Yesaya 33:10

33:10 “Now I will rise up,” says the Lord.

“Now I will exalt myself;

now I will magnify myself. ¹ 

Yesaya 33:3

33:3 The nations run away when they hear a loud noise; ² 

the nations scatter when you spring into action! ³ 

Yesaya 60:1

Zion’s Future Splendor

60:1 “Arise! Shine! For your light arrives!

The splendor ⁴  of the Lord shines on you!

Yesaya 14:22

14:22 “I will rise up against them,”

says the Lord who commands armies.

“I will blot out all remembrance of Babylon and destroy all her people, ⁵ 

including the offspring she produces,” ⁶ 

says the Lord.

Yesaya 14:9

14:9 Sheol ⁷  below is stirred up about you,

ready to meet you when you arrive.

It rouses ⁸  the spirits of the dead for you,

all the former leaders of the earth; ⁹ 

it makes all the former kings of the nations

rise from their thrones. ¹⁰ 

Yesaya 26:14

26:14 The dead do not come back to life,

the spirits of the dead do not rise. ¹¹ 

That is because ¹²  you came in judgment ¹³  and destroyed them,

you wiped out all memory of them.

Yesaya 13:17

13:17 Look, I am stirring up the Medes to attack them; ¹⁴ 

they are not concerned about silver,

nor are they interested in gold. ¹⁵ 

Yesaya 2:21

2:21 so they themselves can go into the crevices of the rocky cliffs

and the openings under the rocky overhangs, ¹⁶ 

trying to escape the dreadful judgment of the Lord ¹⁷ 

and his royal splendor,

when he rises up to terrify the earth. ¹⁸ 

Yesaya 31:2

31:2 Yet he too is wise ¹⁹  and he will bring disaster;

he does not retract his decree. ²⁰ 

He will attack the wicked nation, ²¹ 

and the nation that helps ²²  those who commit sin. ²³ 

Yesaya 43:17

43:17 the one who led chariots and horses to destruction, ²⁴ 

together with a mighty army.

They fell down, ²⁵  never to rise again;

they were extinguished, put out like a burning wick:

Yesaya 2:19

2:19 They ²⁶  will go into caves in the rocky cliffs

and into holes in the ground, ²⁷ 

trying to escape the dreadful judgment of the Lord ²⁸ 

and his royal splendor,

when he rises up to terrify the earth. ²⁹ 

Yesaya 26:19

26:19 ³⁰ Your dead will come back to life;

your corpses will rise up.

Wake up and shout joyfully, you who live in the ground! ³¹ 

For you will grow like plants drenched with the morning dew, ³² 

and the earth will bring forth its dead spirits. ³³ 

Yesaya 10:26

10:26 The Lord who commands armies is about to beat them ³⁴  with a whip, similar to the way he struck down Midian at the rock of Oreb. ³⁵  He will use his staff against the sea, lifting it up as he did in Egypt. ³⁶ 

Yesaya 14:21

14:21 Prepare to execute ³⁷  his sons

for the sins their ancestors have committed. ³⁸ 

They must not rise up and take possession of the earth,

or fill the surface of the world with cities.” ³⁹ 

Yesaya 28:21

28:21 For the Lord will rise up, as he did at Mount Perazim, ⁴⁰ 

he will rouse himself, as he did in the Valley of Gibeon, ⁴¹ 

to accomplish his work,

his peculiar work,

to perform his task,

his strange task. ⁴² 

Yesaya 49:7

49:7 This is what the Lord,

the protector ⁴³  of Israel, their Holy One, ⁴⁴  says

to the one who is despised ⁴⁵  and rejected ⁴⁶  by nations, ⁴⁷ 

a servant of rulers:

“Kings will see and rise in respect, ⁴⁸ 

princes will bow down,

because of the faithful Lord,

the Holy One of Israel who has chosen you.”

Yesaya 47:13

47:13 You are tired out from listening to so much advice. ⁴⁹ 

Let them take their stand –

the ones who see omens in the sky,

who gaze at the stars,

who make monthly predictions –

let them rescue you from the disaster that is about to overtake you! ⁵⁰ 

Yesaya 37:28

37:28 I know where you live

and everything you do

and how you rage against me. ⁵¹ 

Yesaya 51:17

51:17 Wake up! Wake up!

Get up, O Jerusalem!

