Yesaya 1:5

1:5 ¹ Why do you insist on being battered?

Why do you continue to rebel? ² 

Your head has a massive wound, ³ 

your whole body is weak. ⁴ 

Yesaya 1:7

1:7 Your land is devastated,

your cities burned with fire.

Right before your eyes your crops

are being destroyed by foreign invaders. ⁵ 

They leave behind devastation and destruction. ⁶ 

Yesaya 1:21

Purifying Judgment

1:21 How tragic that the once-faithful city

has become a prostitute! ⁷ 

She was once a center of ⁸  justice,

fairness resided in her,

but now only murderers. ⁹ 

Yesaya 5:12

5:12 They have stringed instruments, ¹⁰  tambourines, flutes,

and wine at their parties.

So they do not recognize what the Lord is doing,

they do not perceive what he is bringing about. ¹¹ 

Yesaya 5:16

5:16 The Lord who commands armies will be exalted ¹²  when he punishes, ¹³ 

the sovereign God’s authority will be recognized when he judges. ¹⁴ 

Yesaya 7:21

7:21 At that time ¹⁵  a man will keep alive a young cow from the herd and a couple of goats.

Yesaya 12:2

12:2 Look, God is my deliverer! ¹⁶ 

I will trust in him ¹⁷  and not fear.

For the Lord gives me strength and protects me; ¹⁸ 

he has become my deliverer.” ¹⁹ 

Yesaya 13:19

13:19 Babylon, the most admired ²⁰  of kingdoms,

the Chaldeans’ source of honor and pride, ²¹ 

will be destroyed by God

just as Sodom and Gomorrah were. ²² 

Yesaya 14:19

14:19 But you have been thrown out of your grave

like a shoot that is thrown away. ²³ 

You lie among ²⁴  the slain,

among those who have been slashed by the sword,

among those headed for ²⁵  the stones of the pit, ²⁶ 

as if you were a mangled corpse. ²⁷ 

Yesaya 14:31

14:31 Wail, O city gate!

Cry out, O city!

Melt with fear, ²⁸  all you Philistines!

For out of the north comes a cloud of smoke,

and there are no stragglers in its ranks. ²⁹ 

Yesaya 15:2

15:2 They went up to the temple, ³⁰ 

the people of Dibon went up to the high places to lament. ³¹ 

Because of what happened to Nebo and Medeba, ³²  Moab wails.

Every head is shaved bare,

every beard is trimmed off. ³³ 

Yesaya 17:8

17:8 They will no longer trust in ³⁴  the altars their hands made,

or depend on the Asherah poles and incense altars their fingers made. ³⁵ 

Yesaya 17:10

17:10 For you ignore ³⁶  the God who rescues you;

you pay no attention to your strong protector. ³⁷ 

So this is what happens:

You cultivate beautiful plants

and plant exotic vines. ³⁸ 

Yesaya 19:8

19:8 The fishermen will mourn and lament,

all those who cast a fishhook into the river,

and those who spread out a net on the water’s surface will grieve. ³⁹ 

Yesaya 21:3

21:3 For this reason my stomach churns; ⁴⁰ 

cramps overwhelm me

like the contractions of a woman in labor.

I am disturbed ⁴¹  by what I hear,

horrified by what I see.

Yesaya 21:5

21:5 Arrange the table,

lay out ⁴²  the carpet,

eat and drink! ⁴³ 

Get up, you officers,

smear oil on the shields! ⁴⁴ 

Yesaya 21:8

21:8 Then the guard ⁴⁵  cries out:

“On the watchtower, O sovereign master, ⁴⁶ 

I stand all day long;

at my post

I am stationed every night.

Yesaya 22:2

22:2 The noisy city is full of raucous sounds;

the town is filled with revelry. ⁴⁷ 

Your slain were not cut down by the sword;

they did not die in battle. ⁴⁸ 

Yesaya 24:20

24:20 The earth will stagger around ⁴⁹  like a drunk;

it will sway back and forth like a hut in a windstorm. ⁵⁰ 

Its sin will weigh it down,

and it will fall and never get up again.

