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. ¹ 

They leave behind devastation and destruction. ² 

Yesaya 6:1

Isaiah’s Commission

6:1 In the year of King Uzziah’s death, ³  I saw the sovereign master ⁴  seated on a high, elevated throne. The hem of his robe filled the temple.

Yesaya 10:22

10:22 For though your people, Israel, are as numerous as ⁵  the sand on the seashore, only a remnant will come back. ⁶  Destruction has been decreed; ⁷  just punishment ⁸  is about to engulf you. ⁹ 

Yesaya 13:4

13:4 ¹⁰ There is a loud noise on the mountains –

it sounds like a large army! ¹¹ 

There is great commotion among the kingdoms ¹²  –

nations are being assembled!

The Lord who commands armies is mustering

forces for battle.

Yesaya 17:9

17:9 At that time ¹³  their fortified cities will be

like the abandoned summits of the Amorites, ¹⁴ 

which they abandoned because of the Israelites;

there will be desolation.

Yesaya 19:7

19:7 along with the plants by the mouth of the river. ¹⁵ 

All the cultivated land near the river

will turn to dust and be blown away. ¹⁶ 

Yesaya 19:12

19:12 But where, oh where, are your wise men? ¹⁷ 

Let them tell you, let them find out

what the Lord who commands armies has planned for Egypt.

Yesaya 22:5

22:5 For the sovereign master, ¹⁸  the Lord who commands armies,

has planned a day of panic, defeat, and confusion. ¹⁹ 

In the Valley of Vision ²⁰  people shout ²¹ 

and cry out to the hill. ²² 

Yesaya 22:18

22:18 He will wind you up tightly into a ball

and throw you into a wide, open land. ²³ 

There you will die,

and there with you will be your impressive chariots, ²⁴ 

which bring disgrace to the house of your master. ²⁵ 

Yesaya 26:1

Judah Will Celebrate

26:1 At that time ²⁶  this song will be sung in the land of Judah:

“We have a strong city!

The Lord’s ²⁷  deliverance, like walls and a rampart, makes it secure. ²⁸ 

Yesaya 34:11

34:11 Owls and wild animals ²⁹  will live there, ³⁰ 

all kinds of wild birds ³¹  will settle in it.

The Lord ³²  will stretch out over her

the measuring line of ruin

and the plumb line ³³  of destruction. ³⁴ 

Yesaya 34:13

34:13 Her fortresses will be overgrown with thorns;

thickets and weeds will grow ³⁵  in her fortified cities.

Jackals will settle there;

ostriches will live there. ³⁶ 

Yesaya 34:17

34:17 He assigns them their allotment; ³⁷ 

he measures out their assigned place. ³⁸ 

They will live there ³⁹  permanently;

they will settle in it through successive generations.

Yesaya 40:22

40:22 He is the one who sits on the earth’s horizon; ⁴⁰ 

its inhabitants are like grasshoppers before him. ⁴¹ 

He is the one who stretches out the sky like a thin curtain, ⁴² 

and spreads it out ⁴³  like a pitched tent. ⁴⁴ 

Yesaya 42:10

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

Praise him ⁴⁵  from the horizon of the earth,

you who go down to the sea, and everything that lives in it, ⁴⁶ 

you coastlands ⁴⁷  and those who live there!

Yesaya 48:14

48:14 All of you, gather together and listen!

Who among them ⁴⁸  announced these things?

The Lord’s ally ⁴⁹  will carry out his desire against Babylon;

he will exert his power against the Babylonians. ⁵⁰ 

Yesaya 49:20

49:20 Yet the children born during your time of bereavement

will say within your hearing,

‘This place is too cramped for us, ⁵¹ 

make room for us so we can live here.’ ⁵² 

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 52:10

52:10 The Lord reveals ⁵³  his royal power ⁵⁴ 

in the sight of all the nations;

the entire ⁵⁵  earth sees

our God deliver. ⁵⁶ 

Yesaya 61:11

61:11 For just as the ground produces its crops

and a garden yields its produce,

so the sovereign Lord will cause deliverance ⁵⁷  to grow,

and give his people reason to praise him in the sight of all the nations. ⁵⁸ 

Yesaya 62:6

62:6 I ⁵⁹  post watchmen on your walls, O Jerusalem;

they should keep praying all day and all night. ⁶⁰ 

You who pray to ⁶¹  the Lord, don’t be silent!

Yesaya 62:9

62:9 But those who harvest the grain ⁶²  will eat it,

and will praise the Lord.

Those who pick the grapes will drink the wine ⁶³ 

in the courts of my holy sanctuary.”

Yesaya 65:19

65:19 Jerusalem will bring me joy,

and my people will bring me happiness. ⁶⁴ 

The sound of weeping or cries of sorrow

will never be heard in her again.

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

[1:7]  ² 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.”

