Yesaya 30:19

30:19 For people will live in Zion;

in Jerusalem ¹  you will weep no more. ² 

When he hears your cry of despair, he will indeed show you mercy;

when he hears it, he will respond to you. ³ 

Yesaya 36:15

36:15 Don’t let Hezekiah talk you into trusting in the Lord by saying, “The Lord will certainly rescue us; this city will not be handed over to the king of Assyria.”

Yesaya 14:24

14:24 ⁴ The Lord who commands armies makes this solemn vow:

“Be sure of this:

Just as I have intended, so it will be;

just as I have planned, it will happen.

Yesaya 46:11

46:11 who summons an eagle ⁵  from the east,

from a distant land, one who carries out my plan.

Yes, I have decreed, ⁶ 

yes, I will bring it to pass;

I have formulated a plan,

yes, I will carry it out.

Yesaya 10:23

10:23 The sovereign master, the Lord who commands armies, is certainly ready to carry out the decreed destruction throughout the land. ⁷ 

Yesaya 24:3

24:3 The earth will be completely devastated

and thoroughly ransacked.

For the Lord has decreed this judgment. ⁸ 

Yesaya 64:1

64:1 (63:19b) ⁹  If only you would tear apart the sky ¹⁰  and come down!

The mountains would tremble ¹¹  before you!

Yesaya 42:16

42:16 I will lead the blind along an unfamiliar way; ¹² 

I will guide them down paths they have never traveled. ¹³ 

I will turn the darkness in front of them into light,

and level out the rough ground. ¹⁴ 

This is what I will do for them.

I will not abandon them.

Yesaya 40:5

40:5 The splendor ¹⁵  of the Lord will be revealed,

and all people ¹⁶  will see it at the same time.

For ¹⁷  the Lord has decreed it.” ¹⁸ 

Yesaya 25:8

25:8 he will swallow up death permanently. ¹⁹ 

The sovereign Lord will wipe away the tears from every face,

and remove his people’s disgrace from all the earth.

Indeed, the Lord has announced it! ²⁰ 

Yesaya 7:9

7:9 Ephraim’s leader is Samaria,

and Samaria’s leader is the son of Remaliah.

If your faith does not remain firm,

then you will not remain secure.” ²¹ 

Yesaya 10:22

10:22 For though your people, Israel, are as numerous as ²²  the sand on the seashore, only a remnant will come back. ²³  Destruction has been decreed; ²⁴  just punishment ²⁵  is about to engulf you. ²⁶ 

Yesaya 16:14

16:14 Now the Lord makes this announcement: “Within exactly three years ²⁷  Moab’s splendor will disappear, along with all her many people; there will be just a few, insignificant survivors left.” ²⁸ 

Yesaya 28:22

28:22 So now, do not mock,

or your chains will become heavier!

For I have heard a message about decreed destruction,

from the sovereign master, the Lord who commands armies, against the entire land. ²⁹ 

Yesaya 44:11

44:11 Look, all his associates ³⁰  will be put to shame;

the craftsmen are mere humans. ³¹ 

Let them all assemble and take their stand!

They will panic and be put to shame.

Yesaya 46:10

46:10 who announces the end from the beginning

and reveals beforehand ³²  what has not yet occurred,

who says, ‘My plan will be realized,

I will accomplish what I desire,’

Yesaya 6:5

6:5 I said, “Too bad for me! I am destroyed, ³³  for my lips are contaminated by sin, ³⁴  and I live among people whose lips are contaminated by sin. ³⁵  My eyes have seen the king, the Lord who commands armies.” ³⁶ 

Yesaya 9:7

9:7 His dominion will be vast ³⁷ 

and he will bring immeasurable prosperity. ³⁸ 

He will rule on David’s throne

and over David’s kingdom, ³⁹ 

establishing it ⁴⁰  and strengthening it

by promoting justice and fairness, ⁴¹ 

from this time forward and forevermore.

The Lord’s intense devotion to his people ⁴²  will accomplish this.

Yesaya 28:15

28:15 For you say,

“We have made a treaty with death,

with Sheol ⁴³  we have made an agreement. ⁴⁴ 

When the overwhelming judgment sweeps by ⁴⁵ 

it will not reach us.

For we have made a lie our refuge,

we have hidden ourselves in a deceitful word.” ⁴⁶ 

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 37:4

37:4 Perhaps the Lord your God will hear all these things the chief adviser has spoken on behalf of his master, the king of Assyria, who sent him to taunt the living God. ⁴⁷  When the Lord your God hears, perhaps he will punish him for the things he has said. ⁴⁸  So pray for this remnant that remains.’” ⁴⁹ 

Yesaya 43:1

The Lord Will Rescue His People

43:1 Now, this is what the Lord says,

the one who created you, O Jacob,

and formed you, O Israel:

“Don’t be afraid, for I will protect ⁵⁰  you.

I call you by name, you are mine.

