Yesaya 1:29

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

you ²  find so desirable;

you will be embarrassed because of the sacred orchards ³ 

where you choose to worship.

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.” ⁴ 

Yesaya 7:6

7:6 They say, “Let’s attack Judah, terrorize it, and conquer it. ⁵  Then we’ll set up the son of Tabeel as its king.” ⁶ 

Yesaya 7:15

7:15 He will eat sour milk ⁷  and honey, which will help him know how ⁸  to reject evil and choose what is right.

Yesaya 8:13

8:13 You must recognize the authority of the Lord who commands armies. ⁹ 

He is the one you must respect;

he is the one you must fear. ¹⁰ 

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 9:9

9:9 All the people were aware ¹⁴  of it,

the people of Ephraim and those living in Samaria. ¹⁵ 

Yet with pride and an arrogant attitude, they said, ¹⁶ 

Yesaya 13:12

13:12 I will make human beings more scarce than pure gold,

and people more scarce ¹⁷  than gold from Ophir.

Yesaya 14:3

14:3 When the Lord gives you relief from your suffering and anxiety, ¹⁸  and from the hard labor which you were made to perform,

Yesaya 14:11

14:11 Your splendor ¹⁹  has been brought down to Sheol,

as well as the sound of your stringed instruments. ²⁰ 

You lie on a bed of maggots,

with a blanket of worms over you. ²¹ 

Yesaya 14:17

14:17 Is this the one who made the world like a desert,

who ruined its ²²  cities,

and refused to free his prisoners so they could return home?”’ ²³ 

Yesaya 14:24

14:24 ²⁴ The Lord who commands armies makes this solemn vow:

“Be sure of this:

Just as I have intended, so it will be;

just as I have planned, it will happen.

Yesaya 21:4

21:4 My heart palpitates, ²⁵ 

I shake in fear; ²⁶ 

the twilight I desired

has brought me terror.

Yesaya 21:16

21:16 For this is what the sovereign master ²⁷  has told me: “Within exactly one year ²⁸  all the splendor of Kedar will come to an end.

Yesaya 23:11

23:11 The Lord stretched out his hand over the sea, ²⁹ 

he shook kingdoms;

he ³⁰  gave the order

to destroy Canaan’s fortresses. ³¹ 

Yesaya 24:1

The Lord Will Judge the Earth

24:1 Look, the Lord is ready to devastate the earth

and leave it in ruins;

he will mar its surface

and scatter its inhabitants.

Yesaya 24:7

24:7 The new wine dries up,

the vines shrivel up,

all those who like to celebrate ³²  groan.

Yesaya 24:21

The Lord Will Become King

24:21 At that time ³³  the Lord will punish ³⁴ 

the heavenly forces in the heavens ³⁵ 

and the earthly kings on the earth.

Yesaya 26:3

26:3 You keep completely safe the people who maintain their faith,

for they trust in you. ³⁶ 

Yesaya 26:8

26:8 Yes, as your judgments unfold, ³⁷ 

O Lord, we wait for you.

We desire your fame and reputation to grow. ³⁸ 

Yesaya 29:12

29:12 Or when they hand the scroll to one who can’t read ³⁹  and say, “Read this,” he says, “I can’t read.” ⁴⁰ 

Yesaya 30:7

30:7 Egypt is totally incapable of helping. ⁴¹ 

For this reason I call her

‘Proud one ⁴²  who is silenced.’” ⁴³ 

Yesaya 33:9

33:9 The land ⁴⁴  dries up ⁴⁵  and withers away;

the forest of Lebanon shrivels up ⁴⁶  and decays.

Sharon ⁴⁷  is like the desert; ⁴⁸ 

Bashan and Carmel ⁴⁹  are parched. ⁵⁰ 

Yesaya 33:11

33:11 You conceive straw, ⁵¹ 

you give birth to chaff;

your breath is a fire that destroys you. ⁵² 

Yesaya 33:24

33:24 No resident of Zion ⁵³  will say, “I am ill”;

the people who live there will have their sin forgiven.

Yesaya 37:28

37:28 I know where you live

and everything you do

and how you rage against me. ⁵⁴ 

Yesaya 40:5

40:5 The splendor ⁵⁵  of the Lord will be revealed,

and all people ⁵⁶  will see it at the same time.

For ⁵⁷  the Lord has decreed it.” ⁵⁸ 

Yesaya 40:7

40:7 The grass dries up,

the flowers wither,

when the wind sent by the Lord ⁵⁹  blows on them.

