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 2:4

2:4 He will judge disputes between nations;

he will settle cases for many peoples.

They will beat their swords into plowshares, ⁴ 

and their spears into pruning hooks. ⁵ 

Nations will not take up the sword against other nations,

and they will no longer train for war.

Yesaya 5:14

5:14 So Death ⁶  will open up its throat,

and open wide its mouth; ⁷ 

Zion’s dignitaries and masses will descend into it,

including those who revel and celebrate within her. ⁸ 

Yesaya 7:11

7:11 “Ask for a confirming sign from the Lord your God. You can even ask for something miraculous.” ⁹ 

Yesaya 9:7

9:7 His dominion will be vast ¹⁰ 

and he will bring immeasurable prosperity. ¹¹ 

He will rule on David’s throne

and over David’s kingdom, ¹² 

establishing it ¹³  and strengthening it

by promoting justice and fairness, ¹⁴ 

from this time forward and forevermore.

The Lord’s intense devotion to his people ¹⁵  will accomplish this.

Yesaya 10:7

10:7 But he does not agree with this,

his mind does not reason this way, ¹⁶ 

for his goal is to destroy,

and to eliminate many nations. ¹⁷ 

Yesaya 10:14

10:14 My hand discovered the wealth of the nations, as if it were in a nest,

as one gathers up abandoned eggs,

I gathered up the whole earth.

There was no wing flapping,

or open mouth chirping.” ¹⁸ 

Yesaya 11:10

Israel is Reclaimed and Reunited

11:10 At that time ¹⁹  a root from Jesse ²⁰  will stand like a signal flag for the nations. Nations will look to him for guidance, ²¹  and his residence will be majestic.

Yesaya 12:4-5

12:4 At that time ²²  you will say:

“Praise the Lord!

Ask him for help! ²³ 

Publicize his mighty acts among the nations!

Make it known that he is unique! ²⁴ 

12:5 Sing to the Lord, for he has done magnificent things,

let this be known ²⁵  throughout the earth!

Yesaya 13:11

13:11 ²⁶ I will punish the world for its evil, ²⁷ 

and wicked people for their sin.

I will put an end to the pride of the insolent,

I will bring down the arrogance of tyrants. ²⁸ 

Yesaya 14:2

14:2 Nations will take them and bring them back to their own place. Then the family of Jacob will make foreigners their servants as they settle in the Lord’s land. ²⁹  They will make their captors captives and rule over the ones who oppressed them.

Yesaya 14:7

14:7 The whole earth rests and is quiet;

they break into song.

Yesaya 14:9

14:9 Sheol ³⁰  below is stirred up about you,

ready to meet you when you arrive.

It rouses ³¹  the spirits of the dead for you,

all the former leaders of the earth; ³² 

it makes all the former kings of the nations

rise from their thrones. ³³ 

Yesaya 14:11-12

14:11 Your splendor ³⁴  has been brought down to Sheol,

as well as the sound of your stringed instruments. ³⁵ 

You lie on a bed of maggots,

with a blanket of worms over you. ³⁶ 

14:12 Look how you have fallen from the sky,

O shining one, son of the dawn! ³⁷ 

You have been cut down to the ground,

O conqueror ³⁸  of the nations! ³⁹ 

Yesaya 14:15-17

14:15 But you were brought down ⁴⁰  to Sheol,

to the remote slopes of the pit. ⁴¹ 

14:16 Those who see you stare at you,

they look at you carefully, thinking: ⁴² 

“Is this the man who shook the earth,

the one who made kingdoms tremble?

14:17 Is this the one who made the world like a desert,

who ruined its ⁴³  cities,

and refused to free his prisoners so they could return home?”’ ⁴⁴ 

Yesaya 14:21

14:21 Prepare to execute ⁴⁵  his sons

for the sins their ancestors have committed. ⁴⁶ 

They must not rise up and take possession of the earth,

or fill the surface of the world with cities.” ⁴⁷ 

Yesaya 14:26

14:26 This is the plan I have devised for the whole earth;

my hand is ready to strike all the nations.” ⁴⁸ 

Yesaya 18:2-3

18:2 that sends messengers by sea,

who glide over the water’s surface in boats made of papyrus.

Go, you swift messengers,

to a nation of tall, smooth-skinned people, ⁴⁹ 

to a people that are feared far and wide, ⁵⁰ 

to a nation strong and victorious, ⁵¹ 

whose land rivers divide. ⁵² 

18:3 All you who live in the world,

who reside on the earth,

you will see a signal flag raised on the mountains;

you will hear a trumpet being blown.

Yesaya 18:7

18:7 At that time

tribute will be brought to the Lord who commands armies,

by a people that are tall and smooth-skinned,

a people that are feared far and wide,

a nation strong and victorious,

whose land rivers divide. ⁵³ 

The tribute ⁵⁴  will be brought to the place where the Lord who commands armies has chosen to reside, on Mount Zion. ⁵⁵ 

Yesaya 19:24

19:24 At that time Israel will be the third member of the group, along with Egypt and Assyria, and will be a recipient of blessing ⁵⁶  in the earth. ⁵⁷ 

Yesaya 23:2

23:2 Lament, ⁵⁸  you residents of the coast,

you merchants of Sidon ⁵⁹  who travel over the sea,

whose agents sail over

Yesaya 23:8-9

23:8 Who planned this for royal Tyre, ⁶⁰ 

whose merchants are princes,

whose traders are the dignitaries ⁶¹  of the earth?

23:9 The Lord who commands armies planned it –

to dishonor the pride that comes from all her beauty, ⁶² 

to humiliate all the dignitaries of the earth.

Yesaya 23:11

23:11 The Lord stretched out his hand over the sea, ⁶³ 

he shook kingdoms;

he ⁶⁴  gave the order

to destroy Canaan’s fortresses. ⁶⁵ 

Yesaya 23:17

23:17 At the end of seventy years ⁶⁶  the Lord will revive ⁶⁷  Tyre. She will start making money again by selling her services to all the earth’s kingdoms. ⁶⁸ 

Yesaya 24:4

24:4 The earth ⁶⁹  dries up ⁷⁰  and withers,

the world shrivels up and withers;

the prominent people of the earth ⁷¹  fade away.