You drank from the cup the Lord passed to you,

which was full of his anger! ⁵² 

You drained dry

the goblet full of intoxicating wine. ⁵³ 

Yesaya 57:5

57:5 you who practice ritual sex ⁵⁴  under the oaks and every green tree,

who slaughter children near the streams under the rocky overhangs. ⁵⁵ 

Yesaya 5:24

5:24 Therefore, as flaming fire ⁵⁶  devours straw,

and dry grass disintegrates in the flames,

so their root will rot,

and their flower will blow away like dust. ⁵⁷ 

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

they have spurned the commands ⁵⁸  of the Holy One of Israel. ⁵⁹ 

Yesaya 3:13

3:13 The Lord takes his position to judge;

he stands up to pass sentence on his people. ⁶⁰ 

Yesaya 24:20

24:20 The earth will stagger around ⁶¹  like a drunk;

it will sway back and forth like a hut in a windstorm. ⁶² 

Its sin will weigh it down,

and it will fall and never get up again.

Yesaya 51:9

51:9 Wake up! Wake up!

Clothe yourself with strength, O arm of the Lord! ⁶³ 

Wake up as in former times, as in antiquity!

Did you not smash ⁶⁴  the Proud One? ⁶⁵ 

Did you not ⁶⁶  wound the sea monster? ⁶⁷ 

Yesaya 9:11

9:11 Then the Lord provoked ⁶⁸  their adversaries to attack them, ⁶⁹ 

he stirred up ⁷⁰  their enemies –

Yesaya 52:2

52:2 Shake off the dirt! ⁷¹ 

Get up, captive ⁷²  Jerusalem!

Take off the iron chains around your neck,

O captive daughter Zion!

Yesaya 21:5

21:5 Arrange the table,

lay out ⁷³  the carpet,

eat and drink! ⁷⁴ 

Get up, you officers,

smear oil on the shields! ⁷⁵ 

Yesaya 23:12

23:12 He said,

“You will no longer celebrate,

oppressed ⁷⁶  virgin daughter Sidon!

Get up, travel to Cyprus,

but you will find no relief there.” ⁷⁷ 

Yesaya 41:11

41:11 Look, all who were angry at you will be ashamed and humiliated;

your adversaries ⁷⁸  will be reduced to nothing ⁷⁹  and perish.

Yesaya 42:13

42:13 The Lord emerges like a hero,

like a warrior he inspires himself for battle; ⁸⁰ 

he shouts, yes, he yells,

he shows his enemies his power. ⁸¹ 

Yesaya 44:11

44:11 Look, all his associates ⁸²  will be put to shame;

the craftsmen are mere humans. ⁸³ 

Let them all assemble and take their stand!

They will panic and be put to shame.

Yesaya 45:24

45:24 they will say about me,

“Yes, the Lord is a powerful deliverer.”’” ⁸⁴ 

All who are angry at him will cower before him. ⁸⁵ 

Yesaya 38:16

38:16 O sovereign master, your decrees can give men life;

may years of life be restored to me. ⁸⁶ 

Restore my health ⁸⁷  and preserve my life.’

Yesaya 65:3

65:3 These people continually and blatantly offend me ⁸⁸ 

as they sacrifice in their sacred orchards ⁸⁹ 

and burn incense on brick altars. ⁹⁰ 

Yesaya 5:25

5:25 So the Lord is furious ⁹¹  with his people;

he lifts ⁹²  his hand and strikes them.

The mountains shake,

and corpses lie like manure ⁹³  in the middle of the streets.

Despite all this, his anger does not subside,

and his hand is ready to strike again. ⁹⁴ 

Yesaya 30:18

The Lord Will Not Abandon His People

30:18 For this reason the Lord is ready to show you mercy;

he sits on his throne, ready to have compassion on you. ⁹⁵ 

Indeed, the Lord is a just God;

all who wait for him in faith will be blessed. ⁹⁶ 

Yesaya 54:17

54:17 No weapon forged to be used against you will succeed;

you will refute everyone who tries to accuse you. ⁹⁷ 

This is what the Lord will do for his servants –

I will vindicate them,” ⁹⁸ 

says the Lord.

Yesaya 64:7

64:7 No one invokes ⁹⁹  your name,

or makes an effort ¹⁰⁰  to take hold of you.

For you have rejected us ¹⁰¹ 

and handed us over to our own sins. ¹⁰² 

Yesaya 8:21

8:21 They will pass through the land ¹⁰³  destitute and starving. Their hunger will make them angry, ¹⁰⁴  and they will curse their king and their God ¹⁰⁵  as they look upward.

