Yesaya 29:23

29:23 For when they see their children,

whom I will produce among them, ¹ 

they will honor ²  my name.

They will honor the Holy One of Jacob; ³ 

they will respect ⁴  the God of Israel.

Yesaya 30:1

Egypt Will Prove Unreliable

30:1 “The rebellious ⁵  children are as good as dead,” ⁶  says the Lord,

“those who make plans without consulting me, ⁷ 

who form alliances without consulting my Spirit, ⁸ 

and thereby compound their sin. ⁹ 

Yesaya 37:29

37:29 Because you rage against me

and the uproar you create has reached my ears, ¹⁰ 

I will put my hook in your nose, ¹¹ 

and my bridle between your lips,

and I will lead you back

the way you came.”

Yesaya 41:17

41:17 The oppressed and the poor look for water, but there is none;

their tongues are parched from thirst.

I, the Lord, will respond to their prayers; ¹² 

I, the God of Israel, will not abandon them.

Yesaya 48:11

48:11 For my sake alone ¹³  I will act,

for how can I allow my name to be defiled? ¹⁴ 

I will not share my glory with anyone else! ¹⁵ 

Yesaya 48:16

48:16 Approach me! Listen to this!

From the very first I have not spoken in secret;

when it happens, ¹⁶  I am there.”

So now, the sovereign Lord has sent me, accompanied by his spirit. ¹⁷ 

Yesaya 49:6

49:6 he says, “Is it too insignificant a task for you to be my servant,

to reestablish the tribes of Jacob,

and restore the remnant ¹⁸  of Israel? ¹⁹ 

I will make you a light to the nations, ²⁰ 

so you can bring ²¹  my deliverance to the remote regions of the earth.”

Yesaya 51:4

51:4 Pay attention to me, my people!

Listen to me, my people!

For ²²  I will issue a decree, ²³ 

I will make my justice a light to the nations. ²⁴ 

Yesaya 57:13

57:13 When you cry out for help, let your idols ²⁵  help you!

The wind blows them all away, ²⁶ 

a breeze carries them away. ²⁷ 

But the one who looks to me for help ²⁸  will inherit the land

and will have access to ²⁹  my holy mountain.”

Yesaya 58:9

58:9 Then you will call out, and the Lord will respond;

you will cry out, and he will reply, ‘Here I am.’

You must ³⁰  remove the burdensome yoke from among you

and stop pointing fingers and speaking sinfully.

Yesaya 58:14

58:14 Then you will find joy in your relationship to the Lord, ³¹ 

and I will give you great prosperity, ³² 

and cause crops to grow on the land I gave to your ancestor Jacob.” ³³ 

Know for certain that the Lord has spoken. ³⁴ 

Yesaya 60:7

60:7 All the sheep of Kedar will be gathered to you;

the rams of Nebaioth will be available to you as sacrifices. ³⁵ 

They will go up on my altar acceptably, ³⁶ 

and I will bestow honor on my majestic temple.

Yesaya 62:4

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

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

Indeed, ³⁷  you will be called “My Delight is in Her,” ³⁸ 

and your land “Married.” ³⁹ 

For the Lord will take delight in you,

and your land will be married to him. ⁴⁰ 

Yesaya 65:1

The Lord Will Distinguish Between Sinners and the Godly

65:1 “I made myself available to those who did not ask for me; ⁴¹ 

I appeared to those who did not look for me. ⁴² 

I said, ‘Here I am! Here I am!’

to a nation that did not invoke ⁴³  my name.

Yesaya 65:8-9

65:8 This is what the Lord says:

“When ⁴⁴  juice is discovered in a cluster of grapes,

someone says, ‘Don’t destroy it, for it contains juice.’ ⁴⁵ 

So I will do for the sake of my servants –

I will not destroy everyone. ⁴⁶ 

65:9 I will bring forth descendants from Jacob,

and from Judah people to take possession of my mountains.

My chosen ones will take possession of the land; ⁴⁷ 

my servants will live there.

Yesaya 65:12

65:12 I predestine you to die by the sword, ⁴⁸ 

all of you will kneel down at the slaughtering block, ⁴⁹ 

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

I spoke and you did not listen.

You did evil before me; ⁵⁰ 

you chose to do what displeases me.”

Yesaya 66:2

66:2 My hand made them; ⁵¹ 

that is how they came to be,” ⁵²  says the Lord.

