Yesaya 4:1

4:1 Seven women will grab hold of

one man at that time. ¹ 

They will say, “We will provide ²  our own food,

we will provide ³  our own clothes;

but let us belong to you ⁴  –

take away our shame!” ⁵ 

Yesaya 23:15

23:15 At that time ⁶  Tyre will be forgotten for seventy years, ⁷  the typical life span of a king. ⁸  At the end of seventy years Tyre will try to attract attention again, like the prostitute in the popular song: ⁹ 

Yesaya 30:6

30:6 This is a message ¹⁰  about the animals in the Negev:

Through a land of distress and danger,

inhabited by lionesses and roaring lions, ¹¹ 

by snakes and darting adders, ¹² 

they transport ¹³  their wealth on the backs of donkeys,

their riches on the humps of camels,

to a nation that cannot help them. ¹⁴ 

Yesaya 33:14

33:14 Sinners are afraid in Zion;

panic ¹⁵  grips the godless. ¹⁶ 

They say, ¹⁷  ‘Who among us can coexist with destructive fire?

Who among us can coexist with unquenchable ¹⁸  fire?’

Yesaya 37:30

37:30 ¹⁹ “This will be your reminder that I have spoken the truth: ²⁰  This year you will eat what grows wild, ²¹  and next year ²²  what grows on its own. But the year after that ²³  you will plant seed and harvest crops; you will plant vines and consume their produce. ²⁴ 

Yesaya 42:24

42:24 Who handed Jacob over to the robber?

Who handed Israel over to the looters? ²⁵ 

Was it not the Lord, against whom we sinned?

They refused to follow his commands;

they disobeyed his law. ²⁶ 

Yesaya 50:10-11

50:10 Who among you fears the Lord?

Who obeys ²⁷  his servant?

Whoever walks in deep darkness, ²⁸ 

without light,

should trust in the name of the Lord

and rely on his God.

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

and who equip yourselves with ²⁹  flaming arrows, ³⁰ 

walk ³¹  in the light ³²  of the fire you started

and among the flaming arrows you ignited! ³³ 

This is what you will receive from me: ³⁴ 

you will lie down in a place of pain. ³⁵ 

Yesaya 51:13

51:13 Why do you forget ³⁶  the Lord, who made you,

who stretched out the sky ³⁷ 

and founded the earth?

Why do you constantly tremble all day long ³⁸ 

at the anger of the oppressor,

when he makes plans to destroy?

Where is the anger of the oppressor? ³⁹ 

Yesaya 53:12

53:12 So I will assign him a portion with the multitudes, ⁴⁰ 

he will divide the spoils of victory with the powerful, ⁴¹ 

because he willingly submitted ⁴²  to death

and was numbered with the rebels,

when he lifted up the sin of many

and intervened ⁴³  on behalf of the rebels.”

Yesaya 54:9

54:9 “As far as I am concerned, this is like in Noah’s time, ⁴⁴ 

when I vowed that the waters of Noah’s flood ⁴⁵  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 58:14

58:14 Then you will find joy in your relationship to the Lord, ⁴⁶ 

and I will give you great prosperity, ⁴⁷ 

and cause crops to grow on the land I gave to your ancestor Jacob.” ⁴⁸ 

Know for certain that the Lord has spoken. ⁴⁹ 

Yesaya 65:22

65:22 No longer will they build a house only to have another live in it, ⁵⁰ 

or plant a vineyard only to have another eat its fruit, ⁵¹ 

for my people will live as long as trees, ⁵² 

and my chosen ones will enjoy to the fullest what they have produced. ⁵³ 

Yesaya 65:25

65:25 A wolf and a lamb will graze together; ⁵⁴ 

a lion, like an ox, will eat straw, ⁵⁵ 

and a snake’s food will be dirt. ⁵⁶ 

They will no longer injure or destroy

on my entire royal mountain,” ⁵⁷  says the Lord.

Yesaya 66:24

66:24 “They will go out and observe the corpses of those who rebelled against me, for the maggots that eat them will not die, ⁵⁸  and the fire that consumes them will not die out. ⁵⁹  All people will find the sight abhorrent.” ⁶⁰ 

[4:1]  ¹ tn Or “in that day” (ASV).

[4:1]  sn The seven to one ratio emphasizes the great disparity that will exist in the population due to the death of so many men in battle.

[4:1]  ² tn Heb “eat” (so NASB, NIV, NRSV); CEV “buy.”

[4:1]  ³ tn Heb “wear” (so NASB, NRSV); NCV “make.”

[4:1]  ⁴ tn Heb “only let your name be called over us.” The Hebrew idiom “call the name over” indicates ownership. See 2 Sam 12:28, and BDB 896 s.v. I ָקרָא Niph. 2.d.(4). The language reflects the cultural reality of ancient Israel, where women were legally the property of their husbands.

