Yesaya 42:2

42:2 He will not cry out or shout;

he will not publicize himself in the streets. ¹ 

Yesaya 22:5

22:5 For the sovereign master, ²  the Lord who commands armies,

has planned a day of panic, defeat, and confusion. ³ 

In the Valley of Vision ⁴  people shout ⁵ 

and cry out to the hill. ⁶ 

Yesaya 15:5

15:5 My heart cries out because of Moab’s plight, ⁷ 

and for the fugitives ⁸  stretched out ⁹  as far as Zoar and Eglath Shelishiyah.

For they weep as they make their way up the ascent of Luhith;

they loudly lament their demise on the road to Horonaim. ¹⁰ 

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 ¹¹  remove the burdensome yoke from among you

and stop pointing fingers and speaking sinfully.

Yesaya 31:4

The Lord Will Defend Zion

31:4 Indeed, this is what the Lord says to me:

“The Lord will be like a growling lion,

like a young lion growling over its prey. ¹² 

Though a whole group of shepherds gathers against it,

it is not afraid of their shouts

or intimidated by their yelling. ¹³ 

In this same way the Lord who commands armies will descend

to do battle on Mount Zion and on its hill. ¹⁴ 

Yesaya 24:11

24:11 They howl in the streets because of what happened to the wine; ¹⁵ 

all joy turns to sorrow; ¹⁶ 

celebrations disappear from the earth. ¹⁷ 

Yesaya 10:30

10:30 Shout out, daughter of Gallim!

Pay attention, Laishah!

Answer her, Anathoth! ¹⁸ 

Yesaya 14:31

14:31 Wail, O city gate!

Cry out, O city!

Melt with fear, ¹⁹  all you Philistines!

For out of the north comes a cloud of smoke,

and there are no stragglers in its ranks. ²⁰ 

Yesaya 26:17

26:17 As when a pregnant woman gets ready to deliver

and strains and cries out because of her labor pains,

so were we because of you, O Lord.

Yesaya 42:14

42:14 “I have been inactive ²¹  for a long time;

I kept quiet and held back.

Like a woman in labor I groan;

I pant and gasp. ²² 

Yesaya 15:8

15:8 Indeed, the cries of distress echo throughout Moabite territory;

their wailing can be heard in Eglaim and Beer Elim. ²³ 

Yesaya 38:13

38:13 I cry out ²⁴  until morning;

like a lion he shatters all my bones;

you turn day into night and end my life. ²⁵ 

Yesaya 58:1

The Lord Desires Genuine Devotion

58:1 “Shout loudly! Don’t be quiet!

Yell as loud as a trumpet!

Confront my people with their rebellious deeds; ²⁶ 

confront Jacob’s family with their sin! ²⁷ 

Yesaya 65:14

65:14 Look, my servants will shout for joy as happiness fills their hearts! ²⁸ 

But you will cry out as sorrow fills your hearts; ²⁹ 

you will wail because your spirits will be crushed. ³⁰ 

Yesaya 65:19

65:19 Jerusalem will bring me joy,

and my people will bring me happiness. ³¹ 

The sound of weeping or cries of sorrow

will never be heard in her again.

Yesaya 13:6

13:6 Wail, for the Lord’s day of judgment ³²  is near;

it comes with all the destructive power of the sovereign judge. ³³ 

Yesaya 10:29

10:29 They went through the pass,

spent the night at Geba.

Ramah trembled,

Gibeah of Saul ran away.

Yesaya 24:14

24:14 They ³⁴  lift their voices and shout joyfully;

they praise ³⁵  the majesty of the Lord in the west.

Yesaya 33:7

33:7 Look, ambassadors ³⁶  cry out in the streets;

messengers sent to make peace ³⁷  weep bitterly.

Yesaya 36:13

36:13 The chief adviser then stood there and called out loudly in the Judahite dialect, ³⁸  “Listen to the message of the great king, the king of Assyria.

Yesaya 57:13

57:13 When you cry out for help, let your idols ³⁹  help you!

The wind blows them all away, ⁴⁰ 

a breeze carries them away. ⁴¹ 

But the one who looks to me for help ⁴²  will inherit the land

and will have access to ⁴³  my holy mountain.”

