Yesaya 22:6

22:6 The Elamites picked up the quiver,

and came with chariots and horsemen; ¹ 

the men of Kir ²  prepared ³  the shield. ⁴ 

Yesaya 26:1

Judah Will Celebrate

26:1 At that time ⁵  this song will be sung in the land of Judah:

“We have a strong city!

The Lord’s ⁶  deliverance, like walls and a rampart, makes it secure. ⁷ 

Yesaya 21:7

21:7 When he sees chariots,

teams of horses, ⁸ 

riders on donkeys,

riders on camels,

he must be alert,

very alert.”

Yesaya 29:21

29:21 those who bear false testimony against a person, ⁹ 

who entrap the one who arbitrates at the city gate ¹⁰ 

and deprive the innocent of justice by making false charges. ¹¹ 

Yesaya 40:22

40:22 He is the one who sits on the earth’s horizon; ¹² 

its inhabitants are like grasshoppers before him. ¹³ 

He is the one who stretches out the sky like a thin curtain, ¹⁴ 

and spreads it out ¹⁵  like a pitched tent. ¹⁶ 

Yesaya 21:9

21:9 Look what’s coming!

A charioteer,

a team of horses.” ¹⁷ 

When questioned, he replies, ¹⁸ 

“Babylon has fallen, fallen!

All the idols of her gods lie shattered on the ground!”

Yesaya 55:3

55:3 Pay attention and come to me!

Listen, so you can live! ¹⁹ 

Then I will make an unconditional covenantal promise to ²⁰  you,

just like the reliable covenantal promises I made to David. ²¹ 

Yesaya 30:28

30:28 His battle cry overwhelms like a flooding river ²² 

that reaches one’s neck.

He shakes the nations in a sieve that isolates the chaff; ²³ 

he puts a bit into the mouth of the nations and leads them to destruction. ²⁴ 

Yesaya 13:20

13:20 No one will live there again;

no one will ever reside there again. ²⁵ 

No bedouin ²⁶  will camp ²⁷  there,

no shepherds will rest their flocks ²⁸  there.

Yesaya 57:8

57:8 Behind the door and doorpost you put your symbols. ²⁹ 

Indeed, ³⁰  you depart from me ³¹  and go up

and invite them into bed with you. ³² 

You purchase favors from them, ³³ 

you love their bed,

and gaze longingly ³⁴  on their genitals. ³⁵ 

Yesaya 37:29

37:29 Because you rage against me

and the uproar you create has reached my ears, ³⁶ 

I will put my hook in your nose, ³⁷ 

and my bridle between your lips,

and I will lead you back

the way you came.”

Yesaya 29:3

29:3 I will lay siege to you on all sides; ³⁸ 

I will besiege you with troops; ³⁹ 

I will raise siege works against you.

Yesaya 57:7

57:7 On every high, elevated hill you prepare your bed;

you go up there to offer sacrifices.

Yesaya 19:8

19:8 The fishermen will mourn and lament,

all those who cast a fishhook into the river,

and those who spread out a net on the water’s surface will grieve. ⁴⁰ 

Yesaya 23:13

23:13 Look at the land of the Chaldeans,

these people who have lost their identity! ⁴¹ 

The Assyrians have made it a home for wild animals.

They erected their siege towers, ⁴² 

demolished ⁴³  its fortresses,

and turned it into a heap of ruins. ⁴⁴ 

Yesaya 61:10

61:10 I ⁴⁵  will greatly rejoice ⁴⁶  in the Lord;

I will be overjoyed because of my God. ⁴⁷ 

For he clothes me in garments of deliverance;

he puts on me a robe symbolizing vindication. ⁴⁸ 

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. ⁴⁹ 

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. ⁵⁰ 

He will not attack it with his shielded warriors, ⁵¹ 

nor will he build siege works against it.

Yesaya 41:7

41:7 The craftsman encourages the metalsmith,

the one who wields the hammer encourages ⁵²  the one who pounds on the anvil.

He approves the quality of the welding, ⁵³ 

and nails it down so it won’t fall over.”

