Yesaya 2:19

2:19 They ¹  will go into caves in the rocky cliffs

and into holes in the ground, ² 

trying to escape the dreadful judgment of the Lord ³ 

and his royal splendor,

when he rises up to terrify the earth. ⁴ 

Yesaya 9:1

9:1 (8:23) ⁵  The gloom will be dispelled for those who were anxious. ⁶ 

In earlier times he ⁷  humiliated

the land of Zebulun,

and the land of Naphtali; ⁸ 

but now he brings honor ⁹ 

to the way of the sea,

the region beyond the Jordan,

and Galilee of the nations. ¹⁰ 

Yesaya 9:6

9:6 For a child has been ¹¹  born to us,

a son has been given to us.

He shoulders responsibility

and is called: ¹² 

Extraordinary Strategist, ¹³ 

Mighty God, ¹⁴ 

Everlasting Father, ¹⁵ 

Prince of Peace. ¹⁶ 

Yesaya 11:11

11:11 At that time ¹⁷  the sovereign master ¹⁸  will again lift his hand ¹⁹  to reclaim ²⁰  the remnant of his people ²¹  from Assyria, Egypt, Pathros, ²²  Cush, ²³  Elam, Shinar, ²⁴  Hamath, and the seacoasts. ²⁵ 

Yesaya 13:20

13:20 No one will live there again;

no one will ever reside there again. ²⁶ 

No bedouin ²⁷  will camp ²⁸  there,

no shepherds will rest their flocks ²⁹  there.

Yesaya 14:29

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

just because the club that beat you has been broken! ³⁰ 

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

and its fruit will be a darting adder. ³¹ 

Yesaya 18:2

18:2 that sends messengers by sea,

who glide over the water’s surface in boats made of papyrus.

Go, you swift messengers,

to a nation of tall, smooth-skinned people, ³² 

to a people that are feared far and wide, ³³ 

to a nation strong and victorious, ³⁴ 

whose land rivers divide. ³⁵ 

Yesaya 19:20

19:20 It ³⁶  will become a visual reminder in the land of Egypt of ³⁷  the Lord who commands armies. When they cry out to the Lord because of oppressors, he will send them a deliverer and defender ³⁸  who will rescue them.

Yesaya 23:18

23:18 Her profits and earnings will be set apart for the Lord. They will not be stored up or accumulated, for her profits will be given to those who live in the Lord’s presence and will be used to purchase large quantities of food and beautiful clothes. ³⁹ 

Yesaya 28:15

28:15 For you say,

“We have made a treaty with death,

with Sheol ⁴⁰  we have made an agreement. ⁴¹ 

When the overwhelming judgment sweeps by ⁴² 

it will not reach us.

For we have made a lie our refuge,

we have hidden ourselves in a deceitful word.” ⁴³ 

Yesaya 30:16

30:16 You say, ‘No, we will flee on horses,’

so you will indeed flee.

You say, ‘We will ride on fast horses,’

so your pursuers will be fast.

Yesaya 33:20

33:20 Look at Zion, the city where we hold religious festivals!

You ⁴⁴  will see Jerusalem, ⁴⁵ 

a peaceful settlement,

a tent that stays put; ⁴⁶ 

its stakes will never be pulled up;

none of its ropes will snap in two.

Yesaya 34:6

34:6 The Lord’s sword is dripping with blood,

it is covered ⁴⁷  with fat;

it drips ⁴⁸  with the blood of young rams and goats

and is covered ⁴⁹  with the fat of rams’ kidneys.

For the Lord is holding a sacrifice ⁵⁰  in Bozrah, ⁵¹ 

a bloody ⁵²  slaughter in the land of Edom.

Yesaya 36:2

36:2 The king of Assyria sent his chief adviser ⁵³  from Lachish to King Hezekiah in Jerusalem, ⁵⁴  along with a large army. The chief adviser ⁵⁵  stood at the conduit of the upper pool which is located on the road to the field where they wash and dry cloth. ⁵⁶ 

Yesaya 37:24

37:24 Through your messengers you taunted the sovereign master, ⁵⁷ 

‘With my many chariots I climbed up

the high mountains,

the slopes of Lebanon.

I cut down its tall cedars

and its best evergreens.

