Yesaya 56:4

56:4 For this is what the Lord says:

“For the eunuchs who observe my Sabbaths

and choose what pleases me

and are faithful to ¹  my covenant,

Yesaya 24:5

24:5 The earth is defiled by ²  its inhabitants, ³ 

for they have violated laws,

disregarded the regulation, ⁴ 

and broken the permanent treaty. ⁵ 

Yesaya 55:3

55:3 Pay attention and come to me!

Listen, so you can live! ⁶ 

Then I will make an unconditional covenantal promise to ⁷  you,

just like the reliable covenantal promises I made to David. ⁸ 

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 ⁹  be displaced,”

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

Yesaya 56:6

56:6 As for foreigners who become followers of ¹⁰  the Lord and serve him,

who love the name of the Lord and want to be his servants –

all who observe the Sabbath and do not defile it,

and who are faithful to ¹¹  my covenant –

Yesaya 28:18

28:18 Your treaty with death will be dissolved; ¹² 

your agreement ¹³  with Sheol will not last. ¹⁴ 

When the overwhelming judgment sweeps by, ¹⁵ 

you will be overrun by it. ¹⁶ 

Yesaya 33:8

33:8 Highways are empty, ¹⁷ 

there are no travelers. ¹⁸ 

Treaties are broken, ¹⁹ 

witnesses are despised, ²⁰ 

human life is treated with disrespect. ²¹ 

Yesaya 42:6

42:6 “I, the Lord, officially commission you; ²² 

I take hold of your hand.

I protect you ²³  and make you a covenant mediator for people, ²⁴ 

and a light ²⁵  to the nations, ²⁶ 

Yesaya 61:8

61:8 For I, the Lord, love justice

and hate robbery and sin.

I will repay them because of my faithfulness; ²⁷ 

I will make a permanent covenant with them.

Yesaya 59:21

59:21 “As for me, this is my promise to ²⁸  them,” says the Lord. “My spirit, who is upon you, and my words, which I have placed in your mouth, will not depart from your mouth or from the mouths of your children and descendants from this time forward,” ²⁹  says the Lord.

Yesaya 28:15

28:15 For you say,

“We have made a treaty with death,

with Sheol ³⁰  we have made an agreement. ³¹ 

When the overwhelming judgment sweeps by ³² 

it will not reach us.

For we have made a lie our refuge,

we have hidden ourselves in a deceitful word.” ³³ 

Yesaya 49:8

49:8 This is what the Lord says:

“At the time I decide to show my favor, I will respond to you;

in the day of deliverance I will help you;

I will protect you ³⁴  and make you a covenant mediator for people, ³⁵ 

to rebuild ³⁶  the land ³⁷ 

and to reassign the desolate property.

Yesaya 38:7

38:7 Isaiah replied, ³⁸  “This is your sign from the Lord confirming that the Lord will do what he has said:

Yesaya 37:10

37:10 “Tell King Hezekiah of Judah this: ‘Don’t let your God in whom you trust mislead you when he says, “Jerusalem will not be handed over to the king of Assyria.”

Yesaya 31:2

31:2 Yet he too is wise ³⁹  and he will bring disaster;

he does not retract his decree. ⁴⁰ 

He will attack the wicked nation, ⁴¹ 

and the nation that helps ⁴²  those who commit sin. ⁴³ 

Yesaya 62:6

62:6 I ⁴⁴  post watchmen on your walls, O Jerusalem;

they should keep praying all day and all night. ⁴⁵ 

You who pray to ⁴⁶  the Lord, don’t be silent!

Yesaya 43:26

43:26 Remind me of what happened! Let’s debate!

You, prove to me that you are right! ⁴⁷ 

Yesaya 19:21

19:21 The Lord will reveal himself to the Egyptians, and they ⁴⁸  will acknowledge the Lord’s authority ⁴⁹  at that time. ⁵⁰  They will present sacrifices and offerings; they will make vows to the Lord and fulfill them.

