Yesaya 1:20

1:20 But if you refuse and rebel,

you will be devoured ¹  by the sword.”

Know for certain that the Lord has spoken. ² 

Yesaya 2:3

2:3 many peoples will come and say,

“Come, let us go up to the Lord’s mountain,

to the temple of the God of Jacob,

so ³  he can teach us his requirements, ⁴ 

and ⁵  we can follow his standards.” ⁶ 

For Zion will be the center for moral instruction; ⁷ 

the Lord will issue edicts from Jerusalem. ⁸ 

Yesaya 2:11

2:11 Proud men will be brought low,

arrogant men will be humiliated; ⁹ 

the Lord alone will be exalted ¹⁰ 

in that day.

Yesaya 2:17

2:17 Proud men will be humiliated,

arrogant men will be brought low; ¹¹ 

the Lord alone will be exalted ¹² 

in that day.

Yesaya 3:8

3:8 Jerusalem certainly stumbles,

Judah falls,

for their words and their actions offend the Lord; ¹³ 

they rebel against his royal authority. ¹⁴ 

Yesaya 8:11

The Lord Encourages Isaiah

8:11 Indeed this is what the Lord told me. He took hold of me firmly and warned me not to act like these people: ¹⁵ 

Yesaya 8:17

8:17 I will wait patiently for the Lord,

who has rejected the family of Jacob; ¹⁶ 

I will wait for him.

Yesaya 11:3

11:3 He will take delight in obeying the Lord. ¹⁷ 

He will not judge by mere appearances, ¹⁸ 

or make decisions on the basis of hearsay. ¹⁹ 

Yesaya 13:5

13:5 They come from a distant land,

from the horizon. ²⁰ 

It is the Lord with his instruments of judgment, ²¹ 

coming to destroy the whole earth. ²² 

Yesaya 14:3

14:3 When the Lord gives you relief from your suffering and anxiety, ²³  and from the hard labor which you were made to perform,

Yesaya 18:7

18:7 At that time

tribute will be brought to the Lord who commands armies,

by a people that are tall and smooth-skinned,

a people that are feared far and wide,

a nation strong and victorious,

whose land rivers divide. ²⁴ 

The tribute ²⁵  will be brought to the place where the Lord who commands armies has chosen to reside, on Mount Zion. ²⁶ 

Yesaya 19:20

19:20 It ²⁷  will become a visual reminder in the land of Egypt of ²⁸  the Lord who commands armies. When they cry out to the Lord because of oppressors, he will send them a deliverer and defender ²⁹  who will rescue them.

Yesaya 23:11

23:11 The Lord stretched out his hand over the sea, ³⁰ 

he shook kingdoms;

he ³¹  gave the order

to destroy Canaan’s fortresses. ³² 

Yesaya 24:1

The Lord Will Judge the Earth

24:1 Look, the Lord is ready to devastate the earth

and leave it in ruins;

he will mar its surface

and scatter its inhabitants.

Yesaya 24:14

24:14 They ³³  lift their voices and shout joyfully;

they praise ³⁴  the majesty of the Lord in the west.

Yesaya 24:21

The Lord Will Become King

24:21 At that time ³⁵  the Lord will punish ³⁶ 

the heavenly forces in the heavens ³⁷ 

and the earthly kings on the earth.

Yesaya 25:10

25:10 For the Lord’s power will make this mountain secure. ³⁸ 

Moab will be trampled down where it stands, ³⁹ 

as a heap of straw is trampled down in ⁴⁰  a manure pile.

Yesaya 26:8

26:8 Yes, as your judgments unfold, ⁴¹ 

O Lord, we wait for you.

We desire your fame and reputation to grow. ⁴² 

Yesaya 26:12

26:12 O Lord, you make us secure, ⁴³ 

for even all we have accomplished, you have done for us. ⁴⁴ 

Yesaya 26:15-16

26:15 You have made the nation larger, ⁴⁵  O Lord,

you have made the nation larger and revealed your splendor, ⁴⁶ 

you have extended all the borders of the land.