Yesaya 8:4

8:4 for before the child knows how to cry out, ‘My father’ or ‘My mother,’ the wealth of Damascus and the plunder of Samaria ⁴⁴  will be carried off by the king of Assyria.” ⁴⁵ 

Yesaya 15:4

15:4 The people of ⁴⁶  Heshbon and Elealeh cry out,

their voices are heard as far away as Jahaz.

For this reason Moab’s soldiers shout in distress;

their courage wavers. ⁴⁷ 

Yesaya 21:8

21:8 Then the guard ⁴⁸  cries out:

“On the watchtower, O sovereign master, ⁴⁹ 

I stand all day long;

at my post

I am stationed every night.

Yesaya 25:5

25:5 like heat ⁵⁰  in a dry land,

you humble the boasting foreigners. ⁵¹ 

Just as the shadow of a cloud causes the heat to subside, ⁵² 

so he causes the song of tyrants to cease. ⁵³ 

Yesaya 30:19

30:19 For people will live in Zion;

in Jerusalem ⁵⁴  you will weep no more. ⁵⁵ 

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

when he hears it, he will respond to you. ⁵⁶ 

Yesaya 34:14

34:14 Wild animals and wild dogs will congregate there; ⁵⁷ 

wild goats will bleat to one another. ⁵⁸ 

Yes, nocturnal animals ⁵⁹  will rest there

and make for themselves a nest. ⁶⁰ 

Yesaya 42:11

42:11 Let the desert and its cities shout out,

the towns where the nomads of Kedar live!

Let the residents of Sela shout joyfully;

let them shout loudly from the mountaintops.

Yesaya 5:7

5:7 Indeed ⁶¹  Israel ⁶²  is the vineyard of the Lord who commands armies,

the people ⁶³  of Judah are the cultivated place in which he took delight.

He waited for justice, but look what he got – disobedience! ⁶⁴ 

He waited for fairness, but look what he got – cries for help! ⁶⁵ 

[42:2]  ¹ tn Heb “he will not cause his voice to be heard in the street.”

[22:5]  ² tn The Hebrew term translated “sovereign master” here and in vv. 12, 14, 15 is אֲדֹנָי (’adonay).

[22:5]  ³ tn Heb “For [there is] a day of panic, and trampling, and confusion for the master, the Lord who commands armies [traditionally, the Lord of hosts].”

[22:5]  ⁴ tn The traditional accentuation of the Hebrew text suggests that this phrase goes with what precedes.

[22:5]  ⁵ tn The precise meaning of this statement is unclear. Some take קִר (qir) as “wall” and interpret the verb to mean “tear down.” However, tighter parallelism (note the reference to crying for help in the next line) is achieved if one takes both the verb and noun from a root, attested in Ugaritic and Arabic, meaning “make a sound.” See J. N. Oswalt, Isaiah (NICOT), 1:404, n. 5.

[22:5]  ⁶ sn Perhaps “the hill” refers to the temple mount.

[15:5]  ⁷ tn Heb “for Moab.” For rhetorical purposes the speaker (the Lord?, see v. 9) plays the role of a mourner.

[15:5]  ⁸ tn The vocalization of the Hebrew text suggests “the bars of her gates,” but the form should be repointed to yield, “her fugitives.” See HALOT 156-57 s.v. בָּרִחַ, and BDB 138 s.v. בָּרִיהַ.

[15:5]  ⁹ tn The words “are stretched out” are supplied in the translation for stylistic reasons.

[15:5]  ¹⁰ tn Heb “For the ascent of Luhith, with weeping they go up it; for [on] the road to Horonaim an outcry over shattering they raise up.”

[58:9]  ¹¹ 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.

[31:4]  ¹² tn Heb “As a lion growls, a young lion over its prey.” In the Hebrew text the opening comparison is completed later in the verse (“so the Lord will come down…”), after a parenthesis describing how fearless the lion is. The present translation divides the verse into three sentences for English stylistic reasons.

[31:4]  ¹³ tn Heb “Though there is summoned against it fullness of shepherds, by their voice it is not terrified, and to their noise it does not respond.”

[31:4]  ¹⁴ tn Some prefer to translate the phrase לִצְבֹּא עַל (litsbo’ ’al) as “fight against,” but the following context pictures the Lord defending, not attacking, Zion.

[24:11]  ¹⁵ tn Heb “[there is] an outcry over the wine in the streets.”