Yesaya 45:23

45:23 I solemnly make this oath ⁵¹  –

what I say is true and reliable: ⁵² 

‘Surely every knee will bow to me,

every tongue will solemnly affirm; ⁵³ 

Yesaya 30:3

30:3 But Pharaoh’s protection will bring you nothing but shame,

and the safety of Egypt’s protective shade nothing but humiliation.

Yesaya 30:7

30:7 Egypt is totally incapable of helping. ⁵⁴ 

For this reason I call her

‘Proud one ⁵⁵  who is silenced.’” ⁵⁶ 

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.”’” ⁵⁷ 

Yesaya 40:5

40:5 The splendor ⁵⁸  of the Lord will be revealed,

and all people ⁵⁹  will see it at the same time.

For ⁶⁰  the Lord has decreed it.” ⁶¹ 

Yesaya 30:1

Egypt Will Prove Unreliable

30:1 “The rebellious ⁶²  children are as good as dead,” ⁶³  says the Lord,

“those who make plans without consulting me, ⁶⁴ 

who form alliances without consulting my Spirit, ⁶⁵ 

and thereby compound their sin. ⁶⁶ 

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. ⁶⁷ 

Indeed, the Lord is a just God;

all who wait for him in faith will be blessed. ⁶⁸ 

Yesaya 36:16

36:16 Don’t listen to Hezekiah!’ For this is what the king of Assyria says, ‘Send me a token of your submission and surrender to me. ⁶⁹  Then each of you may eat from his own vine and fig tree and drink water from his own cistern,

Yesaya 54:9

54:9 “As far as I am concerned, this is like in Noah’s time, ⁷⁰ 

when I vowed that the waters of Noah’s flood ⁷¹  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 57:8

57:8 Behind the door and doorpost you put your symbols. ⁷² 

Indeed, ⁷³  you depart from me ⁷⁴  and go up

and invite them into bed with you. ⁷⁵ 

You purchase favors from them, ⁷⁶ 

you love their bed,

and gaze longingly ⁷⁷  on their genitals. ⁷⁸ 

Yesaya 7:2

7:2 It was reported to the family ⁷⁹  of David, “Syria has allied with ⁸⁰  Ephraim.” They and their people were emotionally shaken, just as the trees of the forest shake before the wind. ⁸¹ 

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 38:15

38:15 What can I say?

He has decreed and acted. ⁸² 

I will walk slowly all my years because I am overcome with grief. ⁸³ 

Yesaya 63:1

The Victorious Divine Warrior

63:1 Who is this who comes from Edom, ⁸⁴ 

dressed in bright red, coming from Bozrah? ⁸⁵ 

Who ⁸⁶  is this one wearing royal attire, ⁸⁷ 

who marches confidently ⁸⁸  because of his great strength?

“It is I, the one who announces vindication,

and who is able to deliver!” ⁸⁹ 

Yesaya 66:22

66:22 “For just as the new heavens and the new earth I am about to make will remain standing before me,” says the Lord, “so your descendants and your name will remain.

Yesaya 9:7

9:7 His dominion will be vast ⁹⁰ 

and he will bring immeasurable prosperity. ⁹¹ 

He will rule on David’s throne

and over David’s kingdom, ⁹² 

establishing it ⁹³  and strengthening it

by promoting justice and fairness, ⁹⁴ 

from this time forward and forevermore.

The Lord’s intense devotion to his people ⁹⁵  will accomplish this.

Yesaya 33:1

The Lord Will Restore Zion

33:1 The destroyer is as good as dead, ⁹⁶ 

you who have not been destroyed!

The deceitful one is as good as dead, ⁹⁷ 

the one whom others have not deceived!

When you are through destroying, you will be destroyed;

when you finish ⁹⁸  deceiving, others will deceive you!