26:16 O Lord, in distress they looked for you;

they uttered incantations because of your discipline. ⁴⁷ 

Yesaya 29:6

29:6 Judgment will come from the Lord who commands armies, ⁴⁸ 

accompanied by thunder, earthquake, and a loud noise,

by a strong gale, a windstorm, and a consuming flame of fire.

Yesaya 29:10

29:10 For the Lord has poured out on you

a strong urge to sleep deeply. ⁴⁹ 

He has shut your eyes (the prophets),

and covered your heads (the seers).

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. ⁵⁰ 

Indeed, the Lord is a just God;

all who wait for him in faith will be blessed. ⁵¹ 

Yesaya 33:2

33:2 Lord, be merciful to us! We wait for you.

Give us strength each morning! ⁵² 

Deliver us when distress comes. ⁵³ 

Yesaya 33:5

33:5 The Lord is exalted, ⁵⁴ 

indeed, ⁵⁵  he lives in heaven; ⁵⁶ 

he fills Zion with justice and fairness.

Yesaya 33:10

33:10 “Now I will rise up,” says the Lord.

“Now I will exalt myself;

now I will magnify myself. ⁵⁷ 

Yesaya 34:16

34:16 Carefully read the scroll of the Lord! ⁵⁸ 

Not one of these creatures will be missing, ⁵⁹ 

none will lack a mate. ⁶⁰ 

For the Lord has issued the decree, ⁶¹ 

and his own spirit gathers them. ⁶² 

Yesaya 36:20

36:20 Who among all the gods of these lands have rescued their lands from my power? So how can the Lord rescue Jerusalem from my power?’” ⁶³ 

Yesaya 37:34

37:34 He will go back the way he came –

he will not enter this city,’ says the Lord.

Yesaya 39:8

39:8 Hezekiah said to Isaiah, “The Lord’s word which you have announced is appropriate.” ⁶⁴  Then he thought, ⁶⁵  “For ⁶⁶  there will be peace and stability during my lifetime.”

Yesaya 40:7

40:7 The grass dries up,

the flowers wither,

when the wind sent by the Lord ⁶⁷  blows on them.

Surely humanity ⁶⁸  is like grass.

Yesaya 45:18

45:18 For this is what the Lord says,

the one who created the sky –

he is the true God, ⁶⁹ 

the one who formed the earth and made it;

he established it,

he did not create it without order, ⁷⁰ 

he formed it to be inhabited –

“I am the Lord, I have no peer.

Yesaya 49:5

49:5 So now the Lord says,

the one who formed me from birth ⁷¹  to be his servant –

he did this ⁷²  to restore Jacob to himself,

so that Israel might be gathered to him;

and I will be honored ⁷³  in the Lord’s sight,

for my God is my source of strength ⁷⁴  –

Yesaya 50:10

50:10 Who among you fears the Lord?

Who obeys ⁷⁵  his servant?

Whoever walks in deep darkness, ⁷⁶ 

without light,

should trust in the name of the Lord

and rely on his God.

Yesaya 52:3

52:3 For this is what the Lord says:

“You were sold for nothing,

and you will not be redeemed for money.”

Yesaya 52:8-9

52:8 Listen, ⁷⁷  your watchmen shout;

in unison they shout for joy,

for they see with their very own eyes ⁷⁸ 

the Lord’s return to Zion.

52:9 In unison give a joyful shout,

O ruins of Jerusalem!

For the Lord consoles his people;

he protects ⁷⁹  Jerusalem.

Yesaya 59:1

Injustice Brings Alienation from God

59:1 Look, the Lord’s hand is not too weak ⁸⁰  to deliver you;

his ear is not too deaf to hear you. ⁸¹ 

Yesaya 60:2

60:2 For, look, darkness covers the earth

and deep darkness covers ⁸²  the nations,

but the Lord shines on you;

his splendor ⁸³  appears over you.

Yesaya 64:8

64:8 Yet, ⁸⁴  Lord, you are our father.

We are the clay, and you are our potter;

we are all the product of your labor. ⁸⁵ 

Yesaya 64:12

64:12 In light of all this, ⁸⁶  how can you still hold back, Lord?

How can you be silent and continue to humiliate us?