Yesaya 28:23

28:23 Pay attention and listen to my message! ⁵⁴ 

Be attentive and listen to what I have to say! ⁵⁵ 

Yesaya 34:15

34:15 Owls ⁵⁶  will make nests and lay eggs ⁵⁷  there;

they will hatch them and protect them. ⁵⁸ 

Yes, hawks ⁵⁹  will gather there,

each with its mate.

Yesaya 42:23

42:23 Who among you will pay attention to this?

Who will listen attentively in the future? ⁶⁰ 

Yesaya 22:23

22:23 I will fasten him like a peg into a solid place; ⁶¹  he will bring honor and respect to his father’s family. ⁶² 

Yesaya 42:20

42:20 You see ⁶³  many things, but don’t comprehend; ⁶⁴ 

their ears are open, but do not hear.”

Yesaya 34:16

34:16 Carefully read the scroll of the Lord! ⁶⁵ 

Not one of these creatures will be missing, ⁶⁶ 

none will lack a mate. ⁶⁷ 

For the Lord has issued the decree, ⁶⁸ 

and his own spirit gathers them. ⁶⁹ 

Yesaya 50:11

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

and who equip yourselves with ⁷⁰  flaming arrows, ⁷¹ 

walk ⁷²  in the light ⁷³  of the fire you started

and among the flaming arrows you ignited! ⁷⁴ 

This is what you will receive from me: ⁷⁵ 

you will lie down in a place of pain. ⁷⁶ 

Yesaya 1:10

1:10 Listen to the Lord’s word,

you leaders of Sodom! ⁷⁷ 

Pay attention to our God’s rebuke, ⁷⁸ 

people of Gomorrah!

Yesaya 5:28

5:28 Their arrows are sharpened,

and all their bows are prepared. ⁷⁹ 

The hooves of their horses are hard as flint, ⁸⁰ 

and their chariot wheels are like a windstorm. ⁸¹ 

Yesaya 21:6

21:6 For this is what the sovereign master ⁸²  has told me:

“Go, post a guard!

He must report what he sees.

Yesaya 32:3

32:3 Eyes ⁸³  will no longer be blind ⁸⁴ 

and ears ⁸⁵  will be attentive.

Yesaya 32:9

The Lord Will Give True Security

32:9 You complacent ⁸⁶  women,

get up and listen to me!

You carefree ⁸⁷  daughters,

pay attention to what I say!

Yesaya 22:25

22:25 “At that time,” ⁸⁸  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.” ⁸⁹  Indeed, ⁹⁰  the Lord has spoken.

Yesaya 51:4

51:4 Pay attention to me, my people!

Listen to me, my people!

For ⁹¹  I will issue a decree, ⁹² 

I will make my justice a light to the nations. ⁹³ 

Yesaya 1:2

Obedience, not Sacrifice

1:2 Listen, O heavens,

pay attention, O earth! ⁹⁴ 

For the Lord speaks:

“I raised children, ⁹⁵  I brought them up, ⁹⁶ 

but ⁹⁷  they have rebelled ⁹⁸  against me!

Yesaya 8:9

8:9 You will be broken, ⁹⁹  O nations;

you will be shattered! ¹⁰⁰ 

Pay attention, all you distant lands of the earth!

Get ready for battle, and you will be shattered!

Get ready for battle, and you will be shattered! ¹⁰¹ 

Yesaya 9:18

9:18 For ¹⁰²  evil burned like a fire, ¹⁰³ 

it consumed thorns and briers;

it burned up the thickets of the forest,

and they went up in smoke. ¹⁰⁴ 

Yesaya 10:16

10:16 For this reason ¹⁰⁵  the sovereign master, the Lord who commands armies, will make his healthy ones emaciated. ¹⁰⁶  His majestic glory will go up in smoke. ¹⁰⁷ 

Yesaya 21:8

21:8 Then the guard ¹⁰⁸  cries out:

“On the watchtower, O sovereign master, ¹⁰⁹ 

I stand all day long;

at my post

I am stationed every night.

Yesaya 34:1

The Lord Will Judge Edom

34:1 Come near, you nations, and listen!

Pay attention, you people!

The earth and everything it contains must listen,

the world and everything that lives in it. ¹¹⁰ 

Yesaya 37:17

37:17 Pay attention, Lord, and hear! Open your eyes, Lord, and observe! Listen to this entire message Sennacherib sent and how he taunts the living God! ¹¹¹ 

Yesaya 49:1

Ideal Israel Delivers the Exiles

49:1 Listen to me, you coastlands! ¹¹² 

Pay attention, you people who live far away!