Yesaya 26:9

26:9 I ⁵¹  look for ⁵²  you during the night,

my spirit within me seeks you at dawn,

for when your judgments come upon the earth,

those who live in the world learn about justice. ⁵³ 

Yesaya 28:25

28:25 Once he has leveled its surface,

does he not scatter the seed of the caraway plant,

sow the seed of the cumin plant,

and plant the wheat, barley, and grain in their designated places? ⁵⁴ 

Yesaya 29:4

29:4 You will fall;

while lying on the ground ⁵⁵  you will speak;

from the dust where you lie, your words will be heard. ⁵⁶ 

Your voice will sound like a spirit speaking from the underworld; ⁵⁷ 

from the dust you will chirp as if muttering an incantation. ⁵⁸ 

Yesaya 29:18

29:18 At that time ⁵⁹  the deaf will be able to hear words read from a scroll,

and the eyes of the blind will be able to see through deep darkness. ⁶⁰ 

Yesaya 30:22

30:22 You will desecrate your silver-plated idols ⁶¹ 

and your gold-plated images. ⁶² 

You will throw them away as if they were a menstrual rag,

saying to them, “Get out!”

Yesaya 31:7

31:7 For at that time ⁶³  everyone will get rid of ⁶⁴  the silver and gold idols your hands sinfully made. ⁶⁵ 

Yesaya 31:9

31:9 They will surrender their stronghold ⁶⁶  because of fear; ⁶⁷ 

their officers will be afraid of the Lord’s battle flag.” ⁶⁸ 

This is what the Lord says –

the one whose fire is in Zion,

whose firepot is in Jerusalem. ⁶⁹ 

Yesaya 32:14

32:14 For the fortress is neglected;

the once-crowded ⁷⁰  city is abandoned.

Hill ⁷¹  and watchtower

are permanently uninhabited. ⁷² 

Wild donkeys love to go there,

and flocks graze there. ⁷³ 

Yesaya 35:4

35:4 Tell those who panic, ⁷⁴ 

“Be strong! Do not fear!

Look, your God comes to avenge!

With divine retribution he comes to deliver you.” ⁷⁵ 

Yesaya 37:8

37:8 When the chief adviser heard the king of Assyria had departed from Lachish, he left and went to Libnah, where the king was campaigning. ⁷⁶ 

Yesaya 38:5

38:5 “Go and tell Hezekiah: ‘This is what the Lord God of your ancestor ⁷⁷  David says: “I have heard your prayer; I have seen your tears. Look, I will add fifteen years to your life,

Yesaya 41:15

41:15 “Look, I am making you like ⁷⁸  a sharp threshing sledge,

new and double-edged. ⁷⁹ 

You will thresh the mountains and crush them;

you will make the hills like straw. ⁸⁰ 

Yesaya 42:10-11

42:10 Sing to the Lord a brand new song!

Praise him ⁸¹  from the horizon of the earth,

you who go down to the sea, and everything that lives in it, ⁸² 

you coastlands ⁸³  and those who live there!

42:11 Let the desert and its cities shout out,

the towns where the nomads of Kedar live!

Let the residents of Sela shout joyfully;

let them shout loudly from the mountaintops.

Yesaya 46:9

46:9 Remember what I accomplished in antiquity! ⁸⁴ 

Truly I am God, I have no peer; ⁸⁵ 

I am God, and there is none like me,

Yesaya 47:1

Babylon Will Fall

47:1 “Fall down! Sit in the dirt,

O virgin ⁸⁶  daughter Babylon!

Sit on the ground, not on a throne,

O daughter of the Babylonians!

Indeed, ⁸⁷  you will no longer be called delicate and pampered.

Yesaya 47:15

47:15 They will disappoint you, ⁸⁸ 

those you have so faithfully dealt with since your youth. ⁸⁹ 

Each strays off in his own direction, ⁹⁰ 

leaving no one to rescue you.”

Yesaya 48:3

48:3 “I announced events beforehand, ⁹¹ 

I issued the decrees and made the predictions; ⁹² 

suddenly I acted and they came to pass.

Yesaya 52:4

52:4 For this is what the sovereign Lord says:

“In the beginning my people went to live temporarily in Egypt;

Assyria oppressed them for no good reason.