I invaded its most remote regions, ⁵⁸ 

its thickest woods.

Yesaya 37:33

37:33 So this is what the Lord says about the king of Assyria:

‘He will not enter this city,

nor will he shoot an arrow here. ⁵⁹ 

He will not attack it with his shielded warriors, ⁶⁰ 

nor will he build siege works against it.

Yesaya 42:24

42:24 Who handed Jacob over to the robber?

Who handed Israel over to the looters? ⁶¹ 

Was it not the Lord, against whom we sinned?

They refused to follow his commands;

they disobeyed his law. ⁶² 

Yesaya 43:23

43:23 You did not bring me lambs for your burnt offerings;

you did not honor me with your sacrifices.

I did not burden you with offerings;

I did not make you weary by demanding ⁶³  incense.

Yesaya 49:22

49:22 This is what the sovereign Lord says:

“Look I will raise my hand to the nations;

I will raise my signal flag to the peoples.

They will bring your sons in their arms

and carry your daughters on their shoulders.

Yesaya 53:2

53:2 He sprouted up like a twig before God, ⁶⁴ 

like a root out of parched soil; ⁶⁵ 

he had no stately form or majesty that might catch our attention, ⁶⁶ 

no special appearance that we should want to follow him. ⁶⁷ 

Yesaya 54:9

54:9 “As far as I am concerned, this is like in Noah’s time, ⁶⁸ 

when I vowed that the waters of Noah’s flood ⁶⁹  would never again cover the earth.

In the same way I have vowed that I will not be angry at you or shout at you.

Yesaya 57:8

57:8 Behind the door and doorpost you put your symbols. ⁷⁰ 

Indeed, ⁷¹  you depart from me ⁷²  and go up

and invite them into bed with you. ⁷³ 

You purchase favors from them, ⁷⁴ 

you love their bed,

and gaze longingly ⁷⁵  on their genitals. ⁷⁶ 

Yesaya 58:3

58:3 They lament, ⁷⁷  ‘Why don’t you notice when we fast?

Why don’t you pay attention when we humble ourselves?’

Look, at the same time you fast, you satisfy your selfish desires, ⁷⁸ 

you oppress your workers. ⁷⁹ 

Yesaya 58:13

58:13 You must ⁸⁰  observe the Sabbath ⁸¹ 

rather than doing anything you please on my holy day. ⁸² 

You must look forward to the Sabbath ⁸³ 

and treat the Lord’s holy day with respect. ⁸⁴ 

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

and by refraining from your selfish pursuits and from making business deals. ⁸⁵ 

Yesaya 60:7

60:7 All the sheep of Kedar will be gathered to you;

the rams of Nebaioth will be available to you as sacrifices. ⁸⁶ 

They will go up on my altar acceptably, ⁸⁷ 

and I will bestow honor on my majestic temple.

[2:19]  ¹ tn The identity of the grammatical subject is unclear. The “idols” could be the subject; they will “go” into the caves and holes when the idolaters throw them there in their haste to escape God’s judgment (see vv. 20-21). The picture of the idols, which represent the foreign deities worshiped by the people, fleeing from the Lord would be highly polemical and fit the overall mood of the chapter. However it seems more likely that the idolaters themselves are the subject, for v. 10 uses similar language in sarcastically urging them to run from judgment.

[2:19]  ² tn Heb “dust”; ASV “into the holes of the earth.”

[2:19]  ³ tn Heb “from the dread of the Lord,” that is, from the dread that he produces in the objects of his judgment.” The words “trying to escape” are supplied in the translation for stylistic reasons.

[2:19]  ⁴ tn Or “land.” It is not certain if these verses are describing the judgment of Judah (see vv. 6-9) or a more universal judgment on all proud men.

[9:1]  ⁵ sn In the Hebrew text (BHS) the chapter division comes one verse later than in the English Bible; 9:1 (8:23 HT). Thus 9:2-21 in the English Bible = 9:1-20 in the Hebrew text. Beginning with 10:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.

