Yesaya 22:23-24

22:23 I will fasten him like a peg into a solid place; ¹  he will bring honor and respect to his father’s family. ²  22:24 His father’s family will gain increasing prominence because of him, ³  including the offspring and the offshoots. ⁴  All the small containers, including the bowls and all the jars will hang from this peg.’ ⁵ 

Yesaya 7:17

7:17 The Lord will bring on you, your people, and your father’s family a time ⁶  unlike any since Ephraim departed from Judah – the king of Assyria!” ⁷ 

Yesaya 2:5

2:5 O descendants ⁸  of Jacob,

come, let us walk in the Lord’s guiding light. ⁹ 

Yesaya 46:3

46:3 “Listen to me, O family of Jacob, ¹⁰ 

all you who are left from the family of Israel, ¹¹ 

you who have been carried from birth, ¹² 

you who have been supported from the time you left the womb. ¹³ 

Yesaya 8:17

8:17 I will wait patiently for the Lord,

who has rejected the family of Jacob; ¹⁴ 

I will wait for him.

Yesaya 37:31

37:31 Those who remain in Judah will take root in the ground and bear fruit. ¹⁵ 

Yesaya 3:6

3:6 Indeed, a man will grab his brother

right in his father’s house ¹⁶  and say, ¹⁷ 

‘You own a coat –

you be our leader!

This heap of ruins will be under your control.’ ¹⁸ 

Yesaya 8:14

8:14 He will become a sanctuary, ¹⁹ 

but a stone that makes a person trip,

and a rock that makes one stumble –

to the two houses of Israel. ²⁰ 

He will become ²¹  a trap and a snare

to the residents of Jerusalem. ²² 

Yesaya 14:1

14:1 The Lord will certainly have compassion on Jacob; ²³  he will again choose Israel as his special people ²⁴  and restore ²⁵  them to their land. Resident foreigners will join them and unite with the family ²⁶  of Jacob.

Yesaya 22:21

22:21 I will put your robe on him, tie your belt around him, and transfer your authority to him. ²⁷  He will become a protector of ²⁸  the residents of Jerusalem and of the people ²⁹  of Judah.

Yesaya 29:22

29:22 So this is what the Lord, the one who delivered Abraham, says to the family of Jacob: ³⁰ 

“Jacob will no longer be ashamed;

their faces will no longer show their embarrassment. ³¹ 

Yesaya 58:1

The Lord Desires Genuine Devotion

58:1 “Shout loudly! Don’t be quiet!

Yell as loud as a trumpet!

Confront my people with their rebellious deeds; ³² 

confront Jacob’s family with their sin! ³³ 

Yesaya 2:6

The Lord’s Day of Judgment

2:6 Indeed, O Lord, ³⁴  you have abandoned your people,

the descendants of Jacob.

For diviners from the east are everywhere; ³⁵ 

they consult omen readers like the Philistines do. ³⁶ 

Plenty of foreigners are around. ³⁷ 

Yesaya 5:7

5:7 Indeed ³⁸  Israel ³⁹  is the vineyard of the Lord who commands armies,

the people ⁴⁰  of Judah are the cultivated place in which he took delight.

He waited for justice, but look what he got – disobedience! ⁴¹ 

He waited for fairness, but look what he got – cries for help! ⁴² 

Yesaya 14:2

14:2 Nations will take them and bring them back to their own place. Then the family of Jacob will make foreigners their servants as they settle in the Lord’s land. ⁴³  They will make their captors captives and rule over the ones who oppressed them.

Yesaya 48:1

The Lord Appeals to the Exiles

48:1 Listen to this, O family of Jacob, ⁴⁴ 

you who are called by the name ‘Israel,’

and are descended from Judah, ⁴⁵ 

who take oaths in the name of the Lord,

and invoke ⁴⁶  the God of Israel –

but not in an honest and just manner. ⁴⁷ 

Yesaya 63:7

A Prayer for Divine Intervention

63:7 I will tell of the faithful acts of the Lord,

of the Lord’s praiseworthy deeds.

I will tell about all ⁴⁸  the Lord did for us,

the many good things he did for the family of Israel, ⁴⁹ 

because of ⁵⁰  his compassion and great faithfulness.

