Yesaya 2:19

2:19 They ¹  will go into caves in the rocky cliffs

and into holes in the ground, ² 

trying to escape the dreadful judgment of the Lord ³ 

and his royal splendor,

when he rises up to terrify the earth. ⁴ 

Yesaya 5:2

5:2 He built a hedge around it, ⁵  removed its stones,

and planted a vine.

He built a tower in the middle of it,

and constructed a winepress.

He waited for it to produce edible grapes,

but it produced sour ones instead. ⁶ 

Yesaya 6:13

6:13 Even if only a tenth of the people remain in the land, it will again be destroyed, ⁷  like one of the large sacred trees ⁸  or an Asherah pole, when a sacred pillar on a high place is thrown down. ⁹  That sacred pillar symbolizes the special chosen family.” ¹⁰ 

Yesaya 10:3

10:3 What will you do on judgment day, ¹¹ 

when destruction arrives from a distant place?

To whom will you run for help?

Where will you leave your wealth?

Yesaya 26:21

26:21 For look, the Lord is coming out of the place where he lives, ¹² 

to punish the sin of those who live on the earth.

The earth will display the blood shed on it;

it will no longer cover up its slain. ¹³ 

Yesaya 29:11

29:11 To you this entire prophetic revelation ¹⁴  is like words in a sealed scroll. When they hand it to one who can read ¹⁵  and say, “Read this,” he responds, “I can’t, because it is sealed.”

Yesaya 30:1

Egypt Will Prove Unreliable

30:1 “The rebellious ¹⁶  children are as good as dead,” ¹⁷  says the Lord,

“those who make plans without consulting me, ¹⁸ 

who form alliances without consulting my Spirit, ¹⁹ 

and thereby compound their sin. ²⁰ 

Yesaya 30:23

30:23 He will water the seed you plant in the ground,

and the ground will produce crops in abundance. ²¹ 

At that time ²²  your cattle will graze in wide pastures.

Yesaya 32:6

32:6 For a fool speaks disgraceful things; ²³ 

his mind plans out sinful deeds. ²⁴ 

He commits godless deeds ²⁵ 

and says misleading things about the Lord;

he gives the hungry nothing to satisfy their appetite ²⁶ 

and gives the thirsty nothing to drink. ²⁷ 

Yesaya 33:1

The Lord Will Restore Zion

33:1 The destroyer is as good as dead, ²⁸ 

you who have not been destroyed!

The deceitful one is as good as dead, ²⁹ 

the one whom others have not deceived!

When you are through destroying, you will be destroyed;

when you finish ³⁰  deceiving, others will deceive you!

Yesaya 36:2

36:2 The king of Assyria sent his chief adviser ³¹  from Lachish to King Hezekiah in Jerusalem, ³²  along with a large army. The chief adviser ³³  stood at the conduit of the upper pool which is located on the road to the field where they wash and dry cloth. ³⁴ 

Yesaya 36:7

36:7 Perhaps you will tell me, ‘We are trusting in the Lord our God.’ But Hezekiah is the one who eliminated his high places and altars and then told the people of Judah and Jerusalem, ‘You must worship at this altar.’

Yesaya 36:11

36:11 Eliakim, Shebna, and Joah said to the chief adviser, “Speak to your servants in Aramaic, ³⁵  for we understand it. Don’t speak with us in the Judahite dialect ³⁶  in the hearing of the people who are on the wall.”

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. ³⁷  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. ³⁸  When the Lord your God hears, perhaps he will punish him for the things he has said. ³⁹  So pray for this remnant that remains.’” ⁴⁰ 

Yesaya 37:29

37:29 Because you rage against me

and the uproar you create has reached my ears, ⁴¹ 

I will put my hook in your nose, ⁴² 

and my bridle between your lips,

and I will lead you back

the way you came.”

Yesaya 38:1

The Lord Hears Hezekiah’s Prayer

38:1 In those days Hezekiah was stricken with a terminal illness. ⁴³  The prophet Isaiah son of Amoz visited him and told him, “This is what the Lord says, ‘Give instructions to your household, for you are about to die; you will not get well.’”

Yesaya 44:13

44:13 A carpenter takes measurements; ⁴⁴ 

he marks out an outline of its form; ⁴⁵ 

he scrapes ⁴⁶  it with chisels,

and marks it with a compass.

