Yesaya 1:6

1:6 From the soles of your feet to your head,

there is no spot that is unharmed. ¹ 

There are only bruises, cuts,

and open wounds.

They have not been cleansed ²  or bandaged,

nor have they been treated ³  with olive oil. ⁴ 

Yesaya 3:6

3:6 Indeed, a man will grab his brother

right in his father’s house ⁵  and say, ⁶ 

‘You own a coat –

you be our leader!

This heap of ruins will be under your control.’ ⁷ 

Yesaya 10:28

10:28 ⁸ They ⁹  attacked ¹⁰  Aiath,

moved through Migron,

depositing their supplies at Micmash.

Yesaya 12:2

12:2 Look, God is my deliverer! ¹¹ 

I will trust in him ¹²  and not fear.

For the Lord gives me strength and protects me; ¹³ 

he has become my deliverer.” ¹⁴ 

Yesaya 21:5

21:5 Arrange the table,

lay out ¹⁵  the carpet,

eat and drink! ¹⁶ 

Get up, you officers,

smear oil on the shields! ¹⁷ 

Yesaya 21:8

21:8 Then the guard ¹⁸  cries out:

“On the watchtower, O sovereign master, ¹⁹ 

I stand all day long;

at my post

I am stationed every night.

Yesaya 22:22

22:22 I will place the key ²⁰  to the house of David on his shoulder. When he opens the door, no one can close it; when he closes the door, no one can open it.

Yesaya 28:17

28:17 I will make justice the measuring line,

fairness the plumb line;

hail will sweep away the unreliable refuge, ²¹ 

the floodwaters will overwhelm the hiding place.

Yesaya 29:4

29:4 You will fall;

while lying on the ground ²²  you will speak;

from the dust where you lie, your words will be heard. ²³ 

Your voice will sound like a spirit speaking from the underworld; ²⁴ 

from the dust you will chirp as if muttering an incantation. ²⁵ 

Yesaya 30:15

30:15 For this is what the master, the Lord, the Holy One of Israel says:

“If you repented and patiently waited for me, you would be delivered; ²⁶ 

if you calmly trusted in me you would find strength, ²⁷ 

but you are unwilling.

Yesaya 37:19

37:19 They have burned the gods of the nations, ²⁸  for they are not really gods, but only the product of human hands manufactured from wood and stone. That is why the Assyrians could destroy them. ²⁹ 

Yesaya 40:11

40:11 Like a shepherd he tends his flock;

he gathers up the lambs with his arm;

he carries them close to his heart; ³⁰ 

he leads the ewes along.

Yesaya 45:3

45:3 I will give you hidden treasures, ³¹ 

riches stashed away in secret places,

so you may recognize that I am the Lord,

the one who calls you by name, the God of Israel.

Yesaya 51:7

51:7 Listen to me, you who know what is right,

you people who are aware of my law! ³² 

Don’t be afraid of the insults of men;

don’t be discouraged because of their abuse!

Yesaya 54:10

54:10 Even if the mountains are removed

and the hills displaced,

my devotion will not be removed from you,

nor will my covenant of friendship ³³  be displaced,”

says the Lord, the one who has compassion on you.

Yesaya 60:10

60:10 Foreigners will rebuild your walls;

their kings will serve you.

Even though I struck you down in my anger,

I will restore my favor and have compassion on you. ³⁴ 

Yesaya 62:6

62:6 I ³⁵  post watchmen on your walls, O Jerusalem;

they should keep praying all day and all night. ³⁶ 

You who pray to ³⁷  the Lord, don’t be silent!

Yesaya 64:4

64:4 Since ancient times no one has heard or perceived, ³⁸ 

no eye has seen any God besides you,

who intervenes for those who wait for him.

Yesaya 65:2

65:2 I spread out my hands all day long

to my rebellious people,

who lived in a way that is morally unacceptable,

and who did what they desired. ³⁹ 

[1:6]  ¹ tn Heb “there is not in it health”; NAB “there is no sound spot.”

[1:6]  ² tn Heb “pressed out.”

[1:6]  ³ tn Heb “softened” (so NASB, NRSV); NIV “soothed.”

[1:6]  ⁴ sn This verse describes wounds like those one would receive in battle. These wounds are comprehensive and without remedy.

[3:6]  ⁵ tn Heb “[in] the house of his father” (so ASV); NIV “at his father’s home.”

[3:6]  ⁶ tn The words “and say” are supplied for stylistic reasons.

[3:6]  ⁷ tn Heb “your hand”; NASB “under your charge.”

[3:6]  sn The man’s motives are selfish. He tells his brother to assume leadership because he thinks he has some wealth to give away.

[10:28]  ⁸ sn Verses 28-31 display a staccato style; the statements are short and disconnected (no conjunctions appear in the Hebrew text). The translation to follow strives for a choppy style that reflects the mood of the speech.

[10:28]  ⁹ tn Heb “he,” that is, the Assyrians (as the preceding context suggests). Cf. NCV “The army of Assyria.”