Yesaya 66:5

66:5 Hear the word of the Lord,

you who respect what he has to say! ⁸⁷ 

Your countrymen, ⁸⁸  who hate you

and exclude you, supposedly for the sake of my name,

say, “May the Lord be glorified,

then we will witness your joy.” ⁸⁹ 

But they will be put to shame.

[1:20]  ¹ sn The wordplay in the Hebrew draws attention to the options. The people can obey, in which case they will “eat” v. 19 (תֹּאכֵלוּ [to’khelu], Qal active participle of אָכַל) God’s blessing, or they can disobey, in which case they will be devoured (Heb “eaten,” תְּאֻכְּלוּ, [tÿ’ukkÿlu], Qal passive/Pual of אָכַל) by God’s judgment.

[1:20]  ² 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 option chosen by the people will become reality (it is guaranteed by the divine word).

[2:3]  ³ tn The prefixed verb form with simple vav (ו) introduces a purpose/result clause after the preceding prefixed verb form (probably to be taken as a cohortative; see IBHS 650 §39.2.2a).

[2:3]  ⁴ tn Heb “his ways.” In this context God’s “ways” are the standards of moral conduct he decrees that people should live by.

[2:3]  ⁵ tn The cohortative with vav (ו) after the prefixed verb form indicates the ultimate purpose/goal of their action.

[2:3]  ⁶ tn Heb “walk in his ways.”

[2:3]  ⁷ tn Heb “for out of Zion will go instruction.”

[2:3]  ⁸ tn Heb “the word of the Lord from Jerusalem.”

[2:11]  ⁹ tn Heb “and the eyes of the pride of men will be brought low, and the arrogance of men will be brought down.” The repetition of the verbs שָׁפַל (shafal) and שָׁחָח (shakhakh) from v. 9 draws attention to the appropriate nature of the judgment. Those proud men who “bow low” before idols will be forced to “bow low” before God when he judges their sin.

[2:11]  ¹⁰ tn Or “elevated”; CEV “honored.”

[2:17]  ¹¹ tn Heb “and the pride of men will be brought down, and the arrogance of men will be brought low.” As in v. 11, the repetition of the verbs שָׁפַל (shafal) and שָׁחָח (shakhakh) from v. 9 draws attention to the appropriate nature of the judgment. Those proud men who “bow low” before idols will be forced to “bow low” before God when he judges their sin.

[2:17]  ¹² tn Or “elevated”; NCV “praised”; CEV “honored.”

[3:8]  ¹³ tn Heb “for their tongue and their deeds [are] to the Lord.”

[3:8]  ¹⁴ tn Heb “to rebel [against] the eyes of his majesty.” The word כָּבוֹד (kavod) frequently refers to the Lord’s royal splendor that is an outward manifestation of his authority as king.

[8:11]  ¹⁵ tc Heb “with strength of hand and he warned me from walking in the way of these people, saying.” Some want to change the pointing of the suffix and thereby emend the Qal imperfect יִסְּרֵנִי (yissÿreni, “he was warning me”) to the more common Piel perfect יִסְּרַנִי (yissÿrani, “he warned me”). Others follow the lead of the Qumran scroll 1QIsa^a and read יְסִירֵנִי (yÿsireni, “he was turning me aside,” a Hiphil imperfect from סוּר, sur).

[8:17]  ¹⁶ tn Heb “who hides his face from the house of Jacob.”

[11:3]  ¹⁷ tn The Hebrew text reads literally, “and his smelling is in the fear of the Lord.” In Amos 5:21 the Hiphil of רוּחַ (ruakh, “smell”) carries the nuance of “smell with delight, get pleasure from.” There the Lord declares that he does not “smell with delight” (i.e., get pleasure from) Israel’s religious assemblies, which probably stand by metonymy for the incense offered during these festivals. In Isa 11:3 there is no sacrificial context to suggest such a use, but it is possible that “the fear of the Lord” is likened to incense. This coming king will get the same kind of delight from obeying (fearing) the Lord, as a deity does in the incense offered by worshipers. Some regard such an explanation as strained in this context, and prefer to omit this line from the text as a virtual dittograph of the preceding statement.

