Yesaya 2:21

2:21 so they themselves can go into the crevices of the rocky cliffs

and the openings under the rocky overhangs, ¹ 

trying to escape the dreadful judgment of the Lord ² 

and his royal splendor,

when he rises up to terrify the earth. ³ 

Yesaya 3:6-7

3:6 Indeed, a man will grab his brother

right in his father’s house ⁴  and say, ⁵ 

‘You own a coat –

you be our leader!

This heap of ruins will be under your control.’ ⁶ 

3:7 At that time ⁷  the brother will shout, ⁸ 

‘I am no doctor, ⁹ 

I have no food or coat in my house;

don’t make me a leader of the people!’”

Yesaya 5:27

5:27 None tire or stumble,

they don’t stop to nap or sleep.

They don’t loosen their belts,

or unstrap their sandals to rest. ¹⁰ 

Yesaya 7:3

7:3 So the Lord told Isaiah, “Go out with your son Shear-jashub ¹¹  and meet Ahaz at the end of the conduit of the upper pool which is located on the road to the field where they wash and dry cloth. ¹² 

Yesaya 7:11

7:11 “Ask for a confirming sign from the Lord your God. You can even ask for something miraculous.” ¹³ 

Yesaya 8:21

8:21 They will pass through the land ¹⁴  destitute and starving. Their hunger will make them angry, ¹⁵  and they will curse their king and their God ¹⁶  as they look upward.

Yesaya 11:6

11:6 A wolf will reside ¹⁷  with a lamb,

and a leopard will lie down with a young goat;

an ox and a young lion will graze together, ¹⁸ 

as a small child leads them along.

Yesaya 14:16

14:16 Those who see you stare at you,

they look at you carefully, thinking: ¹⁹ 

“Is this the man who shook the earth,

the one who made kingdoms tremble?

Yesaya 19:14

19:14 The Lord has made them undiscerning; ²⁰ 

they lead Egypt astray in all she does,

so that she is like a drunk sliding around in his own vomit. ²¹ 

Yesaya 22:2

22:2 The noisy city is full of raucous sounds;

the town is filled with revelry. ²² 

Your slain were not cut down by the sword;

they did not die in battle. ²³ 

Yesaya 23:12

23:12 He said,

“You will no longer celebrate,

oppressed ²⁴  virgin daughter Sidon!

Get up, travel to Cyprus,

but you will find no relief there.” ²⁵ 

Yesaya 24:22

24:22 They will be imprisoned in a pit, ²⁶ 

locked up in a prison,

and after staying there for a long time, ²⁷  they will be punished. ²⁸ 

Yesaya 25:11

25:11 Moab ²⁹  will spread out its hands in the middle of it, ³⁰ 

just as a swimmer spreads his hands to swim;

the Lord ³¹  will bring down Moab’s ³²  pride as it spreads its hands. ³³ 

Yesaya 26:17

26:17 As when a pregnant woman gets ready to deliver

and strains and cries out because of her labor pains,

so were we because of you, O Lord.

Yesaya 30:32

30:32 Every blow from his punishing cudgel, ³⁴ 

with which the Lord will beat them, ³⁵ 

will be accompanied by music from the ³⁶  tambourine and harp,

and he will attack them with his weapons. ³⁷ 

Yesaya 37:22

37:22 this is what the Lord says about him: ³⁸ 

“The virgin daughter Zion ³⁹ 

despises you – she makes fun of you;

daughter Jerusalem

shakes her head after you. ⁴⁰ 

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 ⁴¹  the coastlands ⁴²  as if they were dust.

Yesaya 40:24

40:24 Indeed, they are barely planted;

yes, they are barely sown;

yes, they barely take root in the earth,

and then he blows on them, causing them to dry up,

and the wind carries them away like straw.

Yesaya 41:1

The Lord Challenges the Nations

41:1 “Listen to me in silence, you coastlands! ⁴³ 

Let the nations find renewed strength!

Let them approach and then speak;

let us come together for debate! ⁴⁴ 

Yesaya 42:1

The Lord Commissions His Special Servant

42:1 ⁴⁵ “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 ⁴⁶  for the nations. ⁴⁷ 

Yesaya 44:16

44:16 Half of it he burns in the fire –

over that half he cooks ⁴⁸  meat;

he roasts a meal and fills himself.

