Yesaya 2:2-4

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,

2:3 many peoples will come and say,

“Come, let us go up to the Lord’s mountain,

to the temple of the God of Jacob,

so ⁴  he can teach us his requirements, ⁵ 

and ⁶  we can follow his standards.” ⁷ 

For Zion will be the center for moral instruction; ⁸ 

the Lord will issue edicts from Jerusalem. ⁹ 

2:4 He will judge disputes between nations;

he will settle cases for many peoples.

They will beat their swords into plowshares, ¹⁰ 

and their spears into pruning hooks. ¹¹ 

Nations will not take up the sword against other nations,

and they will no longer train for war.

Yesaya 11:9-12

11:9 They will no longer injure or destroy

on my entire royal mountain. ¹² 

For there will be universal submission to the Lord’s sovereignty,

just as the waters completely cover the sea. ¹³ 

Israel is Reclaimed and Reunited

11:10 At that time ¹⁴  a root from Jesse ¹⁵  will stand like a signal flag for the nations. Nations will look to him for guidance, ¹⁶  and his residence will be majestic. 11:11 At that time ¹⁷  the sovereign master ¹⁸  will again lift his hand ¹⁹  to reclaim ²⁰  the remnant of his people ²¹  from Assyria, Egypt, Pathros, ²²  Cush, ²³  Elam, Shinar, ²⁴  Hamath, and the seacoasts. ²⁵ 

11:12 He will lift a signal flag for the nations;

he will gather Israel’s dispersed people ²⁶ 

and assemble Judah’s scattered people

from the four corners of the earth.

Yesaya 35:1-2

The Land and Its People Are Transformed

35:1 Let the desert and dry region be happy; ²⁷ 

let the wilderness ²⁸  rejoice and bloom like a lily!

35:2 Let it richly bloom; ²⁹ 

let it rejoice and shout with delight! ³⁰ 

It is given the grandeur ³¹  of Lebanon,

the splendor of Carmel and Sharon.

They will see the grandeur of the Lord,

the splendor of our God.

Yesaya 42:1-12

The Lord Commissions His Special Servant

42:1 ³² “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 ³³  for the nations. ³⁴ 

42:2 He will not cry out or shout;

he will not publicize himself in the streets. ³⁵ 

42:3 A crushed reed he will not break,

a dim wick he will not extinguish; ³⁶ 

he will faithfully make just decrees. ³⁷ 

42:4 He will not grow dim or be crushed ³⁸ 

before establishing justice on the earth;

the coastlands ³⁹  will wait in anticipation for his decrees.” ⁴⁰ 

42:5 This is what the true God, ⁴¹  the Lord, says –

the one who created the sky and stretched it out,

the one who fashioned the earth and everything that lives on it, ⁴² 

the one who gives breath to the people on it,

and life to those who live on it: ⁴³ 

42:6 “I, the Lord, officially commission you; ⁴⁴ 

I take hold of your hand.

I protect you ⁴⁵  and make you a covenant mediator for people, ⁴⁶ 

and a light ⁴⁷  to the nations, ⁴⁸ 

42:7 to open blind eyes, ⁴⁹ 

to release prisoners ⁵⁰  from dungeons,

those who live in darkness from prisons.

The Lord Intervenes

42:8 I am the Lord! That is my name!

I will not share my glory with anyone else,

or the praise due me with idols.

42:9 Look, my earlier predictive oracles have come to pass; ⁵¹ 

now I announce new events.

Before they begin to occur,

I reveal them to you.” ⁵² 

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

Praise him ⁵³  from the horizon of the earth,

you who go down to the sea, and everything that lives in it, ⁵⁴ 

you coastlands ⁵⁵  and those who live there!

42:11 Let the desert and its cities shout out,

the towns where the nomads of Kedar live!

Let the residents of Sela shout joyfully;

let them shout loudly from the mountaintops.

42:12 Let them give the Lord the honor he deserves; ⁵⁶ 

let them praise his deeds in the coastlands. ⁵⁷ 

Yesaya 43:5-6

43:5 Don’t be afraid, for I am with you.