The Lord summoned me from birth; ¹¹³ 

he commissioned me when my mother brought me into the world. ¹¹⁴ 

Yesaya 62:1

The Lord Takes Delight in Zion

62:1 “For the sake of Zion I will not be silent;

for the sake of Jerusalem ¹¹⁵  I will not be quiet,

until her vindication shines brightly ¹¹⁶ 

and her deliverance burns like a torch.”

Yesaya 27:11

27:11 When its branches get brittle, ¹¹⁷  they break;

women come and use them for kindling. ¹¹⁸ 

For these people lack understanding, ¹¹⁹ 

therefore the one who made them has no compassion on them;

the one who formed them has no mercy on them.

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 59:19

59:19 In the west, people respect ¹²⁰  the Lord’s reputation; ¹²¹ 

in the east they recognize his splendor. ¹²² 

For he comes like a rushing ¹²³  stream

driven on by wind sent from the Lord. ¹²⁴ 

[22:6]  ¹ tn Heb “[with] the chariots of men, horsemen.”

[22:6]  ² sn A distant region in the direction of Mesopotamia; see Amos 1:5; 9:7.

[22:6]  ³ tn Heb “Kir uncovers” (so NAB, NIV).

[22:6]  ⁴ sn The Elamites and men of Kir may here symbolize a fierce army from a distant land. If this oracle anticipates a Babylonian conquest of the city (see 39:5-7), then the Elamites and men of Kir are perhaps viewed here as mercenaries in the Babylonian army. See J. N. Oswalt, Isaiah (NICOT), 1:410.

[26:1]  ⁵ tn Heb “In that day” (so KJV).

[26:1]  ⁶ tn Heb “his”; the referent (the Lord) has been specified in the translation for clarity.

[26:1]  ⁷ tn Heb “deliverance he makes walls and a rampart.”

[21:7]  ⁸ tn Or “a pair of horsemen.”

[29:21]  ⁹ tn Heb “the ones who make a man a sinner with a word.” The Hiphil of חָטָא (khata’) here has a delocutive sense: “declare a man sinful/guilty.”

[29:21]  ¹⁰ sn Legal disputes were resolved at the city gate, where the town elders met. See Amos 5:10.

[29:21]  ¹¹ tn Heb “and deprive by emptiness the innocent.”

[40:22]  ¹² tn Heb “the circle of the earth” (so KJV, NIV, NRSV, NLT).

[40:22]  ¹³ tn The words “before him” are supplied in the translation for clarification.

[40:22]  ¹⁴ tn The otherwise unattested noun דֹּק (doq), translated here “thin curtain,” is apparently derived from the verbal root דקק (“crush”) from which is derived the adjective דַּק (daq, “thin”; see HALOT 229 s.v. דקק). The nuance “curtain” is implied from the parallelism (see “tent” in the next line).

[40:22]  ¹⁵ tn The meaning of the otherwise unattested verb מָתַח (matakh, “spread out”) is determined from the parallelism (note the corresponding verb “stretch out” in the previous line) and supported by later Hebrew and Aramaic cognates. See HALOT 654 s.v. *מתה.

[40:22]  ¹⁶ tn Heb “like a tent [in which] to live”; NAB, NASB “like a tent to dwell (live NIV, NRSV) in.”

[21:9]  ¹⁷ tn Or “[with] teams of horses,” or perhaps, “with a pair of horsemen.”

[21:9]  ¹⁸ tn Heb “and he answered and said” (so KJV, ASV).

[55:3]  ¹⁹ tn The jussive with vav (ו) conjunctive following the imperative indicates purpose/result.

[55:3]  sn To live here refers to covenantal blessing, primarily material prosperity and national security (see vv. 4-5, 13, and Deut 30:6, 15, 19-20).

[55:3]  ²⁰ tn Or “an eternal covenant with.”