[9:1]  ⁶ tn The Hebrew text reads, “Indeed there is no gloom for the one to whom there was anxiety for her.” The feminine singular pronominal suffix “her” must refer to the land (cf. vv. 22a, 23b). So one could translate, “Indeed there will be no gloom for the land which was anxious.” In this case the statement introduces the positive message to follow. Some assume an emendation of לֹא (lo’, “no”) to לוֹ (lo, “to him”) and of לָהּ (lah, “to her”) to לוֹ (lo, “to him”), yielding this literal reading: “indeed there is gloom for him, for the one to whom there was anxiety for him.” In this case the statement concludes the preceding description of judgment.

[9:1]  ⁷ tn The Lord must be understood as the subject of the two verbs in this verse.

[9:1]  ⁸ sn The statement probably alludes to the Assyrian conquest of Israel in ca. 734-733 b.c., when Tiglath-pileser III annexed much of Israel’s territory and reduced Samaria to a puppet state.

[9:1]  ⁹ tn Heb Just as in earlier times he humiliated…, [in] the latter times he has brought honor.” The main verbs in vv. 1b-4 are Hebrew perfects. The prophet takes his rhetorical stance in the future age of restoration and describes future events as if they have already occurred. To capture the dramatic effect of the original text, the translation uses the English present or present perfect.

[9:1]  ¹⁰ sn These three geographical designations may refer to provinces established by the Assyrians in 734-733 b.c. The “way of the sea” is the province of Dor, along the Mediterranean coast, the “region beyond the Jordan” is the province of Gilead in Transjordan, and “Galilee of the nations” (a title that alludes to how the territory had been overrun by foreigners) is the province of Megiddo located west of the Sea of Galilee. See Y. Aharoni, Land of the Bible, 374.

[9:6]  ¹¹ tn The Hebrew perfect (translated “has been born” and “has been given”) is used here as the prophet takes a rhetorical stance in the future. See the note at 9:1.

[9:6]  ¹² tn Or “and dominion was on his shoulders and he called his name.” The prefixed verbs with vav (ו) consecutive are used with the same rhetorical sense as the perfects in v. 6a. See the preceding note. There is great debate over the syntactical structure of the verse. No subject is indicated for the verb “he called.” If all the titles that follow are ones given to the king, then the subject of the verb must be indefinite, “one calls.” However, some have suggested that one to three of the titles that follow refer to God, not the king. For example, the traditional punctuation of the Hebrew text suggests the translation, “and the Extraordinary Strategist, the Mighty God calls his name, ‘Everlasting Father, Prince of Peace.’”

[9:6]  ¹³ tn Some have seen two titles here (“Wonderful” and “Counselor,” cf. KJV, ASV). However, the pattern of the following three titles (each contains two elements) and the use of the roots פָּלַא (pala’) and יָעַץ (ya’ats) together in Isa 25:1 (cf. כִּי עָשִׂיתָ פֶּלֶא עֵצוֹת מֵרָחוֹק אֱמוּנָה אֹמֶן) and 28:29 (cf. הִפְלִיא עֵצָה) suggest otherwise. The term יוֹעֵץ (yo’ets) could be taken as appositional (genitive or otherwise) of species (“a wonder, i.e., a wonder as a counselor,” cf. NAB “Wonder-Counselor”) or as a substantival participle for which פָּלַא provides the direct object (“one who counsels wonders”). יוֹעֵץ is used as a royal title elsewhere (cf. Mic 4:9). Here it probably refers to the king’s ability to devise military strategy, as suggested by the context (cf. vv. 3-4 and the following title אֵל גִּבּוֹר, ’el gibor). In Isa 11:2 (also a description of this king) עֵצָה (’etsah) is linked with גְּבוּרָה (gÿvurah, the latter being typically used of military might, cf. BDB 150 s.v.). Note also עֵצָה וּגְבוּרָה לַמִּלְחָמָה in Isa 36:5. פֶּלֶא (pele’) is typically used of God (cf. however Lam 1:9). Does this suggest the deity of the messianic ruler? The NT certainly teaches he is God, but did Isaiah necessarily have this in mind over 700 years before his birth? Since Isa 11:2 points out that this king will receive the spirit of the Lord, which will enable him to counsel, it is possible to argue that the king’s counsel is “extraordinary” because it finds its source in the divine spirit. Thus this title does not necessarily suggest that the ruler is deity.