Yesaya 58:14

58:14 Then you will find joy in your relationship to the Lord, ⁹⁹ 

and I will give you great prosperity, ¹⁰⁰ 

and cause crops to grow on the land I gave to your ancestor Jacob.” ¹⁰¹ 

Know for certain that the Lord has spoken. ¹⁰² 

Yesaya 62:8

62:8 The Lord swears an oath by his right hand,

by his strong arm: ¹⁰³ 

“I will never again give your grain

to your enemies as food,

and foreigners will not drink your wine,

which you worked hard to produce.

Yesaya 49:7

49:7 This is what the Lord,

the protector ¹⁰⁴  of Israel, their Holy One, ¹⁰⁵  says

to the one who is despised ¹⁰⁶  and rejected ¹⁰⁷  by nations, ¹⁰⁸ 

a servant of rulers:

“Kings will see and rise in respect, ¹⁰⁹ 

princes will bow down,

because of the faithful Lord,

the Holy One of Israel who has chosen you.”

[56:4]  ¹ tn Heb “and take hold of” (so KJV); NASB “hold fast.”

[24:5]  ² tn Heb “beneath”; cf. KJV, ASV, NRSV “under”; NAB “because of.”

[24:5]  ³ sn Isa 26:21 suggests that the earth’s inhabitants defiled the earth by shedding the blood of their fellow human beings. See also Num 35:33-34, which assumes that bloodshed defiles a land.

[24:5]  ⁴ tn Heb “moved past [the?] regulation.”

[24:5]  ⁵ tn Or “everlasting covenant” (KJV, NASB, NIV, NRSV, NLT); NAB “the ancient covenant”; CEV “their agreement that was to last forever.”

[24:5]  sn For a lengthy discussion of the identity of this covenant/treaty, see R. Chisholm, “The ‘Everlasting Covenant’ and the ‘City of Chaos’: Intentional Ambiguity and Irony in Isaiah 24,” CTR 6 (1993): 237-53. In this context, where judgment comes upon both the pagan nations and God’s covenant community, the phrase “permanent treaty” is intentionally ambiguous. For the nations this treaty is the Noahic mandate of Gen 9:1-7 with its specific stipulations and central regulation (Gen 9:7). By shedding blood, the warlike nations violated this treaty, which promotes population growth and prohibits murder. For Israel, which was also guilty of bloodshed (see Isa 1:15, 21; 4:4), this “permanent treaty” would refer more specifically to the Mosaic Law and its regulations prohibiting murder (Exod 20:13; Num 35:6-34), which are an extension of the Noahic mandate.

[55:3]  ⁶ tn The jussive with vav (ו) conjunctive following the imperative indicates purpose/result.

[55:3]  sn To live here refers to covenantal blessing, primarily material prosperity and national security (see vv. 4-5, 13, and Deut 30:6, 15, 19-20).

[55:3]  ⁷ tn Or “an eternal covenant with.”

[55:3]  ⁸ tn Heb “the reliable expressions of loyalty of David.” The syntactical relationship of חַסְדֵי (khasde, “expressions of loyalty”) to the preceding line is unclear. If the term is appositional to בְּרִית (bÿrit, “covenant”), then the Lord here transfers the promises of the Davidic covenant to the entire nation. Another option is to take חַסְדֵי (khasde) as an adverbial accusative and to translate “according to the reliable covenantal promises.” In this case the new covenantal arrangement proposed here is viewed as an extension or perhaps fulfillment of the Davidic promises. A third option, the one reflected in the above translation, is to take the last line as comparative. In this case the new covenant being proposed is analogous to the Davidic covenant. Verses 4-5, which compare David’s international prominence to what Israel will experience, favors this view. In all three of these interpretations, “David” is an objective genitive; he is the recipient of covenantal promises. A fourth option would be to take David as a subjective genitive and understand the line as giving the basis for the preceding promise: “Then I will make an unconditional covenantal promise to you, because of David’s faithful acts of covenantal loyalty.”

[54:10]  ⁹ tn Heb “peace” (so many English versions); NLT “of blessing.”