[6:1]  ³ sn That is, approximately 740 b.c.

[6:1]  ⁴ tn The Hebrew term translated “sovereign master” here and in vv. 8, 11 is אֲדֹנָי (’adonay).

[10:22]  ⁵ tn Heb “are like.”

[10:22]  ⁶ sn The twofold appearance of the statement “a remnant will come back” (שְׁאָר יָשׁוּב, she’ar yashuv) in vv. 21-22 echoes and probably plays off the name of Isaiah’s son Shear-jashub (see 7:3). In its original context the name was meant to encourage Ahaz (see the note at 7:3), but here it has taken on new dimensions. In light of Ahaz’s failure and the judgment it brings down on the land, the name Shear-jashub now foreshadows the destiny of the nation. According to vv. 21-22, there is good news and bad news. The good news is that a remnant of God’s people will return; the bad news is that only a remnant will be preserved and come back. Like the name Immanuel, this name foreshadows both judgment (see the notes at 7:25 and 8:8) and ultimate restoration (see the note at 8:10).

[10:22]  ⁷ tn Or “predetermined”; cf. ASV, NASB “is determined”; TEV “is in store.”

[10:22]  ⁸ tn צְדָקָה (tsÿdaqah) often means “righteousness,” but here it refers to God’s just judgment.

[10:22]  ⁹ tn Or “is about to overflow.”

[13:4]  ¹⁰ sn In vv. 4-10 the prophet appears to be speaking, since the Lord is referred to in the third person. However, since the Lord refers to himself in the third person later in this chapter (see v. 13), it is possible that he speaks throughout the chapter.

[13:4]  ¹¹ tn Heb “a sound, a roar [is] on the mountains, like many people.”

[13:4]  ¹² tn Heb “a sound, tumult of kingdoms.”

[17:9]  ¹³ tn Heb “in that day” (so KJV).

[17:9]  ¹⁴ tn The Hebrew text reads literally, “like the abandonment of the wooded height and the top one.” The following relative clause appears to allude back to the Israelite conquest of the land, so it seems preferable to emend הַחֹרֶשׁ וְהָאָמִיר (hakhoresh vÿha’amir, “the wooded height and the top one”) to חֹרֵשֵׁי הָאֱמֹרִי (khoreshe ha’emori, “[like the abandonment] of the wooded heights of the Amorites”).

[19:7]  ¹⁵ tn Heb “the plants by the river, by the mouth of the river.”

[19:7]  ¹⁶ tn Heb “will dry up, [being] scattered, and it will vanish.”

[19:12]  ¹⁷ tn Heb “Where are they? Where are your wise men?” The juxtaposition of the interrogative pronouns is emphatic. See HALOT 38 s.v. אֶי.

[22:5]  ¹⁸ tn The Hebrew term translated “sovereign master” here and in vv. 12, 14, 15 is אֲדֹנָי (’adonay).

[22:5]  ¹⁹ tn Heb “For [there is] a day of panic, and trampling, and confusion for the master, the Lord who commands armies [traditionally, the Lord of hosts].”

[22:5]  ²⁰ tn The traditional accentuation of the Hebrew text suggests that this phrase goes with what precedes.

[22:5]  ²¹ tn The precise meaning of this statement is unclear. Some take קִר (qir) as “wall” and interpret the verb to mean “tear down.” However, tighter parallelism (note the reference to crying for help in the next line) is achieved if one takes both the verb and noun from a root, attested in Ugaritic and Arabic, meaning “make a sound.” See J. N. Oswalt, Isaiah (NICOT), 1:404, n. 5.

[22:5]  ²² sn Perhaps “the hill” refers to the temple mount.

[22:18]  ²³ tn Heb “and he will tightly [or “surely”] wind you [with] winding like a ball, to a land broad of hands [i.e., “sides”].”

[22:18]  ²⁴ tn Heb “and there the chariots of your splendor.”

[22:18]  ²⁵ sn Apparently the reference to chariots alludes to Shebna’s excessive pride, which in turn brings disgrace to the royal family.

[26:1]  ²⁶ tn Heb “In that day” (so KJV).

[26:1]  ²⁷ tn Heb “his”; the referent (the Lord) has been specified in the translation for clarity.

[26:1]  ²⁸ tn Heb “deliverance he makes walls and a rampart.”

[34:11]  ²⁹ tn קָאַת (qa’at) refers to some type of bird (cf. Lev 11:18; Deut 14:17) that was typically found near ruins (see Zeph 2:14). קִפּוֹד (qippod) may also refer to a type of bird (NAB “hoot owl”; NIV “screech owl”; TEV “ravens”), but some have suggested a rodent may be in view (cf. NCV “small animals”; ASV “porcupine”; NASB, NRSV “hedgehog”).

[34:11]  ³⁰ tn Heb “will possess it” (so NIV).

