Yesaya 31:5

31:5 Just as birds hover over a nest, ¹ 

so the Lord who commands armies will protect Jerusalem. ² 

He will protect and deliver it;

as he passes over ³  he will rescue it.

Yesaya 1:9

1:9 If the Lord who commands armies ⁴  had not left us a few survivors,

we would have quickly become like Sodom, ⁵ 

we would have become like Gomorrah.

Yesaya 20:6

20:6 At that time ⁶  those who live on this coast ⁷  will say, ‘Look what has happened to our source of hope to whom we fled for help, expecting to be rescued from the king of Assyria! How can we escape now?’”

Yesaya 38:17

38:17 “Look, the grief I experienced was for my benefit. ⁸ 

You delivered me ⁹  from the pit of oblivion. ¹⁰ 

For you removed all my sins from your sight. ¹¹ 

Yesaya 37:11

37:11 Certainly you have heard how the kings of Assyria have annihilated all lands. ¹²  Do you really think you will be rescued? ¹³ 

Yesaya 37:31

37:31 Those who remain in Judah will take root in the ground and bear fruit. ¹⁴ 

Yesaya 15:9

15:9 Indeed, the waters of Dimon ¹⁵  are full of blood!

Indeed, I will heap even more trouble on Dimon. ¹⁶ 

A lion will attack ¹⁷  the Moabite fugitives

and the people left in the land.

Yesaya 4:2

The Branch of the Lord

4:2 At that time ¹⁸ 

the crops given by the Lord will bring admiration and honor; ¹⁹ 

the produce of the land will be a source of pride and delight

to those who remain in Israel. ²⁰ 

Yesaya 37:32

37:32 “For a remnant will leave Jerusalem;

survivors will come out of Mount Zion.

The intense devotion of the Lord who commands armies ²¹  will accomplish this.

Yesaya 10:20

10:20 At that time ²²  those left in Israel, those who remain of the family ²³  of Jacob, will no longer rely on a foreign leader that abuses them. ²⁴  Instead they will truly ²⁵  rely on the Lord, the Holy One of Israel. ²⁶ 

Yesaya 45:20

45:20 Gather together and come!

Approach together, you refugees from the nations!

Those who carry wooden idols know nothing,

those who pray to a god that cannot deliver.

Yesaya 36:18

36:18 Hezekiah is misleading you when he says, “The Lord will rescue us.” Has any of the gods of the nations rescued his land from the power of the king of Assyria? ²⁷ 

Yesaya 43:13

43:13 From this day forward I am he;

no one can deliver from my power; ²⁸ 

I will act, and who can prevent it?”

Yesaya 36:14

36:14 This is what the king says: ‘Don’t let Hezekiah mislead you, for he is not able to rescue you!

Yesaya 47:3

47:3 Let your private parts be exposed!

Your genitals will be on display! ²⁹ 

I will get revenge;

I will not have pity on anyone,” ³⁰ 

Yesaya 66:19

66:19 I will perform a mighty act among them ³¹  and then send some of those who remain to the nations – to Tarshish, Pul, ³²  Lud ³³  (known for its archers ³⁴ ), Tubal, Javan, ³⁵  and to the distant coastlands ³⁶  that have not heard about me or seen my splendor. They will tell the nations of my splendor.

Yesaya 2:10

2:10 Go up into the rocky cliffs,

hide in the ground.

Get away from the dreadful judgment of the Lord, ³⁷ 

from his royal splendor!

Yesaya 20:5

20:5 Those who put their hope in Cush and took pride in Egypt will be afraid and embarrassed. ³⁸ 

Yesaya 37:35

37:35 I will shield this city and rescue it for the sake of my reputation and because of my promise to David my servant.”’” ³⁹ 

Yesaya 46:2

46:2 Together they bend low and kneel down;

they are unable to rescue the images; ⁴⁰ 

they themselves ⁴¹  head off into captivity. ⁴² 

Yesaya 4:3

4:3 Those remaining in Zion, ⁴³  those left in Jerusalem, ⁴⁴ 

will be called “holy,” ⁴⁵ 

all in Jerusalem who are destined to live. ⁴⁶ 

Yesaya 5:29

5:29 Their roar is like a lion’s;

they roar like young lions.

They growl and seize their prey;

they drag it away and no one can come to the rescue.