Yesaya 19:2

19:2 “I will provoke civil strife in Egypt, ¹⁰⁶ 

brothers will fight with each other,

as will neighbors,

cities, and kingdoms. ¹⁰⁷ 

Yesaya 27:9

27:9 So in this way Jacob’s sin will be forgiven, ¹⁰⁸ 

and this is how they will show they are finished sinning: ¹⁰⁹ 

They will make all the stones of the altars ¹¹⁰ 

like crushed limestone,

and the Asherah poles and the incense altars will no longer stand. ¹¹¹ 

Yesaya 28:6

28:6 He will give discernment to the one who makes judicial decisions,

and strength to those who defend the city from attackers. ¹¹² 

Yesaya 41:4

41:4 Who acts and carries out decrees? ¹¹³ 

Who ¹¹⁴  summons the successive generations from the beginning?

I, the Lord, am present at the very beginning,

and at the very end – I am the one. ¹¹⁵ 

Yesaya 57:17

57:17 I was angry because of their sinful greed;

I attacked them and angrily rejected them, ¹¹⁶ 

yet they remained disobedient and stubborn. ¹¹⁷ 

Yesaya 13:20

13:20 No one will live there again;

no one will ever reside there again. ¹¹⁸ 

No bedouin ¹¹⁹  will camp ¹²⁰  there,

no shepherds will rest their flocks ¹²¹  there.

Yesaya 41:2

41:2 Who stirs up this one from the east? ¹²² 

Who ¹²³  officially commissions him for service? ¹²⁴ 

He hands nations over to him, ¹²⁵ 

and enables him to subdue ¹²⁶  kings.

He makes them like dust with his sword,

like windblown straw with his bow. ¹²⁷ 

Yesaya 41:25

41:25 I have stirred up one out of the north ¹²⁸  and he advances,

one from the eastern horizon who prays in my name. ¹²⁹ 

He steps on ¹³⁰  rulers as if they were clay,

like a potter treading the clay.

Yesaya 49:6

49:6 he says, “Is it too insignificant a task for you to be my servant,

to reestablish the tribes of Jacob,

and restore the remnant ¹³¹  of Israel? ¹³² 

I will make you a light to the nations, ¹³³ 

so you can bring ¹³⁴  my deliverance to the remote regions of the earth.”

Yesaya 50:4

The Servant Perseveres

50:4 The sovereign Lord has given me the capacity to be his spokesman, ¹³⁵ 

so that I know how to help the weary. ¹³⁶ 

He wakes me up every morning;

he makes me alert so I can listen attentively as disciples do. ¹³⁷ 

Yesaya 65:5

65:5 They say, ‘Keep to yourself!

Don’t get near me, for I am holier than you!’

These people are like smoke in my nostrils,

like a fire that keeps burning all day long.

Yesaya 65:9

65:9 I will bring forth descendants from Jacob,

and from Judah people to take possession of my mountains.

My chosen ones will take possession of the land; ¹³⁸ 

my servants will live there.

[33:10]  ¹ tn Or “lift myself up” (KJV); NLT “show my power and might.”

[33:3]  ² tn Heb “at the sound of tumult the nations run away.”

[33:3]  ³ tn Heb “because of your exaltation the nations scatter.”

[60:1]  ⁴ tn Or “glory” (so most English versions).

[14:22]  ⁵ tn Heb “I will cut off from Babylon name and remnant” (ASV, NAB, and NRSV all similar).

[14:22]  ⁶ tn Heb “descendant and child.”

[14:9]  ⁷ sn Sheol is the proper name of the subterranean world which was regarded as the land of the dead.

[14:9]  ⁸ tn Heb “arousing.” The form is probably a Polel infinitive absolute, rather than a third masculine singular perfect, for Sheol is grammatically feminine (note “stirred up”). See GKC 466 §145.t.

[14:9]  ⁹ tn Heb “all the rams of the earth.” The animal epithet is used metaphorically here for leaders. See HALOT 903 s.v. *עַתּוּד.

[14:9]  ¹⁰ tn Heb “lifting from their thrones all the kings of the nations.” הֵקִים (heqim, a Hiphil perfect third masculine singular) should be emended to an infinitive absolute (הָקֵים, haqem). See the note on “rouses” earlier in the verse.

[26:14]  ¹¹ sn In light of what is said in verse 14b, the “dead” here may be the “masters” mentioned in verse 13.

[26:14]  ¹² tn The Hebrew term לָכֵן (lakhen) normally indicates a cause-effect relationship between what precedes and follows and is translated, “therefore.” Here, however, it infers the cause from the effect and brings out what is implicit in the previous statement. See BDB 487 s.v.

