Yesaya 1:4

1:4 ¹ The sinful nation is as good as dead, ² 

the people weighed down by evil deeds.

They are offspring who do wrong,

children ³  who do wicked things.

They have abandoned the Lord,

and rejected the Holy One of Israel. ⁴ 

They are alienated from him. ⁵ 

Yesaya 2:3

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 ⁶  he can teach us his requirements, ⁷ 

and ⁸  we can follow his standards.” ⁹ 

For Zion will be the center for moral instruction; ¹⁰ 

the Lord will issue edicts from Jerusalem. ¹¹ 

Yesaya 3:14

3:14 The Lord comes to pronounce judgment

on the leaders of his people and their officials.

He says, ¹²  “It is you ¹³  who have ruined ¹⁴  the vineyard! ¹⁵ 

You have stashed in your houses what you have stolen from the poor. ¹⁶ 

Yesaya 5:2

5:2 He built a hedge around it, ¹⁷  removed its stones,

and planted a vine.

He built a tower in the middle of it,

and constructed a winepress.

He waited for it to produce edible grapes,

but it produced sour ones instead. ¹⁸ 

Yesaya 5:24-25

5:24 Therefore, as flaming fire ¹⁹  devours straw,

and dry grass disintegrates in the flames,

so their root will rot,

and their flower will blow away like dust. ²⁰ 

For they have rejected the law of the Lord who commands armies,

they have spurned the commands ²¹  of the Holy One of Israel. ²² 

5:25 So the Lord is furious ²³  with his people;

he lifts ²⁴  his hand and strikes them.

The mountains shake,

and corpses lie like manure ²⁵  in the middle of the streets.

Despite all this, his anger does not subside,

and his hand is ready to strike again. ²⁶ 

Yesaya 7:1

Ahaz Receives a Sign

7:1 During ²⁷  the reign of Ahaz son of Jotham, son of Uzziah, king of Judah, King Rezin of Syria and King Pekah son of Remaliah of Israel marched up to Jerusalem ²⁸  to do battle, but they were unable to prevail against it. ²⁹ 

Yesaya 10:20

10:20 At that time ³⁰  those left in Israel, those who remain of the family ³¹  of Jacob, will no longer rely on a foreign leader that abuses them. ³²  Instead they will truly ³³  rely on the Lord, the Holy One of Israel. ³⁴ 

Yesaya 14:29

14:29 Don’t be so happy, all you Philistines,

just because the club that beat you has been broken! ³⁵ 

For a viper will grow out of the serpent’s root,

and its fruit will be a darting adder. ³⁶ 

Yesaya 16:4

16:4 Please let the Moabite fugitives live ³⁷  among you.

Hide them ³⁸  from the destroyer!”

Certainly ³⁹  the one who applies pressure will cease, ⁴⁰ 

the destroyer will come to an end,

those who trample will disappear ⁴¹  from the earth.

Yesaya 19:20-21

19:20 It ⁴²  will become a visual reminder in the land of Egypt of ⁴³  the Lord who commands armies. When they cry out to the Lord because of oppressors, he will send them a deliverer and defender ⁴⁴  who will rescue them. 19:21 The Lord will reveal himself to the Egyptians, and they ⁴⁵  will acknowledge the Lord’s authority ⁴⁶  at that time. ⁴⁷  They will present sacrifices and offerings; they will make vows to the Lord and fulfill them.

Yesaya 22:25

22:25 “At that time,” ⁴⁸  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.” ⁴⁹  Indeed, ⁵⁰  the Lord has spoken.

Yesaya 30:14

30:14 It shatters in pieces like a clay jar,

so shattered to bits that none of it can be salvaged. ⁵¹ 

Among its fragments one cannot find a shard large enough ⁵² 

to scoop a hot coal from a fire ⁵³ 

or to skim off water from a cistern.” ⁵⁴ 

Yesaya 31:1

Egypt Will Disappoint

31:1 Those who go down to Egypt for help are as good as dead, ⁵⁵ 

those who rely on war horses,

and trust in Egypt’s many chariots ⁵⁶ 

and in their many, many horsemen. ⁵⁷ 

But they do not rely on the Holy One of Israel ⁵⁸ 

and do not seek help from the Lord.

Yesaya 35:8

35:8 A thoroughfare will be there –

it will be called the Way of Holiness. ⁵⁹ 

The unclean will not travel on it;

it is reserved for those authorized to use it ⁶⁰  –

fools ⁶¹  will not stray into it.