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. ⁴⁷ 

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 37:12

37:12 Were the nations whom my predecessors ⁴⁸  destroyed – the nations of Gozan, Haran, Rezeph, and the people of Eden in Telassar – rescued by their gods? ⁴⁹ 

Yesaya 44:20

44:20 He feeds on ashes; ⁵⁰ 

his deceived mind misleads him.

He cannot rescue himself,

nor does he say, ‘Is this not a false god I hold in my right hand?’ ⁵¹ 

Yesaya 46:4

46:4 Even when you are old, I will take care of you, ⁵² 

even when you have gray hair, I will carry you.

I made you and I will support you;

I will carry you and rescue you. ⁵³ 

Yesaya 57:1

57:1 The godly ⁵⁴  perish,

but no one cares. ⁵⁵ 

Honest people disappear, ⁵⁶ 

when no one ⁵⁷  minds ⁵⁸ 

that the godly ⁵⁹  disappear ⁶⁰  because of ⁶¹  evil. ⁶² 

Yesaya 59:18

59:18 He repays them for what they have done,

dispensing angry judgment to his adversaries

and punishing his enemies. ⁶³ 

He repays the coastlands. ⁶⁴ 

Yesaya 2:19

2:19 They ⁶⁵  will go into caves in the rocky cliffs

and into holes in the ground, ⁶⁶ 

trying to escape the dreadful judgment of the Lord ⁶⁷ 

and his royal splendor,

when he rises up to terrify the earth. ⁶⁸ 

Yesaya 9:17

9:17 So the sovereign master was not pleased ⁶⁹  with their young men,

he took no pity ⁷⁰  on their orphans and widows;

for the whole nation was godless ⁷¹  and did wicked things, ⁷² 

every mouth was speaking disgraceful words. ⁷³ 

Despite all this, his anger does not subside,

and his hand is ready to strike again. ⁷⁴ 

Yesaya 19:20

19:20 It ⁷⁵  will become a visual reminder in the land of Egypt of ⁷⁶  the Lord who commands armies. When they cry out to the Lord because of oppressors, he will send them a deliverer and defender ⁷⁷  who will rescue them.

Yesaya 24:2

24:2 Everyone will suffer – the priest as well as the people, ⁷⁸ 

the master as well as the servant, ⁷⁹ 

the elegant lady as well as the female attendant, ⁸⁰ 

the seller as well as the buyer, ⁸¹ 

the borrower as well as the lender, ⁸² 

the creditor as well as the debtor. ⁸³ 

Yesaya 24:18

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

will fall into the pit; ⁸⁴ 

the one who climbs out of the pit,

will be trapped by the snare.

For the floodgates of the heavens ⁸⁵  are opened up ⁸⁶ 

and the foundations of the earth shake.

Yesaya 42:22

42:22 But these people are looted and plundered;

all of them are trapped in pits ⁸⁷ 

and held captive ⁸⁸  in prisons.

They were carried away as loot with no one to rescue them;

they were carried away as plunder, and no one says, “Bring that back!” ⁸⁹ 

[31:5]  ¹ tn Heb “just as birds fly.” The words “over a nest” are supplied in the translation for clarification.

[31:5]  ² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[31:5]  ³ tn The only other occurrence of this verb is in Exod 12:13, 23, 27, where the Lord “passes over” (i.e., “spares”) the Israelite households as he comes to judge their Egyptian oppressors. The noun פֶּסַח (pesakh, “Passover”) is derived from the verb. The use of the verb in Isa 31:5 is probably an intentional echo of the Exodus event. As in the days of Moses the Lord will spare his people as he comes to judge their enemies.

[1:9]  ⁴ tn Traditionally, “the Lord of hosts.” The title pictures God as the sovereign king who has at his disposal a multitude of attendants, messengers, and warriors to do his bidding. In some contexts, like this one, the military dimension of his rulership is highlighted. In this case, the title pictures him as one who leads armies into battle against his enemies.

[1:9]  ⁵ tc The translation assumes that כִּמְעָט (kim’at, “quickly,” literally, “like a little”) goes with what follows, contrary to the MT accents, which take it with what precedes. In this case, one could translate the preceding line, “If the Lord who commands armies had not left us a few survivors.” If כִּמְעָט goes with the preceding line (following the MT accents), this expression highlights the idea that there would only be a few survivors (H. Wildberger, Isaiah, 1:20; H. Zobel, TDOT 8:456). Israel would not be almost like Sodom but exactly like Sodom.