[26:14]  ¹³ tn Heb “visited [for harm]” (cf. KJV, ASV); NAB, NRSV “you have punished.”

[13:17]  ¹⁴ tn Heb “against them”; NLT “against Babylon.”

[13:17]  ¹⁵ sn They cannot be bought off, for they have a lust for bloodshed.

[2:21]  ¹⁶ sn The precise point of vv. 20-21 is not entirely clear. Are they taking the idols into their hiding places with them, because they are so attached to their man-made images? Or are they discarding the idols along the way as they retreat into the darkest places they can find? In either case it is obvious that the gods are incapable of helping them.

[2:21]  ¹⁷ 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.

[2:21]  ¹⁸ 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. Almost all English versions translate “earth,” taking this to refer to universal judgment.

[31:2]  ¹⁹ sn This statement appears to have a sarcastic tone. The royal advisers who are advocating an alliance with Egypt think they are wise, but the Lord possesses wisdom as well and will thwart their efforts.

[31:2]  ²⁰ tn Heb “and he does not turn aside [i.e., “retract”] his words”; NIV “does not take back his words.”

[31:2]  ²¹ tn Heb “and he will arise against the house of the wicked.”

[31:2]  ²² sn That is, Egypt.

[31:2]  ²³ tn Heb “and against the help of the doers of sin.”

[43:17]  ²⁴ tn Heb “led out chariots and horses.” The words “to destruction” are supplied in the translation for clarification. The verse refers to the destruction of the Egyptians at the Red Sea.

[43:17]  ²⁵ tn Heb “lay down”; NAB “lie prostrate together”; CEV “lie dead”; NRSV “they lie down.”

[2:19]  ²⁶ 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]  ²⁷ tn Heb “dust”; ASV “into the holes of the earth.”

[2:19]  ²⁸ 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]  ²⁹ 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.

[26:19]  ³⁰ sn At this point the Lord (or prophet) gives the people an encouraging oracle.

[26:19]  ³¹ tn Heb “dust” (so KJV, NAB, NASB, NIV, NRSV).

[26:19]  ³² tn Heb “for the dew of lights [is] your dew.” The pronominal suffix on “dew” is masculine singular, like the suffixes on “your dead” and “your corpses” in the first half of the verse. The statement, then, is addressed to collective Israel, the speaker in verse 18. The plural form אוֹרֹת (’orot) is probably a plural of respect or magnitude, meaning “bright light” (i.e., morning’s light). Dew is a symbol of fertility and life. Here Israel’s “dew,” as it were, will soak the dust of the ground and cause the corpses of the dead to spring up to new life, like plants sprouting up from well-watered soil.

[26:19]  ³³ sn It is not certain whether the resurrection envisioned here is intended to be literal or figurative. A comparison with 25:8 and Dan 12:2 suggests a literal interpretation, but Ezek 37:1-14 uses resurrection as a metaphor for deliverance from exile and the restoration of the nation (see Isa 27:12-13).

[10:26]  ³⁴ tn Heb “him” (so KJV, ASV, NASB); the singular refers to the leader or king who stands for the entire nation. This is specified by NCV, CEV as “the Assyrians.”

[10:26]  ³⁵ sn According to Judg 7:25, the Ephraimites executed the Midianite general Oreb at a rock which was subsequently named after the executed enemy.

[10:26]  ³⁶ tc The Hebrew text reads literally, “and his staff [will be] against the sea, and he will lift it in the way [or “manner”] of Egypt.” If the text is retained, “the sea” symbolizes Assyria’s hostility, the metaphor being introduced because of the reference to Egypt. The translation above assumes an emendation of עַל הַיָּם (’al hayyam, “against the sea”) to עַלֵיהֶם (’alehem, “against them”). The proposed shift from the third singular pronoun (note “beat him” earlier in the verse) to the plural is not problematic, for the singular is collective. Note that a third plural pronoun is used at the end of v. 25 (“their destruction”). The final phrase, “in the way/manner of Egypt,” probably refers to the way in which God used the staff of Moses to bring judgment down on Egypt.

[14:21]  ³⁷ tn Or “the place of slaughter for.”

[14:21]  ³⁸ tn Heb “for the sin of their fathers.”

[14:21]  ³⁹ sn J. N. Oswalt (Isaiah [NICOT], 1:320, n. 10) suggests that the garrison cities of the mighty empire are in view here.

[28:21]  ⁴⁰ sn This probably alludes to David’s victory over the Philistines at Baal Perazim. See 2 Sam 5:20.

[28:21]  ⁴¹ sn This probably alludes to the Lord’s victory over the Canaanites at Gibeon, during the days of Joshua. See Josh 10:10-11.