[4:1]  ⁵ sn This refers to the humiliation of being unmarried and childless. The women’s words reflect the cultural standards of ancient Israel, where a woman’s primary duties were to be a wife and mother.

[23:15]  ⁶ 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.

[23:15]  ⁷ sn The number seventy is probably used in a stereotypical, nonliteral sense here to indicate a long period of time that satisfies completely the demands of God’s judgment.

[23:15]  ⁸ tn Heb “like the days of a king.”

[23:15]  ⁹ tn Heb “At the end of seventy years it will be for Tyre like the song of the prostitute.”

[30:6]  ¹⁰ tn Traditionally, “burden” (so KJV, ASV); NAB, NASB, NIV, NRSV “oracle.”

[30:6]  ¹¹ tc Heb “[a land of] a lioness and a lion, from them.” Some emend מֵהֶם (mehem, “from them”) to מֵהֵם (mehem), an otherwise unattested Hiphil participle from הָמַם (hamam, “move noisily”). Perhaps it would be better to take the initial mem (מ) as enclitic and emend the form to הֹמֶה (homeh), a Qal active participle from הָמָה (hamah, “to make a noise”); cf. J. N. Oswalt, Isaiah (NICOT), 1:542, n. 9.

[30:6]  ¹² tn Heb “flying fiery one.” See the note at 14:29.

[30:6]  ¹³ tn Or “carry” (KJV, NAB, NASB, NIV, NRSV).

[30:6]  ¹⁴ sn This verse describes messengers from Judah transporting wealth to Egypt in order to buy Pharaoh’s protection through a treaty.

[33:14]  ¹⁵ tn Or “trembling” (ASV, NAB, NASB, NIV, NRSV); NLT “shake with fear.”

[33:14]  ¹⁶ tn Or “the defiled”; TEV “The sinful people of Zion”; NLT “The sinners in Jerusalem.”

[33:14]  ¹⁷ tn The words “they say” are supplied in the translation for clarification.

[33:14]  ¹⁸ tn Or “perpetual”; or “everlasting” (KJV, ASV, NAB, NIV, NRSV).

[37:30]  ¹⁹ tn At this point the word concerning the king of Assyria (vv. 22-29) ends and the Lord again addresses Hezekiah and the people directly (see v. 21).

[37:30]  ²⁰ tn Heb “and this is your sign.” In this case the אוֹת (’ot, “sign”) is a future reminder of God’s intervention designated before the actual intervention takes place. For similar “signs” see Exod 3:12 and Isa 7:14-25.

[37:30]  ²¹ sn This refers to crops that grew up on their own (that is, without cultivation) from the seed planted in past years.

[37:30]  ²² tn Heb “and in the second year” (so ASV).

[37:30]  ²³ tn Heb “in the third year” (so KJV, NAB).

[37:30]  ²⁴ tn The four plural imperatival verb forms in v. 30b are used rhetorically. The Lord commands the people to plant, harvest, etc. to emphasize the certainty of restored peace and prosperity.

[42:24]  ²⁵ tn Heb “Who gave to the robber Jacob, and Israel to the looters?” In the first line the consonantal text (Kethib) has מְשׁוֹסֶה (mÿshoseh), a Polel participle from שָׁסָה (shasah, “plunder”). The marginal reading (Qere) is מְשִׁיסָּה (mÿshissah), a noun meaning “plunder.” In this case one could translate “Who handed Jacob over as plunder?”

[42:24]  ²⁶ tn Heb “they were not willing in his ways to walk, and they did not listen to his law.”

[50:10]  ²⁷ tn Heb “[who] listens to the voice of his servant?” The interrogative is understood by ellipsis (note the preceding line).

[50:10]  ²⁸ tn The plural indicates degree. Darkness may refer to exile and/or moral evil.

[50:11]  ²⁹ tc Several more recent commentators have proposed an emendation of מְאַזְּרֵי (mÿ’azzÿre, “who put on”) to מְאִירִי (mÿ’iri, “who light”). However, both Qumran scrolls of Isaiah and the Vulgate support the MT reading (cf. NIV, ESV).

[50:11]  ³⁰ tn On the meaning of זִיקוֹת (ziqot, “flaming arrows”), see HALOT 268 s.v. זִיקוֹת.

[50:11]  ³¹ tn The imperative is probably rhetorical and has a predictive force.

[50:11]  ³² tn Or perhaps, “flame” (so ASV).

[50:11]  ³³ sn Perhaps the servant here speaks to his enemies and warns them that they will self-destruct.

[50:11]  ³⁴ tn Heb “from my hand” (so NAB, NASB, NIV, NRSV).

[50:11]  ³⁵ sn The imagery may be that of a person who becomes ill and is forced to lie down in pain on a sickbed. Some see this as an allusion to a fiery place of damnation because of the imagery employed earlier in the verse.

[51:13]  ³⁶ tn Heb “and that you forget.”

[51:13]  ³⁷ tn Or “the heavens” (also in v. 16). The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[51:13]  ³⁸ tn Heb “and that you tremble constantly all the day.”