[11:3]  ¹⁸ tn Heb “by what appears to his eyes”; KJV “after the sight of his eyes”; NIV “by what he sees with his eyes.”

[11:3]  ¹⁹ tn Heb “by what is heard by his ears”; NRSV “by what his ears hear.”

[13:5]  ²⁰ tn Heb “from the end of the sky.”

[13:5]  ²¹ tn Or “anger”; cf. KJV, ASV “the weapons of his indignation.”

[13:5]  ²² tn Or perhaps, “land” (so KJV, NAB, NASB, NLT). Even though the heading and subsequent context (see v. 17) indicate Babylon’s judgment is in view, the chapter has a cosmic flavor that suggests that the coming judgment is universal in scope. Perhaps Babylon’s downfall occurs in conjunction with a wider judgment, or the cosmic style is poetic hyperbole used to emphasize the magnitude and importance of the coming event.

[14:3]  ²³ tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[18:7]  ²⁴ tn On the interpretive difficulties of this verse, see the notes at v. 2, where the same terminology is used.

[18:7]  ²⁵ tn The words “the tribute” are repeated here in the translation for clarity.

[18:7]  ²⁶ tn Heb “to the place of the name of the Lord who commands armies [traditionally, the Lord of hosts], Mount Zion.”

[19:20]  ²⁷ tn The masculine noun מִזְבֵּחַ (mizbbeakh, “altar”) in v. 19 is probably the subject of the masculine singular verb הָיָה (hayah) rather than the feminine noun מַצֵּבָה (matsevah, “sacred pillar”), also in v. 19.

[19:20]  ²⁸ tn Heb “a sign and a witness to the Lord who commands armies [traditionally, the Lord of hosts] in the land of Egypt.”

[19:20]  ²⁹ tn רָב (rav) is a substantival participle (from רִיב, riv) meaning “one who strives, contends.”

[23:11]  ³⁰ tn Heb “his hand he stretched out over the sea.”

[23:11]  ³¹ tn Heb “the Lord.” For stylistic reasons the pronoun (“he”) has been used in the translation here.

[23:11]  ³² tn Heb “concerning Canaan, to destroy her fortresses.” NIV, NLT translate “Canaan” as “Phoenicia” here.

[24:14]  ³³ 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]  ³⁴ tn Heb “they yell out concerning.”

[24:21]  ³⁵ tn Or “in that day” (so KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[24:21]  ³⁶ tn Heb “visit [in judgment].”

[24:21]  ³⁷ tn Heb “the host of the height in the height.” The “host of the height/heaven” refers to the heavenly luminaries (stars and planets, see, among others, Deut 4:19; 17:3; 2 Kgs 17:16; 21:3, 5; 23:4-5; 2 Chr 33:3, 5) that populate the divine/heavenly assembly in mythological and prescientific Israelite thought (see Job 38:7; Isa 14:13).

[25:10]  ³⁸ tn Heb “for the hand of the Lord will rest on this mountain”; TEV “will protect Mount Zion”; NCV “will protect (rest on NLT) Jerusalem.”

[25:10]  ³⁹ tn Heb “under him,” i.e., “in his place.”

[25:10]  ⁴⁰ tc The marginal reading (Qere) is בְּמוֹ (bÿmo, “in”). The consonantal text (Kethib) has בְּמִי (bÿmi, “in the water of”).

[26:8]  ⁴¹ tn The Hebrew text has, “yes, the way of your judgments.” The translation assumes that “way” is related to the verb “we wait” as an adverbial accusative (“in the way of your judgments we wait”). מִשְׁפָּטֶיךָ (mishpatekha, “your judgments”) could refer to the Lord’s commandments, in which case one might translate, “as we obey your commands.” However, in verse 9 the same form refers to divine acts of judgment on evildoers.

[26:8]  ⁴² tn Heb “your name and your remembrance [is] the desire of [our?] being.”

[26:12]  ⁴³ tn Heb “O Lord, you establish peace for us.”