[28:21]  ⁴² sn God’s judgment of his own people is called “his peculiar work” and “his strange task,” because he must deal with them the way he treated their enemies in the past.

[49:7]  ⁴³ tn Heb “redeemer.” See the note at 41:14.

[49:7]  ⁴⁴ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[49:7]  ⁴⁵ tc The Hebrew text reads literally “to [one who] despises life.” It is preferable to read with the Qumran scroll 1QIsa^a לבזוי, which should be vocalized as a passive participle, לִבְזוּי (livzuy, “to the one despised with respect to life” [נֶפֶשׁ is a genitive of specification]). The consonantal sequence וי was probably misread as ה in the MT tradition. The contextual argument favors the 1QIsa^a reading. As J. N. Oswalt (Isaiah [NICOT], 2:294) points out, the three terse phrases “convey a picture of lowliness, worthlessness, and helplessness.”

[49:7]  ⁴⁶ tn MT’s Piel participle (“to the one who rejects”) does not fit contextually. The form should be revocalized as a Pual, “to the one rejected.”

[49:7]  ⁴⁷ tn Parallelism (see “rulers,” “kings,” “princes”) suggests that the singular גּוֹי (goy) be emended to a plural or understood in a collective sense (see 55:5).

[49:7]  ⁴⁸ tn For this sense of קוּם (qum), see Gen 19:1; 23:7; 33:10; Lev 19:32; 1 Sam 20:41; 25:41; 1 Kgs 2:19; Job 29:8.

[47:13]  ⁴⁹ tn Heb “you are tired because of the abundance of your advice.”

[47:13]  ⁵⁰ tn Heb “let them stand and rescue you – the ones who see omens in the sky, who gaze at the stars, who make known by months – from those things which are coming upon you.”

[37:28]  ⁵¹ tc Heb “your going out and your coming in and how you have raged against me.” Several scholars have suggested that this line is probably dittographic (note the beginning of the next line). However, most English translations include the statement in question at the end of v. 28 and the beginning of v. 29. Interestingly, the LXX does not have this clause at the end of v. 28 and the Qumran scroll 1QIsa^a does not have it at the beginning of v. 29. In light of this ambiguous manuscript evidence, it appears best to retain the clause in both verses.

[51:17]  ⁵² tn Heb “[you] who have drunk from the hand of the Lord the cup of his anger.”

[51:17]  ⁵³ tn Heb “the goblet, the cup [that causes] staggering, you drank, you drained.”

[57:5]  ⁵⁴ tn Heb “inflame yourselves”; NRSV “burn with lust.” This verse alludes to the practice of ritual sex that accompanied pagan fertility rites.

[57:5]  ⁵⁵ sn This apparently alludes to the practice of child sacrifice (cf. TEV, CEV, NLT).

[5:24]  ⁵⁶ tn Heb “a tongue of fire” (so NASB), referring to a tongue-shaped flame.

[5:24]  ⁵⁷ sn They are compared to a flowering plant that withers quickly in a hot, arid climate.

[5:24]  ⁵⁸ tn Heb “the word.”

[5:24]  ⁵⁹ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[3:13]  ⁶⁰ tc The Hebrew text has “nations,” but the preceding and following contexts make it clear that the Lord is judging his covenant people. עָמִים (’amim) should be changed (with support from the LXX) to עמו. The final mem (ם) on the form in the Hebrew is either dittographic or enclitic. When the mem was added or read as a plural ending, the vav (ו) was then misread as a yod (י).

[24:20]  ⁶¹ tn Heb “staggering, staggers.” The Hebrew text uses the infinitive absolute before the finite verb for emphasis and sound play.

[24:20]  ⁶² tn The words “in a windstorm” are supplied in the translation to clarify the metaphor.

[51:9]  ⁶³ tn The arm of the Lord is a symbol of divine military power. Here it is personified and told to arouse itself from sleep and prepare for action.

[51:9]  ⁶⁴ tn Heb “Are you not the one who smashed?” The feminine singular forms agree grammatically with the feminine noun “arm.” The Hebrew text has ַהמַּחְצֶבֶת (hammakhtsevet), from the verbal root חָצַב (khatsav, “hew, chop”). The Qumran scroll 1QIsa^a has, probably correctly, המחצת, from the verbal root מָחַץ (makhats, “smash”) which is used in Job 26:12 to describe God’s victory over “the Proud One.”