Yesaya 24:6

24:6 So a treaty curse ⁷²  devours the earth;

its inhabitants pay for their guilt. ⁷³ 

This is why the inhabitants of the earth disappear, ⁷⁴ 

and are reduced to just a handful of people. ⁷⁵ 

Yesaya 24:17

24:17 Terror, pit, and snare

are ready to overtake you inhabitants of the earth! ⁷⁶ 

Yesaya 24:21

The Lord Will Become King

24:21 At that time ⁷⁷  the Lord will punish ⁷⁸ 

the heavenly forces in the heavens ⁷⁹ 

and the earthly kings on the earth.

Yesaya 25:6

25:6 The Lord who commands armies will hold a banquet for all the nations on this mountain. ⁸⁰ 

At this banquet there will be plenty of meat and aged wine –

tender meat and choicest wine. ⁸¹ 

Yesaya 26:9

26:9 I ⁸²  look for ⁸³  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. ⁸⁴ 

Yesaya 26:18

26:18 We were pregnant, we strained,

we gave birth, as it were, to wind. ⁸⁵ 

We cannot produce deliverance on the earth;

people to populate the world are not born. ⁸⁶ 

Yesaya 26:21

26:21 For look, the Lord is coming out of the place where he lives, ⁸⁷ 

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. ⁸⁸ 

Yesaya 28:15

28:15 For you say,

“We have made a treaty with death,

with Sheol ⁸⁹  we have made an agreement. ⁹⁰ 

When the overwhelming judgment sweeps by ⁹¹ 

it will not reach us.

For we have made a lie our refuge,

we have hidden ourselves in a deceitful word.” ⁹² 

Yesaya 28:18

28:18 Your treaty with death will be dissolved; ⁹³ 

your agreement ⁹⁴  with Sheol will not last. ⁹⁵ 

When the overwhelming judgment sweeps by, ⁹⁶ 

you will be overrun by it. ⁹⁷ 

Yesaya 34:1

The Lord Will Judge Edom

34:1 Come near, you nations, and listen!

Pay attention, you people!

The earth and everything it contains must listen,

the world and everything that lives in it. ⁹⁸ 

Yesaya 37:16

37:16 “O Lord who commands armies, O God of Israel, who is enthroned on the cherubim! ⁹⁹  You alone are God over all the kingdoms of the earth. You made the sky ¹⁰⁰  and the earth.

Yesaya 37:20

37:20 Now, O Lord our God, rescue us from his power, so all the kingdoms of the earth may know that you alone are the Lord.” ¹⁰¹ 

Yesaya 38:10-11

38:10 “I thought, ¹⁰² 

‘In the middle of my life ¹⁰³  I must walk through the gates of Sheol,

I am deprived ¹⁰⁴  of the rest of my years.’

38:11 “I thought,

‘I will no longer see the Lord ¹⁰⁵  in the land of the living,

I will no longer look on humankind with the inhabitants of the world. ¹⁰⁶ 

Yesaya 38:18

38:18 Indeed ¹⁰⁷  Sheol does not give you thanks;

death does not ¹⁰⁸  praise you.

Those who descend into the pit do not anticipate your faithfulness.

Yesaya 40:15

40:15 Look, the nations are like a drop in a bucket;

they are regarded as dust on the scales.

He lifts ¹⁰⁹  the coastlands ¹¹⁰  as if they were dust.

Yesaya 40:21-23

40:21 Do you not know?

Do you not hear?

Has it not been told to you since the very beginning?

Have you not understood from the time the earth’s foundations were made?

40:22 He is the one who sits on the earth’s horizon; ¹¹¹ 

its inhabitants are like grasshoppers before him. ¹¹² 

He is the one who stretches out the sky like a thin curtain, ¹¹³ 

and spreads it out ¹¹⁴  like a pitched tent. ¹¹⁵ 

40:23 He is the one who reduces rulers to nothing;

he makes the earth’s leaders insignificant.

Yesaya 42:1

The Lord Commissions His Special Servant

42:1 ¹¹⁶ “Here is my servant whom I support,

my chosen one in whom I take pleasure.

I have placed my spirit on him;

he will make just decrees ¹¹⁷  for the nations. ¹¹⁸ 

Yesaya 42:4

42:4 He will not grow dim or be crushed ¹¹⁹ 

before establishing justice on the earth;

the coastlands ¹²⁰  will wait in anticipation for his decrees.” ¹²¹ 

Yesaya 42:21-22

42:21 The Lord wanted to exhibit his justice

by magnifying his law and displaying it. ¹²² 

42:22 But these people are looted and plundered;

all of them are trapped in pits ¹²³ 

and held captive ¹²⁴  in prisons.

They were carried away as loot with no one to rescue them;

they were carried away as plunder, and no one says, “Bring that back!” ¹²⁵ 

Yesaya 43:21

43:21 the people whom I formed for myself,

so they might praise me.” ¹²⁶ 

Yesaya 45:6

45:6 I do this ¹²⁷  so people ¹²⁸  will recognize from east to west

that there is no God but me;

I am the Lord, I have no peer.

Yesaya 45:22-23

45:22 Turn to me so you can be delivered, ¹²⁹ 

all you who live in the earth’s remote regions!

For I am God, and I have no peer.

45:23 I solemnly make this oath ¹³⁰  –

what I say is true and reliable: ¹³¹ 

‘Surely every knee will bow to me,

every tongue will solemnly affirm; ¹³² 

Yesaya 47:8

47:8 So now, listen to this,

O one who lives so lavishly, ¹³³ 

who lives securely,

who says to herself, ¹³⁴ 

‘I am unique! No one can compare to me! ¹³⁵ 

I will never have to live as a widow;

I will never lose my children.’ ¹³⁶ 

Yesaya 49:6-7

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 ¹³⁷  of Israel? ¹³⁸ 

I will make you a light to the nations, ¹³⁹ 

so you can bring ¹⁴⁰  my deliverance to the remote regions of the earth.”

