Yesaya 27:8

27:8 When you summon her for divorce, you prosecute her; ¹ 

he drives her away ²  with his strong wind in the day of the east wind. ³ 

Yesaya 34:3

34:3 Their slain will be left unburied, ⁴ 

their corpses will stink; ⁵ 

the hills will soak up their blood. ⁶ 

Yesaya 38:17

38:17 “Look, the grief I experienced was for my benefit. ⁷ 

You delivered me ⁸  from the pit of oblivion. ⁹ 

For you removed all my sins from your sight. ¹⁰ 

Yesaya 5:13

5:13 Therefore my ¹¹  people will be deported ¹² 

because of their lack of understanding.

Their ¹³  leaders will have nothing to eat, ¹⁴ 

their ¹⁵  masses will have nothing to drink. ¹⁶ 

Yesaya 14:19

14:19 But you have been thrown out of your grave

like a shoot that is thrown away. ¹⁷ 

You lie among ¹⁸  the slain,

among those who have been slashed by the sword,

among those headed for ¹⁹  the stones of the pit, ²⁰ 

as if you were a mangled corpse. ²¹ 

Yesaya 34:17

34:17 He assigns them their allotment; ²² 

he measures out their assigned place. ²³ 

They will live there ²⁴  permanently;

they will settle in it through successive generations.

Yesaya 2:20

2:20 At that time ²⁵  men will throw

their silver and gold idols,

which they made for themselves to worship, ²⁶ 

into the caves where rodents and bats live, ²⁷ 

Yesaya 45:13

45:13 It is me – I stir him up and commission him; ²⁸ 

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 30:22

30:22 You will desecrate your silver-plated idols ²⁹ 

and your gold-plated images. ³⁰ 

You will throw them away as if they were a menstrual rag,

saying to them, “Get out!”

Yesaya 20:4

20:4 so the king of Assyria will lead away the captives of Egypt and the exiles of Cush, both young and old. They will be in undergarments and barefoot, with the buttocks exposed; the Egyptians will be publicly humiliated. ³¹ 

Yesaya 49:21

49:21 Then you will think to yourself, ³² 

‘Who bore these children for me?

I was bereaved and barren,

dismissed and divorced. ³³ 

Who raised these children?

Look, I was left all alone;

where did these children come from?’”

Yesaya 46:2

46:2 Together they bend low and kneel down;

they are unable to rescue the images; ³⁴ 

they themselves ³⁵  head off into captivity. ³⁶ 

Yesaya 53:9

53:9 They intended to bury him with criminals, ³⁷ 

but he ended up in a rich man’s tomb, ³⁸ 

because ³⁹  he had committed no violent deeds,

nor had he spoken deceitfully.

Yesaya 22:18

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

and throw you into a wide, open land. ⁴⁰ 

There you will die,

and there with you will be your impressive chariots, ⁴¹ 

which bring disgrace to the house of your master. ⁴² 

Yesaya 31:7

31:7 For at that time ⁴³  everyone will get rid of ⁴⁴  the silver and gold idols your hands sinfully made. ⁴⁵ 

Yesaya 56:8

56:8 The sovereign Lord says this,

the one who gathers the dispersed of Israel:

“I will still gather them up.” ⁴⁶ 

Yesaya 41:9

41:9 you whom I am bringing back ⁴⁷  from the earth’s extremities,

and have summoned from the remote regions –

I told you, “You are my servant.”

I have chosen you and not rejected you.

Yesaya 7:15-16

7:15 He will eat sour milk ⁴⁸  and honey, which will help him know how ⁴⁹  to reject evil and choose what is right. 7:16 Here is why this will be so: ⁵⁰  Before the child knows how to reject evil and choose what is right, the land ⁵¹  whose two kings you fear will be desolate. ⁵² 

Yesaya 8:22

8:22 When one looks out over the land, he sees ⁵³  distress and darkness, gloom ⁵⁴  and anxiety, darkness and people forced from the land. ⁵⁵ 

Yesaya 57:14

57:14 He says, ⁵⁶ 

“Build it! Build it! Clear a way!

Remove all the obstacles out of the way of my people!”

Yesaya 27:13

27:13 At that time ⁵⁷  a large ⁵⁸  trumpet will be blown, and the ones lost ⁵⁹  in the land of Assyria will come, as well as the refugees in ⁶⁰  the land of Egypt. They will worship the Lord on the holy mountain in Jerusalem. ⁶¹ 

Yesaya 11:12

11:12 He will lift a signal flag for the nations;

he will gather Israel’s dispersed people ⁶² 

and assemble Judah’s scattered people

from the four corners of the earth.

Yesaya 16:3

16:3 “Bring a plan, make a decision! ⁶³ 

Provide some shade in the middle of the day! ⁶⁴ 

Hide the fugitives! Do not betray ⁶⁵  the one who tries to escape!

Yesaya 18:5

18:5 For before the harvest, when the bud has sprouted,

and the ripening fruit appears, ⁶⁶ 

he will cut off the unproductive shoots ⁶⁷  with pruning knives;

he will prune the tendrils. ⁶⁸ 

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. ⁶⁹ 

Yesaya 27:10

27:10 For the fortified city ⁷⁰  is left alone;

it is a deserted settlement

and abandoned like the desert.

