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 ¹  he can teach us his requirements, ² 

and ³  we can follow his standards.” ⁴ 

For Zion will be the center for moral instruction; ⁵ 

the Lord will issue edicts from Jerusalem. ⁶ 

Yesaya 2:19

2:19 They ⁷  will go into caves in the rocky cliffs

and into holes in the ground, ⁸ 

trying to escape the dreadful judgment of the Lord ⁹ 

and his royal splendor,

when he rises up to terrify the earth. ¹⁰ 

Yesaya 11:11

11:11 At that time ¹¹  the sovereign master ¹²  will again lift his hand ¹³  to reclaim ¹⁴  the remnant of his people ¹⁵  from Assyria, Egypt, Pathros, ¹⁶  Cush, ¹⁷  Elam, Shinar, ¹⁸  Hamath, and the seacoasts. ¹⁹ 

Yesaya 19:3

19:3 The Egyptians will panic, ²⁰ 

and I will confuse their strategy. ²¹ 

They will seek guidance from the idols and from the spirits of the dead,

from the pits used to conjure up underworld spirits, and from the magicians. ²² 

Yesaya 24:18

24:18 The one who runs away from the sound of the terror

will fall into the pit; ²³ 

the one who climbs out of the pit,

will be trapped by the snare.

For the floodgates of the heavens ²⁴  are opened up ²⁵ 

and the foundations of the earth shake.

Yesaya 29:8

29:8 It will be like a hungry man dreaming that he is eating,

only to awaken and find that his stomach is empty. ²⁶ 

It will be like a thirsty man dreaming that he is drinking,

only to awaken and find that he is still weak and his thirst unquenched. ²⁷ 

So it will be for the horde from all the nations

that fight against Mount Zion.

Yesaya 30:10

30:10 They ²⁸  say to the visionaries, “See no more visions!”

and to the seers, “Don’t relate messages to us about what is right! ²⁹ 

Tell us nice things,

relate deceptive messages. ³⁰ 

Yesaya 31:3

31:3 The Egyptians are mere humans, not God;

their horses are made of flesh, not spirit.

The Lord will strike with ³¹  his hand;

the one who helps will stumble

and the one being helped will fall.

Together they will perish. ³² 

Yesaya 33:20

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

You ³³  will see Jerusalem, ³⁴ 

a peaceful settlement,

a tent that stays put; ³⁵ 

its stakes will never be pulled up;

none of its ropes will snap in two.

Yesaya 36:8

36:8 Now make a deal with my master the king of Assyria, and I will give you two thousand horses, provided you can find enough riders for them.

Yesaya 36:11

36:11 Eliakim, Shebna, and Joah said to the chief adviser, “Speak to your servants in Aramaic, ³⁶  for we understand it. Don’t speak with us in the Judahite dialect ³⁷  in the hearing of the people who are on the wall.”

Yesaya 36:16

36:16 Don’t listen to Hezekiah!’ For this is what the king of Assyria says, ‘Send me a token of your submission and surrender to me. ³⁸  Then each of you may eat from his own vine and fig tree and drink water from his own cistern,

Yesaya 38:1

The Lord Hears Hezekiah’s Prayer

38:1 In those days Hezekiah was stricken with a terminal illness. ³⁹  The prophet Isaiah son of Amoz visited him and told him, “This is what the Lord says, ‘Give instructions to your household, for you are about to die; you will not get well.’”

Yesaya 41:26

41:26 Who decreed this from the beginning, so we could know?

Who announced it ⁴⁰  ahead of time, so we could say, ‘He’s correct’?

Indeed, none of them decreed it!

Indeed, none of them announced it!

Indeed, no one heard you say anything!

Yesaya 44:8

44:8 Don’t panic! Don’t be afraid! ⁴¹ 

Did I not tell you beforehand and decree it?

You are my witnesses! Is there any God but me?

There is no other sheltering rock; ⁴²  I know of none.

Yesaya 45:9

The Lord Gives a Warning

45:9 One who argues with his creator is in grave danger, ⁴³ 

one who is like a mere ⁴⁴  shard among the other shards on the ground!

The clay should not say to the potter, ⁴⁵ 

“What in the world ⁴⁶  are you doing?

