Yesaya 16:4

16:4 Please let the Moabite fugitives live ¹  among you.

Hide them ²  from the destroyer!”

Certainly ³  the one who applies pressure will cease, ⁴ 

the destroyer will come to an end,

those who trample will disappear ⁵  from the earth.

Yesaya 26:19

26:19 ⁶ Your dead will come back to life;

your corpses will rise up.

Wake up and shout joyfully, you who live in the ground! ⁷ 

For you will grow like plants drenched with the morning dew, ⁸ 

and the earth will bring forth its dead spirits. ⁹ 

Yesaya 29:11

29:11 To you this entire prophetic revelation ¹⁰  is like words in a sealed scroll. When they hand it to one who can read ¹¹  and say, “Read this,” he responds, “I can’t, because it is sealed.”

Yesaya 33:15

33:15 The one who lives ¹²  uprightly ¹³ 

and speaks honestly;

the one who refuses to profit from oppressive measures

and rejects a bribe; ¹⁴ 

the one who does not plot violent crimes ¹⁵ 

and does not seek to harm others ¹⁶  –

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. ¹⁷  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!” ¹⁸ 

Yesaya 44:23

44:23 Shout for joy, O sky, for the Lord intervenes; ¹⁹ 

shout out, you subterranean regions ²⁰  of the earth.

O mountains, give a joyful shout;

you too, O forest and all your trees! ²¹ 

For the Lord protects ²²  Jacob;

he reveals his splendor through Israel. ²³ 

Yesaya 44:26

44:26 who fulfills the oracles of his prophetic servants ²⁴ 

and brings to pass the announcements ²⁵  of his messengers,

who says about Jerusalem, ²⁶  ‘She will be inhabited,’

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

her ruins I will raise up,’

Yesaya 49:9

49:9 You will say ²⁷  to the prisoners, ‘Come out,’

and to those who are in dark dungeons, ²⁸  ‘Emerge.’ ²⁹ 

They will graze beside the roads;

on all the slopes they will find pasture.

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 ³⁰  her,

thanksgiving and the sound of music.

Yesaya 53:10

53:10 Though the Lord desired to crush him and make him ill,

once restitution is made, ³¹ 

he will see descendants and enjoy long life, ³² 

and the Lord’s purpose will be accomplished through him.

Yesaya 59:21

59:21 “As for me, this is my promise to ³³  them,” says the Lord. “My spirit, who is upon you, and my words, which I have placed in your mouth, will not depart from your mouth or from the mouths of your children and descendants from this time forward,” ³⁴  says the Lord.

Yesaya 60:17

60:17 Instead of bronze, I will bring you gold,

instead of iron, I will bring you silver,

instead of wood, I will bring you ³⁵  bronze,

instead of stones, I will bring you ³⁶  iron.

I will make prosperity ³⁷  your overseer,

and vindication your sovereign ruler. ³⁸ 

Yesaya 63:15

63:15 Look down from heaven and take notice,

from your holy, majestic palace!

Where are your zeal ³⁹  and power?

Do not hold back your tender compassion! ⁴⁰ 

[16:4]  ¹ tn That is, “live as resident foreigners.”

[16:4]  ² tn Heb “Be a hiding place for them.”

[16:4]  ³ 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]  ⁴ 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]  ⁵ 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.

[26:19]  ⁶ sn At this point the Lord (or prophet) gives the people an encouraging oracle.

[26:19]  ⁷ tn Heb “dust” (so KJV, NAB, NASB, NIV, NRSV).

[26:19]  ⁸ 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]  ⁹ 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).

[29:11]  ¹⁰ tn Heb “vision” (so NASB, NIV, NRSV).

[29:11]  ¹¹ tn Heb “one who knows a/the scroll.”

[33:15]  ¹² tn Heb “walks” (so NASB, NIV).

[33:15]  ¹³ tn Or, possibly, “justly”; NAB “who practices virtue.”

[33:15]  ¹⁴ tn Heb “[who] shakes off his hands from grabbing hold of a bribe.”

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

[33:15]  ¹⁶ tn Heb “[who] closes his eyes from seeing evil.”

[36:12]  ¹⁷ 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]  ¹⁸ 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.