[9:6]  ¹⁴ tn גִּבּוֹר (gibbor) is probably an attributive adjective (“mighty God”), though one might translate “God is a warrior” or “God is mighty.” Scholars have interpreted this title is two ways. A number of them have argued that the title portrays the king as God’s representative on the battlefield, whom God empowers in a supernatural way (see J. H. Hayes and S. A. Irvine, Isaiah, 181-82). They contend that this sense seems more likely in the original context of the prophecy. They would suggest that having read the NT, we might in retrospect interpret this title as indicating the coming king’s deity, but it is unlikely that Isaiah or his audience would have understood the title in such a bold way. Ps 45:6 addresses the Davidic king as “God” because he ruled and fought as God’s representative on earth. Ancient Near Eastern art and literature picture gods training kings for battle, bestowing special weapons, and intervening in battle. According to Egyptian propaganda, the Hittites described Rameses II as follows: “No man is he who is among us, It is Seth great-of-strength, Baal in person; Not deeds of man are these his doings, They are of one who is unique” (See Miriam Lichtheim, Ancient Egyptian Literature, 2:67). According to proponents of this view, Isa 9:6 probably envisions a similar kind of response when friends and foes alike look at the Davidic king in full battle regalia. When the king’s enemies oppose him on the battlefield, they are, as it were, fighting against God himself. The other option is to regard this title as a reference to God, confronting Isaiah’s readers with the divinity of this promised “child.” The use of this same title that clearly refers to God in a later passage (Isa 10:21) supports this interpretation. Other passages depict Yahweh as the great God and great warrior (Deut 10:17; Jer. 32:18). Although this connection of a child who is born with deity is unparalleled in any earlier biblical texts, Isaiah’s use of this title to make this connection represents Isaiah’s attempt (at God’s behest) to advance Israel in their understanding of the ideal Davidic king for whom they long.

[9:6]  ¹⁵ tn This title must not be taken in an anachronistic Trinitarian sense. (To do so would be theologically problematic, for the “Son” is the messianic king and is distinct in his person from God the “Father.”) Rather, in its original context the title pictures the king as the protector of his people. For a similar use of “father” see Isa 22:21 and Job 29:16. This figurative, idiomatic use of “father” is not limited to the Bible. In a Phoenician inscription (ca. 850-800 b.c.) the ruler Kilamuwa declares: “To some I was a father, to others I was a mother.” In another inscription (ca. 800 b.c.) the ruler Azitawadda boasts that the god Baal made him “a father and a mother” to his people. (See ANET 499-500.) The use of “everlasting” might suggest the deity of the king (as the one who has total control over eternity), but Isaiah and his audience may have understood the term as royal hyperbole emphasizing the king’s long reign or enduring dynasty (for examples of such hyperbolic language used of the Davidic king, see 1 Kgs 1:31; Pss 21:4-6; 61:6-7; 72:5, 17). The New Testament indicates that the hyperbolic language (as in the case of the title “Mighty God”) is literally realized in the ultimate fulfillment of the prophecy, for Jesus will rule eternally.

[9:6]  ¹⁶ tn This title pictures the king as one who establishes a safe socio-economic environment for his people. It hardly depicts him as a meek individual, for he establishes peace through military strength (as the preceding context and the first two royal titles indicate). His people experience safety and prosperity because their invincible king destroys their enemies. See Pss 72 and 144 for parallels to these themes.

[11:11]  ¹⁷ tn Or “in that day” (KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[11:11]  ¹⁸ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonai).

[11:11]  ¹⁹ tc The Hebrew text reads, “the sovereign master will again, a second time, his hand.” The auxiliary verb יוֹסִיף (yosif), which literally means “add,” needs a main verb to complete it. Consequently many emend שֵׁנִית (shenit, “a second time”) to an infinitive. Some propose the form שַׁנֹּת (shannot, a Piel infinitive construct from שָׁנָה, shanah) and relate it semantically to an Arabic cognate meaning “to be high.” If the Hebrew text is retained a verb must be supplied. “Second time” would allude back to the events of the Exodus (see vv. 15-16).

[11:11]  ²⁰ tn Or “acquire”; KJV, ASV, NASB, NRSV “recover.”