I show special favor ⁵³  to the humble and contrite,

who respect what I have to say. ⁵⁴ 

Yesaya 66:5

66:5 Hear the word of the Lord,

you who respect what he has to say! ⁵⁵ 

Your countrymen, ⁵⁶  who hate you

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

say, “May the Lord be glorified,

then we will witness your joy.” ⁵⁷ 

But they will be put to shame.

[29:23]  ¹ tn Heb “for when he sees his children, the work of my hands in his midst.”

[29:23]  ² tn Or “treat as holy” (also in the following line); NASB, NRSV “will sanctify.”

[29:23]  ³ sn Holy One of Jacob is similar to the phrase “Holy One of Israel” common throughout Isaiah; see the sn at Isa 1:4.

[29:23]  ⁴ tn Or “fear,” in the sense of “stand in awe of.”

[30:1]  ⁵ tn Or “stubborn” (NCV); cf. NIV “obstinate.”

[30:1]  ⁶ tn Heb “Woe [to] rebellious children.”

[30:1]  ⁷ tn Heb “making a plan, but not from me.”

[30:1]  ⁸ 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]  ⁹ tn Heb “consequently adding sin to sin.”

[37:29]  ¹⁰ tc Heb “and your complacency comes up into my ears.” The parallelism is improved if שַׁאֲנַנְךָ (sha’anankha, “your complacency”) is emended to שְׁאוֹנְךָ (shÿ’onÿkha, “your uproar”). See M. Cogan and H. Tadmor, II Kings (AB), 237-38. However, the LXX seems to support the MT and Sennacherib’s cavalier dismissal of Yahweh depicts an arrogant complacency (J. N. Oswalt, Isaiah [NICOT], 1:658, n. 10).

[37:29]  ¹¹ sn The word-picture has a parallel in Assyrian sculpture. See M. Cogan and H. Tadmor, II Kings (AB), 238.

[41:17]  ¹² tn Heb “will answer them” (so ASV, NAB, NASB, NIV, NRSV, NLT).

[48:11]  ¹³ tn The Hebrew text repeats לְמַעֲנִי (lÿma’ani, “for my sake”) for emphasis.

[48:11]  ¹⁴ tn The Hebrew text reads literally, “for how can it be defiled?” The subject of the verb is probably “name” (v. 9).

[48:11]  ¹⁵ sn See 42:8.

[48:16]  ¹⁶ tn Heb “from the time of its occurring.”

[48:16]  ¹⁷ sn The speaker here is not identified specifically, but he is probably Cyrus, the Lord’s “ally” mentioned in vv. 14-15.

[49:6]  ¹⁸ tn Heb “the protected [or “preserved”] ones.”

[49:6]  ¹⁹ sn The question is purely rhetorical; it does not imply that the servant was dissatisfied with his commission or that he minimized the restoration of Israel.

[49:6]  ²⁰ tn See the note at 42:6.

[49:6]  ²¹ tn Heb “be” (so KJV, ASV); CEV “you must take.”

[51:4]  ²² tn Or “certainly.”

[51:4]  ²³ tn Heb “instruction [or “a law”] will go out from me.”

[51:4]  ²⁴ tn Heb “and my justice for a light to the nations I will cause to rest.”

[57:13]  ²⁵ tn The Hebrew text has קִבּוּצַיִךְ (qibbutsayikh, “your gatherings”), an otherwise unattested noun from the verbal root קָבַץ (qavats, “gather”). Perhaps this alludes to their religious assemblies and by metonymy to their rituals. Since idolatry is a prominent theme in the context, some understand this as a reference to a collection of idols. The second half of the verse also favors this view.

[57:13]  ²⁶ tn Heb “all of them a wind lifts up.”

[57:13]  ²⁷ tn Heb “a breath takes [them] away.”

[57:13]  ²⁸ tn Or “seeks refuge in me.” “Seeking refuge” is a metonymy for “being loyal to.”

[57:13]  ²⁹ tn Heb “possess, own.” The point seems to be that he will have free access to God’s presence, as if God’s temple mount were his personal possession.

[58:9]  ³⁰ tn Heb “if you.” In the Hebrew text vv. 9b-10 are one long conditional sentence. The protasis (“if” clauses appear in vv. 9b-10a), with the apodosis (“then” clause) appearing in v. 10b.