Yesaya 35:10

35:10 those whom the Lord has ransomed will return that way. ⁶² 

They will enter Zion with a happy shout.

Unending joy will crown them, ⁶³ 

happiness and joy will overwhelm ⁶⁴  them;

grief and suffering will disappear. ⁶⁵ 

Yesaya 36:6

36:6 Look, you must be trusting in Egypt, that splintered reed staff. If someone leans on it for support, it punctures his hand and wounds him. That is what Pharaoh king of Egypt does to all who trust in him!

Yesaya 36:12

36:12 But the chief adviser said, “My master did not send me to speak these words only to your master and to you. ⁶⁶  His message is also for the men who sit on the wall, for they will eat their own excrement and drink their own urine along with you!” ⁶⁷ 

Yesaya 39:2

39:2 Hezekiah welcomed ⁶⁸  them and showed them his storehouse with its silver, gold, spices, and high-quality olive oil, as well as his whole armory and everything in his treasuries. Hezekiah showed them everything in his palace and in his whole kingdom. ⁶⁹ 

Yesaya 40:9

40:9 Go up on a high mountain, O herald Zion!

Shout out loudly, O herald Jerusalem! ⁷⁰ 

Shout, don’t be afraid!

Say to the towns of Judah,

“Here is your God!”

Yesaya 41:17

41:17 The oppressed and the poor look for water, but there is none;

their tongues are parched from thirst.

I, the Lord, will respond to their prayers; ⁷¹ 

I, the God of Israel, will not abandon them.

Yesaya 42:5

42:5 This is what the true God, ⁷²  the Lord, says –

the one who created the sky and stretched it out,

the one who fashioned the earth and everything that lives on it, ⁷³ 

the one who gives breath to the people on it,

and life to those who live on it: ⁷⁴ 

Yesaya 44:19

44:19 No one thinks to himself,

nor do they comprehend or understand and say to themselves:

‘I burned half of it in the fire –

yes, I baked bread over the coals;

I roasted meat and ate it.

With the rest of it should I make a disgusting idol?

Should I bow down to dry wood?’ ⁷⁵ 

Yesaya 44:26

44:26 who fulfills the oracles of his prophetic servants ⁷⁶ 

and brings to pass the announcements ⁷⁷  of his messengers,

who says about Jerusalem, ⁷⁸  ‘She will be inhabited,’

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

her ruins I will raise up,’

Yesaya 45:1

45:1 This is what the Lord says to his chosen ⁷⁹  one,

to Cyrus, whose right hand I hold ⁸⁰ 

in order to subdue nations before him,

and disarm kings, ⁸¹ 

to open doors before him,

so gates remain unclosed:

Yesaya 45:20

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.

Yesaya 47:8

47:8 So now, listen to this,

O one who lives so lavishly, ⁸² 

who lives securely,

who says to herself, ⁸³ 

‘I am unique! No one can compare to me! ⁸⁴ 

I will never have to live as a widow;

I will never lose my children.’ ⁸⁵ 

Yesaya 47:11

47:11 Disaster will overtake you;

you will not know how to charm it away. ⁸⁶ 

Destruction will fall on you;

you will not be able to appease it.

Calamity will strike you suddenly,

before you recognize it. ⁸⁷ 

Yesaya 51:13

51:13 Why do you forget ⁸⁸  the Lord, who made you,

who stretched out the sky ⁸⁹ 

and founded the earth?

Why do you constantly tremble all day long ⁹⁰ 

at the anger of the oppressor,

when he makes plans to destroy?

Where is the anger of the oppressor? ⁹¹ 

Yesaya 51:22

51:22 This is what your sovereign master, ⁹²  the Lord your God, says:

“Look, I have removed from your hand

the cup of intoxicating wine, ⁹³ 

the goblet full of my anger. ⁹⁴ 

You will no longer have to drink it.