[51:9]  ⁶⁵ tn This title (רַהַב, rahav, “proud one”) is sometimes translated as a proper name: “Rahab” (cf. NAB, NASB, NIV, NRSV). It is used here of a symbolic sea monster, known elsewhere in the Bible and in Ugaritic myth as Leviathan. This sea creature symbolizes the forces of chaos that seek to destroy the created order. In the Bible “the Proud One” opposes God’s creative work, but is defeated (see Job 26:12; Ps 89:10). Here the title refers to Pharaoh’s Egyptian army that opposed Israel at the Red Sea (see v. 10, and note also Isa 30:7 and Ps 87:4, where the title is used of Egypt).

[51:9]  ⁶⁶ tn The words “did you not” are understood by ellipsis (note the preceding line). The rhetorical questions here and in v. 10 expect the answer, “Yes, you certainly did!”

[51:9]  ⁶⁷ tn Hebrew תַּנִּין (tannin) is another name for the symbolic sea monster. See the note at 27:1. In this context the sea creature represents Egypt. See the note on the title “Proud One” earlier in this verse.

[9:11]  ⁶⁸ tn The translation assumes that the prefixed verb with vav (ו) consecutive continues the narrative of past judgment.

[9:11]  ⁶⁹ tc The Hebrew text reads literally, “adversaries of Rezin against him [i.e., them].” The next verse describes how the Syrians (over whom Rezin ruled, see 7:1, 8) and the Philistines encroached on Israel’s territory. Since the Syrians and Israelites were allies by 735 b.c. (see 7:1), the hostilities described probably occurred earlier, while Israel was still pro-Assyrian. In this case one might understand the phrase צָרֵי רְצִין (tsare rÿtsin, “adversaries of Rezin”) as meaning “adversaries sent from Rezin.” However, another option, the one chosen in the translation above, is to emend the phrase to צָרָיו (tsarayv, “his [i.e., their] adversaries”). This creates tighter parallelism with the next line (note “his [i.e., their] enemies”). The phrase in the Hebrew text may be explained as virtually dittographic.

[9:11]  ⁷⁰ tn The prefixed verbal form is understood as a preterite, used, as is often the case in poetry, without vav consecutive. Note that prefixed forms with vav consecutive both precede (וַיְשַׂגֵּב, vaysaggev, “and he provoked”) and follow in v. 12 (וַיֹּאכְלוּ, vayyo’khÿlu, “and they devoured”) this verb.

[52:2]  ⁷¹ tn Heb “Shake yourself free from the dirt.”

[52:2]  ⁷² tc The Hebrew text has שְּׂבִי (shÿvi), which some understand as a feminine singular imperative from יָשַׁב (yashav, “sit”). The LXX, Vulgate, Syriac, and the Targum support the MT reading (the Qumran scroll 1QIsa^a does indirectly). Some interpret this to mean “take your throne”: The Lord exhorts Jerusalem to get up from the dirt and sit, probably with the idea of sitting in a place of honor (J. N. Oswalt, Isaiah [NICOT], 2:361). However, the form is likely a corruption of שְׁבִיָּה (shÿviyyah, “captive”), which appears in the parallel line.

[21:5]  ⁷³ tn The precise meaning of the verb in this line is debated. Some prefer to derive the form from the homonymic צָפֹה (tsafoh, “keep watch”) and translate “post a guard” (cf. KJV “watch in the watchtower”; ASV “set the watch”).

[21:5]  ⁷⁴ tn The verbal forms in the first three lines are infinitives absolute, which are functioning here as finite verbs. It is uncertain if the forms should have an imperatival or indicative/descriptive force here.

[21:5]  ⁷⁵ sn Smearing the shields with oil would make them more flexible and effective in battle. See J. N. Oswalt, Isaiah (NICOT), 1:394.

[23:12]  ⁷⁶ tn Or “violated, raped,” the point being that Daughter Sidon has lost her virginity in the most brutal manner possible.

[23:12]  ⁷⁷ tn Heb “[to the] Kittim, get up, cross over; even there there will be no rest for you.” On “Kittim” see the note on “Cyprus” at v. 1.

[41:11]  ⁷⁸ tn Heb “the men of your strife”; NASB “those who contend with you.”

[41:11]  ⁷⁹ tn Heb “like nothing”; NAB “come to nought.”

[42:13]  ⁸⁰ tn Heb “like a man of war he stirs up zeal” (NIV similar).

[42:13]  ⁸¹ tn Or perhaps, “he triumphs over his enemies” (cf. NIV); NLT “will crush all his enemies.”

[44:11]  ⁸² 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]  ⁸³ 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.”