Yes, he warms himself and says,

‘Ah! I am warm as I look at the fire.’

Yesaya 46:1

The Lord Carries His People

46:1 Bel ⁴⁹  kneels down,

Nebo ⁵⁰  bends low.

Their images weigh down animals and beasts. ⁵¹ 

Your heavy images are burdensome to tired animals. ⁵² 

Yesaya 51:7

51:7 Listen to me, you who know what is right,

you people who are aware of my law! ⁵³ 

Don’t be afraid of the insults of men;

don’t be discouraged because of their abuse!

Yesaya 51:20

51:20 Your children faint;

they lie at the head of every street

like an antelope in a snare.

They are left in a stupor by the Lord’s anger,

by the battle cry of your God. ⁵⁴ 

Yesaya 51:23

51:23 I will put it into the hand of your tormentors ⁵⁵ 

who said to you, ‘Lie down, so we can walk over you.’

You made your back like the ground,

and like the street for those who walked over you.”

Yesaya 52:5

52:5 And now, what do we have here?” ⁵⁶  says the Lord.

“Indeed my people have been carried away for nothing,

those who rule over them taunt,” ⁵⁷  says the Lord,

“and my name is constantly slandered ⁵⁸  all day long.

Yesaya 52:12

52:12 Yet do not depart quickly

or leave in a panic. ⁵⁹ 

For the Lord goes before you;

the God of Israel is your rear guard.

Yesaya 58:10

58:10 You must ⁶⁰  actively help the hungry

and feed the oppressed. ⁶¹ 

Then your light will dispel the darkness, ⁶² 

and your darkness will be transformed into noonday. ⁶³ 

Yesaya 59:18

59:18 He repays them for what they have done,

dispensing angry judgment to his adversaries

and punishing his enemies. ⁶⁴ 

He repays the coastlands. ⁶⁵ 

Yesaya 62:11

62:11 Look, the Lord announces to the entire earth: ⁶⁶ 

“Say to Daughter Zion,

‘Look, your deliverer comes!

Look, his reward is with him

and his reward goes before him!’” ⁶⁷ 

Yesaya 66:23

66:23 From one month ⁶⁸  to the next and from one Sabbath to the next, all people ⁶⁹  will come to worship me,” ⁷⁰  says the Lord.

[2:21]  ¹ sn The precise point of vv. 20-21 is not entirely clear. Are they taking the idols into their hiding places with them, because they are so attached to their man-made images? Or are they discarding the idols along the way as they retreat into the darkest places they can find? In either case it is obvious that the gods are incapable of helping them.

[2:21]  ² 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.

[2:21]  ³ 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. Almost all English versions translate “earth,” taking this to refer to universal judgment.

[3:6]  ⁴ tn Heb “[in] the house of his father” (so ASV); NIV “at his father’s home.”

[3:6]  ⁵ tn The words “and say” are supplied for stylistic reasons.

[3:6]  ⁶ tn Heb “your hand”; NASB “under your charge.”

[3:6]  sn The man’s motives are selfish. He tells his brother to assume leadership because he thinks he has some wealth to give away.

[3:7]  ⁷ tn Or “in that day” (KJV).

[3:7]  ⁸ tn Heb “he will lift up [his voice].”

[3:7]  ⁹ tn Heb “wrapper [of wounds]”; KJV, ASV, NRSV “healer.”

[5:27]  ¹⁰ tn Heb “and the belt on his waist is not opened, and the thong of his sandals is not torn in two.”

[7:3]  ¹¹ tn The name means “a remnant will return.” Perhaps in this context, where the Lord is trying to encourage Ahaz, the name suggests that only a few of the enemy invaders will return home; the rest will be defeated.

[7:3]  ¹² tn Heb “the field of the washer”; traditionally “the fuller’s field” (so KJV, NAB, NASB, NRSV); NIV “the Washerman’s Field.”

[7:11]  ¹³ 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.