He patterns it after the human form, ⁴⁷ 

like a well-built human being,

and puts it in a shrine. ⁴⁸ 

Yesaya 48:11

48:11 For my sake alone ⁴⁹  I will act,

for how can I allow my name to be defiled? ⁵⁰ 

I will not share my glory with anyone else! ⁵¹ 

Yesaya 49:2

49:2 He made my mouth like a sharp sword,

he hid me in the hollow of his hand;

he made me like a sharpened ⁵²  arrow,

he hid me in his quiver. ⁵³ 

Yesaya 49:26

49:26 I will make your oppressors eat their own flesh;

they will get drunk on their own blood, as if it were wine. ⁵⁴ 

Then all humankind ⁵⁵  will recognize that

I am the Lord, your deliverer,

your protector, ⁵⁶  the powerful ruler of Jacob.” ⁵⁷ 

Yesaya 53:12

53:12 So I will assign him a portion with the multitudes, ⁵⁸ 

he will divide the spoils of victory with the powerful, ⁵⁹ 

because he willingly submitted ⁶⁰  to death

and was numbered with the rebels,

when he lifted up the sin of many

and intervened ⁶¹  on behalf of the rebels.”

Yesaya 55:7

55:7 The wicked need to abandon their lifestyle ⁶² 

and sinful people their plans. ⁶³ 

They should return ⁶⁴  to the Lord, and he will show mercy to them, ⁶⁵ 

and to their God, for he will freely forgive them. ⁶⁶ 

Yesaya 56:6

56:6 As for foreigners who become followers of ⁶⁷  the Lord and serve him,

who love the name of the Lord and want to be his servants –

all who observe the Sabbath and do not defile it,

and who are faithful to ⁶⁸  my covenant –

Yesaya 58:5

58:5 Is this really the kind of fasting I want? ⁶⁹ 

Do I want a day when people merely humble themselves, ⁷⁰ 

bowing their heads like a reed

and stretching out ⁷¹  on sackcloth and ashes?

Is this really what you call a fast,

a day that is pleasing to the Lord?

Yesaya 58:11

58:11 The Lord will continually lead you;

he will feed you even in parched regions. ⁷² 

He will give you renewed strength, ⁷³ 

and you will be like a well-watered garden,

like a spring that continually produces water.

Yesaya 59:21

59:21 “As for me, this is my promise to ⁷⁴  them,” says the Lord. “My spirit, who is upon you, and my words, which I have placed in your mouth, will not depart from your mouth or from the mouths of your children and descendants from this time forward,” ⁷⁵  says the Lord.

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. ⁷⁶ 

They will go up on my altar acceptably, ⁷⁷ 

and I will bestow honor on my majestic temple.

Yesaya 60:9

60:9 Indeed, the coastlands ⁷⁸  look eagerly for me,

the large ships ⁷⁹  are in the lead,

bringing your sons from far away,

along with their silver and gold,

to honor the Lord your God, ⁸⁰ 

the Holy One of Israel, ⁸¹  for he has bestowed honor on you.

Yesaya 64:7

64:7 No one invokes ⁸²  your name,

or makes an effort ⁸³  to take hold of you.

For you have rejected us ⁸⁴ 

and handed us over to our own sins. ⁸⁵ 

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 65:8

65:8 This is what the Lord says:

“When ⁸⁶  juice is discovered in a cluster of grapes,

someone says, ‘Don’t destroy it, for it contains juice.’ ⁸⁷ 

So I will do for the sake of my servants –

I will not destroy everyone. ⁸⁸ 

[2:19]  ¹ tn The identity of the grammatical subject is unclear. The “idols” could be the subject; they will “go” into the caves and holes when the idolaters throw them there in their haste to escape God’s judgment (see vv. 20-21). The picture of the idols, which represent the foreign deities worshiped by the people, fleeing from the Lord would be highly polemical and fit the overall mood of the chapter. However it seems more likely that the idolaters themselves are the subject, for v. 10 uses similar language in sarcastically urging them to run from judgment.

[2:19]  ² tn Heb “dust”; ASV “into the holes of the earth.”

[2:19]  ³ tn Heb “from the dread of the Lord,” that is, from the dread that he produces in the objects of his judgment.” The words “trying to escape” are supplied in the translation for stylistic reasons.

[2:19]  ⁴ tn Or “land.” It is not certain if these verses are describing the judgment of Judah (see vv. 6-9) or a more universal judgment on all proud men.

[5:2]  ⁵ tn Or, “dug it up” (so NIV); KJV “fenced it.’ See HALOT 810 s.v. עזק.

[5:2]  ⁶ tn Heb “wild grapes,” i.e., sour ones (also in v. 4).