49:7 This is what the Lord,

the protector ¹⁴¹  of Israel, their Holy One, ¹⁴²  says

to the one who is despised ¹⁴³  and rejected ¹⁴⁴  by nations, ¹⁴⁵ 

a servant of rulers:

“Kings will see and rise in respect, ¹⁴⁶ 

princes will bow down,

because of the faithful Lord,

the Holy One of Israel who has chosen you.”

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. ¹⁴⁷ 

Then all humankind ¹⁴⁸  will recognize that

I am the Lord, your deliverer,

your protector, ¹⁴⁹  the powerful ruler of Jacob.” ¹⁵⁰ 

Yesaya 54:5

54:5 For your husband is the one who made you –

the Lord who commands armies is his name.

He is your protector, ¹⁵¹  the Holy One of Israel. ¹⁵² 

He is called “God of the entire earth.”

Yesaya 54:9

54:9 “As far as I am concerned, this is like in Noah’s time, ¹⁵³ 

when I vowed that the waters of Noah’s flood ¹⁵⁴  would never again cover the earth.

In the same way I have vowed that I will not be angry at you or shout at you.

Yesaya 55:12

55:12 Indeed you will go out with joy;

you will be led along in peace;

the mountains and hills will give a joyful shout before you,

and all the trees in the field will clap their hands.

Yesaya 57:9

57:9 You take olive oil as tribute ¹⁵⁵  to your king, ¹⁵⁶ 

along with many perfumes. ¹⁵⁷ 

You send your messengers to a distant place;

you go all the way to Sheol. ¹⁵⁸ 

Yesaya 58:14

58:14 Then you will find joy in your relationship to the Lord, ¹⁵⁹ 

and I will give you great prosperity, ¹⁶⁰ 

and cause crops to grow on the land I gave to your ancestor Jacob.” ¹⁶¹ 

Know for certain that the Lord has spoken. ¹⁶² 

Yesaya 60:5

60:5 Then you will look and smile, ¹⁶³ 

you will be excited and your heart will swell with pride. ¹⁶⁴ 

For the riches of distant lands ¹⁶⁵  will belong to you

and the wealth of nations will come to you.

Yesaya 60:9

60:9 Indeed, the coastlands ¹⁶⁶  look eagerly for me,

the large ships ¹⁶⁷  are in the lead,

bringing your sons from far away,

along with their silver and gold,

to honor the Lord your God, ¹⁶⁸ 

the Holy One of Israel, ¹⁶⁹  for he has bestowed honor on you.

Yesaya 60:15

60:15 You were once abandoned

and despised, with no one passing through,

but I will make you ¹⁷⁰  a permanent source of pride

and joy to coming generations.

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 ¹⁷¹  to grow,

and give his people reason to praise him in the sight of all the nations. ¹⁷² 

Yesaya 62:6

62:6 I ¹⁷³  post watchmen on your walls, O Jerusalem;

they should keep praying all day and all night. ¹⁷⁴ 

You who pray to ¹⁷⁵  the Lord, don’t be silent!

Yesaya 62:11

62:11 Look, the Lord announces to the entire earth: ¹⁷⁶ 

“Say to Daughter Zion,

‘Look, your deliverer comes!

Look, his reward is with him

and his reward goes before him!’” ¹⁷⁷ 

Yesaya 64:4

64:4 Since ancient times no one has heard or perceived, ¹⁷⁸ 

no eye has seen any God besides you,

who intervenes for those who wait for him.

Yesaya 66:14

66:14 When you see this, you will be happy, ¹⁷⁹ 

and you will be revived. ¹⁸⁰ 

The Lord will reveal his power to his servants

and his anger to his enemies. ¹⁸¹ 

Yesaya 66:16

66:16 For the Lord judges all humanity ¹⁸² 

with fire and his sword;

the Lord will kill many. ¹⁸³ 

[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.

[2:4]  ⁴ sn Instead of referring to the large plow as a whole, the plowshare is simply the metal tip which actually breaks the earth and cuts the furrow.

[2:4]  ⁵ sn This implement was used to prune the vines, i.e., to cut off extra leaves and young shoots (H. Wildberger, Isaiah, 1:93; M. Klingbeil, NIDOTTE 1:1117-18). It was a short knife with a curved hook at the end sharpened on the inside like a sickle. Breaking weapons and fashioning agricultural implements indicates a transition from fear and stress to peace and security.

[5:14]  ⁶ tn Heb “Sheol” (so ASV, NASB, NRSV); the underworld, the land of the dead, according to the OT world view. Cf. NAB “the nether world”; TEV, CEV “the world of the dead”; NLT “the grave.”

[5:14]  ⁷ tn Heb “so Sheol will make wide its throat, and open its mouth without limit.”

[5:14]  sn Death is portrayed in both the OT (Prov 1:12; Hab 2:5) and Canaanite myth as voraciously swallowing up its prey. In the myths Death is portrayed as having “a lip to the earth, a lip to the heavens … and a tongue to the stars.” (G. R. Driver, Canaanite Myths and Legends, 69, text 5 ii 2-3.) Death describes his own appetite as follows: “But my appetite is the appetite of lions in the waste…If it is in very truth my desire to consume ‘clay’ [a reference to his human victims], then in truth by the handfuls I must eat it, whether my seven portions [indicating fullness and completeness] are already in the bowl or whether Nahar [the god of the river responsible for ferrying victims from the land of the living to the land of the dead] has to mix the cup.” (Driver, 68-69, text 5 i 14-22).

[5:14]  ⁸ tn Heb “and her splendor and her masses will go down, and her tumult and the one who exults in her.” The antecedent of the four feminine singular pronominal suffixes used in v. 14b is unclear. The likely referent is personified Zion/Jerusalem (see 3:25-26; 4:4-5).