[8:21]  ¹⁴ tn Heb “he will pass through it.” The subject of the collective singular verb is the nation. (See the preceding note.) The immediately preceding context supplies no antecedent for “it” (a third feminine singular suffix in the Hebrew text); the suffix may refer to the land, which would be a reasonable referent with a verb of motion. Note also that אֶרֶץ (’erets, “land”) does appear at the beginning of the next verse.

[8:21]  ¹⁵ tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[8:21]  ¹⁶ tn Or “gods” (NAB, NRSV, CEV).

[11:6]  ¹⁷ tn The verb גּוּר (gur) normally refers to living as a dependent, resident alien in another society.

[11:6]  ¹⁸ tc The Hebrew text reads, “and an ox, and a young lion, and a fatling together.” Since the preceding lines refer to two animals and include a verb, many emend וּמְרִיא (umÿri’, “and the fatling”) to an otherwise unattested verb יִמְרְאוּ (yimrÿ’u, “they will graze”); cf. NAB, TEV, CEV. One of the Qumran copies of Isaiah confirms this suggestion (1QIsa^a). The present translation assumes this change.

[14:16]  ¹⁹ 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.

[19:14]  ²⁰ tn Heb “the Lord has mixed into her midst a spirit of blindness.”

[19:14]  ²¹ tn Heb “like the going astray of a drunkard in his vomit.”

[22:2]  ²² tn Heb “the boisterous town.” The phrase is parallel to “the noisy city” in the preceding line.

[22:2]  ²³ sn Apparently they died from starvation during the siege that preceded the final conquest of the city. See J. N. Oswalt, Isaiah (NICOT), 1:409.

[23:12]  ²⁴ tn Or “violated, raped,” the point being that Daughter Sidon has lost her virginity in the most brutal manner possible.

[23:12]  ²⁵ tn Heb “[to the] Kittim, get up, cross over; even there there will be no rest for you.” On “Kittim” see the note on “Cyprus” at v. 1.

[24:22]  ²⁶ tn Heb “they will be gathered [in] a gathering [as] a prisoner in a cistern.” It is tempting to eliminate אֲסֵפָה (’asefah, “a gathering”) as dittographic or as a gloss, but sound repetition is one of the main characteristics of the style of this section of the chapter.

[24:22]  ²⁷ tn Heb “and after a multitude of days.”

[24:22]  ²⁸ tn Heb “visited” (so KJV, ASV). This verse can mean to visit for good or for evil. The translation assumes the latter, based on v. 21a. However, BDB 823 s.v. פָּקַד B.Niph.2 suggests the meaning “visit graciously” here, in which case one might translate “they will be released.”

[25:11]  ²⁹ tn Heb “he”; the referent (Moab) has been specified in the translation for clarity.

[25:11]  ³⁰ tn The antecedent of the third masculine singular pronominal suffix is probably the masculine noun מַתְבֵּן (matben, “heap of straw”) in v. 10 rather than the feminine noun מַדְמֵנָה (madmenah, “manure pile”), also in v. 10.

[25:11]  ³¹ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[25:11]  ³² tn Heb “his”; the referent (Moab) has been specified in the translation for clarity.

[25:11]  ³³ tn The Hebrew text has, “he will bring down his pride along with the [?] of his hands.” The meaning of אָרְבּוֹת (’arbot), which occurs only here in the OT, is unknown. Some (see BDB 70 s.v. אָרְבָּה) translate “artifice, cleverness,” relating the form to the verbal root אָרָב (’arav, “to lie in wait, ambush”), but this requires some convoluted semantic reasoning. HALOT 83 s.v. *אָרְבָּה suggests the meaning “[nimble] movements.” The translation above, which attempts to relate the form to the preceding context, is purely speculative.

[30:32]  ³⁴ tc The Hebrew text has “every blow from a founded [i.e., “appointed”?] cudgel.” The translation above, with support from a few medieval Hebrew mss, assumes an emendation of מוּסָדָה (musadah, “founded”) to מוּסָרֹה (musaroh, “his discipline”).

[30:32]  ³⁵ tn Heb “which the Lord lays on him.”

[30:32]  ³⁶ tn Heb “will be with” (KJV similar).

[30:32]  ³⁷ tn The Hebrew text reads literally, “and with battles of brandishing [weapons?] he will fight against him.” Some prefer to emend וּבְמִלְחֲמוֹת (uvÿmilkhamot, “and with battles of”) to וּבִמְחֹלוֹת (uvimkholot, “and with dancing”). Note the immediately preceding references to musical instruments.