Calves ⁷¹  graze there;

they lie down there

and eat its branches bare. ⁷² 

Yesaya 51:12

51:12 “I, I am the one who consoles you. ⁷³ 

Why are you afraid of mortal men,

of mere human beings who are as short-lived as grass? ⁷⁴ 

Yesaya 17:1

The Lord Will Judge Damascus

17:1 Here is a message about Damascus:

“Look, Damascus is no longer a city,

it is a heap of ruins!

Yesaya 5:24

5:24 Therefore, as flaming fire ⁷⁵  devours straw,

and dry grass disintegrates in the flames,

so their root will rot,

and their flower will blow away like dust. ⁷⁶ 

For they have rejected the law of the Lord who commands armies,

they have spurned the commands ⁷⁷  of the Holy One of Israel. ⁷⁸ 

Yesaya 16:4

16:4 Please let the Moabite fugitives live ⁷⁹  among you.

Hide them ⁸⁰  from the destroyer!”

Certainly ⁸¹  the one who applies pressure will cease, ⁸² 

the destroyer will come to an end,

those who trample will disappear ⁸³  from the earth.

Yesaya 9:14

9:14 So the Lord cut off Israel’s head and tail,

both the shoots and stalk ⁸⁴  in one day.

Yesaya 17:5

17:5 It will be as when one gathers the grain harvest,

and his hand gleans the ear of grain.

It will be like one gathering the ears of grain

in the Valley of Rephaim.

Yesaya 22:4

22:4 So I say:

“Don’t look at me! ⁸⁵ 

I am weeping bitterly.

Don’t try ⁸⁶  to console me

concerning the destruction of my defenseless people.” ⁸⁷ 

Yesaya 22:17

22:17 Look, the Lord will throw you far away, ⁸⁸  you mere man! ⁸⁹ 

He will wrap you up tightly. ⁹⁰ 

Yesaya 30:24

30:24 The oxen and donkeys used in plowing ⁹¹ 

will eat seasoned feed winnowed with a shovel and pitchfork. ⁹² 

Yesaya 52:3

52:3 For this is what the Lord says:

“You were sold for nothing,

and you will not be redeemed for money.”

Yesaya 5:2

5:2 He built a hedge around it, ⁹³  removed its stones,

and planted a vine.

He built a tower in the middle of it,

and constructed a winepress.

He waited for it to produce edible grapes,

but it produced sour ones instead. ⁹⁴ 

Yesaya 58:7

58:7 I want you ⁹⁵  to share your food with the hungry

and to provide shelter for homeless, oppressed people. ⁹⁶ 

When you see someone naked, clothe him!

Don’t turn your back on your own flesh and blood! ⁹⁷ 

Yesaya 58:9

58:9 Then you will call out, and the Lord will respond;

you will cry out, and he will reply, ‘Here I am.’

You must ⁹⁸  remove the burdensome yoke from among you

and stop pointing fingers and speaking sinfully.

Yesaya 66:5

66:5 Hear the word of the Lord,

you who respect what he has to say! ⁹⁹ 

Your countrymen, ¹⁰⁰  who hate you

and exclude you, supposedly for the sake of my name,

say, “May the Lord be glorified,

then we will witness your joy.” ¹⁰¹ 

But they will be put to shame.

Yesaya 4:4

4:4 At that time ¹⁰²  the sovereign master ¹⁰³  will wash the excrement ¹⁰⁴  from Zion’s women,

he will rinse the bloodstains from Jerusalem’s midst, ¹⁰⁵ 

as he comes to judge

and to bring devastation. ¹⁰⁶ 

Yesaya 10:27

10:27 At that time ¹⁰⁷ 

the Lord will remove their burden from your shoulders, ¹⁰⁸ 

and their yoke from your neck;

the yoke will be taken off because your neck will be too large. ¹⁰⁹ 

Yesaya 30:12

30:12 For this reason this is what the Holy One of Israel says:

“You have rejected this message; ¹¹⁰ 

you trust instead in your ability to oppress and trick, ¹¹¹ 

and rely on that kind of behavior. ¹¹² 

Yesaya 43:12

43:12 I decreed and delivered and proclaimed,

and there was no other god among you.

You are my witnesses,” says the Lord, “that I am God.

Yesaya 49:20

49:20 Yet the children born during your time of bereavement

will say within your hearing,

‘This place is too cramped for us, ¹¹³ 

make room for us so we can live here.’ ¹¹⁴ 

Yesaya 53:3

53:3 He was despised and rejected by people, ¹¹⁵ 

one who experienced pain and was acquainted with illness;

people hid their faces from him; ¹¹⁶ 

he was despised, and we considered him insignificant. ¹¹⁷ 

Yesaya 53:8

53:8 He was led away after an unjust trial ¹¹⁸  –

but who even cared? ¹¹⁹ 

Indeed, he was cut off from the land of the living; ¹²⁰ 

because of the rebellion of his own ¹²¹  people he was wounded.

Yesaya 54:6

54:6 “Indeed, the Lord will call you back

like a wife who has been abandoned and suffers from depression, ¹²² 

like a young wife when she has been rejected,” says your God.