Yesaya 55:13

55:13 Evergreens will grow in place of thorn bushes,

firs will grow in place of nettles;

they will be a monument to the Lord, ⁹³ 

a permanent reminder that will remain. ⁹⁴ 

Yesaya 58:6

58:6 No, this is the kind of fast I want. ⁹⁵ 

I want you ⁹⁶  to remove the sinful chains,

to tear away the ropes of the burdensome yoke,

to set free the oppressed, ⁹⁷ 

and to break every burdensome yoke.

Yesaya 59:17

59:17 He wears his desire for justice ⁹⁸  like body armor, ⁹⁹ 

and his desire to deliver is like a helmet on his head. ¹⁰⁰ 

He puts on the garments of vengeance ¹⁰¹ 

and wears zeal like a robe.

Yesaya 60:10-11

60:10 Foreigners will rebuild your walls;

their kings will serve you.

Even though I struck you down in my anger,

I will restore my favor and have compassion on you. ¹⁰² 

60:11 Your gates will remain open at all times;

they will not be shut during the day or at night,

so that the wealth of nations may be delivered,

with their kings leading the way. ¹⁰³ 

Yesaya 60:21-22

60:21 All of your people will be godly; ¹⁰⁴ 

they will possess the land permanently.

I will plant them like a shoot;

they will be the product of my labor,

through whom I reveal my splendor. ¹⁰⁵ 

60:22 The least of you will multiply into ¹⁰⁶  a thousand;

the smallest of you will become a large nation.

When the right time comes, I the Lord will quickly do this!” ¹⁰⁷ 

Yesaya 62:11

62:11 Look, the Lord announces to the entire earth: ¹⁰⁸ 

“Say to Daughter Zion,

‘Look, your deliverer comes!

Look, his reward is with him

and his reward goes before him!’” ¹⁰⁹ 

Yesaya 64:11

64:11 Our holy temple, our pride and joy, ¹¹⁰ 

the place where our ancestors praised you,

has been burned with fire;

all our prized possessions have been destroyed. ¹¹¹ 

[1:5]  ¹ sn In vv. 5-9 Isaiah addresses the battered nation (5-8) and speaks as their representative (9).

[1:5]  ² tn Heb “Why are you still beaten? [Why] do you continue rebellion?” The rhetorical questions express the prophet’s disbelief over Israel’s apparent masochism and obsession with sin. The interrogative construction in the first line does double duty in the parallelism. H. Wildberger (Isaiah, 1:18) offers another alternative by translating the two statements with one question: “Why do you still wish to be struck that you persist in revolt?”

[1:5]  ³ tn Heb “all the head is ill”; NRSV “the whole head is sick”; CEV “Your head is badly bruised.”

[1:5]  ⁴ tn Heb “and all the heart is faint.” The “heart” here stands for bodily strength and energy, as suggested by the context and usage elsewhere (see Jer 8:18; Lam 1:22).

[1:7]  ⁵ tn Heb “As for your land, before you foreigners are devouring it.”

[1:7]  ⁶ tn Heb “and [there is] devastation like an overthrow by foreigners.” The comparative preposition כְּ (kÿ, “like, as”) has here the rhetorical nuance, “in every way like.” The point is that the land has all the earmarks of a destructive foreign invasion because that is what has indeed happened. One could paraphrase, “it is desolate as it can only be when foreigners destroy.” On this use of the preposition in general, see GKC 376 §118.x. Many also prefer to emend “foreigners” here to “Sodom,” though there is no external attestation for such a reading in the mss or ancient versions. Such an emendation finds support from the following context (vv. 9-10) and usage of the preceding noun מַהְפֵּכָה (mahpekhah, “overthrow”). In its five other uses, this noun is associated with the destruction of Sodom. If one accepts the emendation, then one might translate, “the devastation resembles the destruction of Sodom.”

[1:21]  ⁷ tn Heb “How she has become a prostitute, the faithful city!” The exclamatory אֵיכָה (’ekhah, “how!”) is used several times as the beginning of a lament (see Lam 1:1; 2;1; 4:1-2). Unlike a number of other OT passages that link references to Israel’s harlotry to idolatry, Isaiah here makes the connection with social and moral violations.

[1:21]  ⁸ tn Heb “filled with.”