[55:3]  ²¹ tn Heb “the reliable expressions of loyalty of David.” The syntactical relationship of חַסְדֵי (khasde, “expressions of loyalty”) to the preceding line is unclear. If the term is appositional to בְּרִית (bÿrit, “covenant”), then the Lord here transfers the promises of the Davidic covenant to the entire nation. Another option is to take חַסְדֵי (khasde) as an adverbial accusative and to translate “according to the reliable covenantal promises.” In this case the new covenantal arrangement proposed here is viewed as an extension or perhaps fulfillment of the Davidic promises. A third option, the one reflected in the above translation, is to take the last line as comparative. In this case the new covenant being proposed is analogous to the Davidic covenant. Verses 4-5, which compare David’s international prominence to what Israel will experience, favors this view. In all three of these interpretations, “David” is an objective genitive; he is the recipient of covenantal promises. A fourth option would be to take David as a subjective genitive and understand the line as giving the basis for the preceding promise: “Then I will make an unconditional covenantal promise to you, because of David’s faithful acts of covenantal loyalty.”

[30:28]  ²² tn Heb “his breath is like a flooding river.” This might picture the Lord breathing heavily as he runs down his enemy, but in light of the preceding verse, which mentions his lips and tongue, “breath” probably stands metonymically for the word or battle cry that he expels from his mouth as he shouts. In Isa 34:16 and Ps 33:6 the Lord’s “breath” is associated with his command.

[30:28]  ²³ tn Heb “shaking nations in a sieve of worthlessness.” It is not certain exactly how שָׁוְא (shavÿ’, “emptiness, worthlessness”) modifies “sieve.” A sieve is used to separate grain from chaff and isolate what is worthless so that it might be discarded. Perhaps the nations are likened to such chaff; God’s judgment will sift them out for destruction.

[30:28]  ²⁴ tn Heb “and a bit that leads astray [is] in the jaws of the peoples.” Here the nations are likened to horse that can be controlled by a bit placed in its mouth. In this case the Lord uses his sovereign control over the “horse” to lead it to its demise.

[13:20]  ²⁵ 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]  ²⁶ tn Or “Arab” (NAB, NASB, NIV); cf. CEV, NLT “nomads.”

[13:20]  ²⁷ tn יַהֵל (yahel) is probably a corrupted form of יֶאֱהַל (ye’ehal). See GKC 186 §68.k.

[13:20]  ²⁸ 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.

[57:8]  ²⁹ 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]  ³⁰ tn Or “for” (KJV, NRSV).

[57:8]  ³¹ 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]  ³² tn Heb “you make wide your bed” (NASB similar).

[57:8]  ³³ 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]  ³⁴ tn The Hebrew text has simply חָזָה (khazah, “gaze”). The adverb “longingly” is interpretive (see the context, where sexual lust is depicted).

[57:8]  ³⁵ 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.

[37:29]  ³⁶ tc Heb “and your complacency comes up into my ears.” The parallelism is improved if שַׁאֲנַנְךָ (sha’anankha, “your complacency”) is emended to שְׁאוֹנְךָ (shÿ’onÿkha, “your uproar”). See M. Cogan and H. Tadmor, II Kings (AB), 237-38. However, the LXX seems to support the MT and Sennacherib’s cavalier dismissal of Yahweh depicts an arrogant complacency (J. N. Oswalt, Isaiah [NICOT], 1:658, n. 10).

[37:29]  ³⁷ sn The word-picture has a parallel in Assyrian sculpture. See M. Cogan and H. Tadmor, II Kings (AB), 238.

[29:3]  ³⁸ tc The Hebrew text has כַדּוּר (khadur, “like a circle”), i.e., “like an encircling wall.” Some emend this phrase to כְּדָוִד (kÿdavid, “like David”), which is supported by the LXX (see v. 1). However, the rendering in the LXX could have arisen from a confusion of the dalet (ד) and resh (ר).

[29:3]  ³⁹ tn The meaning of מֻצָּב (mutsav) is not certain. Because of the parallelism (note “siege works”), some translate “towers.” The noun is derived from נָצַב (natsav, “take one’s stand”) and may refer to the troops stationed outside the city to prevent entrance or departure.

[19:8]  ⁴⁰ tn Or perhaps, “will disappear”; cf. TEV “will be useless.”

[23:13]  ⁴¹ tn Heb “this people [that] is not.”

