Yesaya 1:4

1:4 ¹ The sinful nation is as good as dead, ² 

the people weighed down by evil deeds.

They are offspring who do wrong,

children ³  who do wicked things.

They have abandoned the Lord,

and rejected the Holy One of Israel. ⁴ 

They are alienated from him. ⁵ 

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 ⁶  he can teach us his requirements, ⁷ 

and ⁸  we can follow his standards.” ⁹ 

For Zion will be the center for moral instruction; ¹⁰ 

the Lord will issue edicts from Jerusalem. ¹¹ 

Yesaya 4:1

4:1 Seven women will grab hold of

one man at that time. ¹² 

They will say, “We will provide ¹³  our own food,

we will provide ¹⁴  our own clothes;

but let us belong to you ¹⁵  –

take away our shame!” ¹⁶ 

Yesaya 5:7

5:7 Indeed ¹⁷  Israel ¹⁸  is the vineyard of the Lord who commands armies,

the people ¹⁹  of Judah are the cultivated place in which he took delight.

He waited for justice, but look what he got – disobedience! ²⁰ 

He waited for fairness, but look what he got – cries for help! ²¹ 

Yesaya 6:5

6:5 I said, “Too bad for me! I am destroyed, ²²  for my lips are contaminated by sin, ²³  and I live among people whose lips are contaminated by sin. ²⁴  My eyes have seen the king, the Lord who commands armies.” ²⁵ 

Yesaya 9:1

9:1 (8:23) ²⁶  The gloom will be dispelled for those who were anxious. ²⁷ 

In earlier times he ²⁸  humiliated

the land of Zebulun,

and the land of Naphtali; ²⁹ 

but now he brings honor ³⁰ 

to the way of the sea,

the region beyond the Jordan,

and Galilee of the nations. ³¹ 

Yesaya 10:13

10:13 For he says:

“By my strong hand I have accomplished this,

by my strategy that I devised.

I invaded the territory of nations, ³² 

and looted their storehouses.

Like a mighty conqueror, ³³  I brought down rulers. ³⁴ 

Yesaya 10:20

10:20 At that time ³⁵  those left in Israel, those who remain of the family ³⁶  of Jacob, will no longer rely on a foreign leader that abuses them. ³⁷  Instead they will truly ³⁸  rely on the Lord, the Holy One of Israel. ³⁹ 

Yesaya 11:11

11:11 At that time ⁴⁰  the sovereign master ⁴¹  will again lift his hand ⁴²  to reclaim ⁴³  the remnant of his people ⁴⁴  from Assyria, Egypt, Pathros, ⁴⁵  Cush, ⁴⁶  Elam, Shinar, ⁴⁷  Hamath, and the seacoasts. ⁴⁸ 

Yesaya 16:4

16:4 Please let the Moabite fugitives live ⁴⁹  among you.

Hide them ⁵⁰  from the destroyer!”

Certainly ⁵¹  the one who applies pressure will cease, ⁵² 

the destroyer will come to an end,

those who trample will disappear ⁵³  from the earth.

Yesaya 19:21

19:21 The Lord will reveal himself to the Egyptians, and they ⁵⁴  will acknowledge the Lord’s authority ⁵⁵  at that time. ⁵⁶  They will present sacrifices and offerings; they will make vows to the Lord and fulfill them.

Yesaya 25:6

25:6 The Lord who commands armies will hold a banquet for all the nations on this mountain. ⁵⁷ 

At this banquet there will be plenty of meat and aged wine –

tender meat and choicest wine. ⁵⁸ 

Yesaya 25:8

25:8 he will swallow up death permanently. ⁵⁹ 

The sovereign Lord will wipe away the tears from every face,

and remove his people’s disgrace from all the earth.

Indeed, the Lord has announced it! ⁶⁰ 

Yesaya 26:11

26:11 O Lord, you are ready to act, ⁶¹ 

but they don’t even notice.

They will see and be put to shame by your angry judgment against humankind, ⁶² 

yes, fire will consume your enemies. ⁶³ 

Yesaya 26:19

26:19 ⁶⁴ Your dead will come back to life;

your corpses will rise up.

Wake up and shout joyfully, you who live in the ground! ⁶⁵ 

For you will grow like plants drenched with the morning dew, ⁶⁶ 

and the earth will bring forth its dead spirits. ⁶⁷ 

Yesaya 27:1

27:1 At that time ⁶⁸  the Lord will punish

with his destructive, ⁶⁹  great, and powerful sword

Leviathan the fast-moving ⁷⁰  serpent,

Leviathan the squirming serpent;

he will kill the sea monster. ⁷¹ 

Yesaya 28:2

28:2 Look, the sovereign master ⁷²  sends a strong, powerful one. ⁷³ 

With the force of a hailstorm or a destructive windstorm, ⁷⁴ 

with the might of a driving, torrential rainstorm, ⁷⁵ 

he will knock that crown ⁷⁶  to the ground with his hand. ⁷⁷ 

Yesaya 28:21

28:21 For the Lord will rise up, as he did at Mount Perazim, ⁷⁸ 

he will rouse himself, as he did in the Valley of Gibeon, ⁷⁹ 

to accomplish his work,

his peculiar work,

to perform his task,

his strange task. ⁸⁰ 

Yesaya 29:13

29:13 The sovereign master ⁸¹  says,

“These people say they are loyal to me; ⁸² 

they say wonderful things about me, ⁸³ 

but they are not really loyal to me. ⁸⁴ 

Their worship consists of

nothing but man-made ritual. ⁸⁵ 

Yesaya 30:1

Egypt Will Prove Unreliable

30:1 “The rebellious ⁸⁶  children are as good as dead,” ⁸⁷  says the Lord,

“those who make plans without consulting me, ⁸⁸ 

who form alliances without consulting my Spirit, ⁸⁹ 

and thereby compound their sin. ⁹⁰ 

Yesaya 30:14

30:14 It shatters in pieces like a clay jar,

so shattered to bits that none of it can be salvaged. ⁹¹ 

Among its fragments one cannot find a shard large enough ⁹² 

to scoop a hot coal from a fire ⁹³ 

or to skim off water from a cistern.” ⁹⁴ 

Yesaya 33:1

The Lord Will Restore Zion

33:1 The destroyer is as good as dead, ⁹⁵ 

you who have not been destroyed!

The deceitful one is as good as dead, ⁹⁶ 

the one whom others have not deceived!

