produce deliverance on the earth;

people to populate the world are not born. ³² 

Yesaya 28:5

28:5 At that time ³³  the Lord who commands armies will become a beautiful crown

and a splendid diadem for the remnant of his people.

Yesaya 31:6

31:6 You Israelites! Return to the one against whom you have so blatantly rebelled! ³⁴ 

Yesaya 32:13

32:13 Mourn ³⁵  over the land of my people,

which is overgrown with thorns and briers,

and over all the once-happy houses ³⁶ 

in the city filled with revelry. ³⁷ 

Yesaya 36:9

36:9 Certainly you will not refuse one of my master’s minor officials and trust in Egypt for chariots and horsemen. ³⁸ 

Yesaya 37:25

37:25 I dug wells

and drank water. ³⁹ 

With the soles of my feet I dried up

all the rivers of Egypt.’

Yesaya 38:16

38:16 O sovereign master, your decrees can give men life;

may years of life be restored to me. ⁴⁰ 

Restore my health ⁴¹  and preserve my life.’

Yesaya 40:5

40:5 The splendor ⁴²  of the Lord will be revealed,

and all people ⁴³  will see it at the same time.

For ⁴⁴  the Lord has decreed it.” ⁴⁵ 

Yesaya 40:7

40:7 The grass dries up,

the flowers wither,

when the wind sent by the Lord ⁴⁶  blows on them.

Surely humanity ⁴⁷  is like grass.

Yesaya 44:17-18

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!’

44:18 They do not comprehend or understand,

for their eyes are blind and cannot see;

their minds do not discern. ⁴⁸ 

Yesaya 45:2

45:2 “I will go before you

and level mountains. ⁴⁹ 

Bronze doors I will shatter

and iron bars ⁵⁰  I will hack through.

Yesaya 47:7

47:7 You said,

‘I will rule forever as permanent queen!’ ⁵¹ 

You did not think about these things; ⁵² 

you did not consider how it would turn out. ⁵³ 

Yesaya 48:7

48:7 Now they come into being, ⁵⁴  not in the past;

before today you did not hear about them,

so you could not say,

‘Yes, ⁵⁵  I know about them.’

Yesaya 48:13

48:13 Yes, my hand founded the earth;

my right hand spread out the sky.

I summon them;

they stand together.

Yesaya 54:15

54:15 If anyone dares to ⁵⁶  challenge you, it will not be my doing!

Whoever tries to challenge you will be defeated. ⁵⁷ 

Yesaya 55:9

55:9 for just as the sky ⁵⁸  is higher than the earth,

so my deeds ⁵⁹  are superior to ⁶⁰  your deeds

and my plans ⁶¹  superior to your plans.

Yesaya 61:2

61:2 to announce the year when the Lord will show his favor,

the day when our God will seek vengeance, ⁶² 

to console all who mourn,

Yesaya 63:8

63:8 He said, “Certainly they will be my people,

children who are not disloyal.” ⁶³ 

He became their deliverer.

Yesaya 64:8

64:8 Yet, ⁶⁴  Lord, you are our father.

We are the clay, and you are our potter;

we are all the product of your labor. ⁶⁵ 

[1:20]  ¹ sn The wordplay in the Hebrew draws attention to the options. The people can obey, in which case they will “eat” v. 19 (תֹּאכֵלוּ [to’khelu], Qal active participle of אָכַל) God’s blessing, or they can disobey, in which case they will be devoured (Heb “eaten,” תְּאֻכְּלוּ, [tÿ’ukkÿlu], Qal passive/Pual of אָכַל) by God’s judgment.

[1:20]  ² tn Heb “for the mouth of the Lord has spoken.” The introductory כִּי (ki) may be asseverative (as reflected in the translation) or causal/explanatory, explaining why the option chosen by the people will become reality (it is guaranteed by the divine word).

[2:17]  ³ tn Heb “and the pride of men will be brought down, and the arrogance of men will be brought low.” As in v. 11, the repetition of the verbs שָׁפַל (shafal) and שָׁחָח (shakhakh) from v. 9 draws attention to the appropriate nature of the judgment. Those proud men who “bow low” before idols will be forced to “bow low” before God when he judges their sin.

[2:17]  ⁴ tn Or “elevated”; NCV “praised”; CEV “honored.”

[2:20]  ⁵ tn Or “in that day” (KJV).

[2:20]  ⁶ tn Or “bow down to.”

[2:20]  ⁷ tn Heb “to the shrews and to the bats.” On the meaning of חֲפַרְפָּרָה (khafarparah, “shrew”), see HALOT 341 s.v. חֲפַרְפָּרָה. The BHS text as it stands (לַחְפֹּר פֵּרוֹת, perot lakhpor), makes no sense. Based on Theodotion’s transliteration and a similar reading in the Qumran scroll 1QIsa^a, most scholars suggest that the MT mistakenly divided a noun (a hapax legomenon) that should be translated “moles,” “shrews,” or “rodents.”