[1:21]  ⁹ tn Or “assassins.” This refers to the oppressive rich and/or their henchmen. R. Ortlund (Whoredom, 78) posits that it serves as a synecdoche for all varieties of criminals, the worst being mentioned to imply all lesser ones. Since Isaiah often addressed his strongest rebuke to the rulers and leaders of Israel, he may have in mind the officials who bore the responsibility to uphold justice and righteousness.

[5:12]  ¹⁰ tn Two types of stringed instruments are specifically mentioned in the Hebrew text, the כִּנּוֹר (kinnor, “zither”) and נֶבֶל (nevel, “harp”).

[5:12]  ¹¹ tn Heb “the work of the Lord they do not look at, and the work of his hands they do not see.” God’s “work” can sometimes be his creative deeds, but in this context it is the judgment that he is planning to bring upon his people (cf. vv. 19, 26; 10:12; 28:21).

[5:16]  ¹² tn Or “elevated”; TEV “the Lord Almighty shows his greatness.”

[5:16]  ¹³ tn Heb “by judgment/justice.” When God justly punishes the evildoers denounced in the preceding verses, he will be recognized as a mighty warrior.

[5:16]  ¹⁴ tn Heb “The holy God will be set apart by fairness.” In this context God’s holiness is his sovereign royal authority, which implies a commitment to justice (see the note on the phrase “the sovereign king of Israel” in 1:4). When God judges evildoers as they deserve, his sovereignty will be acknowledged.

[5:16]  sn The appearance of מִשְׁפָט (mishpat, “justice”) and צְדָקָה (tsÿdaqah, “fairness”) here is rhetorically significant, when one recalls v. 7. There God denounces his people for failing to produce a society where “justice” and “fairness” are valued and maintained. God will judge his people for their failure, taking “justice” and “fairness” into his own hands.

[7:21]  ¹⁵ tn Heb “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.

[12:2]  ¹⁶ tn Or “salvation” (KJV, NIV, NRSV).

[12:2]  ¹⁷ tn The words “in him” are supplied in the translation for clarification.

[12:2]  ¹⁸ tc The Hebrew text has, “for my strength and protection [is] the Lord, the Lord (Heb “Yah, Yahweh).” The word יְהוָה (yehvah) is probably dittographic or explanatory here (note that the short form of the name [יָהּ, yah] precedes, and that the graphically similar וַיְהִי [vayÿhi] follows). Exod 15:2, the passage from which the words of v. 2b are taken, has only יָהּ. The word זִמְרָת (zimrat) is traditionally understood as meaning “song,” in which case one might translate, “for the Lord gives me strength and joy” (i.e., a reason to sing); note that in v. 5 the verb זָמַר (zamar, “sing”) appears. Many recent commentators, however, have argued that the noun is here instead a homonym, meaning “protection” or “strength.” See HALOT 274 s.v. III *זמר.

[12:2]  ¹⁹ tn Or “salvation” (so many English versions, e.g., KJV, NIV, NRSV, NLT); NAB “my savior.”

[13:19]  ²⁰ tn Or “most beautiful” (NCV, TEV).

[13:19]  ²¹ tn Heb “the beauty of the pride of the Chaldeans.”

[13:19]  sn The Chaldeans were a group of tribes who lived in southern Mesopotamia. The established the so-called neo-Babylonian empire in the late seventh century b.c. Their most famous king, Nebuchadnezzar, conquered Judah in 605 b.c. and destroyed Jerusalem in 586 b.c.

[13:19]  ²² tn Heb “and Babylon…will be like the overthrow by God of Sodom and Gomorrah.” On מַהְפֵּכַת (mahpekhat, “overthrow”) see the note on the word “destruction” in 1:7.

[14:19]  ²³ tn Heb “like a shoot that is abhorred.” The simile seems a bit odd; apparently it refers to a small shoot that is trimmed from a plant and tossed away. Some prefer to emend נֵצֶר (netser, “shoot”); some propose נֵפֶל (nefel, “miscarriage”). In this case one might paraphrase: “like a horrible-looking fetus that is delivered when a woman miscarries.”

[14:19]  ²⁴ tn Heb “are clothed with.”

[14:19]  ²⁵ tn Heb “those going down to.”