[45:24]  ⁸⁴ tn Heb “‘Yes, in the Lord,’ one says about me, ‘is deliverance and strength.’”

[45:24]  ⁸⁵ tn Heb “will come to him and be ashamed.”

[38:16]  ⁸⁶ tn The translation offered here is purely speculative. The text as it stands is meaningless and probably corrupt. It reads literally, “O lord, on account of them [the suffix is masculine plural], they live, and to all in them [the suffix is feminine plural], life of my spirit.”

[38:16]  ⁸⁷ tn The prefixed verbal form could be taken as indicative, “you restore my health,” but the following imperatival form suggests it be understood as an imperfect of request.

[65:3]  ⁸⁸ tn Heb “the people who provoke me to anger to my face continually.”

[65:3]  ⁸⁹ tn Or “gardens” (KJV, NASB, NIV, NRSV, NLT).

[65:3]  ⁹⁰ tn Or perhaps, “on tiles.”

[5:25]  ⁹¹ tn Heb “the anger of the Lord rages.”

[5:25]  ⁹² tn Or “extends”; KJV, ASV “he hath stretched forth.”

[5:25]  ⁹³ tn Or “garbage” (NCV, CEV, NLT); NAB, NASB, NIV “refuse.”

[5:25]  ⁹⁴ tn Heb “in all this his anger is not turned, and still his hand is outstretched.”

[30:18]  ⁹⁵ tn Heb “Therefore the Lord waits to show you mercy, and therefore he is exalted to have compassion on you.” The logical connection between this verse and what precedes is problematic. The point seems to be that Judah’s impending doom does not bring God joy. Rather the prospect of their suffering stirs within him a willingness to show mercy and compassion, if they are willing to seek him on his terms.

[30:18]  ⁹⁶ tn Heb “Blessed are all who wait for him.”

[54:17]  ⁹⁷ tn Heb “and every tongue that rises up for judgment with you will prove to be guilty.”

[54:17]  ⁹⁸ tn Heb “this is the inheritance of the servants of the Lord, and their vindication from me.”

[64:7]  ⁹⁹ tn Or “calls out in”; NASB, NIV, NRSV “calls on.”

[64:7]  ¹⁰⁰ tn Or “rouses himself”; NASB “arouses himself.”

[64:7]  ¹⁰¹ tn Heb “for you have hidden your face from us.”

[64:7]  ¹⁰² 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.

[8:21]  ¹⁰³ tn Heb “he will pass through it.” The subject of the collective singular verb is the nation. (See the preceding note.) The immediately preceding context supplies no antecedent for “it” (a third feminine singular suffix in the Hebrew text); the suffix may refer to the land, which would be a reasonable referent with a verb of motion. Note also that אֶרֶץ (’erets, “land”) does appear at the beginning of the next verse.

[8:21]  ¹⁰⁴ tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[8:21]  ¹⁰⁵ tn Or “gods” (NAB, NRSV, CEV).

[19:2]  ¹⁰⁶ tn Heb I will provoke Egypt against Egypt” (NAB similar).

[19:2]  ¹⁰⁷ tn Heb “and they will fight, a man against his brother, and a man against his neighbor, city against city, kingdom against kingdom.” Civil strife will extend all the way from the domestic level to the provincial arena.

[27:9]  ¹⁰⁸ tn Or “be atoned for” (NIV); cf. NRSV “be expiated.”

[27:9]  ¹⁰⁹ tn Heb “and this [is] all the fruit of removing his sin.” The meaning of the statement is not entirely clear, though “removing his sin” certainly parallels “Jacob’s sin will be removed” in the preceding line. If original, “all the fruit” may refer to the result of the decision to remove sin, but the phrase may be a corruption of לְכַפֵּר (lekhaper, “to atone for”), which in turn might be a gloss on הָסִר (hasir, “removing”).

[27:9]  ¹¹⁰ tn Heb “when he makes the stones of an altar.” The singular “altar” is collective here; pagan altars are in view, as the last line of the verse indicates. See also 17:8.

[27:9]  ¹¹¹ sn As interpreted and translated above, this verse says that Israel must totally repudiate its pagan religious practices in order to experience God’s forgiveness and restoration. Another option is to understand “in this way” and “this” in v. 9a as referring back to the judgment described in v. 8. In this case כָּפַר (kafar, “atone for”) is used in a sarcastic sense; Jacob’s sin is “atoned for” and removed through severe judgment. Following this line of interpretation, one might paraphrase the verse as follows: “So in this way (through judgment) Jacob’s sin will be “atoned for,” and this is the way his sin will be removed, when he (i.e., God) makes all the altar stones like crushed limestone….” This interpretation is more consistent with the tone of judgment in vv. 8 and 10-11.