From the east I will bring your descendants;

from the west I will gather you.

43:6 I will say to the north, ‘Hand them over!’

and to the south, ‘Don’t hold any back!’

Bring my sons from distant lands,

and my daughters from the remote regions of the earth,

Yesaya 49:12

49:12 Look, they come from far away!

Look, some come from the north and west,

and others from the land of Sinim! ⁵⁸ 

Yesaya 60:3-11

60:3 Nations come to your light,

kings to your bright light.

60:4 Look all around you! ⁵⁹ 

They all gather and come to you –

your sons come from far away

and your daughters are escorted by guardians.

60:5 Then you will look and smile, ⁶⁰ 

you will be excited and your heart will swell with pride. ⁶¹ 

For the riches of distant lands ⁶²  will belong to you

and the wealth of nations will come to you.

60:6 Camel caravans will cover your roads, ⁶³ 

young camels from Midian and Ephah.

All the merchants of Sheba ⁶⁴  will come,

bringing gold and incense

and singing praises to the Lord. ⁶⁵ 

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

the rams of Nebaioth will be available to you as sacrifices. ⁶⁶ 

They will go up on my altar acceptably, ⁶⁷ 

and I will bestow honor on my majestic temple.

60:8 Who are these who float along ⁶⁸  like a cloud,

who fly like doves to their shelters? ⁶⁹ 

60:9 Indeed, the coastlands ⁷⁰  look eagerly for me,

the large ships ⁷¹  are in the lead,

bringing your sons from far away,

along with their silver and gold,

to honor the Lord your God, ⁷² 

the Holy One of Israel, ⁷³  for he has bestowed honor on you.

60:10 Foreigners will rebuild your walls;

their kings will serve you.

Even though I struck you down in my anger,

I will restore my favor and have compassion on you. ⁷⁴ 

60:11 Your gates will remain open at all times;

they will not be shut during the day or at night,

so that the wealth of nations may be delivered,

with their kings leading the way. ⁷⁵ 

[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.

[2:3]  ⁴ tn The prefixed verb form with simple vav (ו) introduces a purpose/result clause after the preceding prefixed verb form (probably to be taken as a cohortative; see IBHS 650 §39.2.2a).

[2:3]  ⁵ tn Heb “his ways.” In this context God’s “ways” are the standards of moral conduct he decrees that people should live by.

[2:3]  ⁶ tn The cohortative with vav (ו) after the prefixed verb form indicates the ultimate purpose/goal of their action.

[2:3]  ⁷ tn Heb “walk in his ways.”

[2:3]  ⁸ tn Heb “for out of Zion will go instruction.”

[2:3]  ⁹ tn Heb “the word of the Lord from Jerusalem.”

[2:4]  ¹⁰ 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]  ¹¹ 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.

[11:9]  ¹² tn Heb “in all my holy mountain.” In the most basic sense the Lord’s “holy mountain” is the mountain from which he rules over his kingdom (see Ezek 28:14, 16). More specifically it probably refers to Mount Zion/Jerusalem or to the entire land of Israel (see Pss 2:6; 15:1; 43:3; Isa 56:7; 57:13; Ezek 20:40; Ob 16; Zeph 3:11). If the Lord’s universal kingdom is in view in this context (see the note on “earth” at v. 4), then the phrase would probably be metonymic here, standing for God’s worldwide dominion (see the next line).

[11:9]  ¹³ tn Heb “for the earth will be full of knowledge of the Lord, as the waters cover the sea.” The translation assumes that a universal kingdom is depicted here, but אֶרֶץ (’erets) could be translated “land” (see the note at v. 4). “Knowledge of the Lord” refers here to a recognition of the Lord’s sovereignty which results in a willingness to submit to his authority. See the note at v. 2.

[11:10]  ¹⁴ 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]  ¹⁵ sn See the note at v. 1.

[11:10]  ¹⁶ tn Heb “ a root from Jesse, which stands for a signal flag of the nations, of him nations will inquire” [or “seek”].