Yesaya 2:6

The Lord’s Day of Judgment

2:6 Indeed, O Lord, ¹²³  you have abandoned your people,

the descendants of Jacob.

For diviners from the east are everywhere; ¹²⁴ 

they consult omen readers like the Philistines do. ¹²⁵ 

Plenty of foreigners are around. ¹²⁶ 

Yesaya 5:25

5:25 So the Lord is furious ¹²⁷  with his people;

he lifts ¹²⁸  his hand and strikes them.

The mountains shake,

and corpses lie like manure ¹²⁹  in the middle of the streets.

Despite all this, his anger does not subside,

and his hand is ready to strike again. ¹³⁰ 

Yesaya 14:25

14:25 I will break Assyria ¹³¹  in my land,

I will trample them ¹³²  underfoot on my hills.

Their yoke will be removed from my people,

the burden will be lifted from their shoulders. ¹³³ 

Yesaya 36:7

36:7 Perhaps you will tell me, ‘We are trusting in the Lord our God.’ But Hezekiah is the one who eliminated his high places and altars and then told the people of Judah and Jerusalem, ‘You must worship at this altar.’

Yesaya 50:1

50:1 This is what the Lord says:

“Where is your mother’s divorce certificate

by which I divorced her?

Or to which of my creditors did I sell you? ¹³⁴ 

Look, you were sold because of your sins; ¹³⁵ 

because of your rebellious acts I divorced your mother. ¹³⁶ 

Yesaya 54:9

54:9 “As far as I am concerned, this is like in Noah’s time, ¹³⁷ 

when I vowed that the waters of Noah’s flood ¹³⁸  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 55:7

55:7 The wicked need to abandon their lifestyle ¹³⁹ 

and sinful people their plans. ¹⁴⁰ 

They should return ¹⁴¹  to the Lord, and he will show mercy to them, ¹⁴² 

and to their God, for he will freely forgive them. ¹⁴³ 

Yesaya 64:7

64:7 No one invokes ¹⁴⁴  your name,

or makes an effort ¹⁴⁵  to take hold of you.

For you have rejected us ¹⁴⁶ 

and handed us over to our own sins. ¹⁴⁷ 

Yesaya 65:8

65:8 This is what the Lord says:

“When ¹⁴⁸  juice is discovered in a cluster of grapes,

someone says, ‘Don’t destroy it, for it contains juice.’ ¹⁴⁹ 

So I will do for the sake of my servants –

I will not destroy everyone. ¹⁵⁰ 

[27:8]  ¹ tn The Hebrew text reads literally, “in [?], in sending her away, you oppose her.” The meaning of this line is uncertain. The form בְּסַאסְּאָה (bÿsa’ssÿ’ah) is taken as an infinitive from סַאסְּאָה (sa’ssÿ’ah) with a prepositional prefix and a third feminine singular suffix. (The MT does not have a mappiq in the final he [ה], however). According to HALOT 738 s.v. סַאסְּאָה the verb is a Palpel form from an otherwise unattested root cognate with an Arabic verb meaning “to gather beasts with a call.” Perhaps it means “to call, summon” here, but this is a very tentative proposal. בְּשַׁלְחָהּ (bÿshalkhah, “in sending her away”) appears to be a Piel infinitive with a prepositional prefix and a third feminine singular suffix. Since the Piel of שָׁלָח (shalakh) can sometimes mean “divorce” (HALOT 1514-15 s.v.) and the following verb רִיב (riv, “oppose”) can be used in legal contexts, it is possible that divorce proceedings are alluded to here. This may explain why Israel is referred to as feminine in this verse, in contrast to the masculine forms used in vv. 6-7 and 9.

[27:8]  ² tn The Hebrew text has no object expressed, but one can understand a third feminine singular pronominal object and place a mappiq in the final he (ה) of the form to indicate the suffix.

[27:8]  ³ sn The “east wind” here symbolizes violent divine judgment.

[34:3]  ⁴ tn Heb “will be cast aside”; NASB, NIV “thrown out.”

[34:3]  ⁵ tn Heb “[as for] their corpses, their stench will arise.”

[34:3]  ⁶ tn Heb “hills will dissolve from their blood.”

[38:17]  ⁷ tn Heb “Look, for peace bitterness was to me bitter”; NAB “thus is my bitterness transformed into peace.”

[38:17]  ⁸ tc The Hebrew text reads, “you loved my soul,” but this does not fit syntactically with the following prepositional phrase. חָשַׁקְתָּ (khashaqta, “you loved”), may reflect an aural error; most emend the form to חָשַׂכְת, (khasakht, “you held back”).

[38:17]  ⁹ tn בְּלִי (bÿli) most often appears as a negation, meaning “without,” suggesting the meaning “nothingness, oblivion,” here. Some translate “decay” or “destruction.”

[38:17]  ¹⁰ tn Heb “for you threw behind your back all my sins.”

[5:13]  ¹¹ sn It is not certain if the prophet or the Lord is speaking at this point.

[5:13]  ¹² tn The suffixed (perfect) form of the verb is used; in this way the coming event is described for rhetorical effect as occurring or as already completed.

[5:13]  ¹³ tn The third masculine singular suffix refers back to “my people.”