[51:13]  ³⁹ tn The question anticipates the answer, “Ready to disappear!” See v. 14.

[53:12]  ⁴⁰ tn Scholars have debated the precise meaning of the term רַבִּים (rabbim) that occurs five times in this passage (Isa 52:14, 15; 53:11, 12 [2x]). Its two broad categories of translation are “much”/“many” and “great” (HALOT 1171-72 s.v. I רַב). Unlike other Hebrew terms for might or strength, this term is linked with numbers or abundance. In all sixteen uses outside of Isaiah 52:13-53:12 (articular and plural) it signifies an inclusive meaning: “the majority” or “the multitude” (J. Jeremias, TDNT 6:536-37). This term occurs in parallelism with עֲצוּמִים (’atsumim), which normally signifies “numerous” or “large” or “powerful” (through large numbers). Like רַבִּים (rabbim), it refers to greatness in numbers (cf. Deut 4:38; 7:1; 9:1; 11:34). It emphasizes the multitudes with whom the Servant will share the spoil of his victory. As J. Olley wrote: “Yahweh has won the victory and vindicates his Servant, giving to him many subservient people, together with their spoils. These numerous peoples in turn receive blessing, sharing in the “peace” resulting from Yahweh’s victory and the Servant’s suffering” (John W. Olley, “‘The Many’: How Is Isa 53,12a to Be Understood,” Bib 68 [1987]: 330-56).

[53:12]  ⁴¹ sn The servant is compared here to a warrior who will be richly rewarded for his effort and success in battle.

[53:12]  ⁴² tn Heb “because he laid bare his life”; traditionally, ASV “because he (+ hath KJV) poured out his soul (life NIV) unto death.”

[53:12]  ⁴³ tn The Hiphil of פָּגַע (paga’) can mean “cause to attack” (v. 6), “urge, plead verbally” (Jer 15:11; 36:25), or “intervene militarily” (Isa 59:16). Perhaps the third nuance fits best here, for military imagery is employed in the first two lines of the verse.

[54:9]  ⁴⁴ 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]  ⁴⁵ tn Heb “the waters of Noah” (so NAB, NIV, NRSV).

[58:14]  ⁴⁶ tn For a parallel use of the phrase “find joy in” (Hitpael of עָנַג [’anag] followed by the preposition עַל [’al]), see Ps 37:4.

[58:14]  ⁴⁷ tn Heb “and I will cause you to ride upon the heights of the land.” The statement seems to be an allusion to Deut 32:13, where it is associated, as here, with God’s abundant provision of food.

[58:14]  ⁴⁸ tn Heb “and I will cause you to eat the inheritance of Jacob your father.” The Hebrew term נַחֲלָה (nakhalah) likely stands by metonymy for the crops that grow on Jacob’s “inheritance” (i.e., the land he inherited as a result of God’s promise).

[58:14]  ⁴⁹ tn Heb “for the mouth of the Lord has spoken.” The introductory כִּי (ki) may be asseverative (as reflected in the translation) or causal/explanatory, explaining why the preceding promise will become reality (because it is guaranteed by the divine word).

[65:22]  ⁵⁰ tn Heb “they will not build, and another live [in it].”

[65:22]  ⁵¹ tn Heb “they will not plant, and another eat.”

[65:22]  ⁵² tn Heb “for like the days of the tree [will be] the days of my people.”

[65:22]  ⁵³ tn Heb “the work of their hands” (so KJV, NASB, NIV, NRSV); NLT “their hard-won gains.”

[65:25]  ⁵⁴ sn A similar statement appears in 11:6.

[65:25]  ⁵⁵ sn These words also appear in 11:7.

[65:25]  ⁵⁶ sn Some see an allusion to Gen 3:14 (note “you will eat dirt”). The point would be that even in this new era the snake (often taken as a symbol of Satan) remains under God’s curse. However, it is unlikely that such an allusion exists. Even if there is an echo of Gen 3:14, the primary allusion is to 11:8, where snakes are pictured as no longer dangerous. They will no longer attack other living creatures, but will be content to crawl along the ground. (The statement “you will eat dirt” in Gen 3:14 means “you will crawl on the ground.” In the same way the statement “dirt will be its food” in Isa 65:25 means “it will crawl on the ground.”)

[65:25]  ⁵⁷ tn Heb “in all my holy mountain.” These same words appear in 11:9. See the note there.

[65:25]  sn As in 11:1-9 the prophet anticipates a time when the categories predator-prey no longer exist. See the note at the end of 11:8.

[66:24]  ⁵⁸ tn Heb “for their worm will not die.”

[66:24]  ⁵⁹ tn Heb “and their fire will not be extinguished.”

[66:24]  ⁶⁰ tn Heb “and they will be an abhorrence to all flesh.”

[66:24]  sn This verse depicts a huge mass burial site where the seemingly endless pile of maggot-infested corpses are being burned.