[24:11]  ¹⁶ tn Heb “all joy turns to evening,” the darkness of evening symbolizing distress and sorrow.

[24:11]  ¹⁷ tn Heb “the joy of the earth disappears.”

[10:30]  ¹⁸ tc The Hebrew text reads “Poor [is] Anathoth.” The parallelism is tighter if עֲנִיָּה (’aniyyah,“poor”) is emended to עֲנִיהָ (’aniha, “answer her”). Note how the preceding two lines have an imperative followed by a proper name.

[14:31]  ¹⁹ tn Or “despair” (see HALOT 555 s.v. מוג). The form נָמוֹג (namog) should be taken here as an infinitive absolute functioning as an imperative. See GKC 199-200 §72.v.

[14:31]  ²⁰ tn Heb “and there is no one going alone in his appointed places.” The meaning of this line is uncertain. בּוֹדֵד (boded) appears to be a participle from בָּדַד (badad, “be separate”; see BDB 94 s.v. בָּדַד). מוֹעָד (mo’ad) may mean “assembly” or, by extension, “multitude” (see HALOT 558 s.v. *מוֹעָד), but the referent of the third masculine pronominal suffix attached to the noun is unclear. It probably refers to the “nation” mentioned in the next line.

[42:14]  ²¹ tn Heb “silent” (so NASB, NIV, TEV, NLT); CEV “have held my temper.”

[42:14]  ²² sn The imagery depicts the Lord as a warrior who is eager to fight and can no longer hold himself back from the attack.

[15:8]  ²³ tn Heb “to Eglaim [is] her wailing, and [to] Beer Elim [is] her wailing.”

[38:13]  ²⁴ tn The verb form in the Hebrew text is a Piel from שָׁוַה (shavah). There are two homonyms שָׁוַה, one meaning in the Piel “level, smooth out,” the other “set, place.” Neither fits in v. 13. It is likely that the original reading was שִׁוַּעְתִּי (shivva’ti, “I cry out”) from the verbal root שָׁוַע (shava’), which occurs exclusively in the Piel.

[38:13]  ²⁵ tn Heb “from day to night you bring me to an end.”

[58:1]  ²⁶ tn Heb “declare to my people their rebellion.”

[58:1]  ²⁷ tn Heb “and to the house of Jacob their sin.” The verb “declare” is understood by ellipsis (note the preceding line).

[65:14]  ²⁸ tn Heb “from the good of the heart.”

[65:14]  ²⁹ tn Heb “from the pain of the heart.”

[65:14]  ³⁰ tn Heb “from the breaking of the spirit.”

[65:19]  ³¹ tn Heb “and I will rejoice in Jerusalem, and be happy in my people.”

[13:6]  ³² tn Heb “the day of the Lord” (so KJV, NAB).

[13:6]  ³³ tn Heb “like destruction from the sovereign judge it comes.” The comparative preposition (כְּ, kÿ) has here the rhetorical nuance, “in every way like.” The point is that the destruction unleashed will have all the earmarks of divine judgment. One could paraphrase, “it comes as only destructive divine judgment can.” On this use of the preposition in general, see GKC 376 §118.x.