When you are through destroying, you will be destroyed;

when you finish ⁹⁷  deceiving, others will deceive you!

Yesaya 33:14

33:14 Sinners are afraid in Zion;

panic ⁹⁸  grips the godless. ⁹⁹ 

They say, ¹⁰⁰  ‘Who among us can coexist with destructive fire?

Who among us can coexist with unquenchable ¹⁰¹  fire?’

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. ¹⁰²  Then each of you may eat from his own vine and fig tree and drink water from his own cistern,

Yesaya 37:4

37:4 Perhaps the Lord your God will hear all these things the chief adviser has spoken on behalf of his master, the king of Assyria, who sent him to taunt the living God. ¹⁰³  When the Lord your God hears, perhaps he will punish him for the things he has said. ¹⁰⁴  So pray for this remnant that remains.’” ¹⁰⁵ 

Yesaya 37:24

37:24 Through your messengers you taunted the sovereign master, ¹⁰⁶ 

‘With my many chariots I climbed up

the high mountains,

the slopes of Lebanon.

I cut down its tall cedars

and its best evergreens.

I invaded its most remote regions, ¹⁰⁷ 

its thickest woods.

Yesaya 37:30

37:30 ¹⁰⁸ “This will be your reminder that I have spoken the truth: ¹⁰⁹  This year you will eat what grows wild, ¹¹⁰  and next year ¹¹¹  what grows on its own. But the year after that ¹¹²  you will plant seed and harvest crops; you will plant vines and consume their produce. ¹¹³ 

Yesaya 41:2

41:2 Who stirs up this one from the east? ¹¹⁴ 

Who ¹¹⁵  officially commissions him for service? ¹¹⁶ 

He hands nations over to him, ¹¹⁷ 

and enables him to subdue ¹¹⁸  kings.

He makes them like dust with his sword,

like windblown straw with his bow. ¹¹⁹ 

Yesaya 41:7

41:7 The craftsman encourages the metalsmith,

the one who wields the hammer encourages ¹²⁰  the one who pounds on the anvil.

He approves the quality of the welding, ¹²¹ 

and nails it down so it won’t fall over.”

Yesaya 41:26

41:26 Who decreed this from the beginning, so we could know?

Who announced it ¹²²  ahead of time, so we could say, ‘He’s correct’?

Indeed, none of them decreed it!

Indeed, none of them announced it!

Indeed, no one heard you say anything!

Yesaya 43:1

The Lord Will Rescue His People

43:1 Now, this is what the Lord says,

the one who created you, O Jacob,

and formed you, O Israel:

“Don’t be afraid, for I will protect ¹²³  you.

I call you by name, you are mine.

Yesaya 43:10

43:10 You are my witnesses,” says the Lord,

“my servant whom I have chosen,

so that you may consider ¹²⁴  and believe in me,

and understand that I am he.

No god was formed before me,

and none will outlive me. ¹²⁵ 

Yesaya 43:23

43:23 You did not bring me lambs for your burnt offerings;

you did not honor me with your sacrifices.

I did not burden you with offerings;

I did not make you weary by demanding ¹²⁶  incense.

Yesaya 44:19

44:19 No one thinks to himself,

nor do they comprehend or understand and say to themselves:

‘I burned half of it in the fire –

yes, I baked bread over the coals;

I roasted meat and ate it.

With the rest of it should I make a disgusting idol?

Should I bow down to dry wood?’ ¹²⁷ 

Yesaya 45:20

45:20 Gather together and come!

Approach together, you refugees from the nations!

Those who carry wooden idols know nothing,

those who pray to a god that cannot deliver.

Yesaya 46:13

46:13 I am bringing my deliverance near, it is not far away;

I am bringing my salvation near, ¹²⁸  it does not wait.

I will save Zion; ¹²⁹ 

I will adorn Israel with my splendor.” ¹³⁰ 

Yesaya 47:6

47:6 I was angry at my people;

I defiled my special possession

and handed them over to you.

You showed them no mercy; ¹³¹ 

you even placed a very heavy burden on old people. ¹³² 

Yesaya 47:14

47:14 Look, they are like straw,

which the fire burns up;

they cannot rescue themselves

from the heat ¹³³  of the flames.

There are no coals to warm them,

no firelight to enjoy. ¹³⁴ 

Yesaya 49:5

49:5 So now the Lord says,

the one who formed me from birth ¹³⁵  to be his servant –

he did this ¹³⁶  to restore Jacob to himself,

so that Israel might be gathered to him;

and I will be honored ¹³⁷  in the Lord’s sight,

for my God is my source of strength ¹³⁸  –

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 ¹³⁹  and make you a covenant mediator for people, ¹⁴⁰ 

to rebuild ¹⁴¹  the land ¹⁴² 

and to reassign the desolate property.

Yesaya 49:18

49:18 Look all around you! ¹⁴³ 

All of them gather to you.

As surely as I live,” says the Lord,

“you will certainly wear all of them like jewelry;

you will put them on as if you were a bride.

Yesaya 51:22

51:22 This is what your sovereign master, ¹⁴⁴  the Lord your God, says:

“Look, I have removed from your hand

the cup of intoxicating wine, ¹⁴⁵ 

the goblet full of my anger. ¹⁴⁶ 

You will no longer have to drink it.

Yesaya 53:2

53:2 He sprouted up like a twig before God, ¹⁴⁷ 

like a root out of parched soil; ¹⁴⁸ 

he had no stately form or majesty that might catch our attention, ¹⁴⁹ 

no special appearance that we should want to follow him. ¹⁵⁰ 

Yesaya 53:7

53:7 He was treated harshly and afflicted, ¹⁵¹ 

but he did not even open his mouth.

Like a lamb led to the slaughtering block,

like a sheep silent before her shearers,

he did not even open his mouth. ¹⁵² 

Yesaya 54:17

54:17 No weapon forged to be used against you will succeed;

you will refute everyone who tries to accuse you. ¹⁵³ 

This is what the Lord will do for his servants –

I will vindicate them,” ¹⁵⁴ 

says the Lord.

Yesaya 56:3

56:3 No foreigner who becomes a follower of ¹⁵⁵  the Lord should say,

‘The Lord will certainly ¹⁵⁶  exclude me from his people.’

The eunuch should not say,

‘Look, I am like a dried-up tree.’”