Yesaya 7:13

7:13 So Isaiah replied, ⁵¹  “Pay attention, ⁵²  family ⁵³  of David. ⁵⁴  Do you consider it too insignificant to try the patience of men? Is that why you are also trying the patience of my God?

Yesaya 7:2

7:2 It was reported to the family ⁵⁵  of David, “Syria has allied with ⁵⁶  Ephraim.” They and their people were emotionally shaken, just as the trees of the forest shake before the wind. ⁵⁷ 

Yesaya 60:22

60:22 The least of you will multiply into ⁵⁸  a thousand;

the smallest of you will become a large nation.

When the right time comes, I the Lord will quickly do this!” ⁵⁹ 

Yesaya 22:17

22:17 Look, the Lord will throw you far away, ⁶⁰  you mere man! ⁶¹ 

He will wrap you up tightly. ⁶² 

Yesaya 9:19-20

9:19 Because of the anger of the Lord who commands armies, the land was scorched, ⁶³ 

and the people became fuel for the fire. ⁶⁴ 

People had no compassion on one another. ⁶⁵ 

9:20 They devoured ⁶⁶  on the right, but were still hungry,

they ate on the left, but were not satisfied.

People even ate ⁶⁷  the flesh of their own arm! ⁶⁸ 

Yesaya 14:20

14:20 You will not be buried with them, ⁶⁹ 

because you destroyed your land

and killed your people.

The offspring of the wicked

will never be mentioned again.

Yesaya 22:18

22:18 He will wind you up tightly into a ball

and throw you into a wide, open land. ⁷⁰ 

There you will die,

and there with you will be your impressive chariots, ⁷¹ 

which bring disgrace to the house of your master. ⁷² 

Yesaya 22:25

22:25 “At that time,” ⁷³  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.” ⁷⁴  Indeed, ⁷⁵  the Lord has spoken.

Yesaya 38:1

The Lord Hears Hezekiah’s Prayer

38:1 In those days Hezekiah was stricken with a terminal illness. ⁷⁶  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.’”

[22:23]  ¹ sn The metaphor depicts how secure his position will be.

[22:23]  ² tn Heb “and he will become a glorious throne for the house of his father.”

[22:24]  ³ tn Heb “and all the glory of the house of his father they will hang on him.” The Lord returns to the peg metaphor of v. 23a. Eliakim’s secure position of honor will bring benefits and jobs to many others in the family.

[22:24]  ⁴ tn The precise meaning and derivation of this word are uncertain. Cf. KJV, ASV, NRSV “the issue”; CEV “relatives.”

[22:24]  ⁵ tn Heb “all the small vessels, from the vessels that are bowls to all the vessels that are jars.” The picture is that of a single peg holding the weight of all kinds of containers hung from it.

[7:17]  ⁶ tn Heb “days” (so KJV, NAB); NASB, NRSV “such days.”

[7:17]  ⁷ sn Initially the prophecy appears to be a message of salvation. Immanuel seems to have a positive ring to it, sour milk and honey elsewhere symbolize prosperity and blessing (see Deut 32:13-14; Job 20:17), verse 16 announces the defeat of Judah’s enemies, and verse 17a could be taken as predicting a return to the glorious days of David and Solomon. However, the message turns sour in verses 17b-25. God will be with his people in judgment, as well as salvation. The curds and honey will be signs of deprivation, not prosperity, the relief announced in verse 16 will be short-lived, and the new era will be characterized by unprecedented humiliation, not a return to glory. Because of Ahaz’s refusal to trust the Lord, potential blessing would be transformed into a curse, just as Isaiah turns an apparent prophecy of salvation into a message of judgment. Because the words “the king of Assyria” are rather awkwardly tacked on to the end of the sentence, some regard them as a later addition. However, the very awkwardness facilitates the prophet’s rhetorical strategy here, as he suddenly turns what sounds like a positive message into a judgment speech. Actually, “the king of Assyria,” stands in apposition to the earlier object “days,” and specifies who the main character of these coming “days” will be.

[2:5]  ⁸ tn Heb “house,” referring to the family line or descendants (likewise in v. 6).

[2:5]  ⁹ tn Heb “let’s walk in the light of the Lord.” In this context, which speaks of the Lord’s instruction and commands, the “light of the Lord” refers to his moral standards by which he seeks to guide his people. One could paraphrase, “let’s obey the Lord’s commands.”