[11:11]  ¹⁷ 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.

[11:11]  ¹⁸ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonai).

[11:11]  ¹⁹ tc The Hebrew text reads, “the sovereign master will again, a second time, his hand.” The auxiliary verb יוֹסִיף (yosif), which literally means “add,” needs a main verb to complete it. Consequently many emend שֵׁנִית (shenit, “a second time”) to an infinitive. Some propose the form שַׁנֹּת (shannot, a Piel infinitive construct from שָׁנָה, shanah) and relate it semantically to an Arabic cognate meaning “to be high.” If the Hebrew text is retained a verb must be supplied. “Second time” would allude back to the events of the Exodus (see vv. 15-16).

[11:11]  ²⁰ tn Or “acquire”; KJV, ASV, NASB, NRSV “recover.”

[11:11]  ²¹ tn Heb “the remnant of his people who remain.”

[11:11]  ²² sn Perhaps a reference to Upper (i.e., southern) Egypt (so NIV, NLT; NCV “South Egypt”).

[11:11]  ²³ tn Or “Ethiopia” (NAB, NRSV, NLT).

[11:11]  ²⁴ tn Or “Babylonia” (NIV, NCV, TEV, NLT).

[11:11]  ²⁵ tn Or perhaps, “the islands of the sea.”

[11:12]  ²⁶ tn Or “the banished of Israel,” i.e., the exiles.

[35:1]  ²⁷ tn The final mem (ם) on the verb יְשֻׂשׂוּם (yÿsusum) is dittographic (note the initial mem on the following noun מִדְבָּר [midbar]). The ambiguous verbal form is translated as a jussive because it is parallel to the jussive form תָגֵל (tagel). The jussive is used rhetorically here, not as a literal command or prayer.

[35:1]  ²⁸ tn Or “Arabah” (NASB); NAB, NIV, TEV “desert.”

[35:2]  ²⁹ tn The ambiguous verb form תִּפְרַח (tifrakh) is translated as a jussive because it is parallel to the jussive form תָגֵל (tagel).

[35:2]  ³⁰ tn Heb “and let it rejoice, yes [with] rejoicing and shouting.” גִּילַת (gilat) may be an archaic feminine nominal form (see GKC 421 §130.b).

[35:2]  ³¹ tn Or “glory” (KJV, NIV, NRSV); also a second time later in this verse.

[42:1]  ³² 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]  ³³ tn Heb “he will bring out justice” (cf. ASV, NASB, NRSV).

[42:1]  ³⁴ 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.

[42:2]  ³⁵ tn Heb “he will not cause his voice to be heard in the street.”

[42:3]  ³⁶ sn The “crushed reed” and “dim wick” symbolize the weak and oppressed who are on the verge of extinction.

[42:3]  ³⁷ tn Heb “faithfully he will bring out justice” (cf. NASB, NRSV).

[42:4]  ³⁸ 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]  ³⁹ tn Or “islands” (NIV); NLT “distant lands beyond the sea.”

[42:4]  ⁴⁰ tn Or “his law” (KJV, ASV, NASB, NIV) or “his instruction” (NLT).

[42:5]  ⁴¹ tn Heb “the God.” The definite article here indicates distinctiveness or uniqueness.

[42:5]  ⁴² tn Heb “and its offspring” (so NASB); NIV “all that comes out of it.”

[42:5]  ⁴³ tn Heb “and spirit [i.e., “breath”] to the ones walking in it” (NAB, NASB, and NRSV all similar).

[42:6]  ⁴⁴ tn Heb “call you in righteousness.” The pronoun “you” is masculine singular, referring to the servant. See the note at 41:2.

[42:6]  ⁴⁵ tn The translation assumes the verb is derived from the root נָצַר (natsar, “protect”). Some prefer to derive it from the root יָצַר (yatsar, “form”).