[11:11]  ²¹ tn Heb “the remnant of his people who remain.”

[11:11]  ²² sn Perhaps a reference to Upper (i.e., southern) Egypt (so NIV, NLT; NCV “South Egypt”).

[11:11]  ²³ tn Or “Ethiopia” (NAB, NRSV, NLT).

[11:11]  ²⁴ tn Or “Babylonia” (NIV, NCV, TEV, NLT).

[11:11]  ²⁵ tn Or perhaps, “the islands of the sea.”

[13:20]  ²⁶ tn Heb “she will not be inhabited forever, and she will not be dwelt in to generation and generation (i.e., forever).” The Lord declares that Babylon, personified as a woman, will not be inhabited. In other words, her people will be destroyed and the Chaldean empire will come to a permanent end.

[13:20]  ²⁷ tn Or “Arab” (NAB, NASB, NIV); cf. CEV, NLT “nomads.”

[13:20]  ²⁸ tn יַהֵל (yahel) is probably a corrupted form of יֶאֱהַל (ye’ehal). See GKC 186 §68.k.

[13:20]  ²⁹ tn The words “their flocks” are supplied in the translation for clarification. The Hebrew text does not supply the object here, but see Jer 33:12.

[14:29]  ³⁰ 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]  ³¹ 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.

[18:2]  ³² tn The precise meaning of the qualifying terms is uncertain. מְמֻשָּׁךְ (mÿmushakh) appears to be a Pual participle from the verb מָשַׁךְ (mashakh, “to draw, extend”). Lexicographers theorize that it here refers to people who “stretch out,” as it were, or are tall. See BDB 604 s.v. מָשַׁךְ, and HALOT 645-46 s.v. משׁךְ. מוֹרָט (morat) is taken as a Pual participle from מָרַט (marat), which can mean “to pull out [hair],” in the Qal, “become bald” in the Niphal, and “be wiped clean” in the Pual. Lexicographers theorize that the word here refers to people with bare, or smooth, skin. See BDB 598-99 s.v. מָרַט, and HALOT 634-35 s.v. מרט. These proposed meanings, which are based on etymological speculation, must be regarded as tentative.

[18:2]  ³³ tn Heb “from it and onwards.” HALOT 245 s.v. הָלְאָה suggests the translation “far and wide.”

[18:2]  ³⁴ tn Once more the precise meaning of the qualifying terms is uncertain. The expression קַו־קָו (qav-qav) is sometimes related to a proposed Arabic cognate and taken to mean “strength” (see BDB 876 II קַו). Others, on the basis of Isa 28:10, 13, understand the form as gibberish (literally, “kav, kav”) and take it to be a reference to this nation’s strange, unknown language. The form מְבוּסָה (mÿvusah) appears to be derived from בּוּס (bus, “to trample”), so lexicographers suggest the meaning “trampling” or “subjugation,” i.e., a nation that subdues others. See BDB 101 s.v. בּוּס and HALOT 541 s.v. מְבוּסָה. These proposals, which are based on etymological speculation, must be regarded as tentative.

[18:2]  ³⁵ tn The precise meaning of the verb בָּזָא (baza’), which occurs only in this oracle (see also v. 7) in the OT, is uncertain. BDB 102 s.v. suggests “divide” on the basis of alleged Aramaic and Arabic cognates; HALOT 117 s.v., citing an alleged Arabic cognate, suggests “wash away.”

[19:20]  ³⁶ 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]  ³⁷ 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]  ³⁸ tn רָב (rav) is a substantival participle (from רִיב, riv) meaning “one who strives, contends.”

[23:18]  ³⁹ tn Heb “for eating to fullness and for beautiful covering[s].”

[23:18]  sn The point of this verse, which in its blatant nationalism comes precariously close to comparing the Lord to one who controls or manages a prostitute, is that Tyre will become a subject of Israel and her God. Tyre’s commercial profits will be used to enrich the Lord’s people.

[28:15]  ⁴⁰ sn Sheol is the underworld, land of the dead, according to the OT world view.