Your work lacks skill!” ⁴⁷ 

Yesaya 45:13

45:13 It is me – I stir him up and commission him; ⁴⁸ 

I will make all his ways level.

He will rebuild my city;

he will send my exiled people home,

but not for a price or a bribe,”

says the Lord who commands armies.

Yesaya 45:19

45:19 I have not spoken in secret,

in some hidden place. ⁴⁹ 

I did not tell Jacob’s descendants,

‘Seek me in vain!’ ⁵⁰ 

I am the Lord,

the one who speaks honestly,

who makes reliable announcements. ⁵¹ 

Yesaya 45:21

45:21 Tell me! Present the evidence! ⁵² 

Let them consult with one another!

Who predicted this in the past?

Who announced it beforehand?

Was it not I, the Lord?

I have no peer, there is no God but me,

a God who vindicates and delivers; ⁵³ 

there is none but me.

Yesaya 48:16

48:16 Approach me! Listen to this!

From the very first I have not spoken in secret;

when it happens, ⁵⁴  I am there.”

So now, the sovereign Lord has sent me, accompanied by his spirit. ⁵⁵ 

Yesaya 49:6

49:6 he says, “Is it too insignificant a task for you to be my servant,

to reestablish the tribes of Jacob,

and restore the remnant ⁵⁶  of Israel? ⁵⁷ 

I will make you a light to the nations, ⁵⁸ 

so you can bring ⁵⁹  my deliverance to the remote regions of the earth.”

Yesaya 50:4

The Servant Perseveres

50:4 The sovereign Lord has given me the capacity to be his spokesman, ⁶⁰ 

so that I know how to help the weary. ⁶¹ 

He wakes me up every morning;

he makes me alert so I can listen attentively as disciples do. ⁶² 

Yesaya 50:11

50:11 Look, all of you who start a fire

and who equip yourselves with ⁶³  flaming arrows, ⁶⁴ 

walk ⁶⁵  in the light ⁶⁶  of the fire you started

and among the flaming arrows you ignited! ⁶⁷ 

This is what you will receive from me: ⁶⁸ 

you will lie down in a place of pain. ⁶⁹ 

Yesaya 51:13

51:13 Why do you forget ⁷⁰  the Lord, who made you,

who stretched out the sky ⁷¹ 

and founded the earth?

Why do you constantly tremble all day long ⁷² 

at the anger of the oppressor,

when he makes plans to destroy?

Where is the anger of the oppressor? ⁷³ 

Yesaya 53:12

53:12 So I will assign him a portion with the multitudes, ⁷⁴ 

he will divide the spoils of victory with the powerful, ⁷⁵ 

because he willingly submitted ⁷⁶  to death

and was numbered with the rebels,

when he lifted up the sin of many

and intervened ⁷⁷  on behalf of the rebels.”

Yesaya 54:17

54:17 No weapon forged to be used against you will succeed;

you will refute everyone who tries to accuse you. ⁷⁸ 

This is what the Lord will do for his servants –

I will vindicate them,” ⁷⁹ 

says the Lord.

Yesaya 56:3

56:3 No foreigner who becomes a follower of ⁸⁰  the Lord should say,

‘The Lord will certainly ⁸¹  exclude me from his people.’

The eunuch should not say,

‘Look, I am like a dried-up tree.’”

Yesaya 58:2

58:2 They seek me day after day;

they want to know my requirements, ⁸² 

like a nation that does what is right

and does not reject the law of their God.

They ask me for just decrees;

they want to be near God.

Yesaya 59:10

59:10 We grope along the wall like the blind,

we grope like those who cannot see; ⁸³ 

we stumble at noontime as if it were evening.