Yesaya 56:5

56:5 I will set up within my temple and my walls a monument ¹⁵⁷ 

that will be better than sons and daughters.

I will set up a permanent monument ¹⁵⁸  for them that will remain.

Yesaya 56:7

56:7 I will bring them to my holy mountain;

I will make them happy in the temple where people pray to me. ¹⁵⁹ 

Their burnt offerings and sacrifices will be accepted on my altar,

for my temple will be known as a temple where all nations may pray.” ¹⁶⁰ 

Yesaya 58:2

58:2 They seek me day after day;

they want to know my requirements, ¹⁶¹ 

like a nation that does what is right

and does not reject the law of their God.

They ask me for just decrees;

they want to be near God.

Yesaya 60:14

60:14 The children of your oppressors will come bowing to you;

all who treated you with disrespect will bow down at your feet.

They will call you, ‘The City of the Lord,

Zion of the Holy One of Israel.’ ¹⁶² 

Yesaya 60:17

60:17 Instead of bronze, I will bring you gold,

instead of iron, I will bring you silver,

instead of wood, I will bring you ¹⁶³  bronze,

instead of stones, I will bring you ¹⁶⁴  iron.

I will make prosperity ¹⁶⁵  your overseer,

and vindication your sovereign ruler. ¹⁶⁶ 

Yesaya 62:4

62:4 You will no longer be called, “Abandoned,”

and your land will no longer be called “Desolate.”

Indeed, ¹⁶⁷  you will be called “My Delight is in Her,” ¹⁶⁸ 

and your land “Married.” ¹⁶⁹ 

For the Lord will take delight in you,

and your land will be married to him. ¹⁷⁰ 

Yesaya 63:3

63:3 “I have stomped grapes in the winepress all by myself;

no one from the nations joined me.

I stomped on them ¹⁷¹  in my anger;

I trampled them down in my rage.

Their juice splashed on my garments,

and stained ¹⁷²  all my clothes.

Yesaya 63:9

63:9 Through all that they suffered, he suffered too. ¹⁷³ 

The messenger sent from his very presence ¹⁷⁴  delivered them.

In his love and mercy he protected ¹⁷⁵  them;

he lifted them up and carried them throughout ancient times. ¹⁷⁶ 

Yesaya 63:17

63:17 Why, Lord, do you make us stray ¹⁷⁷  from your ways, ¹⁷⁸ 

and make our minds stubborn so that we do not obey you? ¹⁷⁹ 

Return for the sake of your servants,

the tribes of your inheritance!

Yesaya 64:5

64:5 You assist ¹⁸⁰  those who delight in doing what is right, ¹⁸¹ 

who observe your commandments. ¹⁸² 

Look, you were angry because we violated them continually.

How then can we be saved? ¹⁸³ 

Yesaya 65:5

65:5 They say, ‘Keep to yourself!

Don’t get near me, for I am holier than you!’

These people are like smoke in my nostrils,

like a fire that keeps burning all day long.

Yesaya 65:12

65:12 I predestine you to die by the sword, ¹⁸⁴ 

all of you will kneel down at the slaughtering block, ¹⁸⁵ 

because I called to you, and you did not respond,

I spoke and you did not listen.

You did evil before me; ¹⁸⁶ 

you chose to do what displeases me.”

Yesaya 65:20

65:20 Never again will one of her infants live just a few days ¹⁸⁷ 

or an old man die before his time. ¹⁸⁸ 

Indeed, no one will die before the age of a hundred, ¹⁸⁹ 

anyone who fails to reach ¹⁹⁰  the age of a hundred will be considered cursed.

Yesaya 66:4

66:4 So I will choose severe punishment ¹⁹¹  for them;

I will bring on them what they dread,

because I called, and no one responded,

I spoke and they did not listen.

They did evil before me; ¹⁹² 

they chose to do what displeases me.”

Yesaya 66:17

66:17 “As for those who consecrate and ritually purify themselves so they can follow their leader and worship in the sacred orchards, ¹⁹³  those who eat the flesh of pigs and other disgusting creatures, like mice ¹⁹⁴  – they will all be destroyed together,” ¹⁹⁵  says the Lord.

[1:4]  ¹ sn Having summoned the witnesses and announced the Lord’s accusation against Israel, Isaiah mourns the nation’s impending doom. The third person references to the Lord in the second half of the verse suggest that the quotation from the Lord (cf. vv. 2-3) has concluded.

[1:4]  ² tn Heb “Woe [to the] sinful nation.” The Hebrew term הוֹי, (hoy, “woe, ah”) was used in funeral laments (see 1 Kgs 13:30; Jer 22:18; 34:5) and carries the connotation of death. In highly dramatic fashion the prophet acts out Israel’s funeral in advance, emphasizing that their demise is inevitable if they do not repent soon.

[1:4]  ³ tn Or “sons” (NASB). The prophet contrasts four terms of privilege – nation, people, offspring, children – with four terms that depict Israel’s sinful condition in Isaiah’s day – sinful, evil, wrong, wicked (see J. A. Motyer, The Prophecy of Isaiah, 43).

[1:4]  ⁴ sn Holy One of Israel is one of Isaiah’s favorite divine titles for God. It pictures the Lord as the sovereign king who rules over his covenant people and exercises moral authority over them.

[1:4]  ⁵ tn Heb “they are estranged backward.” The LXX omits this statement, which presents syntactical problems and seems to be outside the synonymous parallelistic structure of the verse.

[2:3]  ⁶ 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]  ⁷ 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]  ⁸ tn The cohortative with vav (ו) after the prefixed verb form indicates the ultimate purpose/goal of their action.

[2:3]  ⁹ tn Heb “walk in his ways.”

[2:3]  ¹⁰ tn Heb “for out of Zion will go instruction.”

[2:3]  ¹¹ tn Heb “the word of the Lord from Jerusalem.”

[4:1]  ¹² tn Or “in that day” (ASV).

[4:1]  sn The seven to one ratio emphasizes the great disparity that will exist in the population due to the death of so many men in battle.

[4:1]  ¹³ tn Heb “eat” (so NASB, NIV, NRSV); CEV “buy.”

[4:1]  ¹⁴ tn Heb “wear” (so NASB, NRSV); NCV “make.”

[4:1]  ¹⁵ tn Heb “only let your name be called over us.” The Hebrew idiom “call the name over” indicates ownership. See 2 Sam 12:28, and BDB 896 s.v. I ָקרָא Niph. 2.d.(4). The language reflects the cultural reality of ancient Israel, where women were legally the property of their husbands.