[56:6]  ¹⁰ tn Heb “who attach themselves to.”

[56:6]  ¹¹ tn Heb “and take hold of”; NAB “hold to”; NIV, NRSV “hold fast.”

[28:18]  ¹² tn On the meaning of כָּפַר (kafar) in this context, see HALOT 494 s.v. I כפר and J. N. Oswalt, Isaiah (NICOT), 1:515, n. 9.

[28:18]  ¹³ tn Normally the noun חָזוּת (khazut) means “vision.” See the note at v. 15.

[28:18]  ¹⁴ tn Or “will not stand” (NIV, NRSV).

[28:18]  ¹⁵ tn See the note at v. 15.

[28:18]  ¹⁶ tn Heb “you will become a trampling place for it.”

[33:8]  ¹⁷ tn Or “desolate” (NAB, NASB); NIV, NRSV, NLT “deserted.”

[33:8]  ¹⁸ tn Heb “the one passing by on the road ceases.”

[33:8]  ¹⁹ tn Heb “one breaks a treaty”; NAB “Covenants are broken.”

[33:8]  ²⁰ tc The Hebrew text reads literally, “he despises cities.” The term עָרִים (’arim, “cities”) is probably a corruption of an original עֵדִים (’edim, “[legal] witnesses”), a reading that is preserved in the Qumran scroll 1QIsa^a. Confusion of dalet (ד) and resh (ר) is a well-attested scribal error.

[33:8]  ²¹ tn Heb “he does not regard human beings.”

[42:6]  ²² tn Heb “call you in righteousness.” The pronoun “you” is masculine singular, referring to the servant. See the note at 41:2.

[42:6]  ²³ tn The translation assumes the verb is derived from the root נָצַר (natsar, “protect”). Some prefer to derive it from the root יָצַר (yatsar, “form”).

[42:6]  ²⁴ tn Heb “a covenant of people.” A person cannot literally be a covenant; בְּרִית (bÿrit) is probably metonymic here, indicating a covenant mediator. The precise identity of עָם (’am, “people”) is uncertain. In v. 5 עָם refers to mankind, and the following reference to “nations” also favors this. But in 49:8, where the phrase בְּרִית עָם occurs again, Israel seems to be in view.

[42:6]  ²⁵ sn Light here symbolizes deliverance from bondage and oppression; note the parallelism in 49:6b and in 51:4-6.

[42:6]  ²⁶ tn Or “the Gentiles” (so KJV, ASV, NIV); the same Hebrew word can be translated “nations” or “Gentiles” depending on the context.

[61:8]  ²⁷ tn Heb “in faithfulness”; NASB, NRSV, NLT “faithfully.”

[59:21]  ²⁸ tn Or “my covenant with” (so many English versions); NCV “my agreement with.”

[59:21]  sn The Lord promises the repentant (note “to them”) that they and their offspring will possess his spirit and function as his spokesmen. In this regard they follow in the footsteps of the Lord’s special servant. See 42:1; 49:2; 51:16.

[59:21]  ²⁹ tn Heb “from now and on into the future.”

[28:15]  ³⁰ sn Sheol is the underworld, land of the dead, according to the OT world view.

[28:15]  ³¹ tn Elsewhere the noun חֹזֶה (khozeh) refers to a prophet who sees visions. In v. 18 the related term חָזוּת (khazut, “vision”) is used. The parallelism in both verses (note “treaty”) seems to demand a meaning “agreement” for both nouns. Perhaps חֹזֶה and חזוּת are used in a metonymic sense in vv. 15 and 18. Another option is to propose a homonymic root. See J. N. Oswalt, Isaiah (NICOT), 1:514, and HALOT 301 s.v. II חֹזֶה.

[28:15]  ³² tn Heb “the overwhelming scourge, when it passes by” (NRSV similar).