[3:18]  ⁸ sn The translation assumes that the direct quotation ends with v. 17. The introductory formula “in that day” and the shift from a poetic to prosaic style indicate that a new speech unit begins in v. 18.

[3:18]  ⁹ tn Or “in that day” (KJV).

[3:18]  ¹⁰ tn Or “the beauty of [their] ankle jewelry.”

[8:22]  ¹¹ tn Heb “and behold” (so KJV, ASV, NASB).

[8:22]  ¹² tn The precise meaning of מְעוּף (mÿ’uf) is uncertain; the word occurs only here. See BDB 734 s.v. מָעוּף.

[8:22]  ¹³ tn Heb “ and darkness, pushed.” The word מְנֻדָּח (mÿnudakh) appears to be a Pual participle from נדח (“push”), but the Piel is unattested for this verb and the Pual occurs only here.

[10:11]  ¹⁴ tn The statement is constructed as a rhetorical question in the Hebrew text: “Is it not [true that] just as I have done to Samaria and its idols, so I will do to Jerusalem and its idols?”

[10:11]  sn This statement indicates that the prophecy dates sometime between 722-701 b.c.

[10:34]  ¹⁵ tn The Hebrew text has, “and Lebanon, by/as [?] a mighty one, will fall.” The translation above takes the preposition בְּ (bet) prefixed to “mighty one” as indicating identity, “Lebanon, as a mighty one, will fall.” In this case “mighty one” describes Lebanon. (In Ezek 17:23 and Zech 11:2 the adjective is used of Lebanon’s cedars.) Another option is to take the preposition as indicating agency and interpret “mighty one” as a divine title (see Isa 33:21). One could then translate, “and Lebanon will fall by [the agency of] the Mighty One.”

[15:6]  ¹⁶ tn Heb “are waste places”; cf. NRSV “are a desolation.”

[19:15]  ¹⁷ tn Heb “And there will not be for Egypt a deed, which head and tail, shoot and stalk can do.” In 9:14-15 the phrase “head or tail” refers to leaders and prophets, respectively. This interpretation makes good sense in this context, where both leaders and advisers (probably including prophets and diviners) are mentioned (vv. 11-14). Here, as in 9:14, “shoots and stalk” picture a reed, which symbolizes the leadership of the nation in its entirety.

[19:19]  ¹⁸ tn This word is sometimes used of a sacred pillar associated with pagan worship, but here it is associated with the worship of the Lord.

[22:17]  ¹⁹ tn Heb “will throw you with a throwing.”

[22:17]  ²⁰ tn Heb “O man” (so NASB); NAB “mortal man”; NRSV “my fellow.”

[22:17]  ²¹ tn Heb “and the one who wraps you [will] wrap.”

[22:24]  ²² 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]  ²³ tn The precise meaning and derivation of this word are uncertain. Cf. KJV, ASV, NRSV “the issue”; CEV “relatives.”

[22:24]  ²⁴ 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.

[24:21]  ²⁵ 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]  ²⁶ tn Heb “visit [in judgment].”

[24:21]  ²⁷ 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]  ²⁸ 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]  ²⁹ tn Heb “under him,” i.e., “in his place.”

[25:10]  ³⁰ tc The marginal reading (Qere) is בְּמוֹ (bÿmo, “in”). The consonantal text (Kethib) has בְּמִי (bÿmi, “in the water of”).

[26:18]  ³¹ tn On the use of כְּמוֹ (kÿmo, “like, as”) here, see BDB 455 s.v. Israel’s distress and suffering, likened here to the pains of childbirth, seemed to be for no purpose. A woman in labor endures pain with the hope that a child will be born; in Israel’s case no such positive outcome was apparent. The nation was like a woman who strains to bring forth a child, but can’t push the baby through to daylight. All her effort produces nothing.

[26:18]  ³² tn Heb “and the inhabitants of the world do not fall.” The term נָפַל (nafal) apparently means here, “be born,” though the Qal form of the verb is not used with this nuance anywhere else in the OT. (The Hiphil appears to be used in the sense of “give birth” in v. 19, however.) The implication of verse 18b seems to be that Israel hoped its suffering would somehow end in deliverance and an increase in population. The phrase “inhabitants of the world” seems to refer to the human race in general, but the next verse, which focuses on Israel’s dead, suggests the referent may be more limited.

[28:5]  ³³ tn Or “in that day” (KJV).

[31:6]  ³⁴ 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.

[32:13]  ³⁵ tn “Mourn” is supplied in the translation for stylistic reasons. In the Hebrew text vv. 12-13 are one long sentence.

[32:13]  ³⁶ tn Heb “indeed, over all the houses of joy.” It is not certain if this refers to individual homes or to places where parties and celebrations were held.