Yesaya 44:26

44:26 who fulfills the oracles of his prophetic servants ⁵¹ 

and brings to pass the announcements ⁵²  of his messengers,

who says about Jerusalem, ⁵³  ‘She will be inhabited,’

and about the towns of Judah, ‘They will be rebuilt,

her ruins I will raise up,’

[30:19]  ¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[30:19]  ² tn Heb “For people in Zion will live, in Jerusalem, you will weep no more.” The phrase “in Jerusalem” could be taken with what precedes. Some prefer to emend יֵשֵׁב (yeshev, “will live,” a Qal imperfect) to יֹשֵׁב (yoshev, a Qal active participle) and translate “For [you] people in Zion, who live in Jerusalem, you will weep no more.”

[30:19]  ³ tn Heb “he will indeed show you mercy at the sound of your crying out; when he hears, he will answer you.”

[14:24]  ⁴ sn Having announced the downfall of the Chaldean empire, the Lord appends to this prophecy a solemn reminder that the Assyrians, the major Mesopotamian power of Isaiah’s day, would be annihilated, foreshadowing what would subsequently happen to Babylon and the other hostile nations.

[46:11]  ⁵ tn Or, more generally, “a bird of prey” (so NAB, NASB, NIV, NRSV; see 18:6).

[46:11]  ⁶ tn Heb “spoken”; KJV “I have spoken it.”

[10:23]  ⁷ tn Heb “Indeed (or perhaps “for”) destruction and what is decreed the sovereign master, the Lord who commands armies, is about to accomplish in the middle of all the land.” The phrase כָלָא וְנֶחֱרָצָה (khala’ venekheratsah, “destruction and what is decreed”) is a hendiadys; the two terms express one idea, with the second qualifying the first.

[24:3]  ⁸ tn Heb “for the Lord has spoken this word.”

[64:1]  ⁹ sn In BHS the chapter division occurs in a different place from the English Bible: 64:1 ET (63:19b HT) and 64:2-12 (64:1-11 HT). Beginning with 65:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.

[64:1]  ¹⁰ tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[64:1]  ¹¹ tn Or “quake.” נָזֹלּוּ (nazollu) is from the verbal root זָלַל (zalal, “quake”; see HALOT 272 s.v. II זלל). Perhaps there is a verbal allusion to Judg 5:5, the only other passage where this verb occurs. In that passage the poet tells how the Lord’s appearance to do battle caused the mountains to shake.

[42:16]  ¹² tn Heb “a way they do not know” (so NASB); NRSV “a road they do not know.”

[42:16]  ¹³ tn Heb “in paths they do not know I will make them walk.”

[42:16]  ¹⁴ tn Heb “and the rough ground into a level place.”

[40:5]  ¹⁵ tn Or “glory.” The Lord’s “glory” is his theophanic radiance and royal splendor (see Isa 6:3; 24:23; 35:2; 60:1; 66:18-19).

[40:5]  ¹⁶ tn Heb “flesh” (so KJV, ASV, NASB); NAB, NIV “mankind”; TEV “the whole human race.”

[40:5]  ¹⁷ tn Or “indeed.”

[40:5]  ¹⁸ tn Heb “the mouth of the Lord has spoken” (so NASB, NIV, NRSV).

[25:8]  ¹⁹ sn The image of the Lord “swallowing” death would be especially powerful, for death was viewed in Canaanite mythology and culture as a hungry enemy that swallows its victims. See the note at 5:14.

[25:8]  ²⁰ tn Heb “has spoken” (so NAB, NASB, NIV, NRSV, NLT).

[7:9]  ²¹ tn Heb “if you do not believe, you will not endure.” The verb forms are second plural; the Lord here addresses the entire Davidic family and court. (Verse 4 was addressed to the king.) There is a wordplay in the Hebrew text, designed to draw attention to the alternatives set before the king (cf. 1:20). “Believe” (תַאֳמִינוּ, ta’aminu) is a Hiphil form of the verb אָמָן (’aman); “endure” (תֵאָמֵנוּ, te’amenu) is a Niphal form of this same verb.

[10:22]  ²² tn Heb “are like.”

[10:22]  ²³ sn The twofold appearance of the statement “a remnant will come back” (שְׁאָר יָשׁוּב, she’ar yashuv) in vv. 21-22 echoes and probably plays off the name of Isaiah’s son Shear-jashub (see 7:3). In its original context the name was meant to encourage Ahaz (see the note at 7:3), but here it has taken on new dimensions. In light of Ahaz’s failure and the judgment it brings down on the land, the name Shear-jashub now foreshadows the destiny of the nation. According to vv. 21-22, there is good news and bad news. The good news is that a remnant of God’s people will return; the bad news is that only a remnant will be preserved and come back. Like the name Immanuel, this name foreshadows both judgment (see the notes at 7:25 and 8:8) and ultimate restoration (see the note at 8:10).

[10:22]  ²⁴ tn Or “predetermined”; cf. ASV, NASB “is determined”; TEV “is in store.”