[28:15]  ³³ sn “Lie” and “deceitful word” would not be the terms used by the people. They would likely use the words “promise” and “reliable word,” but the prophet substitutes “lie” and “deceitful word” to emphasize that this treaty with death will really prove to be disappointing.

[49:8]  ³⁴ tn The translation assumes the verb is derived from the root נָצָר (natsar, “protect”). Some prefer to derive it from the root יָצָר (yatsar, “form”).

[49:8]  ³⁵ tn Heb “a covenant of people.” A person cannot literally be a covenant; בְּרִית (bÿrit) is probably metonymic here, indicating a covenant mediator. Here עָם (’am, “people”) appears to refer to Israel. See the note at 42:6.

[49:8]  ³⁶ tn The Hiphil of קוּם (qum, “arise”) is probably used here in the sense of “rebuild.”

[49:8]  ³⁷ tn The “land” probably stands by metonymy for the ruins within it.

[38:7]  ³⁸ tn The words “Isaiah replied” are supplied in the translation for clarification. In the present form of the Hebrew text v. 7 is joined directly to v. 6, but vv. 21-22, if original to Isaiah 38, must be inserted here. See 2 Kgs 20:7-8.

[31:2]  ³⁹ 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]  ⁴⁰ tn Heb “and he does not turn aside [i.e., “retract”] his words”; NIV “does not take back his words.”

[31:2]  ⁴¹ tn Heb “and he will arise against the house of the wicked.”

[31:2]  ⁴² sn That is, Egypt.

[31:2]  ⁴³ tn Heb “and against the help of the doers of sin.”

[62:6]  ⁴⁴ sn The speaker here is probably the prophet.

[62:6]  ⁴⁵ 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]  ⁴⁶ tn Or “invoke”; NIV “call on”; NASB, NRSV “remind.”

[43:26]  ⁴⁷ tn Heb “you, tell in order that you may be right”; NAB “prove your innocence.”

[19:21]  ⁴⁸ tn Heb “Egypt.” For stylistic reasons, to avoid redundancy, the present translation uses the pronoun (“they”) here.

[19:21]  ⁴⁹ tn Heb “will know the Lord.”

[19:21]  ⁵⁰ tn Heb “in that day” (so KJV), likewise at the beginning of vv. 23 and 24.

[45:23]  ⁵¹ tn Heb “I swear by myself”; KJV, NASB “have sworn.”

[45:23]  ⁵² tn Heb “a word goes out from my mouth [in] truth and will not return.”

[45:23]  ⁵³ tn Heb “swear” (so KJV, NAB, NIV, NRSV); NLT “confess allegiance.”

[30:7]  ⁵⁴ tn Heb “As for Egypt, with vanity and emptiness they help.”

[30:7]  ⁵⁵ tn Heb “Rahab” (רַהַב, rahav), which also appears as a name for Egypt in Ps 87:4. The epithet is also used in the OT for a mythical sea monster symbolic of chaos. See the note at 51:9. A number of English versions use the name “Rahab” (e.g., ASV, NAB, NASB, NIV, NRSV) while others attempt some sort of translation (cf. CEV “a helpless monster”; TEV, NLT “the Harmless Dragon”).

[30:7]  ⁵⁶ tn The MT reads “Rahab, they, sitting.” The translation above assumes an emendation of הֵם שָׁבֶת (hem shavet) to הַמָּשְׁבָּת (hammashbat), a Hophal participle with prefixed definite article, meaning “the one who is made to cease,” i.e., “destroyed,” or “silenced.” See HALOT 444-45 s.v. ישׁב.

[37:35]  ⁵⁷ tn Heb “for my sake and for the sake of David my servant.”

[40:5]  ⁵⁸ tn Or “glory.” The Lord’s “glory” is his theophanic radiance and royal splendor (see Isa 6:3; 24:23; 35:2; 60:1; 66:18-19).

[40:5]  ⁵⁹ tn Heb “flesh” (so KJV, ASV, NASB); NAB, NIV “mankind”; TEV “the whole human race.”

