Yesaya 5:9

5:9 The Lord who commands armies told me this: ¹ 

“Many houses will certainly become desolate,

large, impressive houses will have no one living in them. ² 

Yesaya 6:1

Isaiah’s Commission

6:1 In the year of King Uzziah’s death, ³  I saw the sovereign master ⁴  seated on a high, elevated throne. The hem of his robe filled the temple.

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.” ⁵ 

Yesaya 9:2

9:2 (9:1) The people walking in darkness

see a bright light; ⁶ 

light shines

on those who live in a land of deep darkness. ⁷ 

Yesaya 9:12

9:12 Syria from the east,

and the Philistines from the west,

they gobbled up Israelite territory. ⁸ 

Despite all this, his anger does not subside,

and his hand is ready to strike again. ⁹ 

Yesaya 9:21

9:21 Manasseh fought against ¹⁰  Ephraim,

and Ephraim against Manasseh;

together they fought against Judah.

Despite all this, his anger does not subside,

and his hand is ready to strike again. ¹¹ 

Yesaya 10:4

10:4 You will have no place to go, except to kneel with the prisoners,

or to fall among those who have been killed. ¹² 

Despite all this, his anger does not subside,

and his hand is ready to strike again. ¹³ 

Yesaya 13:14

13:14 Like a frightened gazelle ¹⁴ 

or a sheep with no shepherd,

each will turn toward home, ¹⁵ 

each will run to his homeland.

Yesaya 13:21

13:21 Wild animals will rest there,

the ruined ¹⁶  houses will be full of hyenas. ¹⁷ 

Ostriches will live there,

wild goats will skip among the ruins. ¹⁸ 

Yesaya 14:9

14:9 Sheol ¹⁹  below is stirred up about you,

ready to meet you when you arrive.

It rouses ²⁰  the spirits of the dead for you,

all the former leaders of the earth; ²¹ 

it makes all the former kings of the nations

rise from their thrones. ²² 

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, ²³ 

including the offspring she produces,” ²⁴ 

says the Lord.

Yesaya 15:9

15:9 Indeed, the waters of Dimon ²⁵  are full of blood!

Indeed, I will heap even more trouble on Dimon. ²⁶ 

A lion will attack ²⁷  the Moabite fugitives

and the people left in the land.

Yesaya 16:3

16:3 “Bring a plan, make a decision! ²⁸ 

Provide some shade in the middle of the day! ²⁹ 

Hide the fugitives! Do not betray ³⁰  the one who tries to escape!

Yesaya 17:10

17:10 For you ignore ³¹  the God who rescues you;

you pay no attention to your strong protector. ³² 

So this is what happens:

You cultivate beautiful plants

and plant exotic vines. ³³ 

Yesaya 20:6

20:6 At that time ³⁴  those who live on this coast ³⁵  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 22:18

22:18 He will wind you up tightly into a ball

and throw you into a wide, open land. ³⁶ 

There you will die,

and there with you will be your impressive chariots, ³⁷ 

which bring disgrace to the house of your master. ³⁸ 

Yesaya 23:7

23:7 Is this really your boisterous city ³⁹ 

whose origins are in the distant past, ⁴⁰ 

and whose feet led her to a distant land to reside?

Yesaya 26:9

26:9 I ⁴¹  look for ⁴²  you during the night,

my spirit within me seeks you at dawn,

for when your judgments come upon the earth,

those who live in the world learn about justice. ⁴³ 

Yesaya 26:14

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

the spirits of the dead do not rise. ⁴⁴ 

That is because ⁴⁵  you came in judgment ⁴⁶  and destroyed them,

you wiped out all memory of them.

Yesaya 27:9

27:9 So in this way Jacob’s sin will be forgiven, ⁴⁷ 

and this is how they will show they are finished sinning: ⁴⁸ 

They will make all the stones of the altars ⁴⁹ 

like crushed limestone,

and the Asherah poles and the incense altars will no longer stand. ⁵⁰ 

Yesaya 30:8

30:8 Now go, write it ⁵¹  down on a tablet in their presence, ⁵² 

inscribe it on a scroll,

so that it might be preserved for a future time

as an enduring witness. ⁵³ 

Yesaya 33:16

33:16 This is the person who will live in a secure place; ⁵⁴ 

he will find safety in the rocky, mountain strongholds; ⁵⁵ 

he will have food

and a constant supply of water.

Yesaya 33:18

33:18 Your mind will recall the terror you experienced, ⁵⁶ 

and you will ask yourselves, ⁵⁷  “Where is the scribe?

Where is the one who weighs the money?