[23:13]  ⁴² tn For the meaning of this word, see HALOT 118 s.v. *בַּחוּן.

[23:13]  ⁴³ tn Or “laid bare.” For the meaning of this word, see HALOT 889 s.v. ערר.

[23:13]  ⁴⁴ sn This verse probably refers to the Assyrian destruction of Babylon.

[61:10]  ⁴⁵ 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]  ⁴⁶ tn The infinitive absolute appears before the finite verb for emphasis.

[61:10]  ⁴⁷ tn Heb “my being is happy in my God”; NAB “in my God is the joy of my soul.”

[61:10]  ⁴⁸ tn Heb “robe of vindication”; KJV, NASB, NIV, NRSV “robe of righteousness.”

[61:10]  ⁴⁹ 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.

[37:33]  ⁵⁰ 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]  ⁵¹ tn Heb “[with] a shield” (so ASV, NASB, NRSV).

[41:7]  ⁵² tn The verb “encourages” is understood by ellipsis (note the preceding line).

[41:7]  ⁵³ tn Heb “saying of the welding, ‘It is good.’”

[28:23]  ⁵⁴ tn Heb “to my voice.”

[28:23]  ⁵⁵ tn Heb “to my word”; cf. KJV, ASV, NRSV “hear my speech.”

[34:15]  ⁵⁶ tn Hebrew קִפּוֹז (qippoz) occurs only here; the precise meaning of the word is uncertain.

[34:15]  ⁵⁷ tn For this proposed meaning for Hebrew מָלַט (malat), see HALOT 589 s.v. I מלט.

[34:15]  ⁵⁸ tn Heb “and brood [over them] in her shadow.”

[34:15]  ⁵⁹ tn The precise meaning of דַּיָּה (dayyah) is uncertain, though the term appears to refer to some type of bird of prey, perhaps a vulture.

[42:23]  ⁶⁰ tn The interrogative particle is understood in the second line by ellipsis (note the preceding line).

[22:23]  ⁶¹ sn The metaphor depicts how secure his position will be.

[22:23]  ⁶² tn Heb “and he will become a glorious throne for the house of his father.”

[42:20]  ⁶³ tn The consonantal text (Kethib) has a perfect, 2nd person masculine singular; the marginal reading (Qere) has an infinitive absolute, which functions here as a finite verb.

[42:20]  ⁶⁴ tn Heb “but you do not guard [i.e., retain in your memory]”; NIV “but have paid no attention.”

[34:16]  ⁶⁵ tn Heb “Seek from upon the scroll of the Lord and read.”

[34:16]  sn It is uncertain what particular scroll is referred to here. Perhaps the phrase simply refers to this prophecy and is an admonition to pay close attention to the details of the message.

[34:16]  ⁶⁶ tn Heb “one from these will not be missing.” הֵנָּה (hennah, “these”) is feminine plural in the Hebrew text. It may refer only to the birds mentioned in v. 15b or may include all of the creatures listed in vv. 14b-15 (all of which are identified with feminine nouns).

[34:16]  ⁶⁷ tn Heb “each its mate they will not lack.”

[34:16]  ⁶⁸ tc The Hebrew text reads literally, “for a mouth, it has commanded.” The Qumran scroll 1QIsa^a and a few medieval mss have פִּיהוּ (pihu, “his mouth [has commanded]”), while a few other medieval mss read פִּי יְהוָה (pi yÿhvah, “the mouth of the Lord [has commanded]”).

[34:16]  ⁶⁹ tn Heb “and his spirit, he gathers them.” The pronominal suffix (“them”) is feminine plural, referring to the birds mentioned in v. 15b or to all of the creatures listed in vv. 14b-15 (all of which are identified with feminine nouns).

[50:11]  ⁷⁰ 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]  ⁷¹ tn On the meaning of זִיקוֹת (ziqot, “flaming arrows”), see HALOT 268 s.v. זִיקוֹת.

[50:11]  ⁷² tn The imperative is probably rhetorical and has a predictive force.

[50:11]  ⁷³ tn Or perhaps, “flame” (so ASV).

[50:11]  ⁷⁴ sn Perhaps the servant here speaks to his enemies and warns them that they will self-destruct.