[58:14]  ³¹ tn For a parallel use of the phrase “find joy in” (Hitpael of עָנַג [’anag] followed by the preposition עַל [’al]), see Ps 37:4.

[58:14]  ³² tn Heb “and I will cause you to ride upon the heights of the land.” The statement seems to be an allusion to Deut 32:13, where it is associated, as here, with God’s abundant provision of food.

[58:14]  ³³ tn Heb “and I will cause you to eat the inheritance of Jacob your father.” The Hebrew term נַחֲלָה (nakhalah) likely stands by metonymy for the crops that grow on Jacob’s “inheritance” (i.e., the land he inherited as a result of God’s promise).

[58:14]  ³⁴ tn Heb “for the mouth of the Lord has spoken.” The introductory כִּי (ki) may be asseverative (as reflected in the translation) or causal/explanatory, explaining why the preceding promise will become reality (because it is guaranteed by the divine word).

[60:7]  ³⁵ tn Heb “will serve you,” i.e., be available as sacrifices (see the next line). Another option is to understood these “rams” as symbolic of leaders who will be subject to the people of Zion. See v. 10.

[60:7]  ³⁶ tc Heb “they will go up on acceptance [on] my altar.” Some have suggested that the preposition עַל (’al) is dittographic (note the preceding יַעֲלוּ [ya’alu]). Consequently, the form should be emended to לְרָצוֹן (lÿratson, “acceptably”; see BDB 953 s.v. רָצוֹן). However, the Qumran scroll 1QIsa^a has both לרצון followed by the preposition על, which would argue against deleted the preposition. As the above translation seeks to demonstrate, the preposition עַל (’al) indicates a norm (“in accordance with acceptance” or “acceptably”; IBHS 218 §11.2.13e, n. 111) and the “altar” functions as an objective accusative with a verb of motion (cf. Gen 49:4; Lev 2:2; Num 13:17; J. N. Oswalt, Isaiah [NICOT], 2:534, n. 14).

[62:4]  ³⁷ tn Or “for”; KJV, NAB, NASB, NIV, NRSV “but.”

[62:4]  ³⁸ tn Hebrew חֶפְצִי־בָהּ (kheftsi-vah), traditionally transliterated “Hephzibah” (so KJV, ASV, NIV).

[62:4]  ³⁹ tn Hebrew בְּעוּלָה (bÿ’ulah), traditionally transliterated “Beulah” (so KJV, ASV, NIV).

[62:4]  ⁴⁰ 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.

[65:1]  ⁴¹ tn Heb “I allowed myself to be sought by those who did not ask.”

[65:1]  ⁴² tn Heb “I allowed myself to be found by those who did not seek.”

[65:1]  ⁴³ tn Heb “call out in”; NASB, NIV, NRSV “call on.”

[65:8]  ⁴⁴ tn Heb “just as.” In the Hebrew text the statement is one long sentence, “Just as…, so I will do….”

[65:8]  ⁴⁵ tn Heb “for a blessing is in it.”

[65:8]  ⁴⁶ tn Heb “by not destroying everyone.”

[65:9]  ⁴⁷ tn Heb “it.” The third feminine singular pronominal suffix probably refers to the land which contains the aforementioned mountains.

[65:12]  ⁴⁸ 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]  ⁴⁹ tn Or “at the slaughter”; NIV “for the slaughter”; NLT “before the executioner.”

[65:12]  ⁵⁰ tn Heb “that which is evil in my eyes.”

[66:2]  ⁵¹ tn Heb “all these.” The phrase refers to the heavens and earth, mentioned in the previous verse.

[66:2]  ⁵² tn Heb “and all these were.” Some prefer to emend וַיִּהְיוּ (vayyihyu, “and they were”) to וְלִי הָיוּ (vÿli hayu, “and to me they were”), i.e., “and they belong to me.”

[66:2]  ⁵³ tn Heb “and to this one I look” (KJV and NASB both similar).

[66:2]  ⁵⁴ tn Heb “to the humble and the lowly in spirit and the one who trembles at my words.”

[66:5]  ⁵⁵ tn Heb “who tremble at his word.”

[66:5]  ⁵⁶ tn Heb “brothers” (so NASB, NIV); NRSV “Your own people”; NLT “Your close relatives.”

[66:5]  ⁵⁷ tn Or “so that we might witness your joy.” The point of this statement is unclear.