Where is the one who counts the towers?” ⁵⁸ 

Yesaya 35:7

35:7 The dry soil will become a pool of water,

the parched ground springs of water.

Where jackals once lived and sprawled out,

grass, reeds, and papyrus will grow.

Yesaya 37:12

37:12 Were the nations whom my predecessors ⁵⁹  destroyed – the nations of Gozan, Haran, Rezeph, and the people of Eden in Telassar – rescued by their gods? ⁶⁰ 

Yesaya 46:10

46:10 who announces the end from the beginning

and reveals beforehand ⁶¹  what has not yet occurred,

who says, ‘My plan will be realized,

I will accomplish what I desire,’

Yesaya 47:10

47:10 You were complacent in your evil deeds; ⁶² 

you thought, ⁶³  ‘No one sees me.’

Your self-professed ⁶⁴  wisdom and knowledge lead you astray,

when you say, ‘I am unique! No one can compare to me!’ ⁶⁵ 

Yesaya 48:20

48:20 Leave Babylon!

Flee from the Babylonians!

Announce it with a shout of joy!

Make this known!

Proclaim it throughout the earth! ⁶⁶ 

Say, ‘The Lord protects ⁶⁷  his servant Jacob.

Yesaya 49:20

49:20 Yet the children born during your time of bereavement

will say within your hearing,

‘This place is too cramped for us, ⁶⁸ 

make room for us so we can live here.’ ⁶⁹ 

Yesaya 53:3

53:3 He was despised and rejected by people, ⁷⁰ 

one who experienced pain and was acquainted with illness;

people hid their faces from him; ⁷¹ 

he was despised, and we considered him insignificant. ⁷² 

Yesaya 54:10

54:10 Even if the mountains are removed

and the hills displaced,

my devotion will not be removed from you,

nor will my covenant of friendship ⁷³  be displaced,”

says the Lord, the one who has compassion on you.

Yesaya 55:12

55:12 Indeed you will go out with joy;

you will be led along in peace;

the mountains and hills will give a joyful shout before you,

and all the trees in the field will clap their hands.

Yesaya 57:17

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

I attacked them and angrily rejected them, ⁷⁴ 

yet they remained disobedient and stubborn. ⁷⁵ 

Yesaya 59:11

59:11 We all growl like bears,

we coo mournfully like doves;

we wait for deliverance, ⁷⁶  but there is none,

for salvation, but it is far from us.

Yesaya 62:6

62:6 I ⁷⁷  post watchmen on your walls, O Jerusalem;

they should keep praying all day and all night. ⁷⁸ 

You who pray to ⁷⁹  the Lord, don’t be silent!

Yesaya 66:9

66:9 “Do I bring a baby to the birth opening and then not deliver it?”

asks the Lord.

“Or do I bring a baby to the point of delivery and then hold it back?”

asks your God. ⁸⁰ 

[5:9]  ¹ tn Heb “in my ears, the Lord who commands armies [traditionally, the Lord of hosts].”

[5:9]  ² tn Heb “great and good [houses], without a resident.”

[6:1]  ³ sn That is, approximately 740 b.c.

[6:1]  ⁴ tn The Hebrew term translated “sovereign master” here and in vv. 8, 11 is אֲדֹנָי (’adonay).

[7:9]  ⁵ 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.

[9:2]  ⁶ sn The darkness symbolizes judgment and its effects (see 8:22); the light represents deliverance and its effects, brought about by the emergence of a conquering Davidic king (see vv. 3-6).

[9:2]  ⁷ tn Traditionally צַלְמָוֶת (tsalmavet) has been interpreted as a compound noun, meaning “shadow of death” (so KJV, ASV, NIV), but usage indicates that the word, though it sometimes refers to death, means “darkness.” The term should probably be repointed as an abstract noun צַלְמוּת (tsalmut). See the note at Ps 23:4.

[9:12]  ⁸ tn Heb “and they devoured Israel with all the mouth”; NIV “with open mouth”; NLT “With bared fangs.”

[9:12]  ⁹ tn Heb “in all this his anger is not turned, and still his hand is outstretched.” One could translate in the past tense here (and in 9:17b and 21b), but the appearance of the refrain in 10:4b, where it follows a woe oracle prophesying a future judgment, suggests it is a dramatic portrait of the judge which did not change throughout this period of past judgment and will remain unchanged in the future. The English present tense is chosen to best reflect this dramatic mood. (See also 5:25b, where the refrain appears following a dramatic description of coming judgment.)

[9:21]  ¹⁰ tn The words “fought against” are supplied in the translation both here and later in this verse for stylistic reasons.