[50:11]  ⁷⁵ tn Heb “from my hand” (so NAB, NASB, NIV, NRSV).

[50:11]  ⁷⁶ 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.

[1:10]  ⁷⁷ sn Building on the simile of v. 9, the prophet sarcastically addresses the leaders and people of Jerusalem as if they were leaders and residents of ancient Sodom and Gomorrah. The sarcasm is appropriate, for if the judgment is comparable to Sodom’s, that must mean that the sin which prompted the judgment is comparable as well.

[1:10]  ⁷⁸ tn Heb “to the instruction of our God.” In this context, which is highly accusatory and threatening, תּוֹרָה (torah, “law, instruction”) does not refer to mere teaching, but to corrective teaching and rebuke.

[5:28]  ⁷⁹ tn Heb “bent” (so KJV, NAB, NASB, NRSV); NIV “are strung.”

[5:28]  ⁸⁰ tn Heb “regarded like flint.”

[5:28]  ⁸¹ sn They are like a windstorm in their swift movement and in the way they kick up dust.

[21:6]  ⁸² tn The Hebrew term translated “sovereign master” here and in vv. 8, 16 is אֲדֹנָי (’adonay).

[32:3]  ⁸³ tn Heb “Eyes that see.”

[32:3]  ⁸⁴ tn The Hebrew text as vocalized reads literally “will not gaze,” but this is contradictory to the context. The verb form should be revocalized as תְּשֹׁעֶינָה (tÿsho’enah) from שָׁעַע (sha’a’, “be blinded”); see Isa 6:10; 29:9.

[32:3]  ⁸⁵ tn Heb “ears that hear.”

[32:9]  ⁸⁶ tn Or “self-assured”; NASB, NRSV “who are at ease.”

[32:9]  ⁸⁷ tn Or “self-confident”; NAB “overconfident.”

[22:25]  ⁸⁸ tn Or “In that day” (KJV).

[22:25]  ⁸⁹ sn Eliakim’s authority, though seemingly secure, will eventually be removed, and with it his family’s prominence.

[22:25]  ⁹⁰ tn Or “for” (KJV, NAB, NASB, NRSV).

[51:4]  ⁹¹ tn Or “certainly.”

[51:4]  ⁹² tn Heb “instruction [or “a law”] will go out from me.”

[51:4]  ⁹³ tn Heb “and my justice for a light to the nations I will cause to rest.”

[1:2]  ⁹⁴ sn The personified heavens and earth are summoned to God’s courtroom as witnesses against God’s covenant people. Long before this Moses warned the people that the heavens and earth would be watching their actions (see Deut 4:26; 30:19; 31:28; 32:1).

[1:2]  ⁹⁵ tn Or “sons” (NAB, NASB).

[1:2]  sn “Father” and “son” occur as common terms in ancient Near Eastern treaties and covenants, delineating the suzerain and vassal as participants in the covenant relationship. The prophet uses these terms, the reference to heavens and earth as witnesses, and allusions to deuteronomic covenant curses (1:7-9, 19-20) to set his prophecy firmly against the backdrop of Israel’s covenantal relationship with Yahweh.

[1:2]  ⁹⁶ sn The normal word pair for giving birth to and raising children is יָלַד (yalad, “to give birth to”) and גָּדַל (gadal, “to grow, raise”). The pair גָּדַל and רוּם (rum, “to raise up”) probably occur here to highlight the fact that Yahweh made something important of Israel (cf. R. Mosis, TDOT 2:403).

[1:2]  ⁹⁷ sn Against the backdrop of Yahweh’s care for his chosen people, Israel’s rebellion represents abhorrent treachery. The conjunction prefixed to a nonverbal element highlights the sad contrast between Yahweh’s compassionate care for His people and Israel’s thankless rebellion.

[1:2]  ⁹⁸ sn To rebel carries the idea of “covenant treachery.” Although an act of פֶּשַׁע (pesha’, “rebellion”) often signifies a breach of the law, the legal offense also represents a violation of an existing covenantal relationship (E. Carpenter and M. Grisanti, NIDOTTE 3:707).