Yesaya 55:11

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

does not return to me, having accomplished nothing. ⁹⁵ 

No, it is realized as I desire

and is fulfilled as I intend.” ⁹⁶ 

Yesaya 56:7

56:7 I will bring them to my holy mountain;

I will make them happy in the temple where people pray to me. ⁹⁷ 

Their burnt offerings and sacrifices will be accepted on my altar,

for my temple will be known as a temple where all nations may pray.” ⁹⁸ 

Yesaya 58:13

58:13 You must ⁹⁹  observe the Sabbath ¹⁰⁰ 

rather than doing anything you please on my holy day. ¹⁰¹ 

You must look forward to the Sabbath ¹⁰² 

and treat the Lord’s holy day with respect. ¹⁰³ 

You must treat it with respect by refraining from your normal activities,

and by refraining from your selfish pursuits and from making business deals. ¹⁰⁴ 

Yesaya 59:19

59:19 In the west, people respect ¹⁰⁵  the Lord’s reputation; ¹⁰⁶ 

in the east they recognize his splendor. ¹⁰⁷ 

For he comes like a rushing ¹⁰⁸  stream

driven on by wind sent from the Lord. ¹⁰⁹ 

Yesaya 65:22

65:22 No longer will they build a house only to have another live in it, ¹¹⁰ 

or plant a vineyard only to have another eat its fruit, ¹¹¹ 

for my people will live as long as trees, ¹¹² 

and my chosen ones will enjoy to the fullest what they have produced. ¹¹³ 

[1:4]  ¹ sn Having summoned the witnesses and announced the Lord’s accusation against Israel, Isaiah mourns the nation’s impending doom. The third person references to the Lord in the second half of the verse suggest that the quotation from the Lord (cf. vv. 2-3) has concluded.

[1:4]  ² tn Heb “Woe [to the] sinful nation.” The Hebrew term הוֹי, (hoy, “woe, ah”) was used in funeral laments (see 1 Kgs 13:30; Jer 22:18; 34:5) and carries the connotation of death. In highly dramatic fashion the prophet acts out Israel’s funeral in advance, emphasizing that their demise is inevitable if they do not repent soon.

[1:4]  ³ tn Or “sons” (NASB). The prophet contrasts four terms of privilege – nation, people, offspring, children – with four terms that depict Israel’s sinful condition in Isaiah’s day – sinful, evil, wrong, wicked (see J. A. Motyer, The Prophecy of Isaiah, 43).

[1:4]  ⁴ sn Holy One of Israel is one of Isaiah’s favorite divine titles for God. It pictures the Lord as the sovereign king who rules over his covenant people and exercises moral authority over them.

[1:4]  ⁵ tn Heb “they are estranged backward.” The LXX omits this statement, which presents syntactical problems and seems to be outside the synonymous parallelistic structure of the verse.

[2:3]  ⁶ 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]  ⁷ 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]  ⁸ tn The cohortative with vav (ו) after the prefixed verb form indicates the ultimate purpose/goal of their action.

[2:3]  ⁹ tn Heb “walk in his ways.”

[2:3]  ¹⁰ tn Heb “for out of Zion will go instruction.”

[2:3]  ¹¹ tn Heb “the word of the Lord from Jerusalem.”

[3:14]  ¹² tn The words “he says” are supplied in the translation for stylistic reasons.

[3:14]  ¹³ tn The pronominal element is masculine plural; the leaders are addressed.

[3:14]  ¹⁴ tn The verb בָּעַר (ba’ar, “graze, ruin”; HALOT 146 s.v. II בער) is a homonym of the more common בָּעַר (ba’ar, “burn”; see HALOT 145 s.v. I בער).

[3:14]  ¹⁵ sn The vineyard is a metaphor for the nation here. See 5:1-7.

[3:14]  ¹⁶ tn Heb “the plunder of the poor [is] in your houses” (so NASB).

[5:2]  ¹⁷ tn Or, “dug it up” (so NIV); KJV “fenced it.’ See HALOT 810 s.v. עזק.

[5:2]  ¹⁸ tn Heb “wild grapes,” i.e., sour ones (also in v. 4).

[5:2]  sn At this point the love song turns sour as the Lord himself breaks in and completes the story (see vv. 3-6). In the final line of v. 2 the love song presented to the Lord becomes a judgment speech by the Lord.

[5:24]  ¹⁹ tn Heb “a tongue of fire” (so NASB), referring to a tongue-shaped flame.

[5:24]  ²⁰ sn They are compared to a flowering plant that withers quickly in a hot, arid climate.

[5:24]  ²¹ tn Heb “the word.”

[5:24]  ²² sn See the note on the phrase “the Holy One of Israel” in 1:4.

[5:25]  ²³ tn Heb “the anger of the Lord rages.”

[5:25]  ²⁴ tn Or “extends”; KJV, ASV “he hath stretched forth.”

[5:25]  ²⁵ tn Or “garbage” (NCV, CEV, NLT); NAB, NASB, NIV “refuse.”