[5:13]  ¹⁴ tn Heb “Their glory will be men of hunger.” כָּבוֹד (kavod, “glory”) is in opposition to הָמוֹן (hamon, “masses”) and refers here to the rich and prominent members of the nation. Some prefer to repoint מְתֵי (mÿtey, “men of”) as מִתֵי (mitey, “dead ones of”).

[5:13]  ¹⁵ tn The third masculine singular suffix refers back to “my people.”

[5:13]  ¹⁶ tn Heb “and their masses will be parched [by] thirst.”

[14:19]  ¹⁷ tn Heb “like a shoot that is abhorred.” The simile seems a bit odd; apparently it refers to a small shoot that is trimmed from a plant and tossed away. Some prefer to emend נֵצֶר (netser, “shoot”); some propose נֵפֶל (nefel, “miscarriage”). In this case one might paraphrase: “like a horrible-looking fetus that is delivered when a woman miscarries.”

[14:19]  ¹⁸ tn Heb “are clothed with.”

[14:19]  ¹⁹ tn Heb “those going down to.”

[14:19]  ²⁰ tn בּוֹר (bor) literally means “cistern”; cisterns were constructed from stones. On the metaphorical use of “cistern” for the underworld, see the note at v. 15.

[14:19]  ²¹ tn Heb “like a trampled corpse.” Some take this line with what follows.

[34:17]  ²² tn Heb “and he causes the lot to fall for them.” Once again 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).

[34:17]  ²³ tn Heb “and his hand divides for them with a measuring line.” The pronominal suffix (“them”) now switches to masculine plural, referring to all the animals and birds mentioned in vv. 11-15, some of which were identified with masculine nouns. This signals closure for this portion of the speech, which began in v. 11. The following couplet (v. 17b) forms an inclusio with v. 11a through verbal repetition.

[34:17]  ²⁴ tn Heb “will possess it” (so NIV); NCV “they will own that land forever.”

[2:20]  ²⁵ tn Or “in that day” (KJV).

[2:20]  ²⁶ tn Or “bow down to.”

[2:20]  ²⁷ tn Heb “to the shrews and to the bats.” On the meaning of חֲפַרְפָּרָה (khafarparah, “shrew”), see HALOT 341 s.v. חֲפַרְפָּרָה. The BHS text as it stands (לַחְפֹּר פֵּרוֹת, perot lakhpor), makes no sense. Based on Theodotion’s transliteration and a similar reading in the Qumran scroll 1QIsa^a, most scholars suggest that the MT mistakenly divided a noun (a hapax legomenon) that should be translated “moles,” “shrews,” or “rodents.”

[45:13]  ²⁸ 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.

[30:22]  ²⁹ tn Heb “the platings of your silver idols.”

[30:22]  ³⁰ tn Heb “the covering of your gold image.”

[20:4]  ³¹ tn Heb “lightly dressed and barefoot, and bare with respect to the buttocks, the nakedness of Egypt.”

[49:21]  ³² tn Heb “and you will say in your heart.”

[49:21]  ³³ tn Or “exiled and thrust away”; NIV “exiled and rejected.”

[46:2]  ³⁴ tn Heb “[the] burden,” i.e., their images, the heavy burden carried by the animals.

[46:2]  ³⁵ tn נַפְשָׁם (nafsham, “their souls/lives”) is equivalent here to a third masculine plural suffix, but the third feminine singular verb הָלָכָה (halakhah, “they go”) agrees with the feminine noun נֶפֶשׁ (nefesh, “soul, life”).

[46:2]  ³⁶ sn The downfall of Babylon is depicted here. The idols are carried off by the victorious enemy; the gods are likened to defeated captives who cower before the enemy and are taken into exile.

[53:9]  ³⁷ tn Heb “one assigned his grave with criminals.” The subject of the singular is impersonal; English typically uses “they” in such constructions.

[53:9]  ³⁸ tn This line reads literally, “and with the rich in his death.” בְּמֹתָיו (bÿmotayv) combines a preposition, a plural form of the noun מוֹת (mot), and a third masculine singular suffix. The plural of the noun is problematic and the יו may be the result of virtual dittography. The form should probably be emended to בָּמָתוֹ (bamato, singular noun). The relationship between this line and the preceding one is uncertain. The parallelism appears to be synonymous (note “his grave” and “in his death”), but “criminals” and “the rich” hardly make a compatible pair in this context, for they would not be buried in the same kind of tomb. Some emend עָשִׁיר (’ashir, “rich”) to עָשֵׂי רָע (’ase ra’, “doers of evil”) but the absence of the ayin (ע) is not readily explained in this graphic environment. Others suggest an emendation to שְׂעִירִים (sÿ’irim, “he-goats, demons”), but the meaning in this case is not entirely transparent and the proposal assumes that the form suffered from both transposition and the inexplicable loss of a final mem. Still others relate עָשִׁיר (’ashir) to an alleged Arabic cognate meaning “mob.” See HALOT 896 s.v. עָשִׁיר. Perhaps the parallelism is antithetical, rather than synonymous. In this case, the point is made that the servant’s burial in a rich man’s tomb, in contrast to a criminal’s burial, was appropriate, for he had done nothing wrong.

[53:9]  ³⁹ tn If the second line is antithetical, then עַל (’al) is probably causal here, explaining why the servant was buried in a rich man’s tomb, rather than that of criminal. If the first two lines are synonymous, then עַל is probably concessive: “even though….”