Though others are strong, we are like dead men. ⁸⁴ 

Yesaya 61:3

61:3 to strengthen those who mourn in Zion,

by giving them a turban, instead of ashes,

oil symbolizing joy, ⁸⁵  instead of mourning,

a garment symbolizing praise, ⁸⁶  instead of discouragement. ⁸⁷ 

They will be called oaks of righteousness, ⁸⁸ 

trees planted by the Lord to reveal his splendor. ⁸⁹ 

Yesaya 61:10

61:10 I ⁹⁰  will greatly rejoice ⁹¹  in the Lord;

I will be overjoyed because of my God. ⁹² 

For he clothes me in garments of deliverance;

he puts on me a robe symbolizing vindication. ⁹³ 

I look like a bridegroom when he wears a turban as a priest would;

I look like a bride when she puts on her jewelry. ⁹⁴ 

Yesaya 64:5

64:5 You assist ⁹⁵  those who delight in doing what is right, ⁹⁶ 

who observe your commandments. ⁹⁷ 

Look, you were angry because we violated them continually.

How then can we be saved? ⁹⁸ 

Yesaya 65:7

65:7 for your sins and your ancestors’ sins,” ⁹⁹  says the Lord.

“Because they burned incense on the mountains

and offended ¹⁰⁰  me on the hills,

I will punish them in full measure.” ¹⁰¹ 

Yesaya 66:2

66:2 My hand made them; ¹⁰² 

that is how they came to be,” ¹⁰³  says the Lord.

I show special favor ¹⁰⁴  to the humble and contrite,

who respect what I have to say. ¹⁰⁵ 

Yesaya 66:17

66:17 “As for those who consecrate and ritually purify themselves so they can follow their leader and worship in the sacred orchards, ¹⁰⁶  those who eat the flesh of pigs and other disgusting creatures, like mice ¹⁰⁷  – they will all be destroyed together,” ¹⁰⁸  says the Lord.

[2:3]  ¹ 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]  ² 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]  ³ tn The cohortative with vav (ו) after the prefixed verb form indicates the ultimate purpose/goal of their action.

[2:3]  ⁴ tn Heb “walk in his ways.”

[2:3]  ⁵ tn Heb “for out of Zion will go instruction.”

[2:3]  ⁶ tn Heb “the word of the Lord from Jerusalem.”

[2:19]  ⁷ 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]  ⁸ tn Heb “dust”; ASV “into the holes of the earth.”

[2:19]  ⁹ 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]  ¹⁰ 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.

[11:11]  ¹¹ 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]  ¹² tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonai).

[11:11]  ¹³ 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]  ¹⁴ tn Or “acquire”; KJV, ASV, NASB, NRSV “recover.”

[11:11]  ¹⁵ tn Heb “the remnant of his people who remain.”

[11:11]  ¹⁶ sn Perhaps a reference to Upper (i.e., southern) Egypt (so NIV, NLT; NCV “South Egypt”).

[11:11]  ¹⁷ tn Or “Ethiopia” (NAB, NRSV, NLT).

[11:11]  ¹⁸ tn Or “Babylonia” (NIV, NCV, TEV, NLT).

[11:11]  ¹⁹ tn Or perhaps, “the islands of the sea.”

[19:3]  ²⁰ tn Heb “and the spirit of Egypt will be laid waste in its midst.”

[19:3]  ²¹ tn The verb בָּלַע (bala’, “confuse”) is a homonym of the more common בָּלַע (bala’, “swallow”); see HALOT 135 s.v. I בלע.

[19:3]  ²² tn Heb “they will inquire of the idols and of the spirits of the dead and of the ritual pits and of the magicians.” 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.

[24:18]  ²³ tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[24:18]  ²⁴ tn Heb “from the height”; KJV “from on high.”

[24:18]  ²⁵ sn The language reflects the account of the Noahic Flood (see Gen 7:11).

[29:8]  ²⁶ tn Or “that he [or “his appetite”] is unsatisfied.”

[29:8]  ²⁷ tn Or “that he is faint and that he [or “his appetite”] longs [for water].”

[30:10]  ²⁸ tn Heb “who” (so NASB, NRSV). A new sentence was started here in the translation for stylistic reasons.

[30:10]  ²⁹ tn Heb “Do not see for us right things.”

[30:10]  ³⁰ tn Heb “Tell us smooth things, see deceptive things.”

[31:3]  ³¹ tn Heb “will extend”; KJV, ASV, NASB, NCV “stretch out.”

[31:3]  ³² tn Heb “together all of them will come to an end.”

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

[33:20]  ³⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[33:20]  ³⁵ tn Or “that does not travel”; NASB “which shall not be folded.”