[40:5]  ⁶⁰ tn Or “indeed.”

[40:5]  ⁶¹ tn Heb “the mouth of the Lord has spoken” (so NASB, NIV, NRSV).

[30:1]  ⁶² tn Or “stubborn” (NCV); cf. NIV “obstinate.”

[30:1]  ⁶³ tn Heb “Woe [to] rebellious children.”

[30:1]  ⁶⁴ tn Heb “making a plan, but not from me.”

[30:1]  ⁶⁵ tn Heb “and pouring out a libation, but not [from] my spirit.” This translation assumes that the verb נָסַךְ (nasakh) means “pour out,” and that the cognate noun מַסֵּכָה (massekhah) means “libation.” In this case “pouring out a libation” alludes to a ceremony that formally ratifies an alliance. Another option is to understand the verb נָסַךְ as a homonym meaning “weave,” and the cognate noun מַסֵּכָה as a homonym meaning “covering.” In this case forming an alliance is likened to weaving a garment.

[30:1]  ⁶⁶ tn Heb “consequently adding sin to sin.”

[30:18]  ⁶⁷ 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]  ⁶⁸ tn Heb “Blessed are all who wait for him.”

[36:16]  ⁶⁹ tn Heb “make with me a blessing and come out to me.”

[54:9]  ⁷⁰ 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]  ⁷¹ tn Heb “the waters of Noah” (so NAB, NIV, NRSV).

[57:8]  ⁷² tn The precise referent of זִכָּרוֹן (zikkaron) in this context is uncertain. Elsewhere the word refers to a memorial or commemorative sign. Here it likely refers to some type of idolatrous symbol.

[57:8]  ⁷³ tn Or “for” (KJV, NRSV).

[57:8]  ⁷⁴ tc The Hebrew text reads literally, “from me you uncover.” The translation assumes an emendation of the Piel form גִּלִּית (gillit, “you uncover”), which has no object expressed here, to the Qal גָּלִית (galit, “you depart”).

[57:8]  ⁷⁵ tn Heb “you make wide your bed” (NASB similar).

[57:8]  ⁷⁶ tc Heb “and you [second masculine singular, unless the form be taken as third feminine singular] cut for yourself [feminine singular] from them.” Most English translations retain the MT reading in spite of at least three problems. This section makes significant use of feminine verbs and noun suffixes because of the sexual imagery. The verb in question is likely a 2nd person masculine singular verb. Nevertheless, this kind of fluctuation in gender appears elsewhere (GKC 127-28 §47.k and 462 §144.p; cf. Jer 3:5; Ezek 22:4; 23:32; cf. J. N. Oswalt, Isaiah [NICOT], 2:473, n. 13). Secondly, when this verbal root signifies establishing a covenant, it is normally accompanied by the noun for “covenant” (בְּרִית, bÿrit). Finally, this juxtaposition of the verb “to cut” and “covenant” normally is followed by the preposition “with,” while here it is “from.” The translation above assumes an emendation of וַתִּכְרָת (vatikhrah, “and you cut”) to וְכָרִית (vÿkharit, “and you purchase”) from the root כָּרָה (kharah); see HALOT 497 s.v. II כרה.

[57:8]  ⁷⁷ tn The Hebrew text has simply חָזָה (khazah, “gaze”). The adverb “longingly” is interpretive (see the context, where sexual lust is depicted).

[57:8]  ⁷⁸ tn Heb “[at] a hand you gaze.” The term יָד (yad, “hand”) probably has the sense of “power, manhood” here, where it is used, as in Ugaritic, as a euphemism for the genitals. See HALOT 387 s.v. I יָד.

[7:2]  ⁷⁹ tn Heb “house.” In this context the “house of David” includes King Ahaz, his family, and the royal court. See also Jer 21:12; Zech 12:7-8, 10, 12, for a similar use of the phrase.