[13:6]  sn The divine name used here is שַׁדַּי (shaddai, “Shaddai”). Shaddai (or El Shaddai) is the sovereign king/judge of the world who grants life/blesses and kills/judges. In Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness. The patriarchs knew God primarily as El Shaddai (Exod 6:3). While the origin and meaning of this name is uncertain (see discussion below) its significance is clear. The name is used in contexts where God appears as the source of fertility and life. In Gen 17:1-8 he appears to Abram, introduces himself as El Shaddai, and announces his intention to make the patriarch fruitful. In the role of El Shaddai God repeats these words (now elevated to the status of a decree) to Jacob (35:11). Earlier Isaac had pronounced a blessing upon Jacob in which he asked El Shaddai to make Jacob fruitful (28:3). Jacob later prays that his sons will be treated with mercy when they return to Egypt with Benjamin (43:14). The fertility theme is not as apparent here, though one must remember that Jacob viewed Benjamin as the sole remaining son of the favored and once-barren Rachel (cf. 29:31; 30:22-24; 35:16-18). It is quite natural that he would appeal to El Shaddai to preserve Benjamin’s life, for it was El Shaddai’s miraculous power which made it possible for Rachel to give him sons in the first place. In 48:3 Jacob, prior to blessing Joseph’s sons, tells him how El Shaddai appeared to him at Bethel (cf. chapter 28) and promised to make him fruitful. When blessing Joseph on his deathbed Jacob refers to Shaddai (we should probably read “El Shaddai,” along with a few Hebrew mss, the Samaritan Pentateuch, LXX, and Syriac) as the one who provides abundant blessings, including “blessings of the breast and womb” (49:25). (The direct association of the name with שָׁדַיִם [shadayim, “breasts”] suggests the name might mean “the one of the breast” [i.e., the one who gives fertility], but the juxtaposition is probably better explained as wordplay. Note the wordplay involving the name and the root שָׁדַד [shadad, “destroy”] here in Isa 13:6 and in Joel 1:15.) Outside Genesis the name Shaddai (minus El, “God”) is normally used when God is viewed as the sovereign king who blesses/protects or curses/brings judgment. The name appears in the introduction to two of Balaam’s oracles (Num 24:4, 16) of blessing upon Israel. Naomi employs the name when accusing the Lord of treating her bitterly by taking the lives of her husband and sons (Ruth 1:20-21). In Ps 68:14; Isa 13:6; and Joel 1:15 Shaddai judges his enemies through warfare, while Ps 91:1 depicts him as the protector of his people. (In Ezek 1:24 and 10:5 the sound of the cherubs’ wings is compared to Shaddai’s powerful voice. The reference may be to the mighty divine warrior’s battle cry which accompanies his angry judgment.) Last but not least, the name occurs 31 times in the Book of Job. Job and his “friends” assume that Shaddai is the sovereign king of the world (11:7; 37:23a) who is the source of life (33:4b) and is responsible for maintaining justice (8:3; 34:10-12; 37:23b). He provides abundant blessings, including children (22:17-18; 29:4-6), but can also discipline, punish, and destroy (5:17; 6:4; 21:20; 23:16). It is not surprising to see the name so often in this book, where the theme of God’s justice is primary and even called into question (24:1; 27:2). The most likely proposal is that the name means “God, the one of the mountain” (an Akkadian cognate means “mountain,” to which Heb. שַׁד [shad, “breast”] is probably related). For a discussion of proposed derivations see T. N. D. Mettinger, In Search of God, 70-71. The name may originally depict God as the sovereign judge who, in Canaanite style, rules from a sacred mountain. Isa 14:13 and Ezek 28:14, 16 associate such a mountain with God, while Ps 48:2 refers to Zion as “Zaphon,” the Canaanite Olympus from which the high god El ruled. (In Isa 14 the Canaanite god El may be in view. Note that Isaiah pictures pagan kings as taunting the king of Babylon, suggesting that pagan mythology may provide the background for the language and imagery.)

[24:14]  ³⁴ sn The remnant of the nations (see v. 13) may be the unspecified subject. If so, then those who have survived the judgment begin to praise God.

[24:14]  ³⁵ tn Heb “they yell out concerning.”

[33:7]  ³⁶ tn The meaning of the Hebrew word is unknown. Proposals include “heroes” (cf. KJV, ASV “valiant ones”; NASB, NIV “brave men”); “priests,” “residents [of Jerusalem].” The present translation assumes that the term is synonymous with “messengers of peace,” with which it corresponds in the parallel structure of the verse.

[33:7]  ³⁷ tn Heb “messengers of peace,” apparently those responsible for negotiating the agreements that have been broken (see v. 8).

[36:13]  ³⁸ tn The Hebrew text includes “and he said.”

[57:13]  ³⁹ tn The Hebrew text has קִבּוּצַיִךְ (qibbutsayikh, “your gatherings”), an otherwise unattested noun from the verbal root קָבַץ (qavats, “gather”). Perhaps this alludes to their religious assemblies and by metonymy to their rituals. Since idolatry is a prominent theme in the context, some understand this as a reference to a collection of idols. The second half of the verse also favors this view.

[57:13]  ⁴⁰ tn Heb “all of them a wind lifts up.”

[57:13]  ⁴¹ tn Heb “a breath takes [them] away.”

[57:13]  ⁴² tn Or “seeks refuge in me.” “Seeking refuge” is a metonymy for “being loyal to.”

[57:13]  ⁴³ tn Heb “possess, own.” The point seems to be that he will have free access to God’s presence, as if God’s temple mount were his personal possession.

