Yesaya 1:24

1:24 Therefore, the sovereign Lord who commands armies, ¹ 

the powerful ruler of Israel, ²  says this:

“Ah, I will seek vengeance ³  against my adversaries,

I will take revenge against my enemies. ⁴ 

Yesaya 10:17

10:17 The light of Israel ⁵  will become a fire,

their Holy One ⁶  will become a flame;

it will burn and consume the Assyrian king’s ⁷  briers

and his thorns in one day.

Yesaya 11:9

11:9 They will no longer injure or destroy

on my entire royal mountain. ⁸ 

For there will be universal submission to the Lord’s sovereignty,

just as the waters completely cover the sea. ⁹ 

Yesaya 29:22

29:22 So this is what the Lord, the one who delivered Abraham, says to the family of Jacob: ¹⁰ 

“Jacob will no longer be ashamed;

their faces will no longer show their embarrassment. ¹¹ 

Yesaya 30:12

30:12 For this reason this is what the Holy One of Israel says:

“You have rejected this message; ¹² 

you trust instead in your ability to oppress and trick, ¹³ 

and rely on that kind of behavior. ¹⁴ 

Yesaya 33:22

33:22 For the Lord, our ruler,

the Lord, our commander,

the Lord, our king –

he will deliver us.

Yesaya 36:18

36:18 Hezekiah is misleading you when he says, “The Lord will rescue us.” Has any of the gods of the nations rescued his land from the power of the king of Assyria? ¹⁵ 

Yesaya 43:14

The Lord Will Do Something New

43:14 This is what the Lord says,

your protector, ¹⁶  the Holy One of Israel: ¹⁷ 

“For your sake I send to Babylon

and make them all fugitives, ¹⁸ 

turning the Babylonians’ joyful shouts into mourning songs. ¹⁹ 

Yesaya 44:5

44:5 One will say, ‘I belong to the Lord,’

and another will use ²⁰  the name ‘Jacob.’

One will write on his hand, ‘The Lord’s,’

and use the name ‘Israel.’” ²¹ 

Yesaya 45:6

45:6 I do this ²²  so people ²³  will recognize from east to west

that there is no God but me;

I am the Lord, I have no peer.

Yesaya 50:9

50:9 Look, the sovereign Lord helps me.

Who dares to condemn me?

Look, all of them will wear out like clothes;

a moth will eat away at them.

Yesaya 56:8

56:8 The sovereign Lord says this,

the one who gathers the dispersed of Israel:

“I will still gather them up.” ²⁴ 

Yesaya 65:15

65:15 Your names will live on in the curse formulas of my chosen ones. ²⁵ 

The sovereign Lord will kill you,

but he will give his servants another name.

[1:24]  ¹ tn Heb “the master, the Lord who commands armies [traditionally, the Lord of hosts].” On the title “the Lord who commands armies,” see the note at v. 9.

[1:24]  ² tn Heb “the powerful [one] of Israel.”

[1:24]  ³ tn Heb “console myself” (i.e., by getting revenge); NRSV “pour out my wrath on.”

[1:24]  ⁴ sn The Lord here identifies with the oppressed and comes as their defender and vindicator.

[10:17]  ⁵ tn In this context the “Light of Israel” is a divine title (note the parallel title “his holy one”). The title points to God’s royal splendor, which overshadows and, when transformed into fire, destroys the “majestic glory” of the king of Assyria (v. 16b).

[10:17]  ⁶ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[10:17]  ⁷ tn Heb “his.” In vv. 17-19 the Assyrian king and his empire is compared to a great forest and orchard that are destroyed by fire (symbolic of the Lord).

[11:9]  ⁸ tn Heb “in all my holy mountain.” In the most basic sense the Lord’s “holy mountain” is the mountain from which he rules over his kingdom (see Ezek 28:14, 16). More specifically it probably refers to Mount Zion/Jerusalem or to the entire land of Israel (see Pss 2:6; 15:1; 43:3; Isa 56:7; 57:13; Ezek 20:40; Ob 16; Zeph 3:11). If the Lord’s universal kingdom is in view in this context (see the note on “earth” at v. 4), then the phrase would probably be metonymic here, standing for God’s worldwide dominion (see the next line).

[11:9]  ⁹ tn Heb “for the earth will be full of knowledge of the Lord, as the waters cover the sea.” The translation assumes that a universal kingdom is depicted here, but אֶרֶץ (’erets) could be translated “land” (see the note at v. 4). “Knowledge of the Lord” refers here to a recognition of the Lord’s sovereignty which results in a willingness to submit to his authority. See the note at v. 2.

[29:22]  ¹⁰ tn Heb “So this is what the Lord says to the house of Jacob, the one who ransomed Abraham.” The relative pronoun must refer back to “the Lord,” not to the immediately preceding “Jacob.” It is uncertain to what event in Abraham’s experience this refers. Perhaps the name “Abraham” stands here by metonymy for his descendants through Jacob. If so, the Exodus is in view.

[29:22]  ¹¹ tn Heb “and his face will no longer be pale.”

[30:12]  ¹² tn The sentence actually begins with the word “because.” In the Hebrew text vv. 12-13 are one long sentence.

[30:12]  ¹³ tn Heb “and you trust in oppression and cunning.”

[30:12]  ¹⁴ tn Heb “and you lean on it”; NAB “and depend on it.”

[36:18]  ¹⁵ tn Heb “Have the gods of the nations rescued, each his land, from the hand of the king of Assyria?” The rhetorical question expects the answer, “Of course not!”

[43:14]  ¹⁶ tn Or “kinsman redeemer.” See the note at 41:14.

[43:14]  ¹⁷ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[43:14]  ¹⁸ tn Heb “and I bring down [as] fugitives all of them.”

[43:14]  ¹⁹ tn The Hebrew text reads literally, “as for the Babylonians, in ships their joyful shout.” This might be paraphrased, “even the Babylonians in the ships [over which] they joyfully shouted.” The point would be that the Lord caused the Babylonians to flee for safety in the ships in which they took such great pride. A slight change in vocalization yields the reading “into mourning songs,” which provides a good contrast with “joyful shout.” The prefixed bet (בְּ) would indicate identity.

[44:5]  ²⁰ tn The Hebrew text has a Qal verb form, “and another will call by the name of Jacob.” With support from Symmachus (an ancient Greek textual witness), some read the Niphal, “and another will be called by the name of Jacob.”

[44:5]  ²¹ tn Heb “and by the name of Israel he will title.” Some, with support from several ancient versions, prefer to change the Piel (active) verb form to a Pual (passive), “and he will be titled by the name of Israel.”

[45:6]  ²² tn The words “I do this” are supplied in the translation for stylistic reasons.

[45:6]  ²³ tn Heb “they” (so KJV, ASV); TEV, CEV “everyone”; NLT “all the world.”

[56:8]  ²⁴ tn The meaning of the statement is unclear. The text reads literally, “Still I will gather upon him to his gathered ones.” Perhaps the preposition -לְ (lamed) before “gathered ones” introduces the object of the verb, as in Jer 49:5. The third masculine singular suffix on both עָלָיו (’alayv) and נִקְבָּצָיו (niqbatsayv) probably refers to “Israel.” In this case one can translate literally, “Still I will gather to him his gathered ones.”

[65:15]  ²⁵ tn Heb “you will leave your name for an oath to my chosen ones.”

[65:15]  sn For an example of such a curse formula see Jer 29:22.