[26:12]  ⁴⁴ tc Some suggest emending גַּם כָּל (gam kol, “even all”) to כִּגְמֻל (kigmul, “according to the deed[s] of”) One might then translate “for according to what our deeds deserve, you have acted on our behalf.” Nevertheless, accepting the MT as it stands, the prophet affirms that Yahweh deserved all the credit for anything Israel had accomplished.

[26:15]  ⁴⁵ tn Heb “you have added to the nation.” The last line of the verse suggests that geographical expansion is in view. “The nation” is Judah.

[26:15]  ⁴⁶ tn Or “brought honor to yourself.”

[26:16]  ⁴⁷ tn The meaning of this verse is unclear. It appears to read literally, “O Lord, in distress they visit you, they pour out [?] an incantation, your discipline to them.” פָּקַד (paqad) may here carry the sense of “seek with interest” (cf. Ezek 23:21 and BDB 823 s.v.) or “seek in vain” (cf. Isa 34:16), but it is peculiar for the Lord to be the object of this verb. צָקוּן (tsaqun) may be a Qal perfect third plural form from צוּק (tsuq, “pour out, melt”), though the verb is not used of pouring out words in its two other occurrences. Because of the appearance of צַר (tsar, “distress”) in the preceding line, it is tempting to emend the form to a noun and derive it from צוּק (“be in distress”) The term לַחַשׁ (lakhash) elsewhere refers to an incantation (Isa 3:3; Jer 8:17; Eccl 10:11) or amulet (Isa 3:20). Perhaps here it refers to ritualistic prayers or to magical incantations used to ward off evil.

[29:6]  ⁴⁸ tn Heb “from the Lord who commands armies [traditionally, the Lord of hosts] there will be visitation.” The third feminine singular passive verb form תִּפָּקֵד (tippaqed, “she/it will be visited”) is used here in an impersonal sense. See GKC 459 §144.b.

[29:10]  ⁴⁹ tn Heb “a disposition [or “spirit”] of deep sleep.” Through this mixed metaphor (sleep is likened to a liquid which one pours and in turn symbolizes spiritual dullness) the prophet emphasizes that God himself has given the people over to their spiritual insensitivity as a form of judgment.

[30:18]  ⁵⁰ 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]  ⁵¹ tn Heb “Blessed are all who wait for him.”

[33:2]  ⁵² tn Heb “Be their arm each morning.” “Arm” is a symbol for strength. The mem suffixed to the noun has been traditionally understood as a third person suffix, but this is contrary to the context, where the people speak of themselves in the first person. The mem (מ) is probably enclitic with ellipsis of the pronoun, which can be supplied from the context. See J. N. Oswalt, Isaiah (NICOT), 1:589, n. 1.

[33:2]  ⁵³ tn Heb “[Be] also our deliverance in the time of distress.”

[33:5]  ⁵⁴ tn Or “elevated”; NCV, NLT “is very great.”

[33:5]  ⁵⁵ tn Or “for” (KJV, NASB, NIV).

[33:5]  ⁵⁶ tn Heb “on high” (so KJV, NAB, NASB, NIV, NRSV); CEV “in the heavens.”

[33:10]  ⁵⁷ tn Or “lift myself up” (KJV); NLT “show my power and might.”

[34:16]  ⁵⁸ tn Heb “Seek from upon the scroll of the Lord and read.”

[34:16]  sn It is uncertain what particular scroll is referred to here. Perhaps the phrase simply refers to this prophecy and is an admonition to pay close attention to the details of the message.

[34:16]  ⁵⁹ tn Heb “one from these will not be missing.” הֵנָּה (hennah, “these”) is feminine plural in the Hebrew text. It may refer only to the birds mentioned in v. 15b or may include all of the creatures listed in vv. 14b-15 (all of which are identified with feminine nouns).

[34:16]  ⁶⁰ tn Heb “each its mate they will not lack.”

[34:16]  ⁶¹ tc The Hebrew text reads literally, “for a mouth, it has commanded.” The Qumran scroll 1QIsa^a and a few medieval mss have פִּיהוּ (pihu, “his mouth [has commanded]”), while a few other medieval mss read פִּי יְהוָה (pi yÿhvah, “the mouth of the Lord [has commanded]”).

