Yesaya 1:14

1:14 I hate your new moon festivals and assemblies;

they are a burden

that I am tired of carrying.

Yesaya 2:8

2:8 Their land is full of worthless idols;

they worship ¹  the product of their own hands,

what their own fingers have fashioned.

Yesaya 3:11

3:11 Too bad for the wicked sinners!

For they will get exactly what they deserve. ² 

Yesaya 10:30

10:30 Shout out, daughter of Gallim!

Pay attention, Laishah!

Answer her, Anathoth! ³ 

Yesaya 12:5

12:5 Sing to the Lord, for he has done magnificent things,

let this be known ⁴  throughout the earth!

Yesaya 13:6

13:6 Wail, for the Lord’s day of judgment ⁵  is near;

it comes with all the destructive power of the sovereign judge. ⁶ 

Yesaya 14:15

14:15 But you were brought down ⁷  to Sheol,

to the remote slopes of the pit. ⁸ 

Yesaya 17:1

The Lord Will Judge Damascus

17:1 Here is a message about Damascus:

“Look, Damascus is no longer a city,

it is a heap of ruins!

Yesaya 22:7

22:7 Your very best valleys were full of chariots; ⁹ 

horsemen confidently took their positions ¹⁰  at the gate.

Yesaya 23:5

23:5 When the news reaches Egypt,

they will be shaken by what has happened to Tyre. ¹¹ 

Yesaya 23:10

23:10 Daughter Tarshish, travel back to your land, as one crosses the Nile;

there is no longer any marketplace in Tyre. ¹² 

Yesaya 30:31

30:31 Indeed, the Lord’s shout will shatter Assyria; ¹³ 

he will beat them with a club.

Yesaya 33:3

33:3 The nations run away when they hear a loud noise; ¹⁴ 

the nations scatter when you spring into action! ¹⁵ 

Yesaya 34:8

34:8 For the Lord has planned a day of revenge, ¹⁶ 

a time when he will repay Edom for her hostility toward Zion. ¹⁷ 

Yesaya 42:20

42:20 You see ¹⁸  many things, but don’t comprehend; ¹⁹ 

their ears are open, but do not hear.”

Yesaya 43:18

43:18 “Don’t remember these earlier events; ²⁰ 

don’t recall these former events.

Yesaya 43:22

The Lord Rebukes His People

43:22 “But you did not call for me, O Jacob;

you did not long ²¹  for me, O Israel.

Yesaya 45:10

45:10 Danger awaits one who says ²²  to his father,

“What in the world ²³  are you fathering?”

and to his mother,

“What in the world are you bringing forth?” ²⁴ 

Yesaya 57:2

57:2 Those who live uprightly enter a place of peace;

they rest on their beds. ²⁵ 

Yesaya 59:3

59:3 For your hands are stained with blood

and your fingers with sin;

your lips speak lies,

your tongue utters malicious words.

Yesaya 60:3

60:3 Nations come to your light,

kings to your bright light.

[2:8]  ¹ tn Or “bow down to” (NIV, NRSV).

[3:11]  ² tn Heb “for the work of his hands will be done to him.”

[10:30]  ³ 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.

[12:5]  ⁴ tc The translation follows the marginal reading (Qere), which is a Hophal participle from יָדַע (yada’), understood here in a gerundive sense.

[13:6]  ⁵ tn Heb “the day of the Lord” (so KJV, NAB).

[13:6]  ⁶ 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.)

[14:15]  ⁷ tn The prefixed verb form is taken as a preterite. Note the use of perfects in v. 12 to describe the king’s downfall.

[14:15]  ⁸ tn The Hebrew term בּוּר (bor, “cistern”) is sometimes used metaphorically to refer to the place of the dead or the entrance to the underworld.

[22:7]  ⁹ tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[22:7]  ¹⁰ tn Heb “taking a stand, take their stand.” The infinitive absolute emphasizes the following finite verb. The translation attempts to bring out this emphasis with the adverb “confidently.”

[23:5]  ¹¹ tn Heb “they will be in pain at the report of Tyre.”

[23:10]  ¹² tc This meaning of this verse is unclear. The Hebrew text reads literally, “Cross over your land, like the Nile, daughter of Tarshish, there is no more waistband.” The translation assumes an emendation of מֵזַח (mezakh, “waistband”) to מָחֹז (makhoz, “harbor, marketplace”; see Ps 107:30). The term עָבַר (’avar, “cross over”) is probably used here of traveling over the water (as in v. 6). The command is addressed to personified Tarshish, who here represents her merchants. The Qumran scroll 1QIsa^a has עבדי (“work, cultivate”) instead of עִבְרִי (’ivri, “cross over”). In this case one might translate “Cultivate your land, like they do the Nile region” (cf. NIV, CEV). The point would be that the people of Tarshish should turn to agriculture because they will no longer be able to get what they need through the marketplace in Tyre.

[30:31]  ¹³ tn Heb “Indeed by the voice of the Lord Assyria will be shattered.”

[33:3]  ¹⁴ tn Heb “at the sound of tumult the nations run away.”

[33:3]  ¹⁵ tn Heb “because of your exaltation the nations scatter.”

[34:8]  ¹⁶ tn Heb “for a day of vengeance [is] for the Lord.”

[34:8]  ¹⁷ tn Heb “a year of repayment for the strife of Zion.” The translation assumes that רִיב (riv) refers to Edom’s hostility toward Zion. Another option is to understand רִיב (riv) as referring to the Lord’s taking up Zion’s cause. In this case one might translate, “a time when he will repay Edom and vindicate Zion.”

[42:20]  ¹⁸ tn The consonantal text (Kethib) has a perfect, 2nd person masculine singular; the marginal reading (Qere) has an infinitive absolute, which functions here as a finite verb.

[42:20]  ¹⁹ tn Heb “but you do not guard [i.e., retain in your memory]”; NIV “but have paid no attention.”

[43:18]  ²⁰ tn Heb “the former things” (so KJV, NASB, NIV, NRSV); NLT “forget all that.”

[43:22]  ²¹ tn Or “strive”; KJV, ASV, NRSV “been weary of me.”

[45:10]  ²² tn Heb “Woe [to] one who says” (NASB and NIV both similar); NCV “How terrible it will be.”

[45:10]  ²³ tn See the note at v. 9. This phrase occurs a second time later in this verse.

[45:10]  ²⁴ sn Verses 9-10 may allude to the exiles’ criticism that the Lord does not appear to know what he is doing.

[57:2]  ²⁵ tn Heb “he enters peace, they rest on their beds, the one who walks straight ahead of himself.” The tomb is here viewed in a fairly positive way as a place where the dead are at peace and sleep undisturbed.