[8:9]  ⁹⁹ tn The verb רֹעוּ (ro’u) is a Qal imperative, masculine plural from רָעַע (ra’a’, “break”). Elsewhere both transitive (Job 34:24; Ps 2:9; Jer 15:12) and intransitive (Prov 25:19; Jer 11:16) senses are attested for the Qal of this verb. Because no object appears here, the form is likely intransitive: “be broken.” In this case the imperative is rhetorical (like “be shattered” later in the verse) and equivalent to a prediction, “you will be broken.” On the rhetorical use of the imperative in general, see IBHS 572 §34.4c; GKC 324 §110.c.

[8:9]  ¹⁰⁰ tn The imperatival form (Heb “be shattered”) is rhetorical and expresses the speaker’s firm conviction of the outcome of the nations’ attack. See the note on “be broken.”

[8:9]  ¹⁰¹ tn The initial imperative (“get ready for battle”) acknowledges the reality of the nations’ hostility; the concluding imperative (Heb “be shattered”) is rhetorical and expresses the speakers’ firm conviction of the outcome of the nations’ attack. (See the note on “be broken.”) One could paraphrase, “Okay, go ahead and prepare for battle since that’s what you want to do, but your actions will backfire and you’ll be shattered.” This rhetorical use of the imperatives is comparable to saying to a child who is bent on climbing a high tree, “Okay, go ahead, climb the tree and break your arm!” What this really means is: “Okay, go ahead and climb the tree since that’s what you really want to do, but your actions will backfire and you’ll break your arm.” The repetition of the statement in the final two lines of the verse gives the challenge the flavor of a taunt (ancient Israelite “trash talking,” as it were).

[9:18]  ¹⁰² tn Or “Indeed” (cf. NIV “Surely”). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[9:18]  ¹⁰³ sn Evil was uncontrollable and destructive, and so can be compared to a forest fire.

[9:18]  ¹⁰⁴ tn Heb “and they swirled [with] the rising of the smoke” (cf. NRSV).

[10:16]  ¹⁰⁵ sn The irrational arrogance of the Assyrians (v. 15) will prompt the judgment about to be described.

[10:16]  ¹⁰⁶ tn Heb “will send leanness against his healthy ones”; NASB, NIV “will send a wasting disease.”

[10:16]  ¹⁰⁷ tc Heb “and in the place of his glory burning will burn, like the burning of fire.” The highly repetitive text (יֵקַד יְקֹד כִּיקוֹד אֵשׁ, yeqad yiqod kiqod ’esh) may be dittographic; if the second consonantal sequence יקד is omitted, the text would read “and in the place of his glory, it will burn like the burning of fire.”

[21:8]  ¹⁰⁸ 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]  ¹⁰⁹ 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).

[34:1]  ¹¹⁰ tn Heb “the world and its offspring”; NASB “the world and all that springs from it.”

[37:17]  ¹¹¹ tn Heb “Hear all the words of Sennacherib which he sent to taunt the living God.”

[49:1]  ¹¹² tn Or “islands” (NASB, NIV); NLT “in far-off lands.”

[49:1]  sn The Lord’s special servant, introduced in chap. 42, speaks here of his commission.

[49:1]  ¹¹³ tn Heb “called me from the womb.”

[49:1]  ¹¹⁴ tn Heb “from the inner parts of my mother he mentioned my name.”

[62:1]  ¹¹⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[62:1]  ¹¹⁶ tn Heb “goes forth like brightness.”

[27:11]  ¹¹⁷ tn Heb “are dry” (so NASB, NIV, NRSV).

[27:11]  ¹¹⁸ tn Heb “women come [and] light it.” The city is likened to a dead tree with dried up branches that is only good for firewood.

[27:11]  ¹¹⁹ tn Heb “for not a people of understanding [is] he.”

[59:19]  ¹²⁰ tc Heb “fear.” A few medieval Hebrew mss read “see.”

[59:19]  ¹²¹ tn Heb “and they fear from the west the name of the Lord.”

[59:19]  ¹²² tn Heb “and from the rising of the sun his splendor.”

[59:19]  ¹²³ tn Heb “narrow”; NAB, NIV, NRSV “pent-up.”

[59:19]  ¹²⁴ tn Heb “the wind of the Lord drives it on.” The term רוּחַ (ruakh) could be translated “breath” here (see 30:28).