Surely humanity ⁶⁰  is like grass.

Yesaya 41:5

41:5 The coastlands ⁶¹  see and are afraid;

the whole earth ⁶²  trembles;

they approach and come.

Yesaya 42:9

42:9 Look, my earlier predictive oracles have come to pass; ⁶³ 

now I announce new events.

Before they begin to occur,

I reveal them to you.” ⁶⁴ 

Yesaya 42:17

42:17 Those who trust in idols

will turn back and be utterly humiliated, ⁶⁵ 

those who say to metal images, ‘You are our gods.’”

Yesaya 42:23

42:23 Who among you will pay attention to this?

Who will listen attentively in the future? ⁶⁶ 

Yesaya 44:18

44:18 They do not comprehend or understand,

for their eyes are blind and cannot see;

their minds do not discern. ⁶⁷ 

Yesaya 45:2

45:2 “I will go before you

and level mountains. ⁶⁸ 

Bronze doors I will shatter

and iron bars ⁶⁹  I will hack through.

Yesaya 45:17

45:17 Israel will be delivered once and for all by the Lord; ⁷⁰ 

you will never again be ashamed or humiliated. ⁷¹ 

Yesaya 48:10

48:10 Look, I have refined you, but not as silver;

I have purified you ⁷²  in the furnace of misery.

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. ⁷³ 

Yesaya 49:12

49:12 Look, they come from far away!

Look, some come from the north and west,

and others from the land of Sinim! ⁷⁴ 

Yesaya 49:16

49:16 Look, I have inscribed your name ⁷⁵  on my palms;

your walls are constantly before me.

Yesaya 51:14

51:14 The one who suffers ⁷⁶  will soon be released;

he will not die in prison, ⁷⁷ 

he will not go hungry. ⁷⁸ 

Yesaya 53:6

53:6 All of us had wandered off like sheep;

each of us had strayed off on his own path,

but the Lord caused the sin of all of us to attack him. ⁷⁹ 

Yesaya 54:15

54:15 If anyone dares to ⁸⁰  challenge you, it will not be my doing!

Whoever tries to challenge you will be defeated. ⁸¹ 

Yesaya 57:7

57:7 On every high, elevated hill you prepare your bed;

you go up there to offer sacrifices.

Yesaya 60:2

60:2 For, look, darkness covers the earth

and deep darkness covers ⁸²  the nations,

but the Lord shines on you;

his splendor ⁸³  appears over you.

Yesaya 61:2

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

the day when our God will seek vengeance, ⁸⁴ 

to console all who mourn,

Yesaya 62:3

62:3 You will be a majestic crown in the hand of the Lord,

a royal turban in the hand of your God.

Yesaya 63:18-19

63:18 For a short time your special ⁸⁵  nation possessed a land, ⁸⁶ 

but then our adversaries knocked down ⁸⁷  your holy sanctuary.

63:19 We existed from ancient times, ⁸⁸ 

but you did not rule over them,

they were not your subjects. ⁸⁹ 

Yesaya 64:8

64:8 Yet, ⁹⁰  Lord, you are our father.

We are the clay, and you are our potter;

we are all the product of your labor. ⁹¹ 

Yesaya 64:10

64:10 Your chosen ⁹²  cities have become a desert;

Zion has become a desert,

Jerusalem ⁹³  is a desolate ruin.

Yesaya 65:6

65:6 Look, I have decreed: ⁹⁴ 

I will not keep silent, but will pay them back;

I will pay them back exactly what they deserve, ⁹⁵ 

Yesaya 65:14

65:14 Look, my servants will shout for joy as happiness fills their hearts! ⁹⁶ 

But you will cry out as sorrow fills your hearts; ⁹⁷ 

you will wail because your spirits will be crushed. ⁹⁸ 

Yesaya 66:7

66:7 Before she goes into labor, she gives birth!

Before her contractions begin, she delivers a boy!

[1:29]  ¹ 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]  ² tn The second person pronouns in vv. 29-30 are masculine plural, indicating that the rebellious sinners (v. 28) are addressed.

[1:29]  ³ tn Or “gardens” (so KJV, NASB, NIV, NRSV); NAB “groves.”

[6:7]  ⁴ tn Or “ritually cleansed,” or “atoned for” (NIV).

[7:6]  ⁵ tn Heb “and let us break it open for ourselves”; NASB “make for ourselves a breach in its walls”; NLT “fight our way into.”