[46:3]  ¹⁰ tn Heb “house of Jacob”; TEV “descendants of Jacob.”

[46:3]  ¹¹ tn Heb “and all the remnant of the house of Israel.”

[46:3]  ¹² tn Heb “from the womb” (so NRSV); KJV “from the belly”; NAB “from your infancy.”

[46:3]  ¹³ tn Heb “who have been lifted up from the womb.”

[8:17]  ¹⁴ tn Heb “who hides his face from the house of Jacob.”

[37:31]  ¹⁵ tn Heb “The remnant of the house of Judah that is left will add roots below and produce fruit above.”

[3:6]  ¹⁶ tn Heb “[in] the house of his father” (so ASV); NIV “at his father’s home.”

[3:6]  ¹⁷ tn The words “and say” are supplied for stylistic reasons.

[3:6]  ¹⁸ 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.

[8:14]  ¹⁹ tn Because the metaphor of protection (“sanctuary”) does not fit the negative mood that follows in vv. 14b-15, some contend that מִקְדָּשׁ (miqdash, “sanctuary”) is probably a corruption of an original מוֹקֵשׁ (moqesh, “snare”), a word that appears in the next line (cf. NAB and H. Wildberger, Isaiah, 1:355-56). If the MT reading is retained (as in the above translation), the fact that Yahweh is a sanctuary wraps up the point of v. 13 and stands in contrast to God’s treatment of those who rebel against him (the rest of v. 14).

[8:14]  ²⁰ sn The two “houses” of Israel (= the patriarch Jacob) are the northern kingdom of Israel and the southern kingdom of Judah.

[8:14]  ²¹ tn These words are supplied in the translation for stylistic reasons. וְהָיָה (vÿhayah, “and he will be”) does double duty in the parallel structure of the verse.

[8:14]  ²² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[14:1]  ²³ tn The sentence begins with כִּי (ki), which is understood as asseverative (“certainly”) in the translation. Another option is to translate, “For the Lord will have compassion.” In this case one of the reasons for Babylon’s coming demise (13:22b) is the Lord’s desire to restore his people.

[14:1]  ²⁴ tn The words “as his special people” are supplied in the translation for clarification.

[14:1]  ²⁵ tn Or “settle” (NASB, NIV, NCV, NLT).

[14:1]  ²⁶ tn Heb “house.”

[22:21]  ²⁷ tn Heb “and your dominion I will place in his hand.”

[22:21]  ²⁸ tn Heb “a father to.” The Hebrew term אָב (’av, “father”) is here used metaphorically of one who protects and supports those under his care and authority, like a father does his family. For another example of this metaphorical use of the word, see Job 29:16.

[22:21]  ²⁹ tn Heb “house.”

[29:22]  ³⁰ tn Heb “So this is what the Lord says to the house of Jacob, the one who ransomed Abraham.” The relative pronoun must refer back to “the Lord,” not to the immediately preceding “Jacob.” It is uncertain to what event in Abraham’s experience this refers. Perhaps the name “Abraham” stands here by metonymy for his descendants through Jacob. If so, the Exodus is in view.

[29:22]  ³¹ tn Heb “and his face will no longer be pale.”

[58:1]  ³² tn Heb “declare to my people their rebellion.”

[58:1]  ³³ tn Heb “and to the house of Jacob their sin.” The verb “declare” is understood by ellipsis (note the preceding line).

[2:6]  ³⁴ tn The words “O Lord” are supplied in the translation for clarification. Isaiah addresses the Lord in prayer.

[2:6]  ³⁵ tc Heb “they are full from the east.” Various scholars retain the BHS reading and suggest that the prophet makes a general statement concerning Israel’s reliance on foreign customs (J. Watts, Isaiah [WBC], 1:32; J. de Waard, Isaiah, 12-13). Nevertheless, it appears that a word is missing. Based on the parallelism (note “omen readers” in 5:6c), many suggest that קֹסְמִים (qosÿmim, “diviners”) or מִקְסָם (miqsam, “divination”) has been accidentally omitted. Homoioteleuton could account for the omission of an original קֹסְמִים (note how this word and the following מִקֶּדֶם [miqqedem, “from the east”] both end in mem); an original מִקְסָם could have fallen out by homoioarcton (note how this word and the following מִקֶּדֶם both begin with mem).