[14:19]  ²⁶ tn בּוֹר (bor) literally means “cistern”; cisterns were constructed from stones. On the metaphorical use of “cistern” for the underworld, see the note at v. 15.

[14:19]  ²⁷ tn Heb “like a trampled corpse.” Some take this line with what follows.

[14:31]  ²⁸ tn Or “despair” (see HALOT 555 s.v. מוג). The form נָמוֹג (namog) should be taken here as an infinitive absolute functioning as an imperative. See GKC 199-200 §72.v.

[14:31]  ²⁹ tn Heb “and there is no one going alone in his appointed places.” The meaning of this line is uncertain. בּוֹדֵד (boded) appears to be a participle from בָּדַד (badad, “be separate”; see BDB 94 s.v. בָּדַד). מוֹעָד (mo’ad) may mean “assembly” or, by extension, “multitude” (see HALOT 558 s.v. *מוֹעָד), but the referent of the third masculine pronominal suffix attached to the noun is unclear. It probably refers to the “nation” mentioned in the next line.

[15:2]  ³⁰ tn Heb “house.”

[15:2]  ³¹ tn Heb “even Dibon [to] the high places to weep.” The verb “went up” does double duty in the parallel structure.

[15:2]  ³² tn Heb “over [or “for”] Nebo and over [or “for”] Medeba.”

[15:2]  ³³ sn Shaving the head and beard were outward signs of mourning and grief.

[17:8]  ³⁴ tn Heb “he will not gaze toward.”

[17:8]  ³⁵ tn Heb “and that which his fingers made he will not see, the Asherah poles and the incense altars.”

[17:10]  ³⁶ tn Heb “you have forgotten” (so NAB, NIV, NRSV).

[17:10]  ³⁷ tn Heb “and the rocky cliff of your strength you do not remember.”

[17:10]  ³⁸ tn Heb “a vine, a strange one.” The substantival adjective זָר (zar) functions here as an appositional genitive. It could refer to a cultic plant of some type, associated with a pagan rite. But it is more likely that it refers to an exotic, or imported, type of vine, one that is foreign (i.e., “strange”) to Israel.

[19:8]  ³⁹ tn Or perhaps, “will disappear”; cf. TEV “will be useless.”

[21:3]  ⁴⁰ tn Heb “my waist is filled with shaking [or “anguish”].”

[21:3]  ⁴¹ tn Or perhaps, “bent over [in pain]”; cf. NRSV “I am bowed down.”

[21:5]  ⁴² tn The precise meaning of the verb in this line is debated. Some prefer to derive the form from the homonymic צָפֹה (tsafoh, “keep watch”) and translate “post a guard” (cf. KJV “watch in the watchtower”; ASV “set the watch”).

[21:5]  ⁴³ tn The verbal forms in the first three lines are infinitives absolute, which are functioning here as finite verbs. It is uncertain if the forms should have an imperatival or indicative/descriptive force here.

[21:5]  ⁴⁴ sn Smearing the shields with oil would make them more flexible and effective in battle. See J. N. Oswalt, Isaiah (NICOT), 1:394.

[21:8]  ⁴⁵ tn The Hebrew text has, “the lion,” but this makes little sense here. אַרְיֵה (’aryeh, “lion”) is probably a corruption of an original הָרֹאֶה (haro’eh, “the one who sees”), i.e., the guard mentioned previously in v. 6.

[21:8]  ⁴⁶ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay). Some translations take this to refer to the Lord (cf. NAB, NASB, NRSV), while others take it to refer to the guard’s human master (“my lord”; cf. NIV, NLT).

[22:2]  ⁴⁷ tn Heb “the boisterous town.” The phrase is parallel to “the noisy city” in the preceding line.

[22:2]  ⁴⁸ sn Apparently they died from starvation during the siege that preceded the final conquest of the city. See J. N. Oswalt, Isaiah (NICOT), 1:409.

[24:20]  ⁴⁹ tn Heb “staggering, staggers.” The Hebrew text uses the infinitive absolute before the finite verb for emphasis and sound play.

[24:20]  ⁵⁰ tn The words “in a windstorm” are supplied in the translation to clarify the metaphor.

[26:9]  ⁵¹ tn Heb “with my soul I.” This is a figure for the speaker himself (“I”).