[4:1]  ¹⁶ sn This refers to the humiliation of being unmarried and childless. The women’s words reflect the cultural standards of ancient Israel, where a woman’s primary duties were to be a wife and mother.

[5:7]  ¹⁷ tn Or “For” (KJV, ASV, NASB, NRSV).

[5:7]  ¹⁸ tn Heb “the house of Israel” (so NASB, NIV, NRSV).

[5:7]  ¹⁹ tn Heb “men,” but in a generic sense.

[5:7]  ²⁰ tn Heb “but, look, disobedience.” The precise meaning of מִשְׂפָּח (mishpakh), which occurs only here in the OT, is uncertain. Some have suggested a meaning “bloodshed.” The term is obviously chosen for its wordplay value; it sounds very much like מִשְׁפָּט (mishpat, “justice”). The sound play draws attention to the point being made; the people have not met the Lord’s expectations.

[5:7]  ²¹ tn Heb “but, look, a cry for help.” The verb (“he waited”) does double duty in the parallelism. צְעָקָה (tsa’qah) refers to the cries for help made by the oppressed. It sounds very much like צְדָקָה (tsÿdaqah, “fairness”). The sound play draws attention to the point being made; the people have not met the Lord’s expectations.

[6:5]  ²² tn Isaiah uses the suffixed (perfect) form of the verb for rhetorical purposes. In this way his destruction is described as occurring or as already completed. Rather than understanding the verb as derived from דָּמַה (damah, “be destroyed”), some take it from a proposed homonymic root דמה, which would mean “be silent.” In this case, one might translate, “I must be silent.”

[6:5]  ²³ tn Heb “a man unclean of lips am I.” Isaiah is not qualified to praise the king. His lips (the instruments of praise) are “unclean” because he has been contaminated by sin.

[6:5]  ²⁴ tn Heb “and among a nation unclean of lips I live.”

[6:5]  ²⁵ tn Perhaps in this context, the title has a less militaristic connotation and pictures the Lord as the ruler of the heavenly assembly. See the note at 1:9.

[9:1]  ²⁶ sn In the Hebrew text (BHS) the chapter division comes one verse later than in the English Bible; 9:1 (8:23 HT). Thus 9:2-21 in the English Bible = 9:1-20 in the Hebrew text. Beginning with 10:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.

[9:1]  ²⁷ tn The Hebrew text reads, “Indeed there is no gloom for the one to whom there was anxiety for her.” The feminine singular pronominal suffix “her” must refer to the land (cf. vv. 22a, 23b). So one could translate, “Indeed there will be no gloom for the land which was anxious.” In this case the statement introduces the positive message to follow. Some assume an emendation of לֹא (lo’, “no”) to לוֹ (lo, “to him”) and of לָהּ (lah, “to her”) to לוֹ (lo, “to him”), yielding this literal reading: “indeed there is gloom for him, for the one to whom there was anxiety for him.” In this case the statement concludes the preceding description of judgment.

[9:1]  ²⁸ tn The Lord must be understood as the subject of the two verbs in this verse.

[9:1]  ²⁹ sn The statement probably alludes to the Assyrian conquest of Israel in ca. 734-733 b.c., when Tiglath-pileser III annexed much of Israel’s territory and reduced Samaria to a puppet state.

[9:1]  ³⁰ tn Heb Just as in earlier times he humiliated…, [in] the latter times he has brought honor.” The main verbs in vv. 1b-4 are Hebrew perfects. The prophet takes his rhetorical stance in the future age of restoration and describes future events as if they have already occurred. To capture the dramatic effect of the original text, the translation uses the English present or present perfect.

[9:1]  ³¹ sn These three geographical designations may refer to provinces established by the Assyrians in 734-733 b.c. The “way of the sea” is the province of Dor, along the Mediterranean coast, the “region beyond the Jordan” is the province of Gilead in Transjordan, and “Galilee of the nations” (a title that alludes to how the territory had been overrun by foreigners) is the province of Megiddo located west of the Sea of Galilee. See Y. Aharoni, Land of the Bible, 374.

[10:13]  ³² tn Heb “removed the borders of nations”; cf. NAB, NIV, NRSV “boundaries.”

[10:13]  ³³ tc The consonantal text (Kethib) has כְּאַבִּיר (kÿ’abir, “like a strong one”); the marginal reading (Qere) is כַּבִיר (kavir, “mighty one”).

[10:13]  ³⁴ tn Heb “and I brought down, like a strong one, ones sitting [or “living”].” The participle יוֹשְׁבִים (yoshÿvim, “ones sitting”) could refer to the inhabitants of the nations, but the translation assumes that it refers to those who sit on thrones, i.e., rulers. See BDB 442 s.v. יָשַׁב and HALOT 444 s.v. ישׁב.

[10:20]  ³⁵ tn Or “in that day.” The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[10:20]  ³⁶ tn Heb “house” (so KJV, NASB, NIV, NRSV).

[10:20]  ³⁷ tn Heb “on one who strikes him down.” This individual is the king (“foreign leader”) of the oppressing nation (which NLT specifies as “the Assyrians”).

[10:20]  ³⁸ tn Or “sincerely”; KJV, ASV, NAB, NRSV “in truth.”

[10:20]  ³⁹ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[11:11]  ⁴⁰ tn Or “in that day” (KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[11:11]  ⁴¹ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonai).

[11:11]  ⁴² tc The Hebrew text reads, “the sovereign master will again, a second time, his hand.” The auxiliary verb יוֹסִיף (yosif), which literally means “add,” needs a main verb to complete it. Consequently many emend שֵׁנִית (shenit, “a second time”) to an infinitive. Some propose the form שַׁנֹּת (shannot, a Piel infinitive construct from שָׁנָה, shanah) and relate it semantically to an Arabic cognate meaning “to be high.” If the Hebrew text is retained a verb must be supplied. “Second time” would allude back to the events of the Exodus (see vv. 15-16).

[11:11]  ⁴³ tn Or “acquire”; KJV, ASV, NASB, NRSV “recover.”

[11:11]  ⁴⁴ tn Heb “the remnant of his people who remain.”

[11:11]  ⁴⁵ sn Perhaps a reference to Upper (i.e., southern) Egypt (so NIV, NLT; NCV “South Egypt”).