[2:6]  ³⁶ tn Heb “and omen readers like the Philistines.” Through this line and the preceding, the prophet contends that Israel has heavily borrowed the pagan practices of the east and west (in violation of Lev 19:26; Deut 18:9-14).

[2:6]  ³⁷ tn Heb “and with the children of foreigners they [?].” The precise meaning of the final word is uncertain. Some take this verb (I שָׂפַק, safaq) to mean “slap,” supply the object “hands,” and translate, “they slap [hands] with foreigners”; HALOT 1349 s.v. I שׂפק. This could be a reference to foreign alliances. This translation has two disadvantages: It requires the conjectural insertion of “hands” and the use of this verb with its object prefixed with a בְּ (bet) preposition with this meaning does not occur elsewhere. The other uses of this verb refer to clapping at someone, an indication of hostility. The translation above assumes the verb is derived from II שׂפק (“to suffice,” attested in the Qal in 1 Kgs 20:10; HALOT 1349 s.v. II שׂפק). In this case the point is that a sufficient number of foreigners (in this case, too many!) live in the land. The disadvantage of this option is that the preposition prefixed to “the children of foreigners” does not occur with this verb elsewhere. The chosen translation is preferred since it continues the idea of abundant foreign influence and does not require a conjectural insertion or emendation.

[5:7]  ³⁸ tn Or “For” (KJV, ASV, NASB, NRSV).

[5:7]  ³⁹ tn Heb “the house of Israel” (so NASB, NIV, NRSV).

[5:7]  ⁴⁰ tn Heb “men,” but in a generic sense.

[5:7]  ⁴¹ tn Heb “but, look, disobedience.” The precise meaning of מִשְׂפָּח (mishpakh), which occurs only here in the OT, is uncertain. Some have suggested a meaning “bloodshed.” The term is obviously chosen for its wordplay value; it sounds very much like מִשְׁפָּט (mishpat, “justice”). The sound play draws attention to the point being made; the people have not met the Lord’s expectations.

[5:7]  ⁴² tn Heb “but, look, a cry for help.” The verb (“he waited”) does double duty in the parallelism. צְעָקָה (tsa’qah) refers to the cries for help made by the oppressed. It sounds very much like צְדָקָה (tsÿdaqah, “fairness”). The sound play draws attention to the point being made; the people have not met the Lord’s expectations.

[14:2]  ⁴³ tn Heb “and the house of Jacob will take possession of them [i.e., the nations], on the land of the Lord, as male servants and female servants.”

[48:1]  ⁴⁴ tn Heb “house of Jacob”; TEV, CEV “people of Israel.”

[48:1]  ⁴⁵ tc The Hebrew text reads literally “and from the waters of Judah came out.” מִמֵּי (mimme) could be a corruption of מִמְּעֵי (mimmÿ’e, “from the inner parts of”; cf. NASB, NIV, NLT, NRSV) as suggested in the above translation. Some translations (ESV, NKJV) retain the MT reading because the Qumran scroll 1QIsa^a, which corrects a similar form to “from inner parts of” in 39:7, does not do it here.

[48:1]  ⁴⁶ tn Heb “cause to remember”; KJV, ASV “make mention of.”

[48:1]  ⁴⁷ tn Heb “not in truth and not in righteousness.”

[63:7]  ⁴⁸ tn Heb “according to all which.”

[63:7]  ⁴⁹ tn Heb “greatness of goodness to the house of Israel which he did for them.”

[63:7]  ⁵⁰ tn Heb “according to.”

[7:13]  ⁵¹ tn Heb “and he said.” The subject is unexpressed, but the reference to “my God” at the end of the verse indicates the prophet is speaking.

[7:13]  ⁵² tn The verb is second plural in form, because the prophet addresses the whole family of David. He continues to use the plural in v. 14 (with one exception, see the notes on that verse), but then switches back to the second singular (addressing Ahaz specifically) in vv. 16-17.

[7:13]  ⁵³ tn Heb “house.” See the note at v. 2.