[20:6]  ⁶ tn Heb “in that day” (so KJV).

[20:6]  ⁷ sn This probably refers to the coastal region of Philistia (cf. TEV).

[38:17]  ⁸ tn Heb “Look, for peace bitterness was to me bitter”; NAB “thus is my bitterness transformed into peace.”

[38:17]  ⁹ 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]  ¹⁰ tn בְּלִי (bÿli) most often appears as a negation, meaning “without,” suggesting the meaning “nothingness, oblivion,” here. Some translate “decay” or “destruction.”

[38:17]  ¹¹ tn Heb “for you threw behind your back all my sins.”

[37:11]  ¹² tn Heb “Look, you have heard what the kings of Assyria have done to all the lands, annihilating them.”

[37:11]  ¹³ tn Heb “and will you be rescued?” The rhetorical question expects the answer, “No, of course not!”

[37:31]  ¹⁴ tn Heb “The remnant of the house of Judah that is left will add roots below and produce fruit above.”

[15:9]  ¹⁵ tc The Qumran scroll 1QIsa^a reads “Dibon” instead of “Dimon” in this verse.

[15:9]  ¹⁶ tn Heb “Indeed I will place on Dimon added things.” Apparently the Lord is speaking.

[15:9]  ¹⁷ tn The words “will attack” are supplied in the translation for clarification.

[4:2]  ¹⁸ tn Or “in that day” (KJV).

[4:2]  ¹⁹ tn Heb “and the vegetation of the Lord will become beauty and honor.” Many English versions understand the phrase צֶמַח יְהוָה (tsemakh yÿhvah) as a messianic reference and render it, “the Branch of the Lord” (so KJV, NAB, NASB, NIV, NRSV, NLT, and others). Though צֶמַח (tsemakh) is used by later prophets of a royal descendant (Jer 23;5; 33:15; Zech 3:8; 6:12), those passages contain clear contextual indicators that a human ruler is in view and that the word is being used in a metaphorical way of offspring. However, in Isa 4:2 there are no such contextual indicators. To the contrary, in the parallel structure of the verse צֶמַח יְהוָה corresponds to “produce of the land,” a phrase that refers elsewhere exclusively to literal agricultural produce (see Num 13:20, 26; Deut 1:25). In the majority of its uses צֶמַח refers to literal crops or vegetation (in Ps 65:10 the Lord is the source of this vegetation). A reference to the Lord restoring crops would make excellent sense in Isa 4 and the prophets frequently included this theme in their visions of the future age (see Isa 30:23-24; 32:20; Jer 31:12; Ezek 34:26-29; and Amos 9:13-14).

[4:2]  ²⁰ tn Heb “and the fruit of the land will become pride and beauty for the remnant of Israel.”

[37:32]  ²¹ tn Heb “the zeal of the Lord who commands armies [traditionally, the Lord of hosts].” In this context the Lord’s “zeal” refers to his intense devotion to and love for his people which prompts him to protect and restore them.

[10:20]  ²² tn Or “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.

[10:20]  ²³ tn Heb “house” (so KJV, NASB, NIV, NRSV).

[10:20]  ²⁴ tn Heb “on one who strikes him down.” This individual is the king (“foreign leader”) of the oppressing nation (which NLT specifies as “the Assyrians”).

[10:20]  ²⁵ tn Or “sincerely”; KJV, ASV, NAB, NRSV “in truth.”

[10:20]  ²⁶ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[36:18]  ²⁷ tn Heb “Have the gods of the nations rescued, each his land, from the hand of the king of Assyria?” The rhetorical question expects the answer, “Of course not!”

[43:13]  ²⁸ tn Heb “hand” (so KJV, NASB, NIV, NRSV); NLT “No one can oppose what I do.”

[47:3]  ²⁹ tn Heb “Your shame will be seen.” In this context “shame” is a euphemism referring to the genitals.

[47:3]  ³⁰ tn Heb “I will not meet a man.” The verb פָּגַע (pagah) apparently carries the nuance “meet with kindness” here (cf. 64:5, and see BDB 803 s.v. Qal.2).

[66:19]  ³¹ tn Heb “and I will set a sign among them.” The precise meaning of this statement is unclear. Elsewhere “to set a sign” means “perform a mighty act” (Ps 78:43; Jer 32:20), “make [someone] an object lesson” (Ezek 14:8), and “erect a [literal] standard” (Ps 74:4).