[22:18]  ⁴⁰ 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]  ⁴¹ tn Heb “and there the chariots of your splendor.”

[22:18]  ⁴² sn Apparently the reference to chariots alludes to Shebna’s excessive pride, which in turn brings disgrace to the royal family.

[31:7]  ⁴³ tn Or “in that day” (KJV).

[31:7]  ⁴⁴ tn Heb “reject” (so NIV); NRSV, TEV, CEV, NLT “throw away.”

[31:7]  ⁴⁵ tn Heb “the idols of their idols of silver and their idols of gold which your hands made for yourselves [in] sin.” חָטָא (khata’, “sin”) is understood as an adverbial accusative of manner. See J. N. Oswalt, Isaiah (NICOT), 1:573, n. 4.

[56:8]  ⁴⁶ tn The meaning of the statement is unclear. The text reads literally, “Still I will gather upon him to his gathered ones.” Perhaps the preposition -לְ (lamed) before “gathered ones” introduces the object of the verb, as in Jer 49:5. The third masculine singular suffix on both עָלָיו (’alayv) and נִקְבָּצָיו (niqbatsayv) probably refers to “Israel.” In this case one can translate literally, “Still I will gather to him his gathered ones.”

[41:9]  ⁴⁷ tn Heb “whom I have taken hold of [i.e., to lead back].”

[7:15]  ⁴⁸ tn Or, perhaps “cream,” frequently, “curds” (NAB, NASB, NIV, NRSV, NLT); KJV, ASV “butter”; CEV “yogurt.”

[7:15]  ⁴⁹ tn Heb “for his knowing.” Traditionally the preposition has been translated in a temporal sense, “when he knows.” However, though the preposition לְ (lamed) can sometimes have a temporal force, it never carries such a nuance in any of the 40 other passages where it is used with the infinitive construct of יָדַע (yada’, “to know”). Most often the construction indicates purpose/result. This sense is preferable here. The following context indicates that sour milk and honey will epitomize the devastation that God’s judgment will bring upon the land. Cultivated crops will be gone and the people will be forced to live off the milk produced by their goats and the honey they find in the thickets. As the child is forced to eat a steady diet of this sour milk and honey, he will be reminded of the consequences of sin and motivated to make correct moral decisions in order to avoid further outbreaks of divine discipline.

[7:16]  ⁵⁰ tn Heb “for, because.” The particle introduces the entire following context (vv. 16-25), which explains why Immanuel will be an appropriate name for the child, why he will eat sour milk and honey, and why experiencing such a diet will contribute to his moral development.

[7:16]  ⁵¹ sn Since “two kings” are referred to later in the verse, the “land” must here refer to Syria-Israel.

[7:16]  ⁵² tn Heb “the land will be abandoned, which you fear because of its two kings.” After the verb קוּץ (quts, “loathe, dread”) the phrase מִפְּנֵי (mipney, “from before”) introduces the cause of loathing/dread (see Gen 27:46; Exod 1:12; Num 22:3).

[8:22]  ⁵³ tn Heb “and behold” (so KJV, ASV, NASB).

[8:22]  ⁵⁴ tn The precise meaning of מְעוּף (mÿ’uf) is uncertain; the word occurs only here. See BDB 734 s.v. מָעוּף.

[8:22]  ⁵⁵ tn Heb “ and darkness, pushed.” The word מְנֻדָּח (mÿnudakh) appears to be a Pual participle from נדח (“push”), but the Piel is unattested for this verb and the Pual occurs only here.

[57:14]  ⁵⁶ tn Since God is speaking throughout this context, perhaps we should emend the text to “and I say.” However, divine speech is introduced in v. 15.

[27:13]  ⁵⁷ tn Heb “and it will be in that day.” The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[27:13]  ⁵⁸ tn Traditionally, “great” (KJV, NAB, NASB, NIV, NLT); CEV “loud.”

[27:13]  ⁵⁹ tn Or “the ones perishing.”

[27:13]  ⁶⁰ tn Or “the ones driven into.”

[27:13]  ⁶¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:12]  ⁶² tn Or “the banished of Israel,” i.e., the exiles.

[16:3]  ⁶³ sn It is unclear who is being addressed in this verse. Perhaps the prophet, playing the role of a panic stricken Moabite refugee, requests the leaders of Judah (the imperatives are plural) to take pity on the fugitives.

[16:3]  ⁶⁴ tn Heb “Make your shade like night in the midst of noonday.” “Shade” here symbolizes shelter, while the heat of noonday represents the intense suffering of the Moabites. By comparing the desired shade to night, the speaker visualizes a huge dark shadow cast by a large tree that would provide relief from the sun’s heat.

[16:3]  ⁶⁵ tn Heb “disclose, uncover.”

[18:5]  ⁶⁶ tn Heb “and the unripe, ripening fruit is maturing.”

[18:5]  ⁶⁷ tn On the meaning of זַלְזַל (zalzal, “shoot [of the vine] without fruit buds”) see HALOT 272 s.v. *זַלְזַל.

[18:5]  ⁶⁸ tn Heb “the tendrils he will remove, he will cut off.”