[7:11]  ⁹ tn Heb “Make it as deep as Sheol or make it high upwards.” These words suggest that Ahaz can feel free to go beyond the bounds of ordinary human experience.

[9:7]  ¹⁰ tc The Hebrew text has לְםַרְבֵּה (lÿmarbeh), which is a corrupt reading. לם is dittographic; note the preceding word, שָׁלוֹם (shalom). The corrected text reads literally, “great is the dominion.”

[9:7]  ¹¹ tn Heb “and to peace there will be no end” (KJV and ASV both similar). On the political and socio-economic sense of שָׁלוֹם (shalom) in this context, see the note at v. 6 on “Prince of Peace.”

[9:7]  ¹² tn Heb “over the throne of David, and over his kingdom.” The referent of the pronoun “his” (i.e., David) has been specified in the translation for clarity.

[9:7]  ¹³ tn The feminine singular pronominal suffix on this form and the following one (translated “it” both times) refers back to the grammatically feminine noun “kingdom.”

[9:7]  ¹⁴ tn Heb “with/by justice and fairness”; ASV “with justice and with righteousness.”

[9:7]  ¹⁵ tn Heb “the zeal of the Lord.” In this context the Lord’s “zeal” refers to his intense devotion to and love for his people which prompts him to vindicate them and to fulfill his promises to David and the nation.

[10:7]  ¹⁶ tn Heb “but he, not so does he intend, and his heart, not so does it think.”

[10:7]  ¹⁷ tn Heb “for to destroy [is] in his heart, and to cut off nations, not a few.”

[10:14]  ¹⁸ sn The Assyrians’ conquests were relatively unopposed, like robbing a bird’s nest of its eggs when the mother bird is absent.

[11:10]  ¹⁹ tn Or “in that day” (KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[11:10]  ²⁰ sn See the note at v. 1.

[11:10]  ²¹ tn Heb “ a root from Jesse, which stands for a signal flag of the nations, of him nations will inquire” [or “seek”].

[12:4]  ²² tn Or “in that day” (KJV).

[12:4]  ²³ tn Heb “call in his name,” i.e., “invoke his name.”

[12:4]  ²⁴ tn Heb “bring to remembrance that his name is exalted.” The Lord’s “name” stands here for his character and reputation.

[12:5]  ²⁵ tc The translation follows the marginal reading (Qere), which is a Hophal participle from יָדַע (yada’), understood here in a gerundive sense.

[13:11]  ²⁶ sn The Lord is definitely speaking (again?) at this point. See the note at v. 4.

[13:11]  ²⁷ tn Or “I will bring disaster on the world.” Hebrew רָעָה (ra’ah) could refer to the judgment (i.e., disaster, calamity) or to the evil that prompts it. The structure of the parallel line favors the latter interpretation.

[13:11]  ²⁸ tn Or perhaps, “the violent”; cf. NASB, NIV “the ruthless.”

[14:2]  ²⁹ tn Heb “and the house of Jacob will take possession of them [i.e., the nations], on the land of the Lord, as male servants and female servants.”

[14:9]  ³⁰ sn Sheol is the proper name of the subterranean world which was regarded as the land of the dead.

[14:9]  ³¹ tn Heb “arousing.” The form is probably a Polel infinitive absolute, rather than a third masculine singular perfect, for Sheol is grammatically feminine (note “stirred up”). See GKC 466 §145.t.

[14:9]  ³² tn Heb “all the rams of the earth.” The animal epithet is used metaphorically here for leaders. See HALOT 903 s.v. *עַתּוּד.

[14:9]  ³³ tn Heb “lifting from their thrones all the kings of the nations.” הֵקִים (heqim, a Hiphil perfect third masculine singular) should be emended to an infinitive absolute (הָקֵים, haqem). See the note on “rouses” earlier in the verse.

[14:11]  ³⁴ tn Or “pride” (NCV, CEV); KJV, NIV, NRSV “pomp.”

[14:11]  ³⁵ tn Or “harps” (NAB, NIV, NRSV).

[14:11]  ³⁶ tn Heb “under you maggots are spread out, and worms are your cover.”

[14:12]  ³⁷ tn The Hebrew text has הֵילֵל בֶּן־שָׁחַר (helel ben-shakhar, “Helel son of Shachar”), which is probably a name for the morning star (Venus) or the crescent moon. See HALOT 245 s.v. הֵילֵל.

[14:12]  sn What is the background for the imagery in vv. 12-15? This whole section (vv. 4b-21) is directed to the king of Babylon, who is clearly depicted as a human ruler. Other kings of the earth address him in vv. 9ff., he is called “the man” in v. 16, and, according to vv. 19-20, he possesses a physical body. Nevertheless the language of vv. 12-15 has led some to see a dual referent in the taunt song. These verses, which appear to be spoken by other pagan kings to a pagan king (cf. vv. 9-11), contain several titles and motifs that resemble those of Canaanite mythology, including references to Helel son of Shachar, the stars of El, the mountain of assembly, the recesses of Zaphon, and the divine title Most High. Apparently these verses allude to a mythological story about a minor god (Helel son of Shachar) who tried to take over Zaphon, the mountain of the gods. His attempted coup failed and he was hurled down to the underworld. The king of Babylon is taunted for having similar unrealized delusions of grandeur. Some Christians have seen an allusion to the fall of Satan here, but this seems contextually unwarranted (see J. Martin, “Isaiah,” BKCOT, 1061).

[14:12]  ³⁸ tn Some understand the verb to from חָלַשׁ (khalash, “to weaken”), but HALOT 324 s.v. II חלשׁ proposes a homonym here, meaning “to defeat.”

[14:12]  ³⁹ sn In this line the taunting kings hint at the literal identity of the king, after likening him to the god Helel and a tree. The verb גָדַע (gada’, “cut down”) is used of chopping down trees in 9:10 and 10:33.

[14:15]  ⁴⁰ tn The prefixed verb form is taken as a preterite. Note the use of perfects in v. 12 to describe the king’s downfall.