[32:13]  ³⁷ sn This same phrase is used in 22:2.

[36:9]  ³⁸ tn Heb “How can you turn back the face of an official [from among] the least of my master’s servants and trust in Egypt for chariots and horsemen?” In vv. 8-9 the chief adviser develops further the argument begun in v. 6. His reasoning seems to be as follows: “In your weakened condition you obviously need military strength. Agree to the king’s terms and I will personally give you more horses than you are capable of outfitting. If I, a mere minor official, am capable of giving you such military might, just think what power the king has. There is no way the Egyptians can match our strength. It makes much better sense to deal with us.”

[37:25]  ³⁹ tc The Hebrew text has simply, “I dug and drank water.” But the parallel text in 2 Kgs 19:24 has “foreign waters.” זָרִים (zarim, “foreign”) may have accidentally dropped out of the Isaianic text by homoioteleuton (cf. NCV, NIV, NLT). Note that the preceding word, מַיִם (mayim, “water) also ends in mem (ם). The Qumran scroll 1QIsa^a has “foreign waters” for this line. However, in several other passages the 1QIsa^a scroll harmonizes with 2 Kgs 19 against the MT (Isa 36:5; 37:9, 20). Since the addition of “foreign” to this text in Isaiah by a later scribe would be more likely than its deletion, the MT reading should be accepted.

[38:16]  ⁴⁰ tn The translation offered here is purely speculative. The text as it stands is meaningless and probably corrupt. It reads literally, “O lord, on account of them [the suffix is masculine plural], they live, and to all in them [the suffix is feminine plural], life of my spirit.”

[38:16]  ⁴¹ tn The prefixed verbal form could be taken as indicative, “you restore my health,” but the following imperatival form suggests it be understood as an imperfect of request.

[40:5]  ⁴² 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]  ⁴³ tn Heb “flesh” (so KJV, ASV, NASB); NAB, NIV “mankind”; TEV “the whole human race.”

[40:5]  ⁴⁴ tn Or “indeed.”

[40:5]  ⁴⁵ tn Heb “the mouth of the Lord has spoken” (so NASB, NIV, NRSV).

[40:7]  ⁴⁶ tn The Hebrew text has רוּחַ יְהוָה (ruakh yehvah), which in this context probably does not refer to the Lord’s personal Spirit. The phrase is better translated “the breath of the Lord,” or “the wind of [i.e., sent by] the Lord.” The Lord’s sovereign control over nature, including the hot desert winds that dry up vegetation, is in view here (cf. Ps 147:18; Isa 59:19).

[40:7]  ⁴⁷ tn Heb “the people” (so KJV, ASV, NAB, NASB, NIV, NRSV).

[44:18]  ⁴⁸ tn Heb “for their eyes are smeared over so they cannot see, so their heart cannot be wise.”

[45:2]  ⁴⁹ tc The form הֲדוּרִים (hadurim) makes little, if any, sense here. It is probably a corruption of an original הָרָרִים (hararim, “mountains”), the reduplicated form of הָר (har, “mountain”).

[45:2]  ⁵⁰ tn That is, on the gates. Cf. CEV “break the iron bars on bronze gates.”

[47:7]  ⁵¹ tn Heb “Forever I [will be] permanent queen”; NIV “the eternal queen”; CEV “queen forever.”

[47:7]  ⁵² tn Heb “you did not set these things upon your heart [or “mind”].”

[47:7]  ⁵³ tn Heb “you did not remember its outcome”; NAB “you disregarded their outcome.”

[48:7]  ⁵⁴ tn Heb “are created” (so KJV, NASB, NIV, NRSV); NLT “They are brand new.”

[48:7]  ⁵⁵ tn Heb “look”; KJV, NASB “Behold.”

[54:15]  ⁵⁶ tn The infinitive absolute precedes the finite verb here for emphasis.

[54:15]  ⁵⁷ tn Heb “will fall over you.” The expression נָפַל עַל (nafal ’al) can mean “attack,” but here it means “fall over to,” i.e., “surrender to.”

[55:9]  ⁵⁸ tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[55:9]  ⁵⁹ tn Heb “ways” (so many English versions).

[55:9]  ⁶⁰ tn Heb “are higher than.”

[55:9]  ⁶¹ tn Or “thoughts” (so many English versions).

[61:2]  ⁶² tn Heb “to announce the year of the Lord’s favor, and the day of our God’s vengeance.

[63:8]  ⁶³ tn Heb “children [who] do not act deceitfully.” Here the verb refers to covenantal loyalty.

[64:8]  ⁶⁴ tn On the force of וְעַתָּה (vÿ’attah) here, see HALOT 902 s.v. עַתָּה.

[64:8]  ⁶⁵ tn Heb “the work of your hand.”