[26:9]  ⁵² tn Or “long for, desire.” The speaker acknowledges that he is eager to see God come in judgment (see vv. 8, 9b).

[26:9]  ⁵³ tn The translation understands צֶדֶק (tsedeq) in the sense of “justice,” but it is possible that it carries the nuance “righteousness,” in which case one might translate, “those who live in the world learn to live in a righteous manner” (cf. NCV).

[28:25]  ⁵⁴ tc The Hebrew text reads literally, “place wheat [?], and barley [?], and grain in its territory.” The term שׂוֹרָה (shorah) is sometimes translated “[in] its place,” but the word is unattested elsewhere. It is probably due to dittography of the immediately following שְׂעֹרָה (sÿo’rah, “barley”). The meaning of נִסְמָן (nisman) is also uncertain. It may be due to dittography of the immediately following כֻסֶּמֶת (kussemet, “grain”).

[29:4]  ⁵⁵ tn Heb “from the ground” (so NIV, NCV).

[29:4]  ⁵⁶ tn Heb “and from the dust your word will be low.”

[29:4]  ⁵⁷ tn Heb “and your voice will be like a ritual pit from the earth.” The Hebrew אוֹב (’ov, “ritual pit”) refers to a pit used by a magician to conjure up underworld spirits. See the note on “incantations” in 8:19. Here the word is used metonymically for the voice that emerges from such a pit.

[29:4]  ⁵⁸ tn Heb “and from the dust your word will chirp.” The words “as if muttering an incantation” are supplied in the translation for clarification. See the parallelism and 8:19.

[29:18]  ⁵⁹ tn Or “In that day” (KJV).

[29:18]  ⁶⁰ tn Heb “and out of gloom and darkness the eyes of the blind will see.”

[29:18]  sn Perhaps this depicts the spiritual transformation of the once spiritually insensitive nation (see vv. 10-12, cf. also 6:9-10).

[30:22]  ⁶¹ tn Heb “the platings of your silver idols.”

[30:22]  ⁶² tn Heb “the covering of your gold image.”

[31:7]  ⁶³ tn Or “in that day” (KJV).

[31:7]  ⁶⁴ tn Heb “reject” (so NIV); NRSV, TEV, CEV, NLT “throw away.”

[31:7]  ⁶⁵ tn Heb “the idols of their idols of silver and their idols of gold which your hands made for yourselves [in] sin.” חָטָא (khata’, “sin”) is understood as an adverbial accusative of manner. See J. N. Oswalt, Isaiah (NICOT), 1:573, n. 4.

[31:9]  ⁶⁶ tn Heb “rocky cliff” (cf. ASV, NASB “rock”), viewed metaphorically as a place of defense and security.

[31:9]  ⁶⁷ tn Heb “His rocky cliff, because of fear, will pass away [i.e., “perish”].”

[31:9]  ⁶⁸ tn Heb “and they will be afraid of the flag, his officers.”

[31:9]  ⁶⁹ sn The “fire” and “firepot” here symbolize divine judgment, which is heating up like a fire in Jerusalem, waiting to be used against the Assyrians when they attack the city.

[32:14]  ⁷⁰ tn Or “noisy” (NAB, NIV, NCV).

[32:14]  ⁷¹ tn Hebrew עֹפֶל (’ofel), probably refers here to a specific area within the city of Jerusalem. See HALOT 861 s.v. II עֹפֶל.

[32:14]  ⁷² tn The Hebrew text has בְעַד מְעָרוֹת (vÿ’ad mÿ’arot). The force of בְעַד, which usually means “behind, through, round about,” or “for the benefit of,” is uncertain here. HALOT 616 s.v. *מְעָרָה takes מְעָרוֹת (mÿ’arot) as a homonym of “cave” and define it here as “cleared field.” Despite these lexical problems, the general point of the statement seems clear – the city will be uninhabited.

[32:14]  ⁷³ tn Heb “the joy of wild donkeys, a pasture for flocks.”

[35:4]  ⁷⁴ tn Heb “Say to the hasty of heart,” i.e., those whose hearts beat quickly from fear.

[35:4]  ⁷⁵ tn The jussive form וְיֹשַׁעֲכֶם (vÿyosha’akhem), which is subordinated to the preceding imperfect with vav conjunctive, indicates purpose.