[36:11]  ³⁶ sn Aramaic was the diplomatic language of the Assyrian empire.

[36:11]  ³⁷ tn Or “in Hebrew” (NIV, NCV, NLT); NAB, NASB “in Judean.”

[36:16]  ³⁸ tn Heb “make with me a blessing and come out to me.”

[38:1]  ³⁹ tn Heb “was sick to the point of dying”; NRSV “became sick and was at the point of death.”

[41:26]  ⁴⁰ tn The words “who announced it” are supplied in the translation for clarification. The interrogative particle and verb are understood by ellipsis (see the preceding line).

[44:8]  ⁴¹ tn BDB 923 s.v. רָהָה derives this verb from an otherwise unattested root, while HALOT 403 s.v. יָרָה defines it as “be stupefied” on the basis of an Arabic cognate. The form is likely a corruption of תיראו, the reading attested in the Qumran scroll 1QIsa^a.

[44:8]  ⁴² tn Heb “rock” or “rocky cliff,” a title that depicts God as a protective refuge in his role as sovereign king; thus the translation “sheltering rock.”

[45:9]  ⁴³ tn Heb “Woe [to] the one who argues with the one who formed him.”

[45:9]  ⁴⁴ tn The words “one who is like a mere” are supplied in the translation for stylistic reasons and clarification.

[45:9]  ⁴⁵ tn Heb “Should the clay say to the one who forms it?” The rhetorical question anticipates a reply, “Of course not!”

[45:9]  ⁴⁶ tn The words “in the world” are supplied in the translation to approximate in English idiom the force of the sarcastic question.

[45:9]  ⁴⁷ tn Heb “your work, there are no hands for it,” i.e., “your work looks like something made by a person who has no hands.”

[45:13]  ⁴⁸ tn Heb “I stir him up in righteousness”; NASB “I have aroused him.” See the note at 41:2. Cyrus (cf. 44:28) is in view here.

[45:19]  ⁴⁹ tn Heb “in a place of a land of darkness” (ASV similar); NASB “in some dark land.”

[45:19]  ⁵⁰ tn “In vain” translates תֹהוּ (tohu), used here as an adverbial accusative: “for nothing.”

[45:19]  ⁵¹ tn The translation above assumes that צֶדֶק (tsedeq) and מֵישָׁרִים (mesharim) are adverbial accusatives (see 33:15). If they are taken as direct objects, indicating the content of what is spoken, one might translate, “who proclaims deliverance, who announces justice.”

[45:21]  ⁵² tn Heb “Declare! Bring near!”; NASB “Declare and set forth your case.” See 41:21.

[45:21]  ⁵³ tn Or “a righteous God and deliverer”; NASB, NIV, NRSV “a righteous God and a Savior.”

[48:16]  ⁵⁴ tn Heb “from the time of its occurring.”

[48:16]  ⁵⁵ sn The speaker here is not identified specifically, but he is probably Cyrus, the Lord’s “ally” mentioned in vv. 14-15.

[49:6]  ⁵⁶ tn Heb “the protected [or “preserved”] ones.”

[49:6]  ⁵⁷ sn The question is purely rhetorical; it does not imply that the servant was dissatisfied with his commission or that he minimized the restoration of Israel.

[49:6]  ⁵⁸ tn See the note at 42:6.

[49:6]  ⁵⁹ tn Heb “be” (so KJV, ASV); CEV “you must take.”

[50:4]  ⁶⁰ tn Heb “has given to me a tongue of disciples.”

[50:4]  sn Verses 4-11 contain the third of the so-called servant songs, which depict the career of the Lord’s special servant, envisioned as an ideal Israel (49:3) who rescues the exiles and fulfills God’s purposes for the world. Here the servant alludes to opposition (something hinted at in 49:4), but also expresses his determination to persevere with the Lord’s help.

[50:4]  ⁶¹ tc Heb “to know [?] the weary with a word.” Comparing it with Arabic and Aramaic cognates yields the meaning of “help, sustain.” Nevertheless, the meaning of עוּת (’ut) is uncertain. The word occurs only here in the OT (see BDB 736 s.v.). Various scholars have suggested an emendation to עָנוֹת (’anot) from עָנָה (’anah, “answer”): “so that I know how to respond kindly to the weary.” Since the Qumran scroll 1QIsa^a and the Vulgate support the MT reading, that reading is retained.