[37:22]  ³⁸ tn Heb “this is the word which the Lord has spoken about him.”

[37:22]  ³⁹ sn Zion (Jerusalem) is pictured here as a young, vulnerable daughter whose purity is being threatened by the would-be Assyrian rapist. The personification hints at the reality which the young girls of the city would face if the Assyrians conquer it.

[37:22]  ⁴⁰ sn Shaking the head was a mocking gesture of derision.

[40:15]  ⁴¹ tn Or “weighs” (NIV); NLT “picks up.”

[40:15]  ⁴² tn Or “islands” (NASB, NIV, NLT).

[41:1]  ⁴³ tn Or “islands” (KJV, NIV, CEV); TEV “distant lands”; NLT “lands beyond the sea.”

[41:1]  ⁴⁴ tn The Hebrew term מִשְׁפָּט (mishpat) could be translated “judgment,” but here it seems to refer to the dispute or debate between the Lord and the nations.

[42:1]  ⁴⁵ 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]  ⁴⁶ tn Heb “he will bring out justice” (cf. ASV, NASB, NRSV).

[42:1]  ⁴⁷ 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.

[44:16]  ⁴⁸ tn Heb “eats” (so NASB); NAB, NRSV “roasts.”

[46:1]  ⁴⁹ sn Bel was the name of a Babylonian god. The name was originally associated with Enlil, but later was applied to Marduk. See HALOT 132 s.v. בֵּל.

[46:1]  ⁵⁰ sn Nebo is a variation of the name of the Babylonian god Nabu.

[46:1]  ⁵¹ tn Heb “their images belong to animals and beasts”; NIV “their idols are borne by beasts of burden”; NLT “are being hauled away.”

[46:1]  ⁵² tn Heb “your loads are carried [as] a burden by a weary [animal].”

[51:7]  ⁵³ tn Heb “people (who have) my law in their heart.”

[51:20]  ⁵⁴ tn Heb “those who are full of the anger of the Lord, the shout [or “rebuke”] of your God.”

[51:23]  ⁵⁵ tn That is, to make them drink it.

[52:5]  ⁵⁶ tn Heb “and now what [following the marginal reading (Qere)] to me here?”

[52:5]  ⁵⁷ tn The verb appears to be a Hiphil form from the root יָלַל (yalal, “howl”), perhaps here in the sense of “mock.” Some emend the form to יְהוֹלָּלוֹ (yÿhollalo) and understand a Polel form of the root הָלַל meaning here “mock, taunt.”

[52:5]  ⁵⁸ tn The verb is apparently a Hitpolal form (with assimilated tav, ת) from the root נָאַץ (na’ats), but GKC 151-52 §55.b explains it as a mixed form, combining Pual and Hitpolel readings.

[52:12]  ⁵⁹ tn Heb “or go in flight”; NAB “leave in headlong flight.”

[58:10]  ⁶⁰ tn Heb “if you.” See the note on “you must” in v. 9b.

[58:10]  ⁶¹ tn Heb “If you furnish for the hungry [with] your being, and the appetite of the oppressed you satisfy.”

[58:10]  ⁶² tn Heb “will rise in the darkness.”

[58:10]  ⁶³ tn Heb “and your darkness [will be] like noonday.”

[59:18]  ⁶⁴ tn Heb “in accordance with deeds, so he repays, anger to his adversaries, repayment to his enemies.”

[59:18]  ⁶⁵ tn Or “islands” (KJV, NIV).

[62:11]  ⁶⁶ tn Heb “to the end of the earth” (so NASB, NRSV).

[62:11]  ⁶⁷ sn As v. 12 indicates, the returning exiles are the Lord’s reward/prize. See also 40:10 and the note there.

[66:23]  ⁶⁸ tn Heb “new moon.” The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[66:23]  ⁶⁹ tn Heb “all flesh” (so KJV, ASV, NRSV); NAB, NASB, NIV “all mankind”; NLT “All humanity.”

[66:23]  ⁷⁰ tn Or “bow down before” (NASB).