[34:11]  ³¹ tn The Hebrew text has יַנְשׁוֹף וְעֹרֵב (yanshof vÿ’orev). Both the יַנְשׁוֹף (“owl”; see Lev 11:17; Deut 14:16) and עֹרֵב (“raven”; Lev 11:15; Deut 14:14) were types of wild birds.

[34:11]  ³² tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[34:11]  ³³ tn Heb “stones,” i.e., the stones used in a plumb bob.

[34:11]  ³⁴ sn The metaphor in v. 11b emphasizes that God has carefully planned Edom’s demise.

[34:13]  ³⁵ tn The words “will grow” are supplied in the translation for stylistic reasons.

[34:13]  ³⁶ tc Heb “and she will be a settlement for wild dogs, a dwelling place for ostriches.” The translation assumes an emendation of חָצִיר (khatsir, “grass”) to חָצֵר (khatser, “settlement”). One of the Qumran scrolls of Isaiah (1QIsa^a) supports this emendation (cf. HALOT 344 s.v. II חָצִיר)

[34:17]  ³⁷ tn Heb “and he causes the lot to fall for them.” Once again 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).

[34:17]  ³⁸ tn Heb “and his hand divides for them with a measuring line.” The pronominal suffix (“them”) now switches to masculine plural, referring to all the animals and birds mentioned in vv. 11-15, some of which were identified with masculine nouns. This signals closure for this portion of the speech, which began in v. 11. The following couplet (v. 17b) forms an inclusio with v. 11a through verbal repetition.

[34:17]  ³⁹ tn Heb “will possess it” (so NIV); NCV “they will own that land forever.”

[40:22]  ⁴⁰ tn Heb “the circle of the earth” (so KJV, NIV, NRSV, NLT).

[40:22]  ⁴¹ tn The words “before him” are supplied in the translation for clarification.

[40:22]  ⁴² tn The otherwise unattested noun דֹּק (doq), translated here “thin curtain,” is apparently derived from the verbal root דקק (“crush”) from which is derived the adjective דַּק (daq, “thin”; see HALOT 229 s.v. דקק). The nuance “curtain” is implied from the parallelism (see “tent” in the next line).

[40:22]  ⁴³ tn The meaning of the otherwise unattested verb מָתַח (matakh, “spread out”) is determined from the parallelism (note the corresponding verb “stretch out” in the previous line) and supported by later Hebrew and Aramaic cognates. See HALOT 654 s.v. *מתה.

[40:22]  ⁴⁴ tn Heb “like a tent [in which] to live”; NAB, NASB “like a tent to dwell (live NIV, NRSV) in.”

[42:10]  ⁴⁵ tn Heb “his praise.” The phrase stands parallel to “new song” in the previous line.

[42:10]  ⁴⁶ tn Heb “and its fullness”; NASB, NIV “and all that is in it.”

[42:10]  ⁴⁷ tn Or “islands” (NASB, NIV); NLT “distant coastlands.”

[48:14]  ⁴⁸ sn This probably refers to the idol gods (see v. 5).

[48:14]  ⁴⁹ tn Or “friend,” or “covenant partner.”

[48:14]  sn The Lord’s ally is a reference to Cyrus.

[48:14]  ⁵⁰ tn Heb “and his arm [against] the Babylonians.”

[49:20]  ⁵¹ tn Heb “me.” The singular is collective.

[49:20]  ⁵² tn Heb “draw near to me so I can dwell.”

[52:10]  ⁵³ tn Heb “lays bare”; NLT “will demonstrate.”

[52:10]  ⁵⁴ tn Heb “his holy arm.” This is a metonymy for his power.

[52:10]  ⁵⁵ tn Heb “the remote regions,” which here stand for the extremities and everything in between.

[52:10]  ⁵⁶ tn Heb “the deliverance of our God.” “God” is a subjective genitive here.

[61:11]  ⁵⁷ tn Or perhaps, “righteousness,” but the context seems to emphasize deliverance and restoration (see v. 10 and 62:1).

[61:11]  ⁵⁸ tn Heb “and praise before all the nations.”

[62:6]  ⁵⁹ sn The speaker here is probably the prophet.

[62:6]  ⁶⁰ tn Heb “all day and all night continually they do not keep silent.” The following lines suggest that they pray for the Lord’s intervention and restoration of the city.

[62:6]  ⁶¹ tn Or “invoke”; NIV “call on”; NASB, NRSV “remind.”

[62:9]  ⁶² tn Heb “it,” the grain mentioned in v. 8a.

[62:9]  ⁶³ tn Heb “and those who gather it will drink it.” The masculine singular pronominal suffixes attached to “gather” and “drink” refer back to the masculine noun תִּירוֹשׁ (tirosh, “wine”) in v. 8b.

[65:19]  ⁶⁴ tn Heb “and I will rejoice in Jerusalem, and be happy in my people.”