[7:6]  ⁶ tn Heb “and we will make the son of Tabeel king in its midst.”

[7:6]  sn The precise identity of this would-be puppet king is unknown. He may have been a Syrian official or the ruler of one of the small neighboring states. See Y. Aharoni, Land of the Bible, 370.

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

[7:15]  ⁸ 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.

[8:13]  ⁹ tn Heb “the Lord who commands armies [traditionally, the Lord of hosts], him you must set apart.” The word order is emphatic, with the object being placed first.

[8:13]  ¹⁰ tn Heb “he is your [object of] fear, he is your [object of] terror.” The roots יָרֵא (yare’) and עָרַץ (’arats) are repeated from v. 12b.

[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.

[9:9]  ¹⁴ tn The translation assumes that vv. 9-10 describe the people’s response to a past judgment (v. 8). The perfect is understood as indicating simple past and the vav (ו) is taken as conjunctive. Another option is to take the vav on the perfect as consecutive and translate, “all the people will know.”

[9:9]  ¹⁵ tn Heb “and the people, all of them, knew; Ephraim and the residents of Samaria.”

[9:9]  ¹⁶ tn Heb “with pride and arrogance of heart, saying.”

[13:12]  ¹⁷ tn The verb is supplied in the translation from the first line. The verb in the first line (“I will make scarce”) does double duty in the parallel structure of the verse.

[14:3]  ¹⁸ tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[14:11]  ¹⁹ tn Or “pride” (NCV, CEV); KJV, NIV, NRSV “pomp.”

[14:11]  ²⁰ tn Or “harps” (NAB, NIV, NRSV).

[14:11]  ²¹ tn Heb “under you maggots are spread out, and worms are your cover.”

[14:17]  ²² tc The pronominal suffix is masculine, even though its antecedent appears to be the grammatically feminine noun “world.” Some have suggested that the form עָרָיו (’arayv, plural noun with third masculine singular suffix) should be emended to עָרֶיהָ (’areha, plural noun with third feminine singular suffix). This emendation may be unnecessary in light of other examples of lack of agreement a suffix and its antecedent noun.

[14:17]  ²³ tn Heb “and his prisoners did not let loose to [their] homes.” This really means, “he did not let loose his prisoners and send them back to their homes.’ On the elliptical style, see GKC 366 §117.o.

[14:24]  ²⁴ sn Having announced the downfall of the Chaldean empire, the Lord appends to this prophecy a solemn reminder that the Assyrians, the major Mesopotamian power of Isaiah’s day, would be annihilated, foreshadowing what would subsequently happen to Babylon and the other hostile nations.

[21:4]  ²⁵ tn Heb “wanders,” perhaps here, “is confused.”

[21:4]  ²⁶ tn Heb “shuddering terrifies me.”

[21:16]  ²⁷ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay).

[21:16]  ²⁸ tn Heb “in still a year, like the years of a hired worker.” See the note at 16:14.

[23:11]  ²⁹ tn Heb “his hand he stretched out over the sea.”

[23:11]  ³⁰ tn Heb “the Lord.” For stylistic reasons the pronoun (“he”) has been used in the translation here.

[23:11]  ³¹ tn Heb “concerning Canaan, to destroy her fortresses.” NIV, NLT translate “Canaan” as “Phoenicia” here.

[24:7]  ³² tn The Hebrew text reads literally, “all the joyful in heart,” but the context specifies the context as parties and drinking bouts.

[24:21]  ³³ 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]  ³⁴ tn Heb “visit [in judgment].”

[24:21]  ³⁵ 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).

[26:3]  ³⁶ tn Heb “[one of] firm purpose you will keep [in] peace, peace, for in you he possesses trust.” The Hebrew term יֵצֶר (yetser) refers to what one devises in the mind; סָמוּךְ (samukh) probably functions here like an attributive adjective and carries the nuance “firm.” So the phrase literally means, “a firm purpose,” but as the object of the verb “keep, guard,” it must stand by metonymy for the one(s) who possess a firm purpose. In this context the “righteous nation” (v. 2) is probably in view and the “firm purpose” refers to their unwavering faith in God’s vindication (see 25:9). In this context שָׁלוֹם (shalom, “peace”), which is repeated for emphasis, likely refers to national security, not emotional or psychological composure (see vv. 1-2). The passive participle בָּטוּחַ (batuakh) expresses a state that results from the subject’s action.