[10:22]  ²⁵ tn צְדָקָה (tsÿdaqah) often means “righteousness,” but here it refers to God’s just judgment.

[10:22]  ²⁶ tn Or “is about to overflow.”

[16:14]  ²⁷ tn Heb “in three years, like the years of a hired worker.” The three years must be reckoned exactly, just as a hired worker would carefully keep track of the time he had agreed to work for an employer in exchange for a predetermined wage.

[16:14]  ²⁸ tn Heb “and the splendor of Moab will be disgraced with all the great multitude, and a small little remnant will not be strong.”

[28:22]  ²⁹ tn Or “the whole earth” (KJV, ASV, NAB, NCV).

[44:11]  ³⁰ tn The pronoun “his” probably refers to the one who forms/casts an idol (v. 10), in which case it refers to the craftsman’s associates in the idol-manufacturing guild.

[44:11]  ³¹ sn The point seems to be this: If the idols are the mere products of human hands, then those who trust in them will be disappointed, for man-made gods are incapable of helping their “creators.”

[46:10]  ³² tn Or “from long ago”; KJV, NASB, NIV, NRSV “from ancient times.”

[6:5]  ³³ tn Isaiah uses the suffixed (perfect) form of the verb for rhetorical purposes. In this way his destruction is described as occurring or as already completed. Rather than understanding the verb as derived from דָּמַה (damah, “be destroyed”), some take it from a proposed homonymic root דמה, which would mean “be silent.” In this case, one might translate, “I must be silent.”

[6:5]  ³⁴ tn Heb “a man unclean of lips am I.” Isaiah is not qualified to praise the king. His lips (the instruments of praise) are “unclean” because he has been contaminated by sin.

[6:5]  ³⁵ tn Heb “and among a nation unclean of lips I live.”

[6:5]  ³⁶ tn Perhaps in this context, the title has a less militaristic connotation and pictures the Lord as the ruler of the heavenly assembly. See the note at 1:9.

[9:7]  ³⁷ tc The Hebrew text has לְםַרְבֵּה (lÿmarbeh), which is a corrupt reading. לם is dittographic; note the preceding word, שָׁלוֹם (shalom). The corrected text reads literally, “great is the dominion.”

[9:7]  ³⁸ tn Heb “and to peace there will be no end” (KJV and ASV both similar). On the political and socio-economic sense of שָׁלוֹם (shalom) in this context, see the note at v. 6 on “Prince of Peace.”

[9:7]  ³⁹ tn Heb “over the throne of David, and over his kingdom.” The referent of the pronoun “his” (i.e., David) has been specified in the translation for clarity.

[9:7]  ⁴⁰ tn The feminine singular pronominal suffix on this form and the following one (translated “it” both times) refers back to the grammatically feminine noun “kingdom.”

[9:7]  ⁴¹ tn Heb “with/by justice and fairness”; ASV “with justice and with righteousness.”

[9:7]  ⁴² tn Heb “the zeal of the Lord.” In this context the Lord’s “zeal” refers to his intense devotion to and love for his people which prompts him to vindicate them and to fulfill his promises to David and the nation.

[28:15]  ⁴³ sn Sheol is the underworld, land of the dead, according to the OT world view.

[28:15]  ⁴⁴ tn Elsewhere the noun חֹזֶה (khozeh) refers to a prophet who sees visions. In v. 18 the related term חָזוּת (khazut, “vision”) is used. The parallelism in both verses (note “treaty”) seems to demand a meaning “agreement” for both nouns. Perhaps חֹזֶה and חזוּת are used in a metonymic sense in vv. 15 and 18. Another option is to propose a homonymic root. See J. N. Oswalt, Isaiah (NICOT), 1:514, and HALOT 301 s.v. II חֹזֶה.

[28:15]  ⁴⁵ tn Heb “the overwhelming scourge, when it passes by” (NRSV similar).

[28:15]  ⁴⁶ sn “Lie” and “deceitful word” would not be the terms used by the people. They would likely use the words “promise” and “reliable word,” but the prophet substitutes “lie” and “deceitful word” to emphasize that this treaty with death will really prove to be disappointing.

[37:4]  ⁴⁷ tn Heb “all the words of the chief adviser whom his master, the king of Assyria, sent to taunt the living God.”

[37:4]  ⁴⁸ tn Heb “and rebuke the words which the Lord your God hears.”

[37:4]  ⁴⁹ tn Heb “and lift up a prayer on behalf of the remnant that is found.”

[43:1]  ⁵⁰ tn Or “redeem.” See the note at 41:14. Cf. NCV “saved you”; CEV “rescued you”; NLT “ransomed you.”

[44:26]  ⁵¹ tn Heb “the word of his servant.” The following context indicates that the Lord’s prophets are in view.

[44:26]  ⁵² tn Heb “counsel.” The Hebrew term עֵצָה (’etsah) probably refers here to the divine plan as announced by the prophets. See HALOT 867 s.v. I עֵצָה.

[44:26]  ⁵³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.