[5:25]  ²⁶ tn Heb “in all this his anger is not turned, and still his hand is outstretched.”

[7:1]  ²⁷ tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[7:1]  ²⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[7:1]  ²⁹ tn Or perhaps, “but they were unable to attack it.” This statement sounds like a summary of the whole campaign. The following context explains why they were unable to defeat the southern kingdom. The parallel passage (2 Kgs 16:5; cf. Num 22:11; 1 Sam 17:9 for a similar construction) affirms that Syria and Israel besieged Ahaz. Consequently, the statement that “they were not able to battle against them” must refer to the inability to conquer Ahaz.

[10:20]  ³⁰ tn Or “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.

[10:20]  ³¹ tn Heb “house” (so KJV, NASB, NIV, NRSV).

[10:20]  ³² tn Heb “on one who strikes him down.” This individual is the king (“foreign leader”) of the oppressing nation (which NLT specifies as “the Assyrians”).

[10:20]  ³³ tn Or “sincerely”; KJV, ASV, NAB, NRSV “in truth.”

[10:20]  ³⁴ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[14:29]  ³⁵ sn The identity of this “club” (also referred to as a “serpent” in the next line) is uncertain. It may refer to an Assyrian king, or to Ahaz. For discussion see J. N. Oswalt, Isaiah (NICOT), 1:331-32. The viper/adder referred to in the second half of the verse is his successor.

[14:29]  ³⁶ tn Heb “flying burning one.” The designation “burning one” may allude to the serpent’s appearance or the effect of its poisonous bite. (See the note at 6:2.) The qualifier “flying” probably refers to the serpent’s quick, darting movements, though one might propose a homonym here, meaning “biting.” (See J. N. Oswalt, Isaiah [NICOT], 1:332, n. 18.) Some might think in terms of a mythological flying, fire breathing dragon (cf. NAB “a flying saraph”; CEV “a flying fiery dragon”), but this proposal does not make good sense in 30:6, where the phrase “flying burning one” appears again in a list of desert animals.

[16:4]  ³⁷ tn That is, “live as resident foreigners.”

[16:4]  ³⁸ tn Heb “Be a hiding place for them.”

[16:4]  ³⁹ tn The present translation understands כִּי (ki) as asseverative, but one could take it as explanatory (“for,” KJV, NASB) or temporal (“when,” NAB, NRSV). In the latter case, v. 4b would be logically connected to v. 5.

[16:4]  ⁴⁰ tn A perfect verbal form is used here and in the next two lines for rhetorical effect; the demise of the oppressor(s) is described as if it had already occurred.

[16:4]  ⁴¹ tc The Hebrew text has, “they will be finished, the one who tramples, from the earth.” The plural verb form תַּמּוּ, (tammu, “disappear”) could be emended to agree with the singular subject רֹמֵס (romes, “the one who tramples”) or the participle can be emended to a plural (רֹמֵסִם, romesim) to agree with the verb. The translation assumes the latter. Haplography of mem (ם) seems likely; note that the word after רֹמֵס begins with a mem.

[19:20]  ⁴² tn The masculine noun מִזְבֵּחַ (mizbbeakh, “altar”) in v. 19 is probably the subject of the masculine singular verb הָיָה (hayah) rather than the feminine noun מַצֵּבָה (matsevah, “sacred pillar”), also in v. 19.

[19:20]  ⁴³ tn Heb “a sign and a witness to the Lord who commands armies [traditionally, the Lord of hosts] in the land of Egypt.”

[19:20]  ⁴⁴ tn רָב (rav) is a substantival participle (from רִיב, riv) meaning “one who strives, contends.”

[19:21]  ⁴⁵ tn Heb “Egypt.” For stylistic reasons, to avoid redundancy, the present translation uses the pronoun (“they”) here.

[19:21]  ⁴⁶ tn Heb “will know the Lord.”

[19:21]  ⁴⁷ tn Heb “in that day” (so KJV), likewise at the beginning of vv. 23 and 24.

[22:25]  ⁴⁸ tn Or “In that day” (KJV).

[22:25]  ⁴⁹ sn Eliakim’s authority, though seemingly secure, will eventually be removed, and with it his family’s prominence.

[22:25]  ⁵⁰ tn Or “for” (KJV, NAB, NASB, NRSV).

[30:14]  ⁵¹ tn Heb “Its shattering is like the shattering of a jug of [i.e., “made by”] potters, [so] shattered one cannot save [any of it].”