[11:11]  ⁴⁶ tn Or “Ethiopia” (NAB, NRSV, NLT).

[11:11]  ⁴⁷ tn Or “Babylonia” (NIV, NCV, TEV, NLT).

[11:11]  ⁴⁸ tn Or perhaps, “the islands of the sea.”

[16:4]  ⁴⁹ tn That is, “live as resident foreigners.”

[16:4]  ⁵⁰ tn Heb “Be a hiding place for them.”

[16:4]  ⁵¹ tn The present translation understands כִּי (ki) as asseverative, but one could take it as explanatory (“for,” KJV, NASB) or temporal (“when,” NAB, NRSV). In the latter case, v. 4b would be logically connected to v. 5.

[16:4]  ⁵² tn A perfect verbal form is used here and in the next two lines for rhetorical effect; the demise of the oppressor(s) is described as if it had already occurred.

[16:4]  ⁵³ tc The Hebrew text has, “they will be finished, the one who tramples, from the earth.” The plural verb form תַּמּוּ, (tammu, “disappear”) could be emended to agree with the singular subject רֹמֵס (romes, “the one who tramples”) or the participle can be emended to a plural (רֹמֵסִם, romesim) to agree with the verb. The translation assumes the latter. Haplography of mem (ם) seems likely; note that the word after רֹמֵס begins with a mem.

[19:21]  ⁵⁴ tn Heb “Egypt.” For stylistic reasons, to avoid redundancy, the present translation uses the pronoun (“they”) here.

[19:21]  ⁵⁵ tn Heb “will know the Lord.”

[19:21]  ⁵⁶ tn Heb “in that day” (so KJV), likewise at the beginning of vv. 23 and 24.

[25:6]  ⁵⁷ sn That is, Mount Zion (see 24:23); cf. TEV; NLT “In Jerusalem.”

[25:6]  ⁵⁸ tn Heb “And the Lord who commands armies [traditionally, the Lord of hosts] will make for all the nations on this mountain a banquet of meats, a banquet of wine dregs, meats filled with marrow, dregs that are filtered.”

[25:8]  ⁵⁹ sn The image of the Lord “swallowing” death would be especially powerful, for death was viewed in Canaanite mythology and culture as a hungry enemy that swallows its victims. See the note at 5:14.

[25:8]  ⁶⁰ tn Heb “has spoken” (so NAB, NASB, NIV, NRSV, NLT).

[26:11]  ⁶¹ tn Heb “O Lord, your hand is lifted up.”

[26:11]  ⁶² tn Heb “They will see and be ashamed of zeal of people.” Some take the prefixed verbs as jussives and translate the statement as a prayer, “Let them see and be put to shame.” The meaning of the phrase קִנְאַת־עָם (qin’at-’am, “zeal of people”) is unclear. The translation assumes that this refers to God’s angry judgment upon people. Another option is to understand the phrase as referring to God’s zealous, protective love of his covenant people. In this case one might translate, “by your zealous devotion to your people.”

[26:11]  ⁶³ tn Heb “yes, fire, your enemies, will consume them.” Many understand the prefixed verb form to be jussive and translate, “let [fire] consume” (cf. NAB, NIV, NRSV). The mem suffixed to the verb may be enclitic; if a pronominal suffix, it refers back to “your enemies.”

[26:19]  ⁶⁴ sn At this point the Lord (or prophet) gives the people an encouraging oracle.

[26:19]  ⁶⁵ tn Heb “dust” (so KJV, NAB, NASB, NIV, NRSV).

[26:19]  ⁶⁶ tn Heb “for the dew of lights [is] your dew.” The pronominal suffix on “dew” is masculine singular, like the suffixes on “your dead” and “your corpses” in the first half of the verse. The statement, then, is addressed to collective Israel, the speaker in verse 18. The plural form אוֹרֹת (’orot) is probably a plural of respect or magnitude, meaning “bright light” (i.e., morning’s light). Dew is a symbol of fertility and life. Here Israel’s “dew,” as it were, will soak the dust of the ground and cause the corpses of the dead to spring up to new life, like plants sprouting up from well-watered soil.

[26:19]  ⁶⁷ sn It is not certain whether the resurrection envisioned here is intended to be literal or figurative. A comparison with 25:8 and Dan 12:2 suggests a literal interpretation, but Ezek 37:1-14 uses resurrection as a metaphor for deliverance from exile and the restoration of the nation (see Isa 27:12-13).

[27:1]  ⁶⁸ tn Heb “in that day” (so KJV).

[27:1]  ⁶⁹ tn Heb “hard, severe”; cf. NAB, NRSV “cruel”; KJV “sore”; NLT “terrible.”

[27:1]  ⁷⁰ tn Heb “fleeing” (so NAB, NASB, NRSV). Some translate “slippery” or “slithering.”

[27:1]  ⁷¹ tn The description of Leviathan should be compared with the following excerpts from Ugaritic mythological texts: (1) “Was not the dragon (Ugaritic tnn, cognate with Hebrew תַנִּין [tannin, translated “sea monster” here]) vanquished and captured? I did destroy the wriggling (Ugaritic ’qltn, cognate to Hebrew עֲקַלָּתוֹן [’aqallaton, translated “squirming” here]) serpent, the tyrant with seven heads (cf. Ps 74:14).” (See CTA 3 iii 38-39.) (2) “for all that you smote Leviathan the slippery (Ugaritic brh, cognate to Hebrew בָּרִחַ [bariakh, translated “fast-moving” here]) serpent, [and] made an end of the wriggling serpent, the tyrant with seven heads” (See CTA 5 i 1-3.)

[27:1]  sn In the Ugaritic mythological texts Leviathan is a sea creature that symbolizes the destructive water of the sea and in turn the forces of chaos that threaten the established order. Isaiah here applies imagery from Canaanite mythology to Yahweh’s eschatological victory over his enemies. Elsewhere in the OT, the battle with the sea motif is applied to Yahweh’s victories over the forces of chaos at creation and in history (cf. Pss 74:13-14; 77:16-20; 89:9-10; Isa 51:9-10). Yahweh’s subjugation of the chaos waters is related to His kingship (cf. Pss 29:3, 10; 93:3-4). Apocalyptic literature employs the imagery as well. The beasts of Dan 7 emerge from the sea, while Rev 13 speaks of a seven-headed beast coming from the sea.