[14:15]  ⁴¹ tn The Hebrew term בּוּר (bor, “cistern”) is sometimes used metaphorically to refer to the place of the dead or the entrance to the underworld.

[14:16]  ⁴² tn The word “thinking” is supplied in the translation in order to make it clear that the next line records their thoughts as they gaze at him.

[14:17]  ⁴³ tc The pronominal suffix is masculine, even though its antecedent appears to be the grammatically feminine noun “world.” Some have suggested that the form עָרָיו (’arayv, plural noun with third masculine singular suffix) should be emended to עָרֶיהָ (’areha, plural noun with third feminine singular suffix). This emendation may be unnecessary in light of other examples of lack of agreement a suffix and its antecedent noun.

[14:17]  ⁴⁴ tn Heb “and his prisoners did not let loose to [their] homes.” This really means, “he did not let loose his prisoners and send them back to their homes.’ On the elliptical style, see GKC 366 §117.o.

[14:21]  ⁴⁵ tn Or “the place of slaughter for.”

[14:21]  ⁴⁶ tn Heb “for the sin of their fathers.”

[14:21]  ⁴⁷ sn J. N. Oswalt (Isaiah [NICOT], 1:320, n. 10) suggests that the garrison cities of the mighty empire are in view here.

[14:26]  ⁴⁸ tn Heb “and this is the hand that is outstretched over all the nations.”

[18:2]  ⁴⁹ tn The precise meaning of the qualifying terms is uncertain. מְמֻשָּׁךְ (mÿmushakh) appears to be a Pual participle from the verb מָשַׁךְ (mashakh, “to draw, extend”). Lexicographers theorize that it here refers to people who “stretch out,” as it were, or are tall. See BDB 604 s.v. מָשַׁךְ, and HALOT 645-46 s.v. משׁךְ. מוֹרָט (morat) is taken as a Pual participle from מָרַט (marat), which can mean “to pull out [hair],” in the Qal, “become bald” in the Niphal, and “be wiped clean” in the Pual. Lexicographers theorize that the word here refers to people with bare, or smooth, skin. See BDB 598-99 s.v. מָרַט, and HALOT 634-35 s.v. מרט. These proposed meanings, which are based on etymological speculation, must be regarded as tentative.

[18:2]  ⁵⁰ tn Heb “from it and onwards.” HALOT 245 s.v. הָלְאָה suggests the translation “far and wide.”

[18:2]  ⁵¹ tn Once more the precise meaning of the qualifying terms is uncertain. The expression קַו־קָו (qav-qav) is sometimes related to a proposed Arabic cognate and taken to mean “strength” (see BDB 876 II קַו). Others, on the basis of Isa 28:10, 13, understand the form as gibberish (literally, “kav, kav”) and take it to be a reference to this nation’s strange, unknown language. The form מְבוּסָה (mÿvusah) appears to be derived from בּוּס (bus, “to trample”), so lexicographers suggest the meaning “trampling” or “subjugation,” i.e., a nation that subdues others. See BDB 101 s.v. בּוּס and HALOT 541 s.v. מְבוּסָה. These proposals, which are based on etymological speculation, must be regarded as tentative.

[18:2]  ⁵² tn The precise meaning of the verb בָּזָא (baza’), which occurs only in this oracle (see also v. 7) in the OT, is uncertain. BDB 102 s.v. suggests “divide” on the basis of alleged Aramaic and Arabic cognates; HALOT 117 s.v., citing an alleged Arabic cognate, suggests “wash away.”

[18:7]  ⁵³ tn On the interpretive difficulties of this verse, see the notes at v. 2, where the same terminology is used.

[18:7]  ⁵⁴ tn The words “the tribute” are repeated here in the translation for clarity.

[18:7]  ⁵⁵ tn Heb “to the place of the name of the Lord who commands armies [traditionally, the Lord of hosts], Mount Zion.”

[19:24]  ⁵⁶ tn Heb “will be a blessing” (so NCV).

[19:24]  ⁵⁷ tn Or “land” (KJV, NAB).

[23:2]  ⁵⁸ tn Or “keep quiet”; NAB “Silence!”

[23:2]  ⁵⁹ map For location see Map1 A1; JP3 F3; JP4 F3.

[23:8]  ⁶⁰ tn The precise meaning of הַמַּעֲטִירָה (hamma’atirah) is uncertain. The form is a Hiphil participle from עָטַר (’atar), a denominative verb derived from עֲטָרָה (’atarah, “crown, wreath”). The participle may mean “one who wears a crown” or “one who distributes crowns.” In either case, Tyre’s prominence in the international political arena is in view.

[23:8]  ⁶¹ tn Heb “the honored” (so NASB, NRSV); NIV “renowned.”

[23:9]  ⁶² tn Heb “the pride of all the beauty.”

[23:11]  ⁶³ tn Heb “his hand he stretched out over the sea.”

[23:11]  ⁶⁴ tn Heb “the Lord.” For stylistic reasons the pronoun (“he”) has been used in the translation here.

[23:11]  ⁶⁵ tn Heb “concerning Canaan, to destroy her fortresses.” NIV, NLT translate “Canaan” as “Phoenicia” here.

[23:17]  ⁶⁶ tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[23:17]  ⁶⁷ tn Heb “visit [with favor]” (cf. KJV, NAB, NASB, NRSV); NIV “will deal with.”

[23:17]  ⁶⁸ tn Heb “and she will return to her [prostitute’s] wages and engage in prostitution with all the kingdoms of the earth on the face of the earth.”

[24:4]  ⁶⁹ tn Some prefer to read “land” here, but the word pair אֶרֶץ/תֵּבֵל (erets/tevel [see the corresponding term in the parallel line]) elsewhere clearly designates the earth/world (see 1 Sam 2:8; 1 Chr 16:30; Job 37;12; Pss 19:4; 24:1; 33:8; 89:11; 90:2; 96:13; 98:9; Prov 8:26, 31; Isa 14:16-17; 34:1; Jer 10:12; 51:15; Lam 4:12). According to L. Stadelmann, תבל designates “the habitable part of the world” (The Hebrew Conception of the World [AnBib], 130).