[7:13]  ⁵⁴ sn The address to the “house of David” is designed to remind Ahaz and his royal court of the protection promised to them through the Davidic covenant. The king’s refusal to claim God’s promise magnifies his lack of faith.

[7:2]  ⁵⁵ tn Heb “house.” In this context the “house of David” includes King Ahaz, his family, and the royal court. See also Jer 21:12; Zech 12:7-8, 10, 12, for a similar use of the phrase.

[7:2]  ⁵⁶ tn Heb “rests upon.” Most understand the verb as נוּחַ (nuakh, “rest”), but HALOT 685 s.v. II נחה proposes that this is a hapax legomenon which means “stand by.”

[7:2]  ⁵⁷ tn Heb “and his heart shook and the heart of his people shook, like the shaking of the trees of the forest before the wind.” The singular pronoun “his” is collective, referring to the Davidic house/family. לֵבָב (levav, “heart”) here refers to the seat of the emotions.

[60:22]  ⁵⁸ tn Heb “will become” (so NASB, NIV).

[60:22]  ⁵⁹ tn Heb “I, the Lord, in its time, I will quickly do it.”

[22:17]  ⁶⁰ tn Heb “will throw you with a throwing.”

[22:17]  ⁶¹ tn Heb “O man” (so NASB); NAB “mortal man”; NRSV “my fellow.”

[22:17]  ⁶² tn Heb “and the one who wraps you [will] wrap.”

[9:19]  ⁶³ tn The precise meaning of the verb עְתַּם (’ÿtam), which occurs only here, is uncertain, though the context strongly suggests that it means “burn, scorch.”

[9:19]  ⁶⁴ sn The uncontrollable fire of the people’s wickedness (v. 18) is intensified by the fire of the Lord’s judgment (v. 19). God allows (or causes) their wickedness to become self-destructive as civil strife and civil war break out in the land.

[9:19]  ⁶⁵ tn Heb “men were not showing compassion to their brothers.” The idiom “men to their brothers” is idiomatic for reciprocity. The prefixed verbal form is either a preterite without vav (ו) consecutive or an imperfect used in a customary sense, describing continual or repeated behavior in past time.

[9:20]  ⁶⁶ tn Or “cut.” The verb גָּזַר (gazar) means “to cut.” If it is understood here, then one might paraphrase, “They slice off meat on the right.” However, HALOT 187 s.v. I גזר, proposes here a rare homonym meaning “to devour.”

[9:20]  ⁶⁷ tn The prefixed verbal form is either a preterite without vav consecutive or an imperfect used in a customary sense, describing continual or repeated behavior in past time.

[9:20]  ⁶⁸ tn Some suggest that זְרֹעוֹ (zÿro’o, “his arm”) be repointed זַרְעוֹ (zar’o, “his offspring”). In either case, the metaphor is that of a desperately hungry man who resorts to an almost unthinkable act to satisfy his appetite. He eats everything he can find to his right, but still being unsatisfied, then turns to his left and eats everything he can find there. Still being desperate for food, he then resorts to eating his own flesh (or offspring, as this phrase is metaphorically understood by some English versions, e.g., NIV, NCV, TEV, NLT). The reality behind the metaphor is the political turmoil of the period, as the next verse explains. There was civil strife within the northern kingdom; even the descendants of Joseph were at each other’s throats. Then the northern kingdom turned on their southern brother, Judah.

[14:20]  ⁶⁹ tn Heb “you will not be united with them in burial” (so NASB).

[22:18]  ⁷⁰ tn Heb “and he will tightly [or “surely”] wind you [with] winding like a ball, to a land broad of hands [i.e., “sides”].”

[22:18]  ⁷¹ tn Heb “and there the chariots of your splendor.”

[22:18]  ⁷² sn Apparently the reference to chariots alludes to Shebna’s excessive pride, which in turn brings disgrace to the royal family.

[22:25]  ⁷³ tn Or “In that day” (KJV).

[22:25]  ⁷⁴ sn Eliakim’s authority, though seemingly secure, will eventually be removed, and with it his family’s prominence.

[22:25]  ⁷⁵ tn Or “for” (KJV, NAB, NASB, NRSV).

[38:1]  ⁷⁶ tn Heb “was sick to the point of dying”; NRSV “became sick and was at the point of death.”