[30:14]  ⁵² tn The words “large enough” are supplied in the translation for clarification.

[30:14]  ⁵³ tn Heb “to remove fire from the place of kindling.”

[30:14]  ⁵⁴ tn On the meaning of גֶבֶא (geveh, “cistern”) see HALOT 170 s.v.

[31:1]  ⁵⁵ tn Heb “Woe [to] those who go down to Egypt for help.”

[31:1]  ⁵⁶ tn Heb “and trust in chariots for they are many.”

[31:1]  ⁵⁷ tn Heb “and in horsemen for they are very strong [or “numerous”].”

[31:1]  ⁵⁸ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[35:8]  ⁵⁹ tc The Hebrew text reads literally, “and there will be there a road and a way, and the Way of Holiness it will be called.” וְדֶרֶךְ (vÿderekh, “and a/the way”) is accidentally duplicated; the Qumran scroll 1QIsa^a does not reflect the repetition of the phrase.

[35:8]  ⁶⁰ tn The precise meaning of this line is uncertain. The text reads literally “and it is for them, the one who walks [on the] way.” In this context those authorized to use the Way of Holiness would be morally upright people who are the recipients of God’s deliverance, in contrast to the morally impure and foolish who are excluded from the new covenant community.

[35:8]  ⁶¹ tn In this context “fools” are those who are morally corrupt, not those with limited intellectual capacity.

[35:10]  ⁶² tn Heb “and the redeemed will walk, the ransomed of the Lord will return.”

[35:10]  ⁶³ tn Heb “[will be] on their head[s].” “Joy” may be likened here to a crown (cf. 2 Sam 1:10). The statement may also be an ironic twist on the idiom “earth/dust on the head” (cf. 2 Sam 1:2; 13:19; 15:32; Job 2:12), referring to a mourning practice.

[35:10]  ⁶⁴ tn Heb “will overtake” (NIV); NLT “they will be overcome with.”

[35:10]  ⁶⁵ tn Heb “grief and groaning will flee”; KJV “sorrow and sighing shall flee away.”

[36:12]  ⁶⁶ tn Heb “To your master and to you did my master send me to speak these words?” The rhetorical question expects a negative answer.

[36:12]  ⁶⁷ tn Heb “[Is it] not [also] to the men…?” The rhetorical question expects the answer, “Yes, it is.”

[36:12]  sn The chief adviser alludes to the horrible reality of siege warfare, when the starving people in the besieged city would resort to eating and drinking anything to stay alive.

[39:2]  ⁶⁸ tn Heb “was happy with”; NAB, NASB “was pleased”; NIV “received the envoys gladly.”

[39:2]  ⁶⁹ tn Heb “there was nothing which Hezekiah did not show them in his house and in all his kingdom.”

[40:9]  ⁷⁰ tn The second feminine singular imperatives are addressed to personified Zion/Jerusalem, who is here told to ascend a high hill and proclaim the good news of the Lord’s return to the other towns of Judah. Isa 41:27 and 52:7 speak of a herald sent to Zion, but the masculine singular form מְבַשֵּׂר (mÿvaser) is used in these verses, in contrast to the feminine singular form מְבַשֶּׂרֶת (mÿvaseret) employed in 40:9, where Zion is addressed as a herald.

[41:17]  ⁷¹ tn Heb “will answer them” (so ASV, NAB, NASB, NIV, NRSV, NLT).

[42:5]  ⁷² tn Heb “the God.” The definite article here indicates distinctiveness or uniqueness.

[42:5]  ⁷³ tn Heb “and its offspring” (so NASB); NIV “all that comes out of it.”

[42:5]  ⁷⁴ tn Heb “and spirit [i.e., “breath”] to the ones walking in it” (NAB, NASB, and NRSV all similar).

[44:19]  ⁷⁵ tn There is no formal interrogative sign here, but the context seems to indicate these are rhetorical questions. See GKC 473 §150.a.

[44:26]  ⁷⁶ tn Heb “the word of his servant.” The following context indicates that the Lord’s prophets are in view.

[44:26]  ⁷⁷ 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]  ⁷⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[45:1]  ⁷⁹ tn Heb “anointed” (so KJV, NAB, NIV, NRSV, NLT); NCV “his appointed king.”

[45:1]  ⁸⁰ sn The “right hand” is a symbol of activity and strength; the Lord directs Cyrus’ activities and assures his success.

[45:1]  ⁸¹ tn Heb “and the belts of kings I will loosen”; NRSV “strip kings of their robes”; NIV “strip kings of their armor.”