[24:4]  ⁷⁰ tn Or “mourns” (BDB 5 s.v. אָבַל). HALOT 6-7 lists the homonyms I אבל (“mourn”) and II אבל (“dry up”). They propose the second here on the basis of parallelism.

[24:4]  ⁷¹ tn Heb “the height of the people of the earth.” The translation assumes an emendation of the singular form מְרוֹם (mÿrom, “height of”) to the plural construct מְרֹמֵי (mÿrome, “high ones of”; note the plural verb at the beginning of the line), and understands the latter as referring to the prominent people of human society.

[24:6]  ⁷² sn Ancient Near Eastern treaties often had “curses,” or threatened judgments, attached to them. (See Deut 28 for a biblical example of such curses.) The party or parties taking an oath of allegiance acknowledged that disobedience would activate these curses, which typically threatened loss of agricultural fertility as depicted in the following verses.

[24:6]  ⁷³ tn The verb אָשַׁם (’asham, “be guilty”) is here used metonymically to mean “pay, suffer for one’s guilt” (see HALOT 95 s.v. אשׁם).

[24:6]  ⁷⁴ tn BDB 359 s.v. חָרַר derives the verb חָרוּ (kharu) from חָרַר (kharar, “burn”), but HALOT 351 s.v. II חרה understands a hapax legomenon חָרָה (kharah, “to diminish in number,” a homonym of חָרָה) here, relating it to an alleged Arabic cognate meaning “to decrease.” The Qumran scroll 1QIsa^a has חורו, perhaps understanding the root as חָוַר (khavar, “grow pale”; see Isa 29:22 and HALOT 299 s.v. I חור).

[24:6]  ⁷⁵ tn Heb “and mankind is left small [in number].”

[24:17]  ⁷⁶ tn Heb “[are] upon you, O inhabitant of the earth.” The first line of v. 17 provides another classic example of Hebrew wordplay. The names of the three instruments of judgment (פָח,פַחַת,פַּחַד [pakhad, fakhat, fakh]) all begin with the letters פח (peh-khet) and the first two end in dental consonants (ת/ד, tet/dalet). Once again the repetition of sound draws attention to the statement and contributes to the theme of the inescapability of judgment. As their similar-sounding names suggest, terror, pit, and snare are allies in destroying the objects of divine wrath.

[24:21]  ⁷⁷ tn Or “in that day” (so KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[24:21]  ⁷⁸ tn Heb “visit [in judgment].”

[24:21]  ⁷⁹ tn Heb “the host of the height in the height.” The “host of the height/heaven” refers to the heavenly luminaries (stars and planets, see, among others, Deut 4:19; 17:3; 2 Kgs 17:16; 21:3, 5; 23:4-5; 2 Chr 33:3, 5) that populate the divine/heavenly assembly in mythological and prescientific Israelite thought (see Job 38:7; Isa 14:13).

[25:6]  ⁸⁰ sn That is, Mount Zion (see 24:23); cf. TEV; NLT “In Jerusalem.”

[25:6]  ⁸¹ tn Heb “And the Lord who commands armies [traditionally, the Lord of hosts] will make for all the nations on this mountain a banquet of meats, a banquet of wine dregs, meats filled with marrow, dregs that are filtered.”

[26:9]  ⁸² tn Heb “with my soul I.” This is a figure for the speaker himself (“I”).

[26:9]  ⁸³ tn Or “long for, desire.” The speaker acknowledges that he is eager to see God come in judgment (see vv. 8, 9b).

[26:9]  ⁸⁴ 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).

[26:18]  ⁸⁵ tn On the use of כְּמוֹ (kÿmo, “like, as”) here, see BDB 455 s.v. Israel’s distress and suffering, likened here to the pains of childbirth, seemed to be for no purpose. A woman in labor endures pain with the hope that a child will be born; in Israel’s case no such positive outcome was apparent. The nation was like a woman who strains to bring forth a child, but can’t push the baby through to daylight. All her effort produces nothing.

[26:18]  ⁸⁶ tn Heb “and the inhabitants of the world do not fall.” The term נָפַל (nafal) apparently means here, “be born,” though the Qal form of the verb is not used with this nuance anywhere else in the OT. (The Hiphil appears to be used in the sense of “give birth” in v. 19, however.) The implication of verse 18b seems to be that Israel hoped its suffering would somehow end in deliverance and an increase in population. The phrase “inhabitants of the world” seems to refer to the human race in general, but the next verse, which focuses on Israel’s dead, suggests the referent may be more limited.

[26:21]  ⁸⁷ tn Heb “out of his place” (so KJV, ASV).

[26:21]  ⁸⁸ sn This implies that rampant bloodshed is one of the reasons for divine judgment. See the note at 24:5.

[28:15]  ⁸⁹ sn Sheol is the underworld, land of the dead, according to the OT world view.

[28:15]  ⁹⁰ tn Elsewhere the noun חֹזֶה (khozeh) refers to a prophet who sees visions. In v. 18 the related term חָזוּת (khazut, “vision”) is used. The parallelism in both verses (note “treaty”) seems to demand a meaning “agreement” for both nouns. Perhaps חֹזֶה and חזוּת are used in a metonymic sense in vv. 15 and 18. Another option is to propose a homonymic root. See J. N. Oswalt, Isaiah (NICOT), 1:514, and HALOT 301 s.v. II חֹזֶה.

[28:15]  ⁹¹ tn Heb “the overwhelming scourge, when it passes by” (NRSV similar).

[28:15]  ⁹² sn “Lie” and “deceitful word” would not be the terms used by the people. They would likely use the words “promise” and “reliable word,” but the prophet substitutes “lie” and “deceitful word” to emphasize that this treaty with death will really prove to be disappointing.

[28:18]  ⁹³ tn On the meaning of כָּפַר (kafar) in this context, see HALOT 494 s.v. I כפר and J. N. Oswalt, Isaiah (NICOT), 1:515, n. 9.