[9:21]  ¹¹ tn Heb “in all this his anger is not turned, and still his hand is outstretched” (KJV and ASV both similar); NIV “his hand is still upraised.”

[9:21]  sn See the note at 9:12.

[10:4]  ¹² tn Heb “except one kneels in the place of the prisoner, and in the place of the slain [who] fall.” On the force of בִּלְתִּי (bilti, “except”) and its logical connection to what precedes, see BDB 116 s.v. בֵלֶת. On the force of תַּחַת (takhat, “in the place of”) here, see J. N. Oswalt, Isaiah (NICOT), 1:258, n. 6.

[10:4]  ¹³ tn Heb “in all this his anger was not turned, and still his hand was outstretched”; KJV, ASV, NRSV “his had is stretched out still.”

[10:4]  sn See the note at 9:12.

[13:14]  ¹⁴ tn Or “like a gazelle being chased.” The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[13:14]  ¹⁵ tn Heb “his people” (cf. KJV, NASB, NIV, NRSV) or “his nation” (cf. TEV “their own countries”).

[13:21]  ¹⁶ tn The word “ruined” is supplied in the translation for clarification.

[13:21]  ¹⁷ tn The precise referent of this word in uncertain. See HALOT 29 s.v. *אֹחַ. Various English versions translate as “owls” (e.g., NAB, NASB), “wild dogs” (NCV); “jackals” (NIV); “howling creatures” (NRSV, NLT).

[13:21]  ¹⁸ tn Heb “will skip there.”

[14:9]  ¹⁹ sn Sheol is the proper name of the subterranean world which was regarded as the land of the dead.

[14:9]  ²⁰ 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]  ²¹ 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]  ²² 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.

[14:22]  ²³ tn Heb “I will cut off from Babylon name and remnant” (ASV, NAB, and NRSV all similar).

[14:22]  ²⁴ tn Heb “descendant and child.”

[15:9]  ²⁵ tc The Qumran scroll 1QIsa^a reads “Dibon” instead of “Dimon” in this verse.

[15:9]  ²⁶ tn Heb “Indeed I will place on Dimon added things.” Apparently the Lord is speaking.

[15:9]  ²⁷ tn The words “will attack” are supplied in the translation for clarification.

[16:3]  ²⁸ sn It is unclear who is being addressed in this verse. Perhaps the prophet, playing the role of a panic stricken Moabite refugee, requests the leaders of Judah (the imperatives are plural) to take pity on the fugitives.

[16:3]  ²⁹ tn Heb “Make your shade like night in the midst of noonday.” “Shade” here symbolizes shelter, while the heat of noonday represents the intense suffering of the Moabites. By comparing the desired shade to night, the speaker visualizes a huge dark shadow cast by a large tree that would provide relief from the sun’s heat.

[16:3]  ³⁰ tn Heb “disclose, uncover.”

[17:10]  ³¹ tn Heb “you have forgotten” (so NAB, NIV, NRSV).

[17:10]  ³² tn Heb “and the rocky cliff of your strength you do not remember.”

[17:10]  ³³ tn Heb “a vine, a strange one.” The substantival adjective זָר (zar) functions here as an appositional genitive. It could refer to a cultic plant of some type, associated with a pagan rite. But it is more likely that it refers to an exotic, or imported, type of vine, one that is foreign (i.e., “strange”) to Israel.

[20:6]  ³⁴ tn Heb “in that day” (so KJV).

[20:6]  ³⁵ sn This probably refers to the coastal region of Philistia (cf. TEV).

[22:18]  ³⁶ tn Heb “and he will tightly [or “surely”] wind you [with] winding like a ball, to a land broad of hands [i.e., “sides”].”

[22:18]  ³⁷ tn Heb “and there the chariots of your splendor.”

[22:18]  ³⁸ sn Apparently the reference to chariots alludes to Shebna’s excessive pride, which in turn brings disgrace to the royal family.

[23:7]  ³⁹ tn Heb “Is this to you, boisterous one?” The pronoun “you” is masculine plural, like the imperatives in v. 6, so it is likely addressed to the Egyptians and residents of the coast. “Boisterous one” is a feminine singular form, probably referring to the personified city of Tyre.

[23:7]  ⁴⁰ tn Heb “in the days of antiquity [is] her beginning.”

[26:9]  ⁴¹ tn Heb “with my soul I.” This is a figure for the speaker himself (“I”).

[26:9]  ⁴² tn Or “long for, desire.” The speaker acknowledges that he is eager to see God come in judgment (see vv. 8, 9b).