[26:8]  ³⁷ tn The Hebrew text has, “yes, the way of your judgments.” The translation assumes that “way” is related to the verb “we wait” as an adverbial accusative (“in the way of your judgments we wait”). מִשְׁפָּטֶיךָ (mishpatekha, “your judgments”) could refer to the Lord’s commandments, in which case one might translate, “as we obey your commands.” However, in verse 9 the same form refers to divine acts of judgment on evildoers.

[26:8]  ³⁸ tn Heb “your name and your remembrance [is] the desire of [our?] being.”

[29:12]  ³⁹ tn Heb “and if the scroll is handed to one who does not know a scroll.”

[29:12]  ⁴⁰ tn Heb “I do not know a scroll.”

[30:7]  ⁴¹ tn Heb “As for Egypt, with vanity and emptiness they help.”

[30:7]  ⁴² 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]  ⁴³ 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.

[33:9]  ⁴⁴ tn Or “earth” (KJV); NAB “the country.”

[33:9]  ⁴⁵ tn Or “mourns” (BDB 5 s.v. I אָבַל). HALOT 6-7 lists homonyms I אבל (“mourn”) and II אבל (“dry up”). They propose the second here on the basis of parallelism. See 24:4.

[33:9]  ⁴⁶ tn Heb “Lebanon is ashamed.” The Hiphil is exhibitive, expressing the idea, “exhibits shame.” In this context the statement alludes to the withering of vegetation.

[33:9]  ⁴⁷ sn Sharon was a fertile plain along the Mediterranean coast. See 35:2.

[33:9]  ⁴⁸ tn Or “the Arabah” (NIV). See 35:1.

[33:9]  ⁴⁹ sn Both of these areas were known for their trees and vegetation. See 2:13; 35:2.

[33:9]  ⁵⁰ tn Heb “shake off [their leaves]” (so ASV, NRSV); NAB “are stripped bare.”

[33:11]  ⁵¹ 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]  ⁵² sn The hostile nations’ plans to destroy God’s people will come to nothing; their hostility will end up being self-destructive.

[33:24]  ⁵³ tn The words “of Zion” are supplied in the translation for clarification.

[37:28]  ⁵⁴ tc Heb “your going out and your coming in and how you have raged against me.” Several scholars have suggested that this line is probably dittographic (note the beginning of the next line). However, most English translations include the statement in question at the end of v. 28 and the beginning of v. 29. Interestingly, the LXX does not have this clause at the end of v. 28 and the Qumran scroll 1QIsa^a does not have it at the beginning of v. 29. In light of this ambiguous manuscript evidence, it appears best to retain the clause in both verses.

[40:5]  ⁵⁵ 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]  ⁵⁶ tn Heb “flesh” (so KJV, ASV, NASB); NAB, NIV “mankind”; TEV “the whole human race.”

[40:5]  ⁵⁷ tn Or “indeed.”

[40:5]  ⁵⁸ tn Heb “the mouth of the Lord has spoken” (so NASB, NIV, NRSV).

[40:7]  ⁵⁹ 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]  ⁶⁰ tn Heb “the people” (so KJV, ASV, NAB, NASB, NIV, NRSV).

[41:5]  ⁶¹ tn Or “islands” (NIV, CEV); NCV “faraway places”; NLT “lands beyond the sea.”

[41:5]  ⁶² tn Heb “the ends of the earth,” but this is a merism, where the earth’s extremities stand for its entirety, i.e., the extremities and everything in between them.

[42:9]  ⁶³ tn Heb “the former things, look, they have come.”

[42:9]  ⁶⁴ tn Heb “before they sprout up, I cause you to hear.” The pronoun “you” is plural, referring to the people of Israel. In this verse “the former things” are the Lord’s earlier predictive oracles which have come to pass, while “the new things” are predicted events that have not yet begun to take place. “The former things” are earlier events in Israel’s history which God announced beforehand, such as the Exodus (see 43:16-18). “The new things” are the predictions about the servant (42:1-7). and may also include Cyrus’ conquests (41:25-27).

[42:17]  ⁶⁵ tn Heb “be ashamed with shame”; ASV, NASB “be utterly put to shame.”

[42:23]  ⁶⁶ tn The interrogative particle is understood in the second line by ellipsis (note the preceding line).

[44:18]  ⁶⁷ tn Heb “for their eyes are smeared over so they cannot see, so their heart cannot be wise.”

[45:2]  ⁶⁸ 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]  ⁶⁹ tn That is, on the gates. Cf. CEV “break the iron bars on bronze gates.”

