Yesaya 3:10

3:10 Tell the innocent ¹  it will go well with them, ² 

for they will be rewarded for what they have done. ³ 

Yesaya 6:7

6:7 He touched my mouth with it and said, “Look, this coal has touched your lips. Your evil is removed; your sin is forgiven.” ⁴ 

Yesaya 7:13

7:13 So Isaiah replied, ⁵  “Pay attention, ⁶  family ⁷  of David. ⁸  Do you consider it too insignificant to try the patience of men? Is that why you are also trying the patience of my God?

Yesaya 8:6

8:6 “These people ⁹  have rejected the gently flowing waters of Shiloah ¹⁰  and melt in fear over Rezin and the son of Remaliah. ¹¹ 

Yesaya 8:16

8:16 Tie up the scroll as legal evidence, ¹² 

seal the official record of God’s instructions and give it to my followers. ¹³ 

Yesaya 9:9

9:9 All the people were aware ¹⁴  of it,

the people of Ephraim and those living in Samaria. ¹⁵ 

Yet with pride and an arrogant attitude, they said, ¹⁶ 

Yesaya 10:34

10:34 The thickets of the forest will be chopped down with an ax,

and mighty Lebanon will fall. ¹⁷ 

Yesaya 12:6

12:6 Cry out and shout for joy, O citizens of Zion,

for the Holy One of Israel ¹⁸  acts mightily ¹⁹  among you!”

Yesaya 13:17

13:17 Look, I am stirring up the Medes to attack them; ²⁰ 

they are not concerned about silver,

nor are they interested in gold. ²¹ 

Yesaya 14:4

14:4 you will taunt the king of Babylon with these words: ²² 

“Look how the oppressor has met his end!

Hostility ²³  has ceased!

Yesaya 25:7

25:7 On this mountain he will swallow up

the shroud that is over all the peoples, ²⁴ 

the woven covering that is over all the nations; ²⁵ 

Yesaya 28:11

28:11 For with mocking lips and a foreign tongue

he will speak to these people. ²⁶ 

Yesaya 31:6

31:6 You Israelites! Return to the one against whom you have so blatantly rebelled! ²⁷ 

Yesaya 32:3

32:3 Eyes ²⁸  will no longer be blind ²⁹ 

and ears ³⁰  will be attentive.

Yesaya 32:5

32:5 A fool will no longer be called honorable;

a deceiver will no longer be called principled.

Yesaya 33:24

33:24 No resident of Zion ³¹  will say, “I am ill”;

the people who live there will have their sin forgiven.

Yesaya 34:5

34:5 He says, ³²  “Indeed, my sword has slaughtered heavenly powers. ³³ 

Look, it now descends on Edom, ³⁴ 

on the people I will annihilate in judgment.”

Yesaya 38:13

38:13 I cry out ³⁵  until morning;

like a lion he shatters all my bones;

you turn day into night and end my life. ³⁶ 

Yesaya 40:16

40:16 Not even Lebanon could supply enough firewood for a sacrifice; ³⁷ 

its wild animals would not provide enough burnt offerings. ³⁸ 

Yesaya 41:27

41:27 I first decreed to Zion, ‘Look, here’s what will happen!’ ³⁹ 

I sent a herald to Jerusalem. ⁴⁰ 

Yesaya 42:17

42:17 Those who trust in idols

will turn back and be utterly humiliated, ⁴¹ 

those who say to metal images, ‘You are our gods.’”

Yesaya 44:17

44:17 With the rest of it he makes a god, his idol;

he bows down to it and worships it.

He prays to it, saying,

‘Rescue me, for you are my god!’

Yesaya 45:22

45:22 Turn to me so you can be delivered, ⁴² 

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

For I am God, and I have no peer.

Yesaya 47:5

47:5 “Sit silently! Go to a hiding place, ⁴³ 

O daughter of the Babylonians!

Indeed, ⁴⁴  you will no longer be called ‘Queen of kingdoms.’

Yesaya 48:12

48:12 Listen to me, O Jacob,

Israel, whom I summoned!

I am the one;

I am present at the very beginning

and at the very end. ⁴⁵ 

Yesaya 58:1

The Lord Desires Genuine Devotion

58:1 “Shout loudly! Don’t be quiet!

Yell as loud as a trumpet!

Confront my people with their rebellious deeds; ⁴⁶ 

confront Jacob’s family with their sin! ⁴⁷ 

Yesaya 62:7

62:7 Don’t allow him to rest until he reestablishes Jerusalem, ⁴⁸ 

until he makes Jerusalem the pride ⁴⁹  of the earth.

Yesaya 63:8

63:8 He said, “Certainly they will be my people,

children who are not disloyal.” ⁵⁰ 

He became their deliverer.

Yesaya 63:13

63:13 who led them through the deep water?

Like a horse running on flat land ⁵¹  they did not stumble.