[26:9]  ⁴³ tn The translation understands צֶדֶק (tsedeq) in the sense of “justice,” but it is possible that it carries the nuance “righteousness,” in which case one might translate, “those who live in the world learn to live in a righteous manner” (cf. NCV).

[26:14]  ⁴⁴ sn In light of what is said in verse 14b, the “dead” here may be the “masters” mentioned in verse 13.

[26:14]  ⁴⁵ 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]  ⁴⁶ tn Heb “visited [for harm]” (cf. KJV, ASV); NAB, NRSV “you have punished.”

[27:9]  ⁴⁷ tn Or “be atoned for” (NIV); cf. NRSV “be expiated.”

[27:9]  ⁴⁸ 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]  ⁴⁹ 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]  ⁵⁰ 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.

[30:8]  ⁵¹ tn The referent of the third feminine singular pronominal suffix is uncertain. Perhaps it refers to the preceding message, which accuses the people of rejecting the Lord’s help in favor of an alliance with Egypt.

[30:8]  ⁵² tn Heb “with them.” On the use of the preposition here, see BDB 86 s.v. II אֵת.

[30:8]  ⁵³ sn Recording the message will enable the prophet to use it in the future as evidence that God warned his people of impending judgment and clearly spelled out the nation’s guilt. An official record of the message will also serve as proof of the prophet’s authority as God’s spokesman.

[33:16]  ⁵⁴ tn Heb “he [in the] exalted places will live.”

[33:16]  ⁵⁵ tn Heb “mountain strongholds, cliffs [will be] his elevated place.”

[33:18]  ⁵⁶ tn Heb “your heart will meditate on terror.”

[33:18]  ⁵⁷ tn The words “and you will ask yourselves” are supplied in the translation for clarification and stylistic reasons.

[33:18]  ⁵⁸ sn The people refer to various Assyrian officials who were responsible for determining the amount of taxation or tribute Judah must pay to the Assyrian king.

[37:12]  ⁵⁹ tn Heb “fathers” (so KJV, NAB, NASB); NIV “forefathers”; NCV “ancestors.”

[37:12]  ⁶⁰ 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?”

[46:10]  ⁶¹ tn Or “from long ago”; KJV, NASB, NIV, NRSV “from ancient times.”

[47:10]  ⁶² tn Heb “you trusted in your evil”; KJV, NAB, NASB, NIV, NRSV “wickedness.”

[47:10]  ⁶³ tn Or “said”; NAB “said to yourself”’ NASB “said in your heart.”

[47:10]  ⁶⁴ tn The words “self-professed” are supplied in the translation for clarification.

[47:10]  ⁶⁵ tn See the note at v. 8.

[48:20]  ⁶⁶ tn Heb “to the end of the earth” (so KJV, NASB, NRSV).

[48:20]  ⁶⁷ tn Heb “redeems.” See the note at 41:14.

[49:20]  ⁶⁸ tn Heb “me.” The singular is collective.

[49:20]  ⁶⁹ tn Heb “draw near to me so I can dwell.”

[53:3]  ⁷⁰ tn Heb “lacking of men.” If the genitive is taken as specifying (“lacking with respect to men”), then the idea is that he lacked company because he was rejected by people. Another option is to take the genitive as indicating genus or larger class (i.e., “one lacking among men”). In this case one could translate, “he was a transient” (cf. the use of חָדֵל [khadel] in Ps 39:5 HT [39:4 ET]).

[53:3]  ⁷¹ tn Heb “like a hiding of the face from him,” i.e., “like one before whom the face is hidden” (see BDB 712 s.v. מַסְתֵּר).

[53:3]  ⁷² sn The servant is likened to a seriously ill person who is shunned by others because of his horrible disease.

[54:10]  ⁷³ tn Heb “peace” (so many English versions); NLT “of blessing.”

[57:17]  ⁷⁴ tn Heb “and I struck him, hiding, and I was angry.” פָּנַיִם (panayim, “face”) is the implied object of “hiding.”

[57:17]  ⁷⁵ tn Heb “and he walked [as an] apostate in the way of his heart.”

[59:11]  ⁷⁶ tn See the note at v. 9.

[62:6]  ⁷⁷ sn The speaker here is probably the prophet.

[62:6]  ⁷⁸ tn Heb “all day and all night continually they do not keep silent.” The following lines suggest that they pray for the Lord’s intervention and restoration of the city.

[62:6]  ⁷⁹ tn Or “invoke”; NIV “call on”; NASB, NRSV “remind.”

[66:9]  ⁸⁰ sn The rhetorical questions expect the answer, “Of course not!”