[34:16]  ⁶² tn Heb “and his spirit, he gathers them.” The pronominal suffix (“them”) is feminine plural, referring to the birds mentioned in v. 15b or to all of the creatures listed in vv. 14b-15 (all of which are identified with feminine nouns).

[36:20]  ⁶³ tn Heb “that the Lord might rescue Jerusalem from my hand?” The logic runs as follows: Since no god has ever been able to withstand the Assyrian onslaught, how can the people of Jerusalem possibly think the Lord will rescue them?

[39:8]  ⁶⁴ tn Heb “good” (so KJV, NASB, NIV, NRSV, NLT); NAB “favorable.”

[39:8]  ⁶⁵ tn Heb “and he said.” The verb אָמַר (’amar, “say”) is sometimes used of what one thinks (that is, says to oneself).

[39:8]  ⁶⁶ tn Or “surely”; cf. CEV “At least.”

[40:7]  ⁶⁷ tn The Hebrew text has רוּחַ יְהוָה (ruakh yehvah), which in this context probably does not refer to the Lord’s personal Spirit. The phrase is better translated “the breath of the Lord,” or “the wind of [i.e., sent by] the Lord.” The Lord’s sovereign control over nature, including the hot desert winds that dry up vegetation, is in view here (cf. Ps 147:18; Isa 59:19).

[40:7]  ⁶⁸ tn Heb “the people” (so KJV, ASV, NAB, NASB, NIV, NRSV).

[45:18]  ⁶⁹ tn Heb “he [is] the God.” The article here indicates uniqueness.

[45:18]  ⁷⁰ tn Or “unformed.” Gen 1:2 describes the world as “unformed” (תֹהוּ, tohu) prior to God’s creative work, but God then formed the world and made it fit for habitation.

[49:5]  ⁷¹ tn Heb “from the womb” (so KJV, NASB).

[49:5]  ⁷² tn The words “he did this” are supplied in the translation for stylistic reasons. In the Hebrew text the infinitive construct of purpose is subordinated to the previous statement.

[49:5]  ⁷³ tn The vav (ו) + imperfect is translated here as a result clause; one might interpret it as indicating purpose, “and so I might be honored.”

[49:5]  ⁷⁴ tn Heb “and my God is [perhaps, “having been”] my strength.” The disjunctive structure (vav [ו] + subject + verb) is interpreted here as indicating a causal circumstantial clause.

[50:10]  ⁷⁵ tn Heb “[who] listens to the voice of his servant?” The interrogative is understood by ellipsis (note the preceding line).

[50:10]  ⁷⁶ tn The plural indicates degree. Darkness may refer to exile and/or moral evil.

[52:8]  ⁷⁷ tn קוֹל (qol, “voice”) is used at the beginning of the verse as an interjection.

[52:8]  ⁷⁸ tn Heb “eye in eye”; KJV, ASV “eye to eye”; NAB “directly, before their eyes.”

[52:9]  ⁷⁹ tn Or “redeems.” See the note at 41:14.

[59:1]  ⁸⁰ tn Heb “short” (so NAB, NASB, NIV, NRSV).

[59:1]  ⁸¹ tn Heb “or his ear too heavy [i.e., “dull”] to hear.”

[60:2]  ⁸² tn The verb “covers” is understood by ellipsis (note the preceding line).

[60:2]  ⁸³ tn Or “glory” (so most English versions); TEV “the brightness of his presence.”

[64:8]  ⁸⁴ tn On the force of וְעַתָּה (vÿ’attah) here, see HALOT 902 s.v. עַתָּה.

[64:8]  ⁸⁵ tn Heb “the work of your hand.”

[64:12]  ⁸⁶ tn Heb “because of these”; KJV, ASV “for these things.”

[66:5]  ⁸⁷ tn Heb “who tremble at his word.”

[66:5]  ⁸⁸ tn Heb “brothers” (so NASB, NIV); NRSV “Your own people”; NLT “Your close relatives.”

[66:5]  ⁸⁹ tn Or “so that we might witness your joy.” The point of this statement is unclear.