[28:2]  ⁷² tn The Hebrew term translated “sovereign master” here and in vv. 16, 22 is אֲדֹנָי (’adonay).

[28:2]  ⁷³ tn Heb “Look, a strong and powerful [one] belongs to the Lord.”

[28:2]  ⁷⁴ tn Heb “like a rainstorm of hail, a wind of destruction.”

[28:2]  ⁷⁵ tn Heb “like a rainstorm of mighty, overflowing waters.”

[28:2]  ⁷⁶ tn The words “that crown” are supplied in the translation for clarification. The object of the verb is unexpressed in the Hebrew text.

[28:2]  ⁷⁷ tn Or “by [his] power.”

[28:21]  ⁷⁸ sn This probably alludes to David’s victory over the Philistines at Baal Perazim. See 2 Sam 5:20.

[28:21]  ⁷⁹ sn This probably alludes to the Lord’s victory over the Canaanites at Gibeon, during the days of Joshua. See Josh 10:10-11.

[28:21]  ⁸⁰ sn God’s judgment of his own people is called “his peculiar work” and “his strange task,” because he must deal with them the way he treated their enemies in the past.

[29:13]  ⁸¹ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonai).

[29:13]  ⁸² tn Heb “Because these people draw near to me with their mouth.”

[29:13]  ⁸³ tn Heb “and with their lips they honor me.”

[29:13]  ⁸⁴ tn Heb “but their heart is far from me.” The heart is viewed here as the seat of the will, from which genuine loyalty derives.

[29:13]  ⁸⁵ tn Heb “their fear of me is a commandment of men that has been taught.”

[30:1]  ⁸⁶ tn Or “stubborn” (NCV); cf. NIV “obstinate.”

[30:1]  ⁸⁷ tn Heb “Woe [to] rebellious children.”

[30:1]  ⁸⁸ tn Heb “making a plan, but not from me.”

[30:1]  ⁸⁹ 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]  ⁹⁰ tn Heb “consequently adding sin to sin.”

[30:14]  ⁹¹ tn Heb “Its shattering is like the shattering of a jug of [i.e., “made by”] potters, [so] shattered one cannot save [any of it].”

[30:14]  ⁹² tn The words “large enough” are supplied in the translation for clarification.

[30:14]  ⁹³ tn Heb “to remove fire from the place of kindling.”

[30:14]  ⁹⁴ tn On the meaning of גֶבֶא (geveh, “cistern”) see HALOT 170 s.v.

[33:1]  ⁹⁵ 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]  ⁹⁶ 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]  ⁹⁷ 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.”

[33:14]  ⁹⁸ tn Or “trembling” (ASV, NAB, NASB, NIV, NRSV); NLT “shake with fear.”

[33:14]  ⁹⁹ tn Or “the defiled”; TEV “The sinful people of Zion”; NLT “The sinners in Jerusalem.”

[33:14]  ¹⁰⁰ tn The words “they say” are supplied in the translation for clarification.

[33:14]  ¹⁰¹ tn Or “perpetual”; or “everlasting” (KJV, ASV, NAB, NIV, NRSV).

[36:16]  ¹⁰² tn Heb “make with me a blessing and come out to me.”

[37:4]  ¹⁰³ tn Heb “all the words of the chief adviser whom his master, the king of Assyria, sent to taunt the living God.”

[37:4]  ¹⁰⁴ tn Heb “and rebuke the words which the Lord your God hears.”

[37:4]  ¹⁰⁵ tn Heb “and lift up a prayer on behalf of the remnant that is found.”

[37:24]  ¹⁰⁶ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay).

[37:24]  ¹⁰⁷ tn Heb “the height of its extremity”; ASV “its farthest height.”

[37:30]  ¹⁰⁸ tn At this point the word concerning the king of Assyria (vv. 22-29) ends and the Lord again addresses Hezekiah and the people directly (see v. 21).

[37:30]  ¹⁰⁹ tn Heb “and this is your sign.” In this case the אוֹת (’ot, “sign”) is a future reminder of God’s intervention designated before the actual intervention takes place. For similar “signs” see Exod 3:12 and Isa 7:14-25.

[37:30]  ¹¹⁰ sn This refers to crops that grew up on their own (that is, without cultivation) from the seed planted in past years.

[37:30]  ¹¹¹ tn Heb “and in the second year” (so ASV).

[37:30]  ¹¹² tn Heb “in the third year” (so KJV, NAB).

[37:30]  ¹¹³ tn The four plural imperatival verb forms in v. 30b are used rhetorically. The Lord commands the people to plant, harvest, etc. to emphasize the certainty of restored peace and prosperity.

[41:2]  ¹¹⁴ sn The expression this one from the east refers to the Persian conqueror Cyrus, as later texts indicate (see 44:28-45:6; 46:11; 48:14-16).

[41:2]  ¹¹⁵ tn The interrogative particle is understood by ellipsis.

[41:2]  ¹¹⁶ tn Heb “[in] righteousness called him to his foot.”

[41:2]  ¹¹⁷ tn Heb “he [the Lord] places before him [Cyrus] nations.”

[41:2]  ¹¹⁸ tn The verb יַרְדְּ (yardÿ) is an otherwise unattested Hiphil form from רָדָה (radah, “rule”). But the Hiphil makes no sense with “kings” as object; one must understand an ellipsis and supply “him” (Cyrus) as the object. The Qumran scroll 1QIsa^a has יוֹרִד (yorid), which appears to be a Hiphil form from יָרַד (yarad, “go down”). Others suggest reading יָרֹד (yarod), a Qal form from רָדַד (radad, “beat down”).

[41:2]  ¹¹⁹ sn The point is that they are powerless before Cyrus’ military power and scatter before him.

[41:7]  ¹²⁰ tn The verb “encourages” is understood by ellipsis (note the preceding line).

[41:7]  ¹²¹ tn Heb “saying of the welding, ‘It is good.’”

[41:26]  ¹²² tn The words “who announced it” are supplied in the translation for clarification. The interrogative particle and verb are understood by ellipsis (see the preceding line).

[43:1]  ¹²³ tn Or “redeem.” See the note at 41:14. Cf. NCV “saved you”; CEV “rescued you”; NLT “ransomed you.”

[43:10]  ¹²⁴ tn Or “know” (KJV, NAB, NASB, NIV, NRSV).

[43:10]  ¹²⁵ tn Heb “and after me, there will not be”; NASB “there will be none after Me.”