[50:4]  ⁶² tn Heb “he arouses for me an ear, to hear like disciples.”

[50:11]  ⁶³ tc Several more recent commentators have proposed an emendation of מְאַזְּרֵי (mÿ’azzÿre, “who put on”) to מְאִירִי (mÿ’iri, “who light”). However, both Qumran scrolls of Isaiah and the Vulgate support the MT reading (cf. NIV, ESV).

[50:11]  ⁶⁴ tn On the meaning of זִיקוֹת (ziqot, “flaming arrows”), see HALOT 268 s.v. זִיקוֹת.

[50:11]  ⁶⁵ tn The imperative is probably rhetorical and has a predictive force.

[50:11]  ⁶⁶ tn Or perhaps, “flame” (so ASV).

[50:11]  ⁶⁷ sn Perhaps the servant here speaks to his enemies and warns them that they will self-destruct.

[50:11]  ⁶⁸ tn Heb “from my hand” (so NAB, NASB, NIV, NRSV).

[50:11]  ⁶⁹ sn The imagery may be that of a person who becomes ill and is forced to lie down in pain on a sickbed. Some see this as an allusion to a fiery place of damnation because of the imagery employed earlier in the verse.

[51:13]  ⁷⁰ tn Heb “and that you forget.”

[51:13]  ⁷¹ 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]  ⁷² tn Heb “and that you tremble constantly all the day.”

[51:13]  ⁷³ tn The question anticipates the answer, “Ready to disappear!” See v. 14.

[53:12]  ⁷⁴ tn Scholars have debated the precise meaning of the term רַבִּים (rabbim) that occurs five times in this passage (Isa 52:14, 15; 53:11, 12 [2x]). Its two broad categories of translation are “much”/“many” and “great” (HALOT 1171-72 s.v. I רַב). Unlike other Hebrew terms for might or strength, this term is linked with numbers or abundance. In all sixteen uses outside of Isaiah 52:13-53:12 (articular and plural) it signifies an inclusive meaning: “the majority” or “the multitude” (J. Jeremias, TDNT 6:536-37). This term occurs in parallelism with עֲצוּמִים (’atsumim), which normally signifies “numerous” or “large” or “powerful” (through large numbers). Like רַבִּים (rabbim), it refers to greatness in numbers (cf. Deut 4:38; 7:1; 9:1; 11:34). It emphasizes the multitudes with whom the Servant will share the spoil of his victory. As J. Olley wrote: “Yahweh has won the victory and vindicates his Servant, giving to him many subservient people, together with their spoils. These numerous peoples in turn receive blessing, sharing in the “peace” resulting from Yahweh’s victory and the Servant’s suffering” (John W. Olley, “‘The Many’: How Is Isa 53,12a to Be Understood,” Bib 68 [1987]: 330-56).

[53:12]  ⁷⁵ sn The servant is compared here to a warrior who will be richly rewarded for his effort and success in battle.

[53:12]  ⁷⁶ tn Heb “because he laid bare his life”; traditionally, ASV “because he (+ hath KJV) poured out his soul (life NIV) unto death.”

[53:12]  ⁷⁷ tn The Hiphil of פָּגַע (paga’) can mean “cause to attack” (v. 6), “urge, plead verbally” (Jer 15:11; 36:25), or “intervene militarily” (Isa 59:16). Perhaps the third nuance fits best here, for military imagery is employed in the first two lines of the verse.

[54:17]  ⁷⁸ tn Heb “and every tongue that rises up for judgment with you will prove to be guilty.”

[54:17]  ⁷⁹ tn Heb “this is the inheritance of the servants of the Lord, and their vindication from me.”

[56:3]  ⁸⁰ tn Heb “who attaches himself to.”

[56:3]  ⁸¹ tn The infinitive absolute precedes the finite verb for emphasis.

[58:2]  ⁸² tn Heb “ways” (so KJV, NAB, NASB, NIV, NRSV, TEV); NLT “my laws.”

[59:10]  ⁸³ tn Heb “like there are no eyes.”