[47:8]  ⁸² tn Or perhaps, “voluptuous one” (NAB); NAB “you sensual one”; NLT “You are a pleasure-crazy kingdom.”

[47:8]  ⁸³ tn Heb “the one who says in her heart.”

[47:8]  ⁸⁴ tn Heb “I [am], and besides me there is no other.” See Zeph 2:15.

[47:8]  ⁸⁵ tn Heb “I will not live [as] a widow, and I will not know loss of children.”

[47:11]  ⁸⁶ tc The Hebrew text has שַׁחְרָהּ (shakhrah), which is either a suffixed noun (“its dawning,” i.e., origin) or infinitive (“to look early for it”). Some have suggested an emendation to שַׁחֲדָהּ (shakhadah), a suffixed infinitive from שָׁחַד (shakhad, “[how] to buy it off”; see BDB 1005 s.v. שָׁחַד). This forms a nice parallel with the following couplet. The above translation is based on a different etymology of the verb in question. HALOT 1466 s.v. III שׁחר references a verbal root with these letters (שׁחד) that refers to magical activity.

[47:11]  ⁸⁷ tn Heb “you will not know”; NIV “you cannot foresee.”

[51:13]  ⁸⁸ tn Heb “and that you forget.”

[51:13]  ⁸⁹ tn Or “the heavens” (also in v. 16). The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[51:13]  ⁹⁰ tn Heb “and that you tremble constantly all the day.”

[51:13]  ⁹¹ tn The question anticipates the answer, “Ready to disappear!” See v. 14.

[51:22]  ⁹² tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay).

[51:22]  ⁹³ tn Heb “the cup of [= that causes] staggering” (so ASV, NAB, NRSV); NASB “the cup of reeling.”

[51:22]  ⁹⁴ tn Heb “the goblet of the cup of my anger.”

[55:11]  ⁹⁵ 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]  ⁹⁶ 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.

[56:7]  ⁹⁷ tn Heb “in the house of my prayer.”

[56:7]  ⁹⁸ tn Heb “for my house will be called a house of prayer for all the nations.”

[58:13]  ⁹⁹ tn Lit., “if you.” In the Hebrew text vv. 13-14 are one long conditional sentence. The protasis (“if” clauses appear in v. 13), with the apodosis (“then” clause) appearing in v. 14.

[58:13]  ¹⁰⁰ tn Heb “if you turn from the Sabbath your feet.”

[58:13]  ¹⁰¹ tn Heb “[from] doing your desires on my holy day.” The Qumran scroll 1QIsa^a supplies the preposition מִן (min) on “doing.”

[58:13]  ¹⁰² tn Heb “and call the Sabbath a pleasure”; KJV, NAB, NASB, NIV, NRSV “a delight.”

[58:13]  ¹⁰³ tn Heb “and [call] the holy [day] of the Lord honored.” On קָדוֹשׁ (qadosh, “holy”) as indicating a time period, see BDB 872 s.v. 2.e (cf. also Neh 8:9-11).

[58:13]  ¹⁰⁴ tn Heb “and you honor it [by refraining] from accomplishing your ways, from finding your desire and speaking a word.” It is unlikely that the last phrase (“speaking a word”) is a prohibition against talking on the Sabbath; instead it probably refers to making transactions or plans (see Hos 10:4). Some see here a reference to idle talk (cf. 2 Sam 19:30).

[59:19]  ¹⁰⁵ tc Heb “fear.” A few medieval Hebrew mss read “see.”

[59:19]  ¹⁰⁶ tn Heb “and they fear from the west the name of the Lord.”

[59:19]  ¹⁰⁷ tn Heb “and from the rising of the sun his splendor.”

[59:19]  ¹⁰⁸ tn Heb “narrow”; NAB, NIV, NRSV “pent-up.”

[59:19]  ¹⁰⁹ tn Heb “the wind of the Lord drives it on.” The term רוּחַ (ruakh) could be translated “breath” here (see 30:28).

[65:22]  ¹¹⁰ tn Heb “they will not build, and another live [in it].”

[65:22]  ¹¹¹ tn Heb “they will not plant, and another eat.”

[65:22]  ¹¹² tn Heb “for like the days of the tree [will be] the days of my people.”

[65:22]  ¹¹³ tn Heb “the work of their hands” (so KJV, NASB, NIV, NRSV); NLT “their hard-won gains.”