[28:15]  ⁴¹ tn Elsewhere the noun חֹזֶה (khozeh) refers to a prophet who sees visions. In v. 18 the related term חָזוּת (khazut, “vision”) is used. The parallelism in both verses (note “treaty”) seems to demand a meaning “agreement” for both nouns. Perhaps חֹזֶה and חזוּת are used in a metonymic sense in vv. 15 and 18. Another option is to propose a homonymic root. See J. N. Oswalt, Isaiah (NICOT), 1:514, and HALOT 301 s.v. II חֹזֶה.

[28:15]  ⁴² tn Heb “the overwhelming scourge, when it passes by” (NRSV similar).

[28:15]  ⁴³ sn “Lie” and “deceitful word” would not be the terms used by the people. They would likely use the words “promise” and “reliable word,” but the prophet substitutes “lie” and “deceitful word” to emphasize that this treaty with death will really prove to be disappointing.

[33:20]  ⁴⁴ tn Heb “your eyes” (so NASB, NIV, NRSV).

[33:20]  ⁴⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[33:20]  ⁴⁶ tn Or “that does not travel”; NASB “which shall not be folded.”

[34:6]  ⁴⁷ tn The verb is a rare Hotpaal passive form. See GKC 150 §54.h.

[34:6]  ⁴⁸ tn The words “it drips” are supplied in the translation for stylistic reasons.

[34:6]  ⁴⁹ tn The words “and is covered” are supplied in the translation for stylistic reasons.

[34:6]  ⁵⁰ tn Heb “for there is a sacrifice to the Lord.”

[34:6]  ⁵¹ sn The Lord’s judgment of Edom is compared to a bloody sacrificial scene.

[34:6]  ⁵² tn Heb “great” (so KJV, NAB, NASB, NIV, NRSV).

[36:2]  ⁵³ sn For a discussion of this title see M. Cogan and H. Tadmor, II Kings (AB), 229-30.

[36:2]  ⁵⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[36:2]  ⁵⁵ tn Heb “he”; the referent (the chief adviser) has been specified in the translation for clarity.

[36:2]  ⁵⁶ tn Heb “the field of the washer”; traditionally “the fuller’s field” (so KJV, ASV, NAB, NASB, NRSV).

[37:24]  ⁵⁷ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay).

[37:24]  ⁵⁸ tn Heb “the height of its extremity”; ASV “its farthest height.”

[37:33]  ⁵⁹ tn Heb “there” (so KJV, NASB, NRSV). In terms of English style “here” is expected in collocation with “this” in the previous line.

[37:33]  ⁶⁰ tn Heb “[with] a shield” (so ASV, NASB, NRSV).

[42:24]  ⁶¹ tn Heb “Who gave to the robber Jacob, and Israel to the looters?” In the first line the consonantal text (Kethib) has מְשׁוֹסֶה (mÿshoseh), a Polel participle from שָׁסָה (shasah, “plunder”). The marginal reading (Qere) is מְשִׁיסָּה (mÿshissah), a noun meaning “plunder.” In this case one could translate “Who handed Jacob over as plunder?”

[42:24]  ⁶² tn Heb “they were not willing in his ways to walk, and they did not listen to his law.”

[43:23]  ⁶³ tn Heb “with.” The words “by demanding” are supplied in the translation for clarification.

[53:2]  ⁶⁴ tn Heb “before him.” Some suggest an emendation to “before us.” If the third singular suffix of the Hebrew text is retained, it probably refers to the Lord (see v. 1b). For a defense of this reading, see R. Whybray, Isaiah 40-66 (NCBC), 173-74.

[53:2]  ⁶⁵ sn The metaphor in this verse suggests insignificance.

[53:2]  ⁶⁶ tn Heb “that we might see him.” The vav conjunctive prefixed to the imperfect introduces a result clause here. See GKC 504-5 §166.a.

[53:2]  ⁶⁷ tn Heb “that we should desire him.” The vav conjunctive prefixed to the imperfect introduces a result clause here. See GKC 504-5 §166.a.

[54:9]  ⁶⁸ tc The Hebrew text reads literally, “For [or “indeed”] the waters of Noah [is] this to me.” כִּי־מֵי (ki-me, “for the waters of”) should be emended to כְּמֵי (kÿmey, “like the days of”), which is supported by the Qumran scroll 1QIsa^a and all the ancient versions except LXX.