[28:18]  ⁹⁴ tn Normally the noun חָזוּת (khazut) means “vision.” See the note at v. 15.

[28:18]  ⁹⁵ tn Or “will not stand” (NIV, NRSV).

[28:18]  ⁹⁶ tn See the note at v. 15.

[28:18]  ⁹⁷ tn Heb “you will become a trampling place for it.”

[34:1]  ⁹⁸ tn Heb “the world and its offspring”; NASB “the world and all that springs from it.”

[37:16]  ⁹⁹ sn Cherubim (singular “cherub”) refers to the images of winged angelic creatures that were above the ark of the covenant.

[37:16]  ¹⁰⁰ tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[37:20]  ¹⁰¹ tn The parallel text in 2 Kgs 19:19 reads, “that you, Lord, are the only God.”

[38:10]  ¹⁰² tn Or “I said” (KJV, NIV, NRSV, NLT).

[38:10]  ¹⁰³ tn The precise meaning of the phrase בִּדְמִי יָמַי (bidmi yamay, “in the [?] of my days”) is uncertain. According to HALOT 226 s.v. דְּמִי this word is a hapax legomenon meaning “half.” Others derive the form from דַּמִי (dami, “quiet, rest, peacefulness”).

[38:10]  ¹⁰⁴ tn The precise meaning of the verb is uncertain. The Pual of of פָּקַד (paqad) occurs only here and in Exod 38:21, where it appears to mean “passed in review” or “mustered.” Perhaps the idea is, “I have been called away for the remainder of my years.” To bring out the sense more clearly, one can translate, “I am deprived of the rest of my years.”

[38:11]  ¹⁰⁵ tn The Hebrew text has יָהּ יָהּ (yah yah, the abbreviated form of יְהוָה [yÿhvah] repeated), but this is probably a corruption of יְהוָה.

[38:11]  ¹⁰⁶ tc The Hebrew text has חָדֶל (khadel), which appears to be derived from a verbal root meaning “to cease, refrain.” But the form has probably suffered an error of transmission; the original form (attested in a few medieval Hebrew mss) was likely חֶלֶד (kheled, “world”).

[38:18]  ¹⁰⁷ tn Or “For” (KJV, NAB, NASB, NIV, NRSV, NLT).

[38:18]  ¹⁰⁸ tn The negative particle is understood by ellipsis in this line. See GKC 483 §152.z.

[40:15]  ¹⁰⁹ tn Or “weighs” (NIV); NLT “picks up.”

[40:15]  ¹¹⁰ tn Or “islands” (NASB, NIV, NLT).

[40:22]  ¹¹¹ tn Heb “the circle of the earth” (so KJV, NIV, NRSV, NLT).

[40:22]  ¹¹² tn The words “before him” are supplied in the translation for clarification.

[40:22]  ¹¹³ 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]  ¹¹⁴ 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]  ¹¹⁵ tn Heb “like a tent [in which] to live”; NAB, NASB “like a tent to dwell (live NIV, NRSV) in.”

[42:1]  ¹¹⁶ sn Verses 1-7 contain the first of Isaiah’s “servant songs,” which describe the ministry of a special, ideal servant who accomplishes God’s purposes for Israel and the nations. This song depicts the servant as a just king who brings justice to the earth and relief for the oppressed. The other songs appear in 49:1-13; 50:4-11; and 52:13-53:12.

[42:1]  ¹¹⁷ tn Heb “he will bring out justice” (cf. ASV, NASB, NRSV).

[42:1]  ¹¹⁸ sn Like the ideal king portrayed in Isa 11:1-9, the servant is energized by the divine spirit and establishes justice on the earth.

[42:4]  ¹¹⁹ tn For rhetorical effect the terms used to describe the “crushed (רָצַץ, ratsats) reed” and “dim (כָּהָה, kahah) wick” in v. 3 are repeated here.

[42:4]  ¹²⁰ tn Or “islands” (NIV); NLT “distant lands beyond the sea.”

[42:4]  ¹²¹ tn Or “his law” (KJV, ASV, NASB, NIV) or “his instruction” (NLT).

[42:21]  ¹²² tn Heb “The Lord was pleased for the sake of his righteousness [or “justice”], he was magnifying [the] law and was making [it] glorious.” The Lord contrasts his good intentions for the people with their present crisis (v. 22). To demonstrate his just character and attract the nations, the Lord wanted to showcase his law among and through Israel (Deut 4:5-8). But Israel disobeyed (v. 24) and failed to carry out their commission.

[42:22]  ¹²³ tc The Hebrew text has בַּחוּרִים (bakhurim, “young men”), but the text should be emended to בְּהוֹרִים (bÿhorim, “in holes”).

[42:22]  ¹²⁴ tn Heb “and made to be hidden”; NAB, NASB, NIV, TEV “hidden away in prisons.”

[42:22]  ¹²⁵ tn Heb “they became loot and there was no one rescuing, plunder and there was no one saying, ‘Bring back’.”

[43:21]  ¹²⁶ tn Heb “[so] they might declare my praise.”

[45:6]  ¹²⁷ tn The words “I do this” are supplied in the translation for stylistic reasons.

[45:6]  ¹²⁸ tn Heb “they” (so KJV, ASV); TEV, CEV “everyone”; NLT “all the world.”

[45:22]  ¹²⁹ tn The Niphal imperative with prefixed vav (ו) indicates purpose after the preceding imperative. The Niphal probably has a tolerative sense, “allow yourselves to be delivered, accept help.”

[45:23]  ¹³⁰ tn Heb “I swear by myself”; KJV, NASB “have sworn.”

[45:23]  ¹³¹ tn Heb “a word goes out from my mouth [in] truth and will not return.”

[45:23]  ¹³² tn Heb “swear” (so KJV, NAB, NIV, NRSV); NLT “confess allegiance.”