Yesaya 63:19

63:19 We existed from ancient times, ⁵² 

but you did not rule over them,

they were not your subjects. ⁵³ 

[3:10]  ¹ tn Or “the righteous” (KJV, NASB, NIV, TEV); NLT “those who are godly.”

[3:10]  ² tn Heb “that it is good.”

[3:10]  ³ tn Heb “for the fruit of their deeds they will eat.”

[6:7]  ⁴ tn Or “ritually cleansed,” or “atoned for” (NIV).

[7:13]  ⁵ tn Heb “and he said.” The subject is unexpressed, but the reference to “my God” at the end of the verse indicates the prophet is speaking.

[7:13]  ⁶ tn The verb is second plural in form, because the prophet addresses the whole family of David. He continues to use the plural in v. 14 (with one exception, see the notes on that verse), but then switches back to the second singular (addressing Ahaz specifically) in vv. 16-17.

[7:13]  ⁷ tn Heb “house.” See the note at v. 2.

[7:13]  ⁸ sn The address to the “house of David” is designed to remind Ahaz and his royal court of the protection promised to them through the Davidic covenant. The king’s refusal to claim God’s promise magnifies his lack of faith.

[8:6]  ⁹ tn The Hebrew text begins with “because.” In the Hebrew text vv. 6-7 are one long sentence, with v. 6 giving the reason for judgment and v. 7 formally announcing it.

[8:6]  ¹⁰ sn The phrase “waters of Shiloah” probably refers to a stream that originated at the Gihon Spring and supplied the city of Jerusalem with water. See J. N. Oswalt, Isaiah (NICOT), 1:225. In this context these waters stand in contrast to the flood waters of Assyria and symbolize God’s presence and blessings.

[8:6]  ¹¹ tn The precise meaning of v. 6 has been debated. The translation above assumes that “these people” are the residents of Judah and that מָשׂוֹשׂ (masos) is alternate form of מָסוֹס (masos, “despair, melt”; see HALOT 606 s.v. מסס). In this case vv. 7-8 in their entirety announce God’s disciplinary judgment on Judah. However, “these people” could refer to the Israelites and perhaps also the Syrians (cf v. 4). In this case מָשׂוֹשׂ probably means “joy.” One could translate, “and rejoice over Rezin and the son of Remaliah.” In this case v. 7a announces the judgment of Israel, with vv. 7b-8 then shifting the focus to the judgment of Judah.

[8:16]  ¹² tn Heb “tie up [the] testimony.” The “testimony” probably refers to the prophetic messages God has given him. When the prophecies are fulfilled, he will be able to produce this official, written record to confirm the authenticity of his ministry and to prove to the people that God is sovereign over events.

[8:16]  ¹³ tn Heb “seal [the] instruction among my followers.” The “instruction” probably refers to the prophet’s exhortations and warnings. When the people are judged for the sins, the prophet can produce these earlier messages and essentially say, “I told you so.” In this way he can authenticate his ministry and impress upon the people the reality of God’s authority over them.

[9:9]  ¹⁴ tn The translation assumes that vv. 9-10 describe the people’s response to a past judgment (v. 8). The perfect is understood as indicating simple past and the vav (ו) is taken as conjunctive. Another option is to take the vav on the perfect as consecutive and translate, “all the people will know.”

[9:9]  ¹⁵ tn Heb “and the people, all of them, knew; Ephraim and the residents of Samaria.”

[9:9]  ¹⁶ tn Heb “with pride and arrogance of heart, saying.”

[10:34]  ¹⁷ tn The Hebrew text has, “and Lebanon, by/as [?] a mighty one, will fall.” The translation above takes the preposition בְּ (bet) prefixed to “mighty one” as indicating identity, “Lebanon, as a mighty one, will fall.” In this case “mighty one” describes Lebanon. (In Ezek 17:23 and Zech 11:2 the adjective is used of Lebanon’s cedars.) Another option is to take the preposition as indicating agency and interpret “mighty one” as a divine title (see Isa 33:21). One could then translate, “and Lebanon will fall by [the agency of] the Mighty One.”

[12:6]  ¹⁸ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[12:6]  ¹⁹ tn Or “is great” (TEV). However, the context emphasizes his mighty acts of deliverance (cf. NCV), not some general or vague character quality.

[13:17]  ²⁰ tn Heb “against them”; NLT “against Babylon.”

[13:17]  ²¹ sn They cannot be bought off, for they have a lust for bloodshed.

[14:4]  ²² tn Heb “you will lift up this taunt over the king of Babylon, saying.”

[14:4]  ²³ tc The word in the Hebrew text (מַדְהֵבָה, madhevah) is unattested elsewhere and of uncertain meaning. Many (following the Qumran scroll 1QIsa^a) assume a dalet-resh (ד-ר) confusion and emend the form to מַרְהֵבָה (marhevah, “onslaught”). See HALOT 548 s.v. II *מִדָּה and HALOT 633 s.v. *מַרְהֵבָה.