[43:23]  ¹²⁶ tn Heb “with.” The words “by demanding” are supplied in the translation for clarification.

[44:19]  ¹²⁷ tn There is no formal interrogative sign here, but the context seems to indicate these are rhetorical questions. See GKC 473 §150.a.

[46:13]  ¹²⁸ tn Heb “my salvation.” The verb “I am bringing near” is understood by ellipsis (note the previous line).

[46:13]  ¹²⁹ tn Heb “I will place in Zion salvation”; NASB “I will grant salvation in Zion.”

[46:13]  ¹³⁰ tn Heb “to Israel my splendor”; KJV, ASV “for Israel my glory.”

[47:6]  ¹³¹ tn Or “compassion.”

[47:6]  ¹³² tn Heb “on the old you made very heavy your yoke.”

[47:14]  ¹³³ tn Heb “hand,” here a metaphor for the strength or power of the flames.

[47:14]  ¹³⁴ tn The Hebrew text reads literally, “there is no coal [for?] their food, light to sit before it.” Some emend לַחְמָם (lakhmam, “their food”) to לְחֻמָּם (lÿkhummam, “to warm them”; see HALOT 328 s.v. חמם). This statement may allude to Isa 44:16, where idolaters are depicted warming themselves over a fire made from wood, part of which was used to form idols. The fire of divine judgment will be no such campfire; its flames will devour and destroy.

[49:5]  ¹³⁵ tn Heb “from the womb” (so KJV, NASB).

[49:5]  ¹³⁶ 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]  ¹³⁷ 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]  ¹³⁸ 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.

[49:8]  ¹³⁹ 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]  ¹⁴⁰ 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]  ¹⁴¹ tn The Hiphil of קוּם (qum, “arise”) is probably used here in the sense of “rebuild.”

[49:8]  ¹⁴² tn The “land” probably stands by metonymy for the ruins within it.

[49:18]  ¹⁴³ tn Heb “Lift up around your eyes and see.”

[51:22]  ¹⁴⁴ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay).

[51:22]  ¹⁴⁵ tn Heb “the cup of [= that causes] staggering” (so ASV, NAB, NRSV); NASB “the cup of reeling.”

[51:22]  ¹⁴⁶ tn Heb “the goblet of the cup of my anger.”

[53:2]  ¹⁴⁷ tn Heb “before him.” Some suggest an emendation to “before us.” If the third singular suffix of the Hebrew text is retained, it probably refers to the Lord (see v. 1b). For a defense of this reading, see R. Whybray, Isaiah 40-66 (NCBC), 173-74.

[53:2]  ¹⁴⁸ sn The metaphor in this verse suggests insignificance.

[53:2]  ¹⁴⁹ tn Heb “that we might see him.” The vav conjunctive prefixed to the imperfect introduces a result clause here. See GKC 504-5 §166.a.

[53:2]  ¹⁵⁰ tn Heb “that we should desire him.” The vav conjunctive prefixed to the imperfect introduces a result clause here. See GKC 504-5 §166.a.

[53:7]  ¹⁵¹ tn The translation assumes the Niphal is passive; another option is take the clause (note the subject + verb pattern) as concessive and the Niphal as reflexive, “though he humbled himself.”

[53:7]  ¹⁵² sn This verse emphasizes the servant’s silent submission. The comparison to a sheep does not necessarily suggest a sacrificial metaphor. Sheep were slaughtered for food as well as for sacrificial rituals, and טֶבַח (tevakh) need not refer to sacrificial slaughter (see Gen 43:16; Prov 7:22; 9:2; Jer 50:27; note also the use of the related verb in Exod 21:37; Deut 28:31; 1 Sam 25:11).

[54:17]  ¹⁵³ tn Heb “and every tongue that rises up for judgment with you will prove to be guilty.”

[54:17]  ¹⁵⁴ tn Heb “this is the inheritance of the servants of the Lord, and their vindication from me.”

[56:3]  ¹⁵⁵ tn Heb “who attaches himself to.”

[56:3]  ¹⁵⁶ tn The infinitive absolute precedes the finite verb for emphasis.

[56:5]  ¹⁵⁷ tn Heb “a hand and a name.” For other examples where יָד (yad) refers to a monument, see HALOT 388 s.v.

[56:5]  ¹⁵⁸ tn Heb “name” (so KJV, NIV, NRSV).

[56:7]  ¹⁵⁹ tn Heb “in the house of my prayer.”

[56:7]  ¹⁶⁰ tn Heb “for my house will be called a house of prayer for all the nations.”

[58:2]  ¹⁶¹ tn Heb “ways” (so KJV, NAB, NASB, NIV, NRSV, TEV); NLT “my laws.”

[60:14]  ¹⁶² sn See the note on the phrase “the Holy One of Israel” in 1:4.

[60:17]  ¹⁶³ tn The words “I will bring you” are supplied in the translation; they are understood by ellipsis (see the preceding lines).

[60:17]  ¹⁶⁴ tn The words “I will bring you” are supplied in the translation; they are understood by ellipsis (see the first two lines of the verse).

[60:17]  ¹⁶⁵ tn Or “peace” (KJV and many other English versions).

[60:17]  ¹⁶⁶ tn The plural indicates degree. The language is ironic; in the past Zion was ruled by oppressive tyrants, but now personified prosperity and vindication will be the only things that will “dominate” the city.

[62:4]  ¹⁶⁷ tn Or “for”; KJV, NAB, NASB, NIV, NRSV “but.”

[62:4]  ¹⁶⁸ tn Hebrew חֶפְצִי־בָהּ (kheftsi-vah), traditionally transliterated “Hephzibah” (so KJV, ASV, NIV).

[62:4]  ¹⁶⁹ tn Hebrew בְּעוּלָה (bÿ’ulah), traditionally transliterated “Beulah” (so KJV, ASV, NIV).

[62:4]  ¹⁷⁰ tn That is, the land will be restored to the Lord’s favor and once again enjoy his blessing and protection. To indicate the land’s relationship to the Lord, the words “to him” have been supplied at the end of the clause.

[63:3]  ¹⁷¹ sn Nations, headed by Edom, are the object of the Lord’s anger (see v. 6). He compares military slaughter to stomping on grapes in a vat.

[63:3]  ¹⁷² tn Heb “and I stained.” For discussion of the difficult verb form, see HALOT 170 s.v. II גאל. Perhaps the form is mixed, combining the first person forms of the imperfect (note the alef prefix) and perfect (note the תי- ending).