[44:23]  ¹⁹ tn Heb “acts”; NASB, NRSV “has done it”; NLT “has done this wondrous thing.”

[44:23]  ²⁰ 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]  ²¹ tn Heb “O forest and all the trees in it”; NASB, NRSV “and every tree in it.”

[44:23]  ²² tn Heb “redeems.” See the note at 41:14.

[44:23]  ²³ 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]  ²⁴ tn Heb “the word of his servant.” The following context indicates that the Lord’s prophets are in view.

[44:26]  ²⁵ 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]  ²⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[49:9]  ²⁷ tn Heb “to say.” In the Hebrew text the infinitive construct is subordinated to what precedes.

[49:9]  ²⁸ tn Heb “in darkness” (so KJV, NAB, NASB, NIV, NRSV); NLT “the prisoners of darkness.”

[49:9]  ²⁹ tn Heb “show yourselves” (so ASV, NAB, NASB).

[51:3]  ³⁰ tn Heb “found in” (so NAB, NASB, NIV, NRSV).

[53:10]  ³¹ tn The meaning of this line is uncertain. It reads literally, “if you/she makes, a reparation offering, his life.” The verb תָּשִׂים (tasim) could be second masculine singular,in which case it would have to be addressed to the servant or to God. However, the servant is only addressed once in this servant song (see 52:14a), and God either speaks or is spoken about in this servant song; he is never addressed. Furthermore, the idea of God himself making a reparation offering is odd. If the verb is taken as third feminine singular, then the feminine noun נֶפֶשׁ (nefesh) at the end of the line is the likely subject. In this case one can take the suffixed form of the noun as equivalent to a pronoun and translate, “if he [literally, “his life”] makes a reparation offering.”

[53:10]  sn What constitutes the servant’s reparation offering? Some might think his suffering, but the preceding context views this as past, while the verb here is imperfect in form. The offering appears to be something the servant does after his suffering has been completed. Perhaps the background of the language can be found in the Levitical code, where a healed leper would offer a reparation offering as part of the ritual to achieve ceremonial cleanliness (see Lev 14). The servant was pictured earlier in the song as being severely ill. This illness (a metaphor for the effects of the people’s sin) separated him from God. However, here we discover the separation is not final; once reparation is made, so to speak, he will again experience the Lord’s favor.

[53:10]  ³² sn The idiomatic and stereotypical language emphasizes the servant’s restoration to divine favor. Having numerous descendants and living a long life are standard signs of divine blessing. See Job 42:13-16.

[59:21]  ³³ tn Or “my covenant with” (so many English versions); NCV “my agreement with.”

[59:21]  sn The Lord promises the repentant (note “to them”) that they and their offspring will possess his spirit and function as his spokesmen. In this regard they follow in the footsteps of the Lord’s special servant. See 42:1; 49:2; 51:16.

[59:21]  ³⁴ tn Heb “from now and on into the future.”

[60:17]  ³⁵ tn The words “I will bring you” are supplied in the translation; they are understood by ellipsis (see the preceding lines).

[60:17]  ³⁶ tn The words “I will bring you” are supplied in the translation; they are understood by ellipsis (see the first two lines of the verse).

[60:17]  ³⁷ tn Or “peace” (KJV and many other English versions).

[60:17]  ³⁸ tn The plural indicates degree. The language is ironic; in the past Zion was ruled by oppressive tyrants, but now personified prosperity and vindication will be the only things that will “dominate” the city.

[63:15]  ³⁹ tn This probably refers to his zeal for his people, which motivates him to angrily strike out against their enemies.

[63:15]  ⁴⁰ tn The Hebrew text reads literally, “the agitation of your intestines and your compassion to me they are held back.” The phrase “agitation of your intestines” is metonymic, referring to the way in which one’s nervous system reacts when one feels pity and compassion toward another. אֵלַי (’elay, “to me”) is awkward in this context, where the speaker represents the nation and, following the introduction (see v. 7), utilizes first person plural forms. The translation assumes an emendation to the negative particle אַל (’al). This also necessitates emending the following verb form (which is a plural perfect) to a singular jussive (תִתְאַפָּק, tit’appaq). The Hitpael of אָפַק (’afaq) also occurs in 42:14.