[66:19]  ³² tn Some prefer to read “Put” (i.e., Libya).

[66:19]  ³³ sn That is, Lydia (in Asia Minor).

[66:19]  ³⁴ tn Heb “drawers of the bow” (KJV and ASV both similar).

[66:19]  ³⁵ sn Javan is generally identified today as Greece (so NIV, NCV, NLT).

[66:19]  ³⁶ tn Or “islands” (NIV).

[2:10]  ³⁷ tn Heb “from the dread of the Lord,” that is, from the dread that he produces in the objects of his judgment.” The words “get away” are supplied in the translation for stylistic reasons.

[20:5]  ³⁸ tn Heb “and they will be afraid and embarrassed because of Cush their hope and Egypt their beauty.”

[37:35]  ³⁹ tn Heb “for my sake and for the sake of David my servant.”

[46:2]  ⁴⁰ tn Heb “[the] burden,” i.e., their images, the heavy burden carried by the animals.

[46:2]  ⁴¹ 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]  ⁴² 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.

[4:3]  ⁴³ tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[4:3]  ⁴⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:3]  ⁴⁵ tn Or “set apart,” cf. CEV “special.”

[4:3]  ⁴⁶ tn Heb “all who are written down for life in Jerusalem.” A city register is envisioned; everyone whose name appears on the roll will be spared. This group comprises the remnant of the city referred to earlier in the verse.

[28:22]  ⁴⁷ tn Or “the whole earth” (KJV, ASV, NAB, NCV).

[37:12]  ⁴⁸ tn Heb “fathers” (so KJV, NAB, NASB); NIV “forefathers”; NCV “ancestors.”

[37:12]  ⁴⁹ tn Heb “Did the gods of the nations whom my fathers destroyed rescue them – Gozan and Haran, and Rezeph and the sons of Eden who are in Telassar?”

[44:20]  ⁵⁰ tn Or perhaps, “he eats on an ash heap.”

[44:20]  ⁵¹ tn Heb “Is it not a lie in my right hand?”

[46:4]  ⁵² tn Heb “until old age, I am he” (NRSV similar); NLT “I will be your God throughout your lifetime.”

[46:4]  ⁵³ sn Unlike the weary idol gods, whose images must be carried by animals, the Lord carries his weary people.

[57:1]  ⁵⁴ tn Or “righteous” (KJV, NASB, NIV, NRSV, NLT); NAB “the just man”; TEV “Good people.”

[57:1]  ⁵⁵ tn Or perhaps, “understands.” Heb “and there is no man who sets [it] upon [his] heart.”

[57:1]  ⁵⁶ tn Heb “Men of loyalty are taken away.” The Niphal of אָסַף (’asaf) here means “to die.”

[57:1]  ⁵⁷ tn The Hebrew term בְּאֵין (bÿ’en) often has the nuance “when there is no.” See Prov 8:24; 11;14; 14:4; 15:22; 26:20; 29:18.

[57:1]  ⁵⁸ tn Or “realizes”; Heb “understands” (so NASB, NIV, NRSV).

[57:1]  ⁵⁹ tn Or “righteous” (KJV, NASB, NIV, NRSV, NLT); NAB “the just man.”

[57:1]  ⁶⁰ tn Heb “are taken away.” The Niphal of אָסַף (’asaf) here means “to die.”

[57:1]  ⁶¹ tn The term מִפְּנֵי (mippÿne, “from the face of”) often has a causal nuance. It also appears with the Niphal of אָסַף (’asaph, “gather”) in 2 Chr 12:5: אֲשֶׁר־נֶאֶסְפוּ אֶל־יְרוּשָׁלַם מִפְּנֵי שִׁישָׁק (’asher-ne’esphu ’el-yÿrushalam mippÿney shishaq, “who had gathered at Jerusalem because of [i.e., due to fear of] Shishak”).

[57:1]  ⁶² tn The translation assumes that this verse, in proverbial fashion, laments society’s apathy over the persecution of the godly. The second half of the verse observes that such apathy results in more widespread oppression. Since the next verse pictures the godly being taken to a place of rest, some interpret the second half of v. 1 in a more positive vein. According to proponents of this view, God removes the godly so that they might be spared suffering and calamity, a fact which the general populace fails to realize.