[37:8]  ⁷⁶ tn Heb “and the chief adviser returned and he found the king of Assyria fighting against Libnah, for he heard that he had departed from Lachish.”

[38:5]  ⁷⁷ tn Heb “father” (so KJV, NAB, NIV).

[41:15]  ⁷⁸ tn Heb “into” (so NIV); ASV “have made thee to be.”

[41:15]  ⁷⁹ tn Heb “owner of two-mouths,” i.e., double-edged.

[41:15]  ⁸⁰ sn The mountains and hills symbolize hostile nations that are obstacles to Israel’s restoration.

[42:10]  ⁸¹ tn Heb “his praise.” The phrase stands parallel to “new song” in the previous line.

[42:10]  ⁸² tn Heb “and its fullness”; NASB, NIV “and all that is in it.”

[42:10]  ⁸³ tn Or “islands” (NASB, NIV); NLT “distant coastlands.”

[46:9]  ⁸⁴ tn Heb “remember the former things, from antiquity”; KJV, ASV “the former things of old.”

[46:9]  ⁸⁵ tn Heb “and there is no other” (so NASB, NIV, NRSV).

[47:1]  ⁸⁶ tn בְּתוּלַה (bÿtulah) often refers to a virgin, but the phrase “virgin daughter” is apparently stylized (see also 23:12; 37:22). In the extended metaphor of this chapter, where Babylon is personified as a queen (vv. 5, 7), she is depicted as being both a wife and mother (vv. 8-9).

[47:1]  ⁸⁷ tn Or “For” (NASB, NRSV).

[47:15]  ⁸⁸ tn Heb “So they will be to you”; NIV “That is all they can do for you.”

[47:15]  ⁸⁹ tn Heb “that for which you toiled, your traders from your youth.” The omen readers and star gazers are likened to merchants with whom Babylon has had an ongoing economic relationship.

[47:15]  ⁹⁰ tn Heb “each to his own side, they err.”

[48:3]  ⁹¹ tn Heb “the former things beforehand I declared.”

[48:3]  ⁹² tn Heb “and from my mouth they came forth and I caused them to be heard.”

[55:13]  ⁹³ tn Heb “to the Lord for a name.” For שֵׁם (shem) used in the sense of “monument,” see also 56:5, where it stands parallel to יָד (yad).

[55:13]  ⁹⁴ tn Or, more literally, “a permanent sign that will not be cut off.”

[58:6]  ⁹⁵ tn Heb “Is this not a fast I choose?” “No” is supplied in the translation for clarification.

[58:6]  ⁹⁶ tn The words “I want you” are supplied in the translation for stylistic reasons.

[58:6]  ⁹⁷ tn Heb “crushed.”

[59:17]  ⁹⁸ tn Or “righteousness” (KJV, NASB, NIV, NRSV, NLT); NCV “goodness.”

[59:17]  ⁹⁹ tn Or “a breastplate” (traditional; so many English versions); TEV “a coat of armour.”

[59:17]  ¹⁰⁰ tn Heb “and [as] a helmet deliverance on his head.”

[59:17]  ¹⁰¹ tn Heb “and he puts on the clothes of vengeance [as] a garment.”

[60:10]  ¹⁰² tn Heb “in my favor I will have compassion on you.”

[60:11]  ¹⁰³ tn Or “led in procession.” The participle is passive.

[60:21]  ¹⁰⁴ tn Or “righteous” (NASB, NIV, NRSV, NLT); NAB “just.”

[60:21]  ¹⁰⁵ tn Heb “a shoot of his planting, the work of my hands, to reveal splendor.”

[60:22]  ¹⁰⁶ tn Heb “will become” (so NASB, NIV).

[60:22]  ¹⁰⁷ tn Heb “I, the Lord, in its time, I will quickly do it.”

[62:11]  ¹⁰⁸ tn Heb “to the end of the earth” (so NASB, NRSV).

[62:11]  ¹⁰⁹ sn As v. 12 indicates, the returning exiles are the Lord’s reward/prize. See also 40:10 and the note there.

[64:11]  ¹¹⁰ tn Heb “our source of pride.”

[64:11]  ¹¹¹ tn Or “all that we valued has become a ruin.”