[54:9]  ⁶⁹ tn Heb “the waters of Noah” (so NAB, NIV, NRSV).

[57:8]  ⁷⁰ tn The precise referent of זִכָּרוֹן (zikkaron) in this context is uncertain. Elsewhere the word refers to a memorial or commemorative sign. Here it likely refers to some type of idolatrous symbol.

[57:8]  ⁷¹ tn Or “for” (KJV, NRSV).

[57:8]  ⁷² tc The Hebrew text reads literally, “from me you uncover.” The translation assumes an emendation of the Piel form גִּלִּית (gillit, “you uncover”), which has no object expressed here, to the Qal גָּלִית (galit, “you depart”).

[57:8]  ⁷³ tn Heb “you make wide your bed” (NASB similar).

[57:8]  ⁷⁴ tc Heb “and you [second masculine singular, unless the form be taken as third feminine singular] cut for yourself [feminine singular] from them.” Most English translations retain the MT reading in spite of at least three problems. This section makes significant use of feminine verbs and noun suffixes because of the sexual imagery. The verb in question is likely a 2nd person masculine singular verb. Nevertheless, this kind of fluctuation in gender appears elsewhere (GKC 127-28 §47.k and 462 §144.p; cf. Jer 3:5; Ezek 22:4; 23:32; cf. J. N. Oswalt, Isaiah [NICOT], 2:473, n. 13). Secondly, when this verbal root signifies establishing a covenant, it is normally accompanied by the noun for “covenant” (בְּרִית, bÿrit). Finally, this juxtaposition of the verb “to cut” and “covenant” normally is followed by the preposition “with,” while here it is “from.” The translation above assumes an emendation of וַתִּכְרָת (vatikhrah, “and you cut”) to וְכָרִית (vÿkharit, “and you purchase”) from the root כָּרָה (kharah); see HALOT 497 s.v. II כרה.

[57:8]  ⁷⁵ tn The Hebrew text has simply חָזָה (khazah, “gaze”). The adverb “longingly” is interpretive (see the context, where sexual lust is depicted).

[57:8]  ⁷⁶ tn Heb “[at] a hand you gaze.” The term יָד (yad, “hand”) probably has the sense of “power, manhood” here, where it is used, as in Ugaritic, as a euphemism for the genitals. See HALOT 387 s.v. I יָד.

[58:3]  ⁷⁷ tn The words “they lament” are supplied in the translation for clarification.

[58:3]  ⁷⁸ tn Heb “you find pleasure”; NASB “you find your desire.”

[58:3]  ⁷⁹ tn Or perhaps, “debtors.” See HALOT 865 s.v. * עָצֵב.

[58:13]  ⁸⁰ 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]  ⁸¹ tn Heb “if you turn from the Sabbath your feet.”

[58:13]  ⁸² tn Heb “[from] doing your desires on my holy day.” The Qumran scroll 1QIsa^a supplies the preposition מִן (min) on “doing.”

[58:13]  ⁸³ tn Heb “and call the Sabbath a pleasure”; KJV, NAB, NASB, NIV, NRSV “a delight.”

[58:13]  ⁸⁴ 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]  ⁸⁵ 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).

[60:7]  ⁸⁶ tn Heb “will serve you,” i.e., be available as sacrifices (see the next line). Another option is to understood these “rams” as symbolic of leaders who will be subject to the people of Zion. See v. 10.

[60:7]  ⁸⁷ tc Heb “they will go up on acceptance [on] my altar.” Some have suggested that the preposition עַל (’al) is dittographic (note the preceding יַעֲלוּ [ya’alu]). Consequently, the form should be emended to לְרָצוֹן (lÿratson, “acceptably”; see BDB 953 s.v. רָצוֹן). However, the Qumran scroll 1QIsa^a has both לרצון followed by the preposition על, which would argue against deleted the preposition. As the above translation seeks to demonstrate, the preposition עַל (’al) indicates a norm (“in accordance with acceptance” or “acceptably”; IBHS 218 §11.2.13e, n. 111) and the “altar” functions as an objective accusative with a verb of motion (cf. Gen 49:4; Lev 2:2; Num 13:17; J. N. Oswalt, Isaiah [NICOT], 2:534, n. 14).