[25:7]  ²⁴ 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]  ²⁵ sn The point of the imagery is unclear. Perhaps the shroud/covering referred to was associated with death in some way (see v. 8).

[28:11]  ²⁶ sn This verse alludes to the coming Assyrian invasion, when the people will hear a foreign language that sounds like gibberish to them. The Lord is the subject of the verb “will speak,” as v. 12 makes clear. He once spoke in meaningful terms, but in the coming judgment he will speak to them, as it were, through the mouth of foreign oppressors. The apparent gibberish they hear will be an outward reminder that God has decreed their defeat.

[31:6]  ²⁷ tn Heb “Return to the one [against] whom the sons of Israel made deep rebellion.” The syntax is awkward here. A preposition is omitted by ellipsis after the verb (see GKC 446 §138.f, n. 2), and there is a shift from direct address (note the second plural imperative “return”) to the third person (note “they made deep”). For other examples of abrupt shifts in person in poetic style, see GKC 462 §144.p.

[32:3]  ²⁸ tn Heb “Eyes that see.”

[32:3]  ²⁹ tn The Hebrew text as vocalized reads literally “will not gaze,” but this is contradictory to the context. The verb form should be revocalized as תְּשֹׁעֶינָה (tÿsho’enah) from שָׁעַע (sha’a’, “be blinded”); see Isa 6:10; 29:9.

[32:3]  ³⁰ tn Heb “ears that hear.”

[33:24]  ³¹ tn The words “of Zion” are supplied in the translation for clarification.

[34:5]  ³² tn The words “he says” are supplied in the translation for clarification. The Lord speaks at this point.

[34:5]  ³³ tn Heb “indeed [or “for”] my sword is drenched in the heavens.” The Qumran scroll 1QIsa^a has תראה (“[my sword] appeared [in the heavens]”), but this is apparently an attempt to make sense out of a difficult metaphor. Cf. NIV “My sword has drunk its fill in the heavens.”

[34:5]  sn In v. 4 the “host of the 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). As in 24:21, they are viewed here as opposing God and being defeated in battle.

[34:5]  ³⁴ sn Edom is mentioned here as epitomizing the hostile nations that oppose God.

[38:13]  ³⁵ tn The verb form in the Hebrew text is a Piel from שָׁוַה (shavah). There are two homonyms שָׁוַה, one meaning in the Piel “level, smooth out,” the other “set, place.” Neither fits in v. 13. It is likely that the original reading was שִׁוַּעְתִּי (shivva’ti, “I cry out”) from the verbal root שָׁוַע (shava’), which occurs exclusively in the Piel.

[38:13]  ³⁶ tn Heb “from day to night you bring me to an end.”

[40:16]  ³⁷ tn The words “for a sacrifice” are supplied in the translation for clarification.

[40:16]  ³⁸ sn The point is that not even the Lebanon forest could supply enough wood and animals for an adequate sacrifice to the Lord.

[41:27]  ³⁹ tn The Hebrew text reads simply, “First to Zion, ‘Look here they are!’” The words “I decreed” are supplied in the translation for clarification.

[41:27]  ⁴⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[42:17]  ⁴¹ tn Heb “be ashamed with shame”; ASV, NASB “be utterly put to shame.”

[45:22]  ⁴² 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.”

[47:5]  ⁴³ tn Heb “darkness,” which may indicate a place of hiding where a fugitive would seek shelter and protection.

[47:5]  ⁴⁴ tn Or “For” (NASB, NRSV).

[48:12]  ⁴⁵ tn Heb “I [am] he, I [am the] first, also I [am the] last.”

[58:1]  ⁴⁶ tn Heb “declare to my people their rebellion.”

[58:1]  ⁴⁷ tn Heb “and to the house of Jacob their sin.” The verb “declare” is understood by ellipsis (note the preceding line).

[62:7]  ⁴⁸ tn “Jerusalem” is supplied in the translation for stylistic reasons; note the following line.

[62:7]  ⁴⁹ tn Heb “[the object of] praise.”

[63:8]  ⁵⁰ tn Heb “children [who] do not act deceitfully.” Here the verb refers to covenantal loyalty.

[63:13]  ⁵¹ tn Heb “in the desert [or “steppe”].”

[63:19]  ⁵² tn Heb “we were from antiquity” (see v. 16). The collocation עוֹלָם + מִן + הָיָה (hayah + min + ’olam) occurs only here.

[63:19]  ⁵³ tn Heb “you did not rule them, your name was not called over them.” The expression “the name is called over” indicates ownership; see the note at 4:1. As these two lines stand they are very difficult to interpret. They appear to be stating that the adversaries just mentioned in v. 18 have not been subject to the Lord’s rule in the past, perhaps explaining why they could commit the atrocity described in v. 18b.