[10:28]  sn Verses 28-32 describe an invasion of Judah from the north. There is no scholarly consensus on when this particular invasion took place, if at all. J. H. Hayes and S. A. Irvine (Isaiah, 209-10) suggest the text describes the Israelite-Syrian invasion of Judah (ca. 735 b.c.), but this proposal disregards the preceding context, which prophesies the destruction of Assyria. Some suggest that this invasion occurred in conjunction with Sargon’s western campaign of 713-711 b.c., but there is no historical evidence of such an invasion at that time. Many others identify the invasion as Sennacherib’s in 701 b.c., but historical records indicate Sennacherib approached Jerusalem from the southwest. J. N. Oswalt (Isaiah [NICOT], 1:274-75) prefers to see the description as rhetorical and as not corresponding to any particular historical event, but Hayes and Irvine argue that the precise geographical details militate against such a proposal. Perhaps it is best to label the account as rhetorical-prophetic. The prophecy of the invasion was not necessarily intended to be a literal itinerary of the Assyrians’ movements; rather its primary purpose was to create a foreboding mood. Geographical references contribute to this purpose, but they merely reflect how one would expect an Assyrian invasion to proceed, not necessarily how the actual invasion would progress. Despite its rhetorical nature, the prophecy does point to the invasion of 701 b.c., as the announcement of the invaders’ downfall in vv. 33-34 makes clear; it was essentially fulfilled at that time. For further discussion of the problem, see R. E. Clements, Isaiah (NCBC), 117-19. On the geographical details of the account, see Y. Aharoni, Land of the Bible, 393.

[10:28]  ¹⁰ tn Heb “came against,” or “came to.”

[12:2]  ¹¹ tn Or “salvation” (KJV, NIV, NRSV).

[12:2]  ¹² tn The words “in him” are supplied in the translation for clarification.

[12:2]  ¹³ tc The Hebrew text has, “for my strength and protection [is] the Lord, the Lord (Heb “Yah, Yahweh).” The word יְהוָה (yehvah) is probably dittographic or explanatory here (note that the short form of the name [יָהּ, yah] precedes, and that the graphically similar וַיְהִי [vayÿhi] follows). Exod 15:2, the passage from which the words of v. 2b are taken, has only יָהּ. The word זִמְרָת (zimrat) is traditionally understood as meaning “song,” in which case one might translate, “for the Lord gives me strength and joy” (i.e., a reason to sing); note that in v. 5 the verb זָמַר (zamar, “sing”) appears. Many recent commentators, however, have argued that the noun is here instead a homonym, meaning “protection” or “strength.” See HALOT 274 s.v. III *זמר.

[12:2]  ¹⁴ tn Or “salvation” (so many English versions, e.g., KJV, NIV, NRSV, NLT); NAB “my savior.”

[21:5]  ¹⁵ tn The precise meaning of the verb in this line is debated. Some prefer to derive the form from the homonymic צָפֹה (tsafoh, “keep watch”) and translate “post a guard” (cf. KJV “watch in the watchtower”; ASV “set the watch”).

[21:5]  ¹⁶ tn The verbal forms in the first three lines are infinitives absolute, which are functioning here as finite verbs. It is uncertain if the forms should have an imperatival or indicative/descriptive force here.

[21:5]  ¹⁷ sn Smearing the shields with oil would make them more flexible and effective in battle. See J. N. Oswalt, Isaiah (NICOT), 1:394.

[21:8]  ¹⁸ tn The Hebrew text has, “the lion,” but this makes little sense here. אַרְיֵה (’aryeh, “lion”) is probably a corruption of an original הָרֹאֶה (haro’eh, “the one who sees”), i.e., the guard mentioned previously in v. 6.

[21:8]  ¹⁹ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay). Some translations take this to refer to the Lord (cf. NAB, NASB, NRSV), while others take it to refer to the guard’s human master (“my lord”; cf. NIV, NLT).

[22:22]  ²⁰ sn This may refer to a literal insignia worn by the chief administrator. Even so, it would still symbolize the administrator’s authority to grant or exclude access to the king. See J. N. Oswalt, Isaiah (NICOT), 1:422.

[28:17]  ²¹ tn Heb “[the] refuge, [the] lie.” See v. 15.

[29:4]  ²² tn Heb “from the ground” (so NIV, NCV).

[29:4]  ²³ tn Heb “and from the dust your word will be low.”

[29:4]  ²⁴ tn Heb “and your voice will be like a ritual pit from the earth.” The Hebrew אוֹב (’ov, “ritual pit”) refers to a pit used by a magician to conjure up underworld spirits. See the note on “incantations” in 8:19. Here the word is used metonymically for the voice that emerges from such a pit.

[29:4]  ²⁵ tn Heb “and from the dust your word will chirp.” The words “as if muttering an incantation” are supplied in the translation for clarification. See the parallelism and 8:19.

[30:15]  ²⁶ tn Heb “in returning and in quietness you will be delivered.” Many English versions render the last phrase “shall be saved” or something similar (e.g., NAB, NASB, NRSV).

[30:15]  ²⁷ tn Heb “in quietness and in trust is your strength” (NASB and NRSV both similar).

[37:19]  ²⁸ tn Heb “and they put their gods in the fire.”

[37:19]  ²⁹ tn Heb “so they destroyed them” (NASB similar).

[40:11]  ³⁰ tn Heb “in his bosom” (so KJV, NAB, NASB, NRSV), an expression which reflects closeness and protective care.

[45:3]  ³¹ tn Heb “treasures of darkness” (KJV, NASB, NIV, NRSV); TEV “treasures from dark, secret places.”

[51:7]  ³² tn Heb “people (who have) my law in their heart.”

[54:10]  ³³ tn Heb “peace” (so many English versions); NLT “of blessing.”

[60:10]  ³⁴ tn Heb “in my favor I will have compassion on you.”

[62:6]  ³⁵ sn The speaker here is probably the prophet.

[62:6]  ³⁶ tn Heb “all day and all night continually they do not keep silent.” The following lines suggest that they pray for the Lord’s intervention and restoration of the city.

[62:6]  ³⁷ tn Or “invoke”; NIV “call on”; NASB, NRSV “remind.”

[64:4]  ³⁸ tn Heb “from ancient times they have not heard, they have not listened.”

[65:2]  ³⁹ tn Heb “who walked [in] the way that is not good, after their thoughts.”