[19:8]  ⁶⁹ tn Or perhaps, “will disappear”; cf. TEV “will be useless.”

[27:10]  ⁷⁰ sn The identity of this city is uncertain. The context suggests that an Israelite city, perhaps Samaria or Jerusalem, is in view. For discussions of interpretive options see J. N. Oswalt, Isaiah (NICOT), 1:496-97, and Paul L. Redditt, “Once Again, the City in Isaiah 24-27,” HAR 10 (1986), 332.

[27:10]  ⁷¹ tn The singular form in the text is probably collective.

[27:10]  ⁷² tn Heb “and destroy her branches.” The city is the antecedent of the third feminine singular pronominal suffix. Apparently the city is here compared to a tree. See also v. 11.

[51:12]  ⁷³ tc The plural suffix should probably be emended to the second masculine singular (which is used in v. 13). The final mem (ם) is probably dittographic; note the mem at the beginning of the next word.

[51:12]  ⁷⁴ tn Heb “Who are you that you are afraid of man who dies, and of the son of man who [as] grass is given up?” The feminine singular forms should probably be emended to the masculine singular (see v. 13). They have probably been influenced by the construction אַתְּ־הִיא (’at-hi’) in vv. 9-10.

[5:24]  ⁷⁵ tn Heb “a tongue of fire” (so NASB), referring to a tongue-shaped flame.

[5:24]  ⁷⁶ sn They are compared to a flowering plant that withers quickly in a hot, arid climate.

[5:24]  ⁷⁷ tn Heb “the word.”

[5:24]  ⁷⁸ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[16:4]  ⁷⁹ tn That is, “live as resident foreigners.”

[16:4]  ⁸⁰ tn Heb “Be a hiding place for them.”

[16:4]  ⁸¹ tn The present translation understands כִּי (ki) as asseverative, but one could take it as explanatory (“for,” KJV, NASB) or temporal (“when,” NAB, NRSV). In the latter case, v. 4b would be logically connected to v. 5.

[16:4]  ⁸² tn A perfect verbal form is used here and in the next two lines for rhetorical effect; the demise of the oppressor(s) is described as if it had already occurred.

[16:4]  ⁸³ tc The Hebrew text has, “they will be finished, the one who tramples, from the earth.” The plural verb form תַּמּוּ, (tammu, “disappear”) could be emended to agree with the singular subject רֹמֵס (romes, “the one who tramples”) or the participle can be emended to a plural (רֹמֵסִם, romesim) to agree with the verb. The translation assumes the latter. Haplography of mem (ם) seems likely; note that the word after רֹמֵס begins with a mem.

[9:14]  ⁸⁴ sn The metaphor in this line is that of a reed being cut down.

[22:4]  ⁸⁵ tn Heb “look away from me” (so KJV, ASV, NRSV).

[22:4]  ⁸⁶ tn Heb “don’t hurry” (so NCV).

[22:4]  ⁸⁷ tn Heb “the daughter of my people.” “Daughter” is here used metaphorically to express the speaker’s emotional attachment to his people, as well as their vulnerability and weakness.

[22:17]  ⁸⁸ tn Heb “will throw you with a throwing.”

[22:17]  ⁸⁹ tn Heb “O man” (so NASB); NAB “mortal man”; NRSV “my fellow.”

[22:17]  ⁹⁰ tn Heb “and the one who wraps you [will] wrap.”

[30:24]  ⁹¹ tn Heb “the oxen and the donkeys that work the ground.”

[30:24]  ⁹² sn Crops will be so abundant that even the work animals will eat well.

[5:2]  ⁹³ tn Or, “dug it up” (so NIV); KJV “fenced it.’ See HALOT 810 s.v. עזק.

[5:2]  ⁹⁴ tn Heb “wild grapes,” i.e., sour ones (also in v. 4).

[5:2]  sn At this point the love song turns sour as the Lord himself breaks in and completes the story (see vv. 3-6). In the final line of v. 2 the love song presented to the Lord becomes a judgment speech by the Lord.

[58:7]  ⁹⁵ tn Heb “Is it not?” The rhetorical question here expects a positive answer, “It is!”

[58:7]  ⁹⁶ tn Heb “and afflicted [ones], homeless [ones] you should bring [into] a house.” On the meaning of מְרוּדִים (mÿrudim, “homeless”) see HALOT 633 s.v. *מָרוּד.

[58:7]  ⁹⁷ tn Heb “and from your flesh do not hide yourself.”

[58:9]  ⁹⁸ tn Heb “if you.” In the Hebrew text vv. 9b-10 are one long conditional sentence. The protasis (“if” clauses appear in vv. 9b-10a), with the apodosis (“then” clause) appearing in v. 10b.

[66:5]  ⁹⁹ tn Heb “who tremble at his word.”

[66:5]  ¹⁰⁰ tn Heb “brothers” (so NASB, NIV); NRSV “Your own people”; NLT “Your close relatives.”

[66:5]  ¹⁰¹ tn Or “so that we might witness your joy.” The point of this statement is unclear.

[4:4]  ¹⁰² tn Heb “when” (so KJV, NAB, NASB); CEV “after”; NRSV “once.”

[4:4]  ¹⁰³ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonai).