[59:10]  ⁸⁴ tn Heb among the strong, like dead men.”

[61:3]  ⁸⁵ tn Heb “oil of joy” (KJV, ASV); NASB, NIV, NRSV “the oil of gladness.”

[61:3]  ⁸⁶ tn Heb “garment of praise.”

[61:3]  ⁸⁷ tn Heb “a faint spirit” (so NRSV); KJV, ASV “the spirit of heaviness”; NASB “a spirit of fainting.”

[61:3]  ⁸⁸ tn Rather than referring to the character of the people, צֶדֶק (tsedeq) may carry the nuance “vindication” here, suggesting that God’s restored people are a testimony to his justice. See v. 2, which alludes to the fact that God will take vengeance against the enemies of his people. Cf. NAB “oaks of justice.”

[61:3]  ⁸⁹ tn Heb “a planting of the Lord to reveal splendor.”

[61:10]  ⁹⁰ sn The speaker in vv. 10-11 is not identified, but it is likely that the personified nation (or perhaps Zion) responds here to the Lord’s promise of restoration.

[61:10]  ⁹¹ tn The infinitive absolute appears before the finite verb for emphasis.

[61:10]  ⁹² tn Heb “my being is happy in my God”; NAB “in my God is the joy of my soul.”

[61:10]  ⁹³ tn Heb “robe of vindication”; KJV, NASB, NIV, NRSV “robe of righteousness.”

[61:10]  ⁹⁴ tn Heb “like a bridegroom [who] acts like a priest [by wearing] a turban, and like a bride [who] wears her jewelry.” The words “I look” are supplied for stylistic reasons and clarification.

[64:5]  ⁹⁵ tn Heb “meet [with kindness].”

[64:5]  ⁹⁶ tn Heb “the one who rejoices and does righteousness.”

[64:5]  ⁹⁷ tn Heb “in your ways they remember you.”

[64:5]  ⁹⁸ tc The Hebrew text reads literally, “look, you were angry and we sinned against them continually [or perhaps, “in ancient times”] and we were delivered.” The statement makes little sense as it stands. The first vav [ו] consecutive (“and we sinned”) must introduce an explanatory clause here (see Num 1:48 and Isa 39:1 for other examples of this relatively rare use of the vav [ו] consecutive). The final verb (if rendered positively) makes no sense in this context – God’s anger at their sin resulted in judgment, not deliverance. One of the alternatives involves an emendation to וַנִּרְשָׁע (vannirsha’, “and we were evil”; LXX, NRSV, TEV). The Vulgate and the Qumran scroll 1QIsa^a support the MT reading. One can either accept an emendation or cast the statement as a question (as above).

[65:7]  ⁹⁹ tn Heb “the iniquities of your fathers.”

[65:7]  ¹⁰⁰ tn Or perhaps, “taunted”; KJV “blasphemed”; NAB “disgraced”; NASB “scorned”; NIV “defied”; NRSV “reviled.”

[65:7]  ¹⁰¹ tn Heb “I will measure out their pay [from the] beginning into their lap,” i.e., he will give them everything they have earned.

[66:2]  ¹⁰² tn Heb “all these.” The phrase refers to the heavens and earth, mentioned in the previous verse.

[66:2]  ¹⁰³ tn Heb “and all these were.” Some prefer to emend וַיִּהְיוּ (vayyihyu, “and they were”) to וְלִי הָיוּ (vÿli hayu, “and to me they were”), i.e., “and they belong to me.”

[66:2]  ¹⁰⁴ tn Heb “and to this one I look” (KJV and NASB both similar).

[66:2]  ¹⁰⁵ tn Heb “to the humble and the lowly in spirit and the one who trembles at my words.”

[66:17]  ¹⁰⁶ tn Heb “the ones who consecrate themselves and the ones who purify themselves toward the orchards [or “gardens”] after the one in the midst.” The precise meaning of the statement is unclear, though it is obvious that some form of idolatry is in view.

[66:17]  ¹⁰⁷ tn Heb “ones who eat the flesh of the pig and the disgusting thing and the mouse.”

[66:17]  ¹⁰⁸ tn Heb “together they will come to an end.”