[28:6]  ¹¹² tn Heb “and [he will become] a spirit of justice for the one who sits [i.e., presides] over judgment, // and strength [for] the ones who turn back battle at the city gate.” The Lord will provide internal stability and national security.

[41:4]  ¹¹³ tn Heb “Who acts and accomplishes?”; NASB “Who has performed and accomplished it.”

[41:4]  ¹¹⁴ tn The interrogative particle is understood by ellipsis (note the preceding line).

[41:4]  ¹¹⁵ tn Heb “I, the Lord, [am with] the first, and with the last ones I [am] he.”

[57:17]  ¹¹⁶ tn Heb “and I struck him, hiding, and I was angry.” פָּנַיִם (panayim, “face”) is the implied object of “hiding.”

[57:17]  ¹¹⁷ tn Heb “and he walked [as an] apostate in the way of his heart.”

[13:20]  ¹¹⁸ 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]  ¹¹⁹ tn Or “Arab” (NAB, NASB, NIV); cf. CEV, NLT “nomads.”

[13:20]  ¹²⁰ tn יַהֵל (yahel) is probably a corrupted form of יֶאֱהַל (ye’ehal). See GKC 186 §68.k.

[13:20]  ¹²¹ 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.

[41:2]  ¹²² sn The expression this one from the east refers to the Persian conqueror Cyrus, as later texts indicate (see 44:28-45:6; 46:11; 48:14-16).

[41:2]  ¹²³ tn The interrogative particle is understood by ellipsis.

[41:2]  ¹²⁴ tn Heb “[in] righteousness called him to his foot.”

[41:2]  ¹²⁵ tn Heb “he [the Lord] places before him [Cyrus] nations.”

[41:2]  ¹²⁶ tn The verb יַרְדְּ (yardÿ) is an otherwise unattested Hiphil form from רָדָה (radah, “rule”). But the Hiphil makes no sense with “kings” as object; one must understand an ellipsis and supply “him” (Cyrus) as the object. The Qumran scroll 1QIsa^a has יוֹרִד (yorid), which appears to be a Hiphil form from יָרַד (yarad, “go down”). Others suggest reading יָרֹד (yarod), a Qal form from רָדַד (radad, “beat down”).

[41:2]  ¹²⁷ sn The point is that they are powerless before Cyrus’ military power and scatter before him.

[41:25]  ¹²⁸ sn That is, Cyrus the Persian. See the note at v. 2.

[41:25]  ¹²⁹ tn Heb “[one] from the rising of the sun [who] calls in my name.”

[41:25]  ¹³⁰ tn The Hebrew text has וְיָבֹא (vÿyavo’, “and he comes”), but this is likely a corruption of an original וַיָּבָס (vayyavas), from בּוּס (bus, “step on”).

[49:6]  ¹³¹ tn Heb “the protected [or “preserved”] ones.”

[49:6]  ¹³² sn The question is purely rhetorical; it does not imply that the servant was dissatisfied with his commission or that he minimized the restoration of Israel.

[49:6]  ¹³³ tn See the note at 42:6.

[49:6]  ¹³⁴ tn Heb “be” (so KJV, ASV); CEV “you must take.”

[50:4]  ¹³⁵ tn Heb “has given to me a tongue of disciples.”

[50:4]  sn Verses 4-11 contain the third of the so-called servant songs, which depict the career of the Lord’s special servant, envisioned as an ideal Israel (49:3) who rescues the exiles and fulfills God’s purposes for the world. Here the servant alludes to opposition (something hinted at in 49:4), but also expresses his determination to persevere with the Lord’s help.

[50:4]  ¹³⁶ tc Heb “to know [?] the weary with a word.” Comparing it with Arabic and Aramaic cognates yields the meaning of “help, sustain.” Nevertheless, the meaning of עוּת (’ut) is uncertain. The word occurs only here in the OT (see BDB 736 s.v.). Various scholars have suggested an emendation to עָנוֹת (’anot) from עָנָה (’anah, “answer”): “so that I know how to respond kindly to the weary.” Since the Qumran scroll 1QIsa^a and the Vulgate support the MT reading, that reading is retained.

[50:4]  ¹³⁷ tn Heb “he arouses for me an ear, to hear like disciples.”

[65:9]  ¹³⁸ tn Heb “it.” The third feminine singular pronominal suffix probably refers to the land which contains the aforementioned mountains.