[5:2]  sn At this point the love song turns sour as the Lord himself breaks in and completes the story (see vv. 3-6). In the final line of v. 2 the love song presented to the Lord becomes a judgment speech by the Lord.

[6:13]  ⁷ tn Or “be burned” (NRSV); NIV “laid waste.”

[6:13]  ⁸ tn Heb “like a massive tree or like a big tree” (perhaps, “like a terebinth or like an oak”).

[6:13]  ⁹ tn The Hebrew text has “which in the felling, a sacred pillar in them.” Some take מַצֶּבֶת (matsevet) as “stump,” and translate, “which, when chopped down, have a stump remaining in them.” But elsewhere מַצֶּבֶת refers to a memorial pillar (2 Sam 18:18) and the word resembles מַצֶּבָה (matsevah, “sacred pillar”). בָּם (bam, “in them”) may be a corruption of בָּמָה (bamah, “high place”; the Qumran scroll 1QIsa^a has במה). אֳשֶׁר (’asher, “which”) becomes a problem in this case, but one might emend the form to וּכְּאֲשֵׁרָה (ukÿ’asherah, “or like an Asherah pole”) and translate, “like one of the large sacred trees or an Asherah pole.” Though the text is difficult, the references to sacred trees and a sacred pillar suggest that the destruction of a high place is in view, an apt metaphor for the judgment of idolatrous Judah.

[6:13]  ¹⁰ tn Heb “a holy offspring [is] its sacred pillar.” If מַצֶּבֶת (matsevet) is taken as “stump,” one can see in this statement a brief glimpse of hope. The tree (the nation) is chopped down, but the stump (a righteous remnant) remains from which God can restore the nation. However, if מַצֶּבֶת is taken as “sacred pillar” (מַצֶּבָה, matsevah; see the previous note), it is much more difficult to take the final statement in a positive sense. In this case “holy offspring” alludes to God’s ideal for his covenant people, the offspring of the patriarchs. Ironically that “holy” nation is more like a “sacred pillar” and it will be thrown down like a sacred pillar from a high place and its land destroyed like the sacred trees located at such shrines. Understood in this way, the ironic statement is entirely negative in tone, just like the rest of the preceding announcement of judgment. It also reminds the people of their failure; they did not oppose pagan religion, instead they embraced it. Now they will be destroyed in the same way they should have destroyed paganism.

[10:3]  ¹¹ tn Heb “the day of visitation” (so KJV, ASV), that is, the day when God arrives to execute justice on the oppressors.

[26:21]  ¹² tn Heb “out of his place” (so KJV, ASV).

[26:21]  ¹³ sn This implies that rampant bloodshed is one of the reasons for divine judgment. See the note at 24:5.

[29:11]  ¹⁴ tn Heb “vision” (so NASB, NIV, NRSV).

[29:11]  ¹⁵ tn Heb “one who knows a/the scroll.”

[30:1]  ¹⁶ tn Or “stubborn” (NCV); cf. NIV “obstinate.”

[30:1]  ¹⁷ tn Heb “Woe [to] rebellious children.”

[30:1]  ¹⁸ tn Heb “making a plan, but not from me.”

[30:1]  ¹⁹ 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]  ²⁰ tn Heb “consequently adding sin to sin.”

[30:23]  ²¹ tn Heb “and he will give rain for your seed which you plant in the ground, and food [will be] the produce of the ground, and it will be rich and abundant.”

[30:23]  ²² tn Or “in that day” (KJV).

[32:6]  ²³ tn Or “foolishness,” in a moral-ethical sense. See 9:17.

[32:6]  ²⁴ tn Heb “and his heart commits sin”; KJV, ASV “his heart will work iniquity”; NASB “inclines toward wickedness.”

[32:6]  ²⁵ tn Heb “in order to do [or “so that he does”] what is godless [or “defiled”].”

[32:6]  ²⁶ tn Heb “so that he leaves empty the appetite [or “desire”] of the hungry.”

[32:6]  ²⁷ tn Heb “and the drink of the thirsty he causes to fail.”

[33:1]  ²⁸ 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]  ²⁹ 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]  ³⁰ 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.”

[36:2]  ³¹ sn For a discussion of this title see M. Cogan and H. Tadmor, II Kings (AB), 229-30.

[36:2]  ³² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[36:2]  ³³ tn Heb “he”; the referent (the chief adviser) has been specified in the translation for clarity.