[42:6]  ⁴⁶ tn Heb “a covenant of people.” A person cannot literally be a covenant; בְּרִית (bÿrit) is probably metonymic here, indicating a covenant mediator. The precise identity of עָם (’am, “people”) is uncertain. In v. 5 עָם refers to mankind, and the following reference to “nations” also favors this. But in 49:8, where the phrase בְּרִית עָם occurs again, Israel seems to be in view.

[42:6]  ⁴⁷ sn Light here symbolizes deliverance from bondage and oppression; note the parallelism in 49:6b and in 51:4-6.

[42:6]  ⁴⁸ tn Or “the Gentiles” (so KJV, ASV, NIV); the same Hebrew word can be translated “nations” or “Gentiles” depending on the context.

[42:7]  ⁴⁹ sn This does not refer to literal physical healing of the blind. As the next two lines suggest, this refers metonymically to freeing captives from their dark prisons where their eyes have grown unaccustomed to light.

[42:7]  ⁵⁰ sn This does not refer to hardened, dangerous criminals, who would have been executed for their crimes in ancient Near Eastern society. This verse refers to political prisoners or victims of social injustice.

[42:9]  ⁵¹ tn Heb “the former things, look, they have come.”

[42:9]  ⁵² tn Heb “before they sprout up, I cause you to hear.” The pronoun “you” is plural, referring to the people of Israel. In this verse “the former things” are the Lord’s earlier predictive oracles which have come to pass, while “the new things” are predicted events that have not yet begun to take place. “The former things” are earlier events in Israel’s history which God announced beforehand, such as the Exodus (see 43:16-18). “The new things” are the predictions about the servant (42:1-7). and may also include Cyrus’ conquests (41:25-27).

[42:10]  ⁵³ tn Heb “his praise.” The phrase stands parallel to “new song” in the previous line.

[42:10]  ⁵⁴ tn Heb “and its fullness”; NASB, NIV “and all that is in it.”

[42:10]  ⁵⁵ tn Or “islands” (NASB, NIV); NLT “distant coastlands.”

[42:12]  ⁵⁶ tn Heb “Let them ascribe to the Lord glory.”

[42:12]  ⁵⁷ tn Heb “and his praise in the coastlands [or “islands”] let them declare.”

[49:12]  ⁵⁸ tc The MT reads “Sinim” here; the Dead Sea Scrolls read “Syene,” a location in Egypt associated with modern Aswan. A number of recent translations adopt this reading: “Syene” (NAB, NRSV); “Aswan” (NIV); “Egypt” (NLT).

[49:12]  sn The precise location of the land of Sinim is uncertain, but since the north and west are mentioned in the previous line, it was a probably located in the distant east or south.

[60:4]  ⁵⁹ tn Heb “Lift up around your eyes and see!”

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

[60:5]  ⁶¹ tn Heb “and it will tremble and be wide, your heart.”

[60:5]  ⁶² tn Heb “the wealth of the sea,” i.e., wealth that is transported from distant lands via the sea.

[60:6]  ⁶³ tn Heb “an abundance of camels will cover you.”

[60:6]  ⁶⁴ tn Heb “all of them, from Sheba.”

[60:6]  ⁶⁵ tn Heb “and they will announce the praises of the Lord.”

[60:7]  ⁶⁶ 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]  ⁶⁷ 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).

[60:8]  ⁶⁸ tn Heb “fly” (so KJV, NASB, NRSV); NAB, NIV “fly along.”

[60:8]  ⁶⁹ tn Heb “to their windows,” i.e., to the openings in their coops. See HALOT 83 s.v. אֲרֻבָּה.

[60:9]  ⁷⁰ tn Or “islands” (NIV); CEV “distant islands”; TEV “distant lands.”

[60:9]  ⁷¹ tn Heb “the ships of Tarshish.” See the note at 2:16.

[60:9]  ⁷² tn Heb “to the name of the Lord your God.”

[60:9]  ⁷³ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[60:10]  ⁷⁴ tn Heb “in my favor I will have compassion on you.”

[60:11]  ⁷⁵ tn Or “led in procession.” The participle is passive.