Yesaya 2:2

2:2 In the future ¹ 

the mountain of the Lord’s temple will endure ² 

as the most important of mountains,

and will be the most prominent of hills. ³ 

All the nations will stream to it,

Yesaya 25:7

25:7 On this mountain he will swallow up

the shroud that is over all the peoples, ⁴ 

the woven covering that is over all the nations; ⁵ 

Yesaya 29:7

29:7 It will be like a dream, a night vision.

There will be a horde from all the nations that fight against Ariel,

those who attack her and her stronghold and besiege her.

Yesaya 34:2

34:2 For the Lord is angry at all the nations

and furious with all their armies.

He will annihilate them and slaughter them.

Yesaya 36:18

36:18 Hezekiah is misleading you when he says, “The Lord will rescue us.” Has any of the gods of the nations rescued his land from the power of the king of Assyria? ⁶ 

Yesaya 37:12

37:12 Were the nations whom my predecessors ⁷  destroyed – the nations of Gozan, Haran, Rezeph, and the people of Eden in Telassar – rescued by their gods? ⁸ 

Yesaya 43:9

43:9 All nations gather together,

the peoples assemble.

Who among them announced this?

Who predicted earlier events for us? ⁹ 

Let them produce their witnesses to testify they were right;

let them listen and affirm, ‘It is true.’

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 52:10

52:10 The Lord reveals ¹⁰  his royal power ¹¹ 

in the sight of all the nations;

the entire ¹²  earth sees

our God deliver. ¹³ 

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 ¹⁴  to grow,

and give his people reason to praise him in the sight of all the nations. ¹⁵ 

Yesaya 66:18

66:18 “I hate their deeds and thoughts! So I am coming ¹⁶  to gather all the nations and ethnic groups; ¹⁷  they will come and witness my splendor.

[2:2]  ¹ tn Heb “in the end of the days.” This phrase may refer generally to the future, or more technically to the final period of history. See BDB 31 s.v. ַאחֲרִית. The verse begins with a verb that functions as a “discourse particle” and is not translated. In numerous places throughout the OT, the “to be” verb with a prefixed conjunction (וְהָיָה [vÿhayah] and וַיְהִי [vayÿhi]) occurs in this fashion to introduce a circumstantial clause and does not require translation.

[2:2]  ² tn Or “be established” (KJV, NIV, NRSV).

[2:2]  ³ tn Heb “as the chief of the mountains, and will be lifted up above the hills.” The image of Mount Zion being elevated above other mountains and hills pictures the prominence it will attain in the future.

[25:7]  ⁴ tn The Hebrew text reads, “the face of the shroud, the shroud over all the nations.” Some emend the second הַלּוֹט (hallot) to a passive participle הַלּוּט (hallut, “that is wrapped”).

[25:7]  ⁵ sn The point of the imagery is unclear. Perhaps the shroud/covering referred to was associated with death in some way (see v. 8).

[36:18]  ⁶ tn Heb “Have the gods of the nations rescued, each his land, from the hand of the king of Assyria?” The rhetorical question expects the answer, “Of course not!”

[37:12]  ⁷ tn Heb “fathers” (so KJV, NAB, NASB); NIV “forefathers”; NCV “ancestors.”

[37:12]  ⁸ tn Heb “Did the gods of the nations whom my fathers destroyed rescue them – Gozan and Haran, and Rezeph and the sons of Eden who are in Telassar?”

[43:9]  ⁹ tn Heb “and the former things was causing us to hear?”

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

[52:10]  ¹¹ tn Heb “his holy arm.” This is a metonymy for his power.

[52:10]  ¹² tn Heb “the remote regions,” which here stand for the extremities and everything in between.

[52:10]  ¹³ tn Heb “the deliverance of our God.” “God” is a subjective genitive here.

[61:11]  ¹⁴ tn Or perhaps, “righteousness,” but the context seems to emphasize deliverance and restoration (see v. 10 and 62:1).

[61:11]  ¹⁵ tn Heb “and praise before all the nations.”

[66:18]  ¹⁶ tc The Hebrew text reads literally “and I, their deeds and their thoughts, am coming.” The syntax here is very problematic, suggesting that the text may have suffered corruption. Some suggest that the words “their deeds and their thoughts” have been displaced from v. 17. This line presents two primary challenges. In the first place, the personal pronoun “I” has no verb after it. Most translations insert “know” for the sake of clarity (NASB, NRSV, NLT, ESV). The NIV has “I, because of their actions and their imaginations…” Since God’s “knowledge” of Israel’s sin occasions judgment, the verb “hate” is an option as well (see above translation). The feminine form of the next verb (בָּאָה, ba’ah) could be understood in one of two ways. One could provide an implied noun “time” (עֵת, ’et) and render the next line “the time is coming/has come” (NASB, ESV). One could also emend the feminine verb to the masculine בָּא (ba’) and have the “I” at the beginning of the line govern this verb as well (for the Lord is speaking here): “I am coming” (cf. NIV, NCV, NRSV, TEV, NLT).

[66:18]  ¹⁷ tn Heb “and the tongues”; KJV, NASB, NIV, NRSV “and tongues.”