[8:4]  ⁴⁴ map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

[8:4]  ⁴⁵ sn The child’s name foreshadows what will happen to Judah’s enemies; when their defeat takes place, the child will be a reminder that God predicted the event and brought it to pass. As such the child will be a reminder of God’s protective presence with his people.

[15:4]  ⁴⁶ tn The words “the people of” are supplied in the translation for clarification.

[15:4]  ⁴⁷ tc The Hebrew text has, “For this reason the soldiers of Moab shout, his inner being quivers for him.” To achieve tighter parallelism, some emend the first line, changing חֲלֻצֵי (khalutse, “soldiers”) to חַלְצֵי (khaltse, “loins”) and יָרִיעוּ (yari’u, “they shout,” from רוּעַ, rua’) to יָרְעוּ (yor’u, “they quiver”), a verb from יָרַע (yara’), which also appears in the next line. One can then translate v. 4b as “For this reason the insides of the Moabites quiver, their whole body shakes” (cf. NAB, NRSV).

[21:8]  ⁴⁸ tn The Hebrew text has, “the lion,” but this makes little sense here. אַרְיֵה (’aryeh, “lion”) is probably a corruption of an original הָרֹאֶה (haro’eh, “the one who sees”), i.e., the guard mentioned previously in v. 6.

[21:8]  ⁴⁹ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay). Some translations take this to refer to the Lord (cf. NAB, NASB, NRSV), while others take it to refer to the guard’s human master (“my lord”; cf. NIV, NLT).

[25:5]  ⁵⁰ tn Or “drought” (TEV).

[25:5]  ⁵¹ tn Heb “the tumult of foreigners.”

[25:5]  ⁵² tn Heb “[like] heat in the shadow of a cloud.”

[25:5]  ⁵³ tn The translation assumes that the verb יַעֲנֶה (ya’aneh) is a Hiphil imperfect from עָנָה (’anah, “be afflicted, humiliated”). In this context with “song” as object it means to “quiet” (see HALOT 853-54 s.v. II ענה). Some prefer to emend the form to the second person singular, so that it will agree with the second person verb earlier in the verse. BDB 776 s.v. III עָנָה Qal.1 understands the form as Qal, with “song” as subject, in which case one might translate “the song of tyrants will be silent.” An emendation of the form to a Niphal (יֵעָנֶה, ye’aneh) would yield the same translation.

[30:19]  ⁵⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[30:19]  ⁵⁵ 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]  ⁵⁶ tn Heb “he will indeed show you mercy at the sound of your crying out; when he hears, he will answer you.”

[34:14]  ⁵⁷ tn Heb “will meet” (so NIV); NLT “will mingle there.”

[34:14]  ⁵⁸ tn Heb “and a goat will call to its neighbor.”

[34:14]  ⁵⁹ tn The precise meaning of לִּילִית (lilit) is unclear, though in this context the word certainly refers to some type of wild animal or bird. The word appears to be related to לַיְלָה (laylah, “night”). Some interpret it as the name of a female night demon, on the basis of an apparent Akkadian cognate used as the name of a demon. Later Jewish legends also identified Lilith as a demon. Cf. NRSV “Lilith.”

[34:14]  ⁶⁰ tn Heb “and will find for themselves a resting place.”

[5:7]  ⁶¹ tn Or “For” (KJV, ASV, NASB, NRSV).

[5:7]  ⁶² tn Heb “the house of Israel” (so NASB, NIV, NRSV).

[5:7]  ⁶³ tn Heb “men,” but in a generic sense.

[5:7]  ⁶⁴ tn Heb “but, look, disobedience.” The precise meaning of מִשְׂפָּח (mishpakh), which occurs only here in the OT, is uncertain. Some have suggested a meaning “bloodshed.” The term is obviously chosen for its wordplay value; it sounds very much like מִשְׁפָּט (mishpat, “justice”). The sound play draws attention to the point being made; the people have not met the Lord’s expectations.

[5:7]  ⁶⁵ tn Heb “but, look, a cry for help.” The verb (“he waited”) does double duty in the parallelism. צְעָקָה (tsa’qah) refers to the cries for help made by the oppressed. It sounds very much like צְדָקָה (tsÿdaqah, “fairness”). The sound play draws attention to the point being made; the people have not met the Lord’s expectations.