[36:2]  ³⁴ tn Heb “the field of the washer”; traditionally “the fuller’s field” (so KJV, ASV, NAB, NASB, NRSV).

[36:11]  ³⁵ sn Aramaic was the diplomatic language of the Assyrian empire.

[36:11]  ³⁶ tn Or “in Hebrew” (NIV, NCV, NLT); NAB, NASB “in Judean.”

[36:16]  ³⁷ tn Heb “make with me a blessing and come out to me.”

[37:4]  ³⁸ tn Heb “all the words of the chief adviser whom his master, the king of Assyria, sent to taunt the living God.”

[37:4]  ³⁹ tn Heb “and rebuke the words which the Lord your God hears.”

[37:4]  ⁴⁰ tn Heb “and lift up a prayer on behalf of the remnant that is found.”

[37:29]  ⁴¹ 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]  ⁴² sn The word-picture has a parallel in Assyrian sculpture. See M. Cogan and H. Tadmor, II Kings (AB), 238.

[38:1]  ⁴³ tn Heb “was sick to the point of dying”; NRSV “became sick and was at the point of death.”

[44:13]  ⁴⁴ tn Heb “stretches out a line” (ASV similar); NIV “measures with a line.”

[44:13]  ⁴⁵ tn Heb “he makes an outline with the [?].” The noun שֶׂרֶד (shered) occurs only here; it apparently refers to some type of tool or marker. Cf. KJV “with a line”; ASV “with a pencil”; NAB, NRSV “with a stylus”; NASB “with red chalk”; NIV “with a marker.”

[44:13]  ⁴⁶ tn Heb “works” (so NASB) or “fashions” (so NRSV); NIV “he roughs it out.”

[44:13]  ⁴⁷ tn Heb “he makes it like the pattern of a man”; NAB “like a man in appearance.”

[44:13]  ⁴⁸ tn Heb “like the glory of man to sit [in] a house”; NIV “that it may dwell in a shrine.”

[48:11]  ⁴⁹ tn The Hebrew text repeats לְמַעֲנִי (lÿma’ani, “for my sake”) for emphasis.

[48:11]  ⁵⁰ tn The Hebrew text reads literally, “for how can it be defiled?” The subject of the verb is probably “name” (v. 9).

[48:11]  ⁵¹ sn See 42:8.

[49:2]  ⁵² tn Or perhaps, “polished” (so KJV, ASV, NAB, NIV, NRSV); NASB “a select arrow.”

[49:2]  ⁵³ sn The figurative language emphasizes the servant’s importance as the Lord’s effective instrument. The servant’s mouth, which stands metonymically for his words, is compared to a sharp sword because he will be an effective spokesman on God’s behalf (see 50:4). The Lord holds his hand on the servant, ready to draw and use him at the appropriate time. The servant is like a sharpened arrow reserved in a quiver for just the right moment.

[49:26]  ⁵⁴ sn Verse 26a depicts siege warfare and bloody defeat. The besieged enemy will be so starved they will their own flesh. The bloodstained bodies lying on the blood-soaked battle site will look as if they collapsed in drunkenness.

[49:26]  ⁵⁵ tn Heb “flesh” (so KJV, NASB).

[49:26]  ⁵⁶ tn Heb “your redeemer.” See the note at 41:14.

[49:26]  ⁵⁷ tn Heb “the powerful [one] of Jacob.” See 1:24.

[53:12]  ⁵⁸ tn Scholars have debated the precise meaning of the term רַבִּים (rabbim) that occurs five times in this passage (Isa 52:14, 15; 53:11, 12 [2x]). Its two broad categories of translation are “much”/“many” and “great” (HALOT 1171-72 s.v. I רַב). Unlike other Hebrew terms for might or strength, this term is linked with numbers or abundance. In all sixteen uses outside of Isaiah 52:13-53:12 (articular and plural) it signifies an inclusive meaning: “the majority” or “the multitude” (J. Jeremias, TDNT 6:536-37). This term occurs in parallelism with עֲצוּמִים (’atsumim), which normally signifies “numerous” or “large” or “powerful” (through large numbers). Like רַבִּים (rabbim), it refers to greatness in numbers (cf. Deut 4:38; 7:1; 9:1; 11:34). It emphasizes the multitudes with whom the Servant will share the spoil of his victory. As J. Olley wrote: “Yahweh has won the victory and vindicates his Servant, giving to him many subservient people, together with their spoils. These numerous peoples in turn receive blessing, sharing in the “peace” resulting from Yahweh’s victory and the Servant’s suffering” (John W. Olley, “‘The Many’: How Is Isa 53,12a to Be Understood,” Bib 68 [1987]: 330-56).