[59:18]  ⁶³ tn Heb “in accordance with deeds, so he repays, anger to his adversaries, repayment to his enemies.”

[59:18]  ⁶⁴ tn Or “islands” (KJV, NIV).

[2:19]  ⁶⁵ tn The identity of the grammatical subject is unclear. The “idols” could be the subject; they will “go” into the caves and holes when the idolaters throw them there in their haste to escape God’s judgment (see vv. 20-21). The picture of the idols, which represent the foreign deities worshiped by the people, fleeing from the Lord would be highly polemical and fit the overall mood of the chapter. However it seems more likely that the idolaters themselves are the subject, for v. 10 uses similar language in sarcastically urging them to run from judgment.

[2:19]  ⁶⁶ tn Heb “dust”; ASV “into the holes of the earth.”

[2:19]  ⁶⁷ tn Heb “from the dread of the Lord,” that is, from the dread that he produces in the objects of his judgment.” The words “trying to escape” are supplied in the translation for stylistic reasons.

[2:19]  ⁶⁸ tn Or “land.” It is not certain if these verses are describing the judgment of Judah (see vv. 6-9) or a more universal judgment on all proud men.

[9:17]  ⁶⁹ tn The Qumran scroll 1QIsa^a has לא יחמול (“he did not spare”) which is an obvious attempt to tighten the parallelism (note “he took no pity” in the next line). Instead of taking שָׂמַח (samakh) in one of its well attested senses (“rejoice over, be pleased with”), some propose, with support from Arabic, a rare homonymic root meaning “be merciful.”

[9:17]  ⁷⁰ tn The translation understands the prefixed verbs יִשְׂמַח (yismakh) and יְרַחֵם (yÿrakhem) as preterites without vav (ו) consecutive. (See v. 11 and the note on “he stirred up.”)

[9:17]  ⁷¹ tn Or “defiled”; cf. ASV “profane”; NAB “profaned”; NIV “ungodly.”

[9:17]  ⁷² tn מֵרַע (mera’) is a Hiphil participle from רָעַע (ra’a’, “be evil”). The intransitive Hiphil has an exhibitive force here, indicating that they exhibited outwardly the evidence of an inward condition by committing evil deeds.

[9:17]  ⁷³ tn Or “foolishness” (NASB), here in a moral-ethical sense.

[9:17]  ⁷⁴ tn Heb “in all this his anger is not turned, and still his hand is outstretched.”

[9:17]  sn See the note at 9:12.

[19:20]  ⁷⁵ tn The masculine noun מִזְבֵּחַ (mizbbeakh, “altar”) in v. 19 is probably the subject of the masculine singular verb הָיָה (hayah) rather than the feminine noun מַצֵּבָה (matsevah, “sacred pillar”), also in v. 19.

[19:20]  ⁷⁶ tn Heb “a sign and a witness to the Lord who commands armies [traditionally, the Lord of hosts] in the land of Egypt.”

[19:20]  ⁷⁷ tn רָב (rav) is a substantival participle (from רִיב, riv) meaning “one who strives, contends.”

[24:2]  ⁷⁸ tn Heb “and it will be like the people, like the priest.”

[24:2]  ⁷⁹ tn Heb “like the servant, like his master.”

[24:2]  ⁸⁰ tn Heb “like the female servant, like her mistress.”

[24:2]  ⁸¹ tn Heb “like the buyer, like the seller.”

[24:2]  ⁸² tn Heb “like the lender, like the borrower.”

[24:2]  ⁸³ tn Heb “like the creditor, just as the one to whom he lends.”

[24:18]  ⁸⁴ tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[24:18]  ⁸⁵ tn Heb “from the height”; KJV “from on high.”

[24:18]  ⁸⁶ sn The language reflects the account of the Noahic Flood (see Gen 7:11).

[42:22]  ⁸⁷ tc The Hebrew text has בַּחוּרִים (bakhurim, “young men”), but the text should be emended to בְּהוֹרִים (bÿhorim, “in holes”).

[42:22]  ⁸⁸ tn Heb “and made to be hidden”; NAB, NASB, NIV, TEV “hidden away in prisons.”

[42:22]  ⁸⁹ tn Heb “they became loot and there was no one rescuing, plunder and there was no one saying, ‘Bring back’.”