[63:9]  ¹⁷³ tn Heb “in all their distress, there was distress to him” (reading לוֹ [lo] with the margin/Qere).

[63:9]  ¹⁷⁴ tn Heb “the messenger [or “angel”] of his face”; NIV “the angel of his presence.”

[63:9]  sn This may refer to the “angel of God” mentioned in Exod 14:19, who in turn may be identical to the divine “presence” (literally, “face”) referred to in Exod 33:14-15 and Deut 4:37. Here in Isa 63 this messenger may be equated with God’s “holy Spirit” (see vv. 10-11) and “the Spirit of the Lord” (v. 14). See also Ps 139:7, where God’s “Spirit” seems to be equated with his “presence” (literally, “face”) in the synonymous parallelistic structure.

[63:9]  ¹⁷⁵ tn Or “redeemed” (KJV, NAB, NIV), or “delivered.”

[63:9]  ¹⁷⁶ tn Heb “all the days of antiquity”; KJV, NAB, NASB, NIV, NRSV “days of old.”

[63:17]  ¹⁷⁷ tn Some suggest a tolerative use of the Hiphil here, “[why do] you allow us to stray?” (cf. NLT). Though the Hiphil of תָעָה (ta’ah) appears to be tolerative in Jer 50:6, elsewhere it is preferable or necessary to take it as causative. See Isa 3:12; 9:15; and 30:28, as well as Gen 20:13; 2 Kgs 21:9; Job 12:24-25; Prov 12:26; Jer 23:13, 32; Hos 4:12; Amos 2:4; Mic 3:5.

[63:17]  ¹⁷⁸ tn This probably refers to God’s commands.

[63:17]  ¹⁷⁹ tn Heb “[Why do] you harden our heart[s] so as not to fear you.” The interrogative particle is understood by ellipsis (note the preceding line).

[63:17]  sn How direct this hardening is, one cannot be sure. The speaker may envision direct involvement on the Lord’s part. The Lord has brought the exile as judgment for the nation’s sin and now he continues to keep them at arm’s length by blinding them spiritually. The second half of 64:7 might support this, though the precise reading of the final verb is uncertain. On the other hand, the idiom of lament is sometimes ironic and hyperbolically deterministic. For example, Naomi lamented that Shaddai was directly opposing her and bringing her calamity (Ruth 1:20-21), while the author of Ps 88 directly attributes his horrible suffering and loneliness to God (see especially vv. 6-8, 16-18). Both individuals make little, if any, room for intermediate causes or the principle of sin and death which ravages the human race. In the same way, the speaker in Isa 63:17 (who evidences great spiritual sensitivity and is anything but “hardened”) may be referring to the hardships of exile, which discouraged and even embittered the people, causing many of them to retreat from their Yahwistic faith. In this case, the “hardening” in view is more indirect and can be lifted by the Lord’s intervention. Whether the hardening here is indirect or direct, it is important to recognize that the speaker sees it as one of the effects of rebellion against the Lord (note especially 64:5-6).

[64:5]  ¹⁸⁰ tn Heb “meet [with kindness].”

[64:5]  ¹⁸¹ tn Heb “the one who rejoices and does righteousness.”

[64:5]  ¹⁸² tn Heb “in your ways they remember you.”

[64:5]  ¹⁸³ tc The Hebrew text reads literally, “look, you were angry and we sinned against them continually [or perhaps, “in ancient times”] and we were delivered.” The statement makes little sense as it stands. The first vav [ו] consecutive (“and we sinned”) must introduce an explanatory clause here (see Num 1:48 and Isa 39:1 for other examples of this relatively rare use of the vav [ו] consecutive). The final verb (if rendered positively) makes no sense in this context – God’s anger at their sin resulted in judgment, not deliverance. One of the alternatives involves an emendation to וַנִּרְשָׁע (vannirsha’, “and we were evil”; LXX, NRSV, TEV). The Vulgate and the Qumran scroll 1QIsa^a support the MT reading. One can either accept an emendation or cast the statement as a question (as above).

[65:12]  ¹⁸⁴ tn Heb “I assign you to the sword.” Some emend the Qal verb form מָנִיתִי (maniti, “I assign”) to the Piel מִנִּיתִי (minniti, “ I ordain”). The verb sounds like the name of the god Meni (מְנִי, mÿni, “Destiny, Fate”). The sound play draws attention to the irony of the statement. The sinners among God’s people worship the god Meni, apparently in an effort to ensure a bright destiny for themselves. But the Lord is the one who really determines their destiny and he has decreed their demise.

[65:12]  ¹⁸⁵ tn Or “at the slaughter”; NIV “for the slaughter”; NLT “before the executioner.”

[65:12]  ¹⁸⁶ tn Heb “that which is evil in my eyes.”

[65:20]  ¹⁸⁷ tn Heb “and there will not be from there again a nursing infant of days,” i.e., one that lives just a few days.

[65:20]  ¹⁸⁸ tn Heb “or an old [man] who does not fill out his days.”

[65:20]  ¹⁸⁹ tn Heb “for the child as a son of one hundred years will die.” The point seems to be that those who die at the age of a hundred will be considered children, for the average life span will be much longer than that. The category “child” will be redefined in light of the expanded life spans that will characterize this new era.

[65:20]  ¹⁹⁰ tn Heb “the one who misses.” חָטָא (khata’) is used here in its basic sense of “miss the mark.” See HALOT 305 s.v. חטא. Another option is to translate, “and the sinner who reaches the age of a hundred will be cursed.”

[66:4]  ¹⁹¹ tn The precise meaning of the noun is uncertain. It occurs only here and in 3:4 (but see the note there). It appears to be derived from the verbal root עָלַל (’alal), which can carry the nuance “deal severely.”

[66:4]  ¹⁹² tn Heb “that which is evil in my eyes.”

[66:17]  ¹⁹³ tn Heb “the ones who consecrate themselves and the ones who purify themselves toward the orchards [or “gardens”] after the one in the midst.” The precise meaning of the statement is unclear, though it is obvious that some form of idolatry is in view.

[66:17]  ¹⁹⁴ tn Heb “ones who eat the flesh of the pig and the disgusting thing and the mouse.”

[66:17]  ¹⁹⁵ tn Heb “together they will come to an end.”