[53:12]  ⁵⁹ sn The servant is compared here to a warrior who will be richly rewarded for his effort and success in battle.

[53:12]  ⁶⁰ tn Heb “because he laid bare his life”; traditionally, ASV “because he (+ hath KJV) poured out his soul (life NIV) unto death.”

[53:12]  ⁶¹ tn The Hiphil of פָּגַע (paga’) can mean “cause to attack” (v. 6), “urge, plead verbally” (Jer 15:11; 36:25), or “intervene militarily” (Isa 59:16). Perhaps the third nuance fits best here, for military imagery is employed in the first two lines of the verse.

[55:7]  ⁶² tn Heb “Let the wicked one abandon his way.” The singular is collective.

[55:7]  ⁶³ tn Heb “and the man of evil his thoughts.” The singular is collective.

[55:7]  ⁶⁴ tn Heb “let him return.” The singular is collective, meaning “let them.”

[55:7]  ⁶⁵ tn The imperfect with vav (ו) conjunctive after the jussive indicates purpose/result.

[55:7]  ⁶⁶ sn The appeal and promise of vv. 6-7 echoes the language of Deut 4:25-31; 30:1-10; and 1 Kgs 8:46-53, all of which anticipate the exile and speak of the prerequisites for restoration.

[56:6]  ⁶⁷ tn Heb “who attach themselves to.”

[56:6]  ⁶⁸ tn Heb “and take hold of”; NAB “hold to”; NIV, NRSV “hold fast.”

[58:5]  ⁶⁹ tn Heb “choose” (so NASB, NRSV); NAB “wish.”

[58:5]  ⁷⁰ tn Heb “a day when man humbles himself.” The words “Do I want” are supplied in the translation for stylistic reasons.

[58:5]  ⁷¹ tn Or “making [their] bed.”

[58:11]  ⁷² tn Heb “he will satisfy in parched regions your appetite.”

[58:11]  ⁷³ tn Heb “and your bones he will strengthen.”

[59:21]  ⁷⁴ tn Or “my covenant with” (so many English versions); NCV “my agreement with.”

[59:21]  sn The Lord promises the repentant (note “to them”) that they and their offspring will possess his spirit and function as his spokesmen. In this regard they follow in the footsteps of the Lord’s special servant. See 42:1; 49:2; 51:16.

[59:21]  ⁷⁵ tn Heb “from now and on into the future.”

[60:7]  ⁷⁶ 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]  ⁷⁷ 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).

[60:9]  ⁷⁸ tn Or “islands” (NIV); CEV “distant islands”; TEV “distant lands.”

[60:9]  ⁷⁹ tn Heb “the ships of Tarshish.” See the note at 2:16.

[60:9]  ⁸⁰ tn Heb “to the name of the Lord your God.”

[60:9]  ⁸¹ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[64:7]  ⁸² tn Or “calls out in”; NASB, NIV, NRSV “calls on.”

[64:7]  ⁸³ tn Or “rouses himself”; NASB “arouses himself.”

[64:7]  ⁸⁴ tn Heb “for you have hidden your face from us.”

[64:7]  ⁸⁵ tc The Hebrew text reads literally, “and you caused us to melt in the hand of our sin.” The verb וַתְּמוּגֵנוּ (vattÿmugenu) is a Qal preterite 2nd person masculine singular with a 1st person common plural suffix from the root מוּג (mug, “melt”). However, elsewhere the Qal of this verb is intransitive. If the verbal root מוּג (mug) is retained here, the form should be emended to a Polel pattern (וַתְּמֹגְגֵנוּ, vattÿmogÿgenu). The translation assumes an emendation to וַתְּמַגְּנֵנוּ (vattÿmaggÿnenu, “and you handed us over”). This form is a Piel preterite 2nd person masculine singular with a 1st person common plural suffix from the verbal root מִגֵּן (miggen, “hand over, surrender”; see HALOT 545 s.v. מגן and BDB 171 s.v. מָגָן). The point is that God has abandoned them to their sinful ways and no longer seeks reconciliation.

[65:8]  ⁸⁶ tn Heb “just as.” In the Hebrew text the statement is one long sentence, “Just as…, so I will do….”

[65:8]  ⁸⁷ tn Heb “for a blessing is in it.”

[65:8]  ⁸⁸ tn Heb “by not destroying everyone.”