[4:4]  ¹⁰⁴ tn The word refers elsewhere to vomit (Isa 28:8) and fecal material (Isa 36:12). Many English versions render this somewhat euphemistically as “filth” (e.g., NAB, NIV, NRSV). Ironically in God’s sight the beautiful jewelry described earlier is nothing but vomit and feces, for it symbolizes the moral decay of the city’s residents (cf. NLT “moral filth”).

[4:4]  ¹⁰⁵ sn See 1:21 for a related concept.

[4:4]  ¹⁰⁶ tn Heb “by a spirit of judgment and by a spirit of burning.” The precise meaning of the second half of the verse is uncertain. רוּחַ (ruakh) can be understood as “wind” in which case the passage pictures the Lord using a destructive wind as an instrument of judgment. However, this would create a mixed metaphor, for the first half of the verse uses the imagery of washing and rinsing to depict judgment. Perhaps the image would be that of a windstorm accompanied by heavy rain. רוּחַ can also mean “spirit,” in which case the verse may be referring to the Lord’s Spirit or, more likely, to a disposition that the Lord brings to the task of judgment. It is also uncertain if בָּעַר (ba’ar) here means “burning” or “sweeping away, devastating.”

[10:27]  ¹⁰⁷ 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.

[10:27]  ¹⁰⁸ tn Heb “he [i.e., the Lord] will remove his [i.e, Assyria’s] burden from upon your shoulder.”

[10:27]  ¹⁰⁹ tc The meaning of this line is uncertain. The Hebrew text reads literally, “and the yoke will be destroyed (or perhaps, “pulled down”) because of fatness.” Perhaps this is a bizarre picture of an ox growing so fat that it breaks the yoke around its neck or can no longer fit into its yoke. Fatness would symbolize the Lord’s restored blessings; the removal of the yoke would symbolize the cessation of Assyrian oppression. Because of the difficulty of the metaphor, many prefer to emend the text at this point. Some emend וְחֻבַּל (vÿkhubbal, “and it will be destroyed,” a perfect with prefixed vav), to יִחְבֹּל (yikhbol, “[it] will be destroyed,” an imperfect), and take the verb with what precedes, “and their yoke will be destroyed from your neck.” Proponents of this view (cf. NAB, NRSV) then emend עֹל (’ol, “yoke”) to עָלָה (’alah, “he came up”) and understand this verb as introducing the following description of the Assyrian invasion (vv. 28-32). מִפְּנֵי־שָׁמֶן (mippÿney-shamen, “because of fatness”) is then emended to read “from before Rimmon” (NAB, NRSV), “from before Samaria,” or “from before Jeshimon.” Although this line may present difficulties, it appears best to regard the line as a graphic depiction of God’s abundant blessings on his servant nation.

[30:12]  ¹¹⁰ tn The sentence actually begins with the word “because.” In the Hebrew text vv. 12-13 are one long sentence.

[30:12]  ¹¹¹ tn Heb “and you trust in oppression and cunning.”

[30:12]  ¹¹² tn Heb “and you lean on it”; NAB “and depend on it.”

[49:20]  ¹¹³ tn Heb “me.” The singular is collective.

[49:20]  ¹¹⁴ tn Heb “draw near to me so I can dwell.”

[53:3]  ¹¹⁵ tn Heb “lacking of men.” If the genitive is taken as specifying (“lacking with respect to men”), then the idea is that he lacked company because he was rejected by people. Another option is to take the genitive as indicating genus or larger class (i.e., “one lacking among men”). In this case one could translate, “he was a transient” (cf. the use of חָדֵל [khadel] in Ps 39:5 HT [39:4 ET]).

[53:3]  ¹¹⁶ tn Heb “like a hiding of the face from him,” i.e., “like one before whom the face is hidden” (see BDB 712 s.v. מַסְתֵּר).

[53:3]  ¹¹⁷ sn The servant is likened to a seriously ill person who is shunned by others because of his horrible disease.

[53:8]  ¹¹⁸ tn The precise meaning of this line is uncertain. The present translation assumes that מִן (min) here has an instrumental sense (“by, through”) and understands עֹצֶר וּמִמִּשְׁפָּט (’otser umimmishpat, “coercion and legal decision”) as a hendiadys meaning “coercive legal decision,” thus “an unjust trial.” Other interpretive options include: (1) “without [for this sense of מִן, see BDB 578 s.v. 1.b] hindrance and proper judicial process,” i.e., “unfairly and with no one to defend him,” (2) “from [in the sense of “after,” see BDB 581 s.v. 4.b] arrest and judgment.”

[53:8]  ¹¹⁹ tn Heb “and his generation, who considers?” (NASB similar). Some understand “his generation” as a reference to descendants. In this case the question would suggest that he will have none. However, אֶת (’et) may be taken here as specifying a new subject (see BDB 85 s.v. I אֵת 3). If “his generation” refers to the servant’s contemporary generation, one may then translate, “As for his contemporary generation, who took note?” The point would be that few were concerned about the harsh treatment he received.

[53:8]  ¹²⁰ sn The “land of the living” is an idiom for the sphere where people live, in contrast to the underworld realm of the dead. See, for example, Ezek 32:23-27.