[45:17]  ⁷⁰ tn Heb “Israel will be delivered by the Lord [with] a permanent deliverance.”

[45:17]  ⁷¹ tn Heb “you will not be ashamed and you will not be humiliated for ages of future time.”

[48:10]  ⁷² tc The Hebrew text has בְּחַרְתִּיךָ (bÿkhartikha, “I have chosen you”), but the Qumran scroll 1QIsa^a reads correctly בחנתיכה (“I have tested you”). The metallurgical background of the imagery suggests that purification through testing is the idea.

[48:12]  ⁷³ tn Heb “I [am] he, I [am the] first, also I [am the] last.”

[49:12]  ⁷⁴ tc The MT reads “Sinim” here; the Dead Sea Scrolls read “Syene,” a location in Egypt associated with modern Aswan. A number of recent translations adopt this reading: “Syene” (NAB, NRSV); “Aswan” (NIV); “Egypt” (NLT).

[49:12]  sn The precise location of the land of Sinim is uncertain, but since the north and west are mentioned in the previous line, it was a probably located in the distant east or south.

[49:16]  ⁷⁵ tn Heb “you.” Here the pronoun is put by metonymy for the person’s name.

[51:14]  ⁷⁶ tn Heb “who is stooped over” (under a burden).

[51:14]  ⁷⁷ tn Heb “the pit” (so KJV); ASV, NAB “die and go down into the pit”; NASB, NIV “dungeon”; NCV “prison.”

[51:14]  ⁷⁸ tn Heb “he will not lack his bread.”

[53:6]  ⁷⁹ tn Elsewhere the Hiphil of פָגַע (paga’) means “to intercede verbally” (Jer 15:11; 36:25) or “to intervene militarily” (Isa 59:16), but neither nuance fits here. Apparently here the Hiphil is the causative of the normal Qal meaning, “encounter, meet, touch.” The Qal sometimes refers to a hostile encounter or attack; when used in this way the object is normally introduced by the preposition -בְּ (bet, see Josh 2:16; Judg 8:21; 15:12, etc.). Here the causative Hiphil has a double object – the Lord makes “sin” attack “him” (note that the object attacked is introduced by the preposition -בְּ. In their sin the group was like sheep who had wandered from God’s path. They were vulnerable to attack; the guilt of their sin was ready to attack and destroy them. But then the servant stepped in and took the full force of the attack.

[54:15]  ⁸⁰ tn The infinitive absolute precedes the finite verb here for emphasis.

[54:15]  ⁸¹ 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.”

[60:2]  ⁸² tn The verb “covers” is understood by ellipsis (note the preceding line).

[60:2]  ⁸³ tn Or “glory” (so most English versions); TEV “the brightness of his presence.”

[61:2]  ⁸⁴ tn Heb “to announce the year of the Lord’s favor, and the day of our God’s vengeance.

[63:18]  ⁸⁵ tn Or “holy” (ASV, NASB, NRSV, TEV, NLT).

[63:18]  ⁸⁶ tn Heb “for a short time they had a possession, the people of your holiness.”

[63:18]  ⁸⁷ tn Heb “your adversaries trampled on.”

[63:19]  ⁸⁸ tn Heb “we were from antiquity” (see v. 16). The collocation עוֹלָם + מִן + הָיָה (hayah + min + ’olam) occurs only here.

[63:19]  ⁸⁹ tn Heb “you did not rule them, your name was not called over them.” The expression “the name is called over” indicates ownership; see the note at 4:1. As these two lines stand they are very difficult to interpret. They appear to be stating that the adversaries just mentioned in v. 18 have not been subject to the Lord’s rule in the past, perhaps explaining why they could commit the atrocity described in v. 18b.

[64:8]  ⁹⁰ tn On the force of וְעַתָּה (vÿ’attah) here, see HALOT 902 s.v. עַתָּה.

[64:8]  ⁹¹ tn Heb “the work of your hand.”

[64:10]  ⁹² tn Heb “holy” (so KJV, NASB, NRSV, NLT); NIV “sacred.”

[64:10]  ⁹³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[65:6]  ⁹⁴ tn Heb “Look, it is written before me.”

[65:6]  ⁹⁵ tn Heb “I will pay back into their lap.”

[65:14]  ⁹⁶ tn Heb “from the good of the heart.”

[65:14]  ⁹⁷ tn Heb “from the pain of the heart.”

[65:14]  ⁹⁸ tn Heb “from the breaking of the spirit.”