[47:8]  ¹³³ tn Or perhaps, “voluptuous one” (NAB); NAB “you sensual one”; NLT “You are a pleasure-crazy kingdom.”

[47:8]  ¹³⁴ tn Heb “the one who says in her heart.”

[47:8]  ¹³⁵ tn Heb “I [am], and besides me there is no other.” See Zeph 2:15.

[47:8]  ¹³⁶ tn Heb “I will not live [as] a widow, and I will not know loss of children.”

[49:6]  ¹³⁷ tn Heb “the protected [or “preserved”] ones.”

[49:6]  ¹³⁸ 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]  ¹³⁹ tn See the note at 42:6.

[49:6]  ¹⁴⁰ tn Heb “be” (so KJV, ASV); CEV “you must take.”

[49:7]  ¹⁴¹ tn Heb “redeemer.” See the note at 41:14.

[49:7]  ¹⁴² sn See the note on the phrase “the Holy One of Israel” in 1:4.

[49:7]  ¹⁴³ tc The Hebrew text reads literally “to [one who] despises life.” It is preferable to read with the Qumran scroll 1QIsa^a לבזוי, which should be vocalized as a passive participle, לִבְזוּי (livzuy, “to the one despised with respect to life” [נֶפֶשׁ is a genitive of specification]). The consonantal sequence וי was probably misread as ה in the MT tradition. The contextual argument favors the 1QIsa^a reading. As J. N. Oswalt (Isaiah [NICOT], 2:294) points out, the three terse phrases “convey a picture of lowliness, worthlessness, and helplessness.”

[49:7]  ¹⁴⁴ tn MT’s Piel participle (“to the one who rejects”) does not fit contextually. The form should be revocalized as a Pual, “to the one rejected.”

[49:7]  ¹⁴⁵ tn Parallelism (see “rulers,” “kings,” “princes”) suggests that the singular גּוֹי (goy) be emended to a plural or understood in a collective sense (see 55:5).

[49:7]  ¹⁴⁶ tn For this sense of קוּם (qum), see Gen 19:1; 23:7; 33:10; Lev 19:32; 1 Sam 20:41; 25:41; 1 Kgs 2:19; Job 29:8.

[49:26]  ¹⁴⁷ 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]  ¹⁴⁸ tn Heb “flesh” (so KJV, NASB).

[49:26]  ¹⁴⁹ tn Heb “your redeemer.” See the note at 41:14.

[49:26]  ¹⁵⁰ tn Heb “the powerful [one] of Jacob.” See 1:24.

[54:5]  ¹⁵¹ tn Or “redeemer.” See the note at 41:14.

[54:5]  ¹⁵² sn See the note on the phrase “the Holy One of Israel” in 1:4.

[54:9]  ¹⁵³ tc The Hebrew text reads literally, “For [or “indeed”] the waters of Noah [is] this to me.” כִּי־מֵי (ki-me, “for the waters of”) should be emended to כְּמֵי (kÿmey, “like the days of”), which is supported by the Qumran scroll 1QIsa^a and all the ancient versions except LXX.

[54:9]  ¹⁵⁴ tn Heb “the waters of Noah” (so NAB, NIV, NRSV).

[57:9]  ¹⁵⁵ tn Heb “you journey with oil.”

[57:9]  ¹⁵⁶ tn Heb “the king.” Since the context refers to idolatry and child sacrifice (see v. 5), some emend מֶלֶך (melekh, “king”) to “Molech.” Perhaps Israel’s devotion to her idols is likened here to a subject taking tribute to a ruler.

[57:9]  ¹⁵⁷ tn Heb “and you multiply your perfumes.”

[57:9]  ¹⁵⁸ sn Israel’s devotion to her idols is inordinate, irrational, and self-destructive.

[58:14]  ¹⁵⁹ 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]  ¹⁶⁰ 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]  ¹⁶¹ 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]  ¹⁶² 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).

[60:5]  ¹⁶³ tn Or “shine,” or “be radiant” (NAB, NASB, NIV, NRSV).

[60:5]  ¹⁶⁴ tn Heb “and it will tremble and be wide, your heart.”

[60:5]  ¹⁶⁵ tn Heb “the wealth of the sea,” i.e., wealth that is transported from distant lands via the sea.

[60:9]  ¹⁶⁶ tn Or “islands” (NIV); CEV “distant islands”; TEV “distant lands.”

[60:9]  ¹⁶⁷ tn Heb “the ships of Tarshish.” See the note at 2:16.

[60:9]  ¹⁶⁸ tn Heb “to the name of the Lord your God.”

[60:9]  ¹⁶⁹ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[60:15]  ¹⁷⁰ tn Heb “Instead of your being abandoned and despised, with no one passing through, I will make you.”

[61:11]  ¹⁷¹ tn Or perhaps, “righteousness,” but the context seems to emphasize deliverance and restoration (see v. 10 and 62:1).

[61:11]  ¹⁷² tn Heb “and praise before all the nations.”

[62:6]  ¹⁷³ sn The speaker here is probably the prophet.

[62:6]  ¹⁷⁴ 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]  ¹⁷⁵ tn Or “invoke”; NIV “call on”; NASB, NRSV “remind.”

[62:11]  ¹⁷⁶ tn Heb “to the end of the earth” (so NASB, NRSV).

[62:11]  ¹⁷⁷ sn As v. 12 indicates, the returning exiles are the Lord’s reward/prize. See also 40:10 and the note there.

[64:4]  ¹⁷⁸ tn Heb “from ancient times they have not heard, they have not listened.”

[66:14]  ¹⁷⁹ tn “and you will see and your heart will be happy.”

[66:14]  ¹⁸⁰ tn Heb “and your bones like grass will sprout.”

[66:14]  ¹⁸¹ tn Heb “and the hand of the Lord will be made known to his servants, and anger to his enemies.”

[66:16]  ¹⁸² tn Heb “flesh” (so KJV, NASB, NRSV); NIV “upon all men”; TEV “all the people of the world.”

[66:16]  ¹⁸³ tn Heb “many are the slain of the Lord.”