[53:8]  ¹²¹ tn The Hebrew text reads “my people,” a reading followed by most English versions, but this is problematic in a context where the first person plural predominates, and where God does not appear to speak again until v. 11b. Therefore, it is preferable to read with the Qumran scroll 1QIsa^a עמו (“his people”). In this case, the group speaking in these verses is identified as the servant’s people (compare פְּשָׁעֵנוּ [pÿsha’enu, “our rebellious deeds”] in v. 5 with פֶּשַׁע עַמִּי [pesha’ ’ammi, “the rebellion of his people”] in v. 8).

[54:6]  ¹²² tn Heb “like a woman abandoned and grieved in spirit.”

[2:6]  ¹²³ tn The words “O Lord” are supplied in the translation for clarification. Isaiah addresses the Lord in prayer.

[2:6]  ¹²⁴ 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]  ¹²⁵ 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]  ¹²⁶ 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.

[5:25]  ¹²⁷ tn Heb “the anger of the Lord rages.”

[5:25]  ¹²⁸ tn Or “extends”; KJV, ASV “he hath stretched forth.”

[5:25]  ¹²⁹ tn Or “garbage” (NCV, CEV, NLT); NAB, NASB, NIV “refuse.”

[5:25]  ¹³⁰ tn Heb “in all this his anger is not turned, and still his hand is outstretched.”

[14:25]  ¹³¹ tn Heb “to break Assyria.”

[14:25]  ¹³² tn Heb “him.” This is a collective singular referring to the nation, or a reference to the king of Assyria who by metonymy stands for the entire nation.

[14:25]  ¹³³ tn Heb “and his [i.e., Assyria’s] yoke will be removed from them [the people?], and his [Assyria’s] burden from his [the nation’s?] shoulder will be removed.” There are no antecedents in this oracle for the suffixes in the phrases “from them” and “from his shoulder.” Since the Lord’s land and hills are referred to in the preceding line and the statement seems to echo 10:27, it is likely that God’s people are the referents of the suffixes; the translation uses “my people” to indicate this.

[50:1]  ¹³⁴ sn The Lord challenges the exiles (Zion’s children) to bring incriminating evidence against him. The rhetorical questions imply that Israel accused the Lord of divorcing his wife (Zion) and selling his children (the Israelites) into slavery to pay off a debt.

[50:1]  ¹³⁵ sn The Lord admits that he did sell the Israelites, but it was because of their sins, not because of some debt he owed. If he had sold them to a creditor, they ought to be able to point him out, but the preceding rhetorical question implies they would not be able to do so.

[50:1]  ¹³⁶ sn The Lord admits he did divorce Zion, but that too was the result of the nation’s sins. The force of the earlier rhetorical question comes into clearer focus now. The question does not imply that a certificate does not exist and that no divorce occurred. Rather, the question asks for the certificate to be produced so the accuser can see the reason for the divorce in black and white. The Lord did not put Zion away arbitrarily.

[54:9]  ¹³⁷ 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]  ¹³⁸ tn Heb “the waters of Noah” (so NAB, NIV, NRSV).

[55:7]  ¹³⁹ tn Heb “Let the wicked one abandon his way.” The singular is collective.

[55:7]  ¹⁴⁰ tn Heb “and the man of evil his thoughts.” The singular is collective.

[55:7]  ¹⁴¹ tn Heb “let him return.” The singular is collective, meaning “let them.”

[55:7]  ¹⁴² tn The imperfect with vav (ו) conjunctive after the jussive indicates purpose/result.

[55:7]  ¹⁴³ sn The appeal and promise of vv. 6-7 echoes the language of Deut 4:25-31; 30:1-10; and 1 Kgs 8:46-53, all of which anticipate the exile and speak of the prerequisites for restoration.

[64:7]  ¹⁴⁴ tn Or “calls out in”; NASB, NIV, NRSV “calls on.”

[64:7]  ¹⁴⁵ tn Or “rouses himself”; NASB “arouses himself.”

[64:7]  ¹⁴⁶ tn Heb “for you have hidden your face from us.”

[64:7]  ¹⁴⁷ tc The Hebrew text reads literally, “and you caused us to melt in the hand of our sin.” The verb וַתְּמוּגֵנוּ (vattÿmugenu) is a Qal preterite 2nd person masculine singular with a 1st person common plural suffix from the root מוּג (mug, “melt”). However, elsewhere the Qal of this verb is intransitive. If the verbal root מוּג (mug) is retained here, the form should be emended to a Polel pattern (וַתְּמֹגְגֵנוּ, vattÿmogÿgenu). The translation assumes an emendation to וַתְּמַגְּנֵנוּ (vattÿmaggÿnenu, “and you handed us over”). This form is a Piel preterite 2nd person masculine singular with a 1st person common plural suffix from the verbal root מִגֵּן (miggen, “hand over, surrender”; see HALOT 545 s.v. מגן and BDB 171 s.v. מָגָן). The point is that God has abandoned them to their sinful ways and no longer seeks reconciliation.

[65:8]  ¹⁴⁸ tn Heb “just as.” In the Hebrew text the statement is one long sentence, “Just as…, so I will do….”

[65:8]  ¹⁴⁹ tn Heb “for a blessing is in it.”

[65:8]  ¹⁵⁰ tn Heb “by not destroying everyone.”