[7:2]  ⁸⁰ tn Heb “rests upon.” Most understand the verb as נוּחַ (nuakh, “rest”), but HALOT 685 s.v. II נחה proposes that this is a hapax legomenon which means “stand by.”

[7:2]  ⁸¹ tn Heb “and his heart shook and the heart of his people shook, like the shaking of the trees of the forest before the wind.” The singular pronoun “his” is collective, referring to the Davidic house/family. לֵבָב (levav, “heart”) here refers to the seat of the emotions.

[38:15]  ⁸² tn Heb “and he has spoken and he has acted.”

[38:15]  ⁸³ tn Heb “because of the bitterness of my soul.”

[63:1]  ⁸⁴ sn Edom is here an archetype for the Lord’s enemies. See 34:5.

[63:1]  ⁸⁵ tn Heb “[in] bright red garments, from Bozrah.”

[63:1]  ⁸⁶ tn The interrogative particle is understood by ellipsis; note the first line of the verse.

[63:1]  ⁸⁷ tn Heb “honored in his clothing”; KJV, ASV “glorious in his apparel.”

[63:1]  ⁸⁸ tc The Hebrew text has צָעָה (tsa’ah), which means “stoop, bend” (51:14). The translation assumes an emendation to צָעַד (tsa’ad, “march”; see BDB 858 s.v. צָעָה).

[63:1]  ⁸⁹ tn Heb “I, [the one] speaking in vindication [or “righteousness”], great to deliver.”

[9:7]  ⁹⁰ tc The Hebrew text has לְםַרְבֵּה (lÿmarbeh), which is a corrupt reading. לם is dittographic; note the preceding word, שָׁלוֹם (shalom). The corrected text reads literally, “great is the dominion.”

[9:7]  ⁹¹ tn Heb “and to peace there will be no end” (KJV and ASV both similar). On the political and socio-economic sense of שָׁלוֹם (shalom) in this context, see the note at v. 6 on “Prince of Peace.”

[9:7]  ⁹² tn Heb “over the throne of David, and over his kingdom.” The referent of the pronoun “his” (i.e., David) has been specified in the translation for clarity.

[9:7]  ⁹³ tn The feminine singular pronominal suffix on this form and the following one (translated “it” both times) refers back to the grammatically feminine noun “kingdom.”

[9:7]  ⁹⁴ tn Heb “with/by justice and fairness”; ASV “with justice and with righteousness.”

[9:7]  ⁹⁵ tn Heb “the zeal of the Lord.” In this context the Lord’s “zeal” refers to his intense devotion to and love for his people which prompts him to vindicate them and to fulfill his promises to David and the nation.

[33:1]  ⁹⁶ tn Heb “Woe [to] the destroyer.”

[33:1]  sn In this context “the destroyer” appears to refer collectively to the hostile nations (vv. 3-4). Assyria would probably have been primary in the minds of the prophet and his audience.

[33:1]  ⁹⁷ tn Heb “and the deceitful one”; NAB, NIV “O traitor”; NRSV “you treacherous one.” In the parallel structure הוֹי (hoy, “woe [to]”) does double duty.

[33:1]  ⁹⁸ tc The form in the Hebrew text appears to derive from an otherwise unattested verb נָלָה (nalah). The translation follows the Qumran scroll 1QIsa^a in reading ככלתך, a Piel infinitival form from the verbal root כָּלָה (kalah), meaning “finish.”

[58:14]  ⁹⁹ 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]  ¹⁰⁰ 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]  ¹⁰¹ 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]  ¹⁰² 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).

[62:8]  ¹⁰³ tn The Lord’s right hand and strong arm here symbolize his power and remind the audience that his might guarantees the fulfillment of the following promise.

[49:7]  ¹⁰⁴ tn Heb “redeemer.” See the note at 41:14.

[49:7]  ¹⁰⁵ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[49:7]  ¹⁰⁶ 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]  ¹⁰⁷ 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]  ¹⁰⁸ 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]  ¹⁰⁹ 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.