Yesaya 3:12

3:12 Oppressors treat my ¹  people cruelly;

creditors rule over them. ² 

My people’s leaders mislead them;

they give you confusing directions. ³ 

Yesaya 6:9

6:9 He said, “Go and tell these people:

‘Listen continually, but don’t understand!

Look continually, but don’t perceive!’

Yesaya 7:3

7:3 So the Lord told Isaiah, “Go out with your son Shear-jashub ⁴  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. ⁵ 

Yesaya 11:12

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

he will gather Israel’s dispersed people ⁶ 

and assemble Judah’s scattered people

from the four corners of the earth.

Yesaya 11:16

11:16 There will be a highway leading out of Assyria

for the remnant of his people, ⁷ 

just as there was for Israel,

when ⁸  they went up from the land of Egypt.

Yesaya 13:4

13:4 ⁹ There is a loud noise on the mountains –

it sounds like a large army! ¹⁰ 

There is great commotion among the kingdoms ¹¹  –

nations are being assembled!

The Lord who commands armies is mustering

forces for battle.

Yesaya 16:3

16:3 “Bring a plan, make a decision! ¹² 

Provide some shade in the middle of the day! ¹³ 

Hide the fugitives! Do not betray ¹⁴  the one who tries to escape!

Yesaya 19:7

19:7 along with the plants by the mouth of the river. ¹⁵ 

All the cultivated land near the river

will turn to dust and be blown away. ¹⁶ 

Yesaya 23:2

23:2 Lament, ¹⁷  you residents of the coast,

you merchants of Sidon ¹⁸  who travel over the sea,

whose agents sail over

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 34:7

34:7 Wild oxen will be slaughtered ¹⁹  along with them,

as well as strong bulls. ²⁰ 

Their land is drenched with blood,

their soil is covered with fat.

Yesaya 38:12

38:12 My dwelling place ²¹  is removed and taken away ²²  from me

like a shepherd’s tent.

I rolled up my life like a weaver rolls cloth; ²³ 

from the loom he cuts me off. ²⁴ 

You turn day into night and end my life. ²⁵ 

Yesaya 40:10

40:10 Look, the sovereign Lord comes as a victorious warrior; ²⁶ 

his military power establishes his rule. ²⁷ 

Look, his reward is with him;

his prize goes before him. ²⁸ 

Yesaya 41:10

41:10 Don’t be afraid, for I am with you!

Don’t be frightened, for I am your God! ²⁹ 

I strengthen you –

yes, I help you –

yes, I uphold you with my saving right hand! ³⁰ 

Yesaya 43:14

The Lord Will Do Something New

43:14 This is what the Lord says,

your protector, ³¹  the Holy One of Israel: ³² 

“For your sake I send to Babylon

and make them all fugitives, ³³ 

turning the Babylonians’ joyful shouts into mourning songs. ³⁴ 

Yesaya 43:24

43:24 You did not buy me aromatic reeds; ³⁵ 

you did not present to me ³⁶  the fat of your sacrifices.

Yet you burdened me with your sins;

you made me weary with your evil deeds. ³⁷ 

Yesaya 46:1

The Lord Carries His People

46:1 Bel ³⁸  kneels down,

Nebo ³⁹  bends low.

Their images weigh down animals and beasts. ⁴⁰ 

Your heavy images are burdensome to tired animals. ⁴¹ 

Yesaya 53:8

53:8 He was led away after an unjust trial ⁴²  –

but who even cared? ⁴³ 

Indeed, he was cut off from the land of the living; ⁴⁴ 

because of the rebellion of his own ⁴⁵  people he was wounded.

Yesaya 57:5-6

57:5 you who practice ritual sex ⁴⁶  under the oaks and every green tree,

who slaughter children near the streams under the rocky overhangs. ⁴⁷ 

57:6 Among the smooth stones of the stream are the idols you love;

they, they are the object of your devotion. ⁴⁸ 

You pour out liquid offerings to them,

you make an offering.

Because of these things I will seek vengeance. ⁴⁹ 

Yesaya 57:9

57:9 You take olive oil as tribute ⁵⁰  to your king, ⁵¹ 

along with many perfumes. ⁵² 

You send your messengers to a distant place;

you go all the way to Sheol. ⁵³ 

Yesaya 59:5

59:5 They hatch the eggs of a poisonous snake

and spin a spider’s web.

Whoever eats their eggs will die,

a poisonous snake is hatched. ⁵⁴ 

Yesaya 60:13

60:13 The splendor of Lebanon will come to you,

its evergreens, firs, and cypresses together,

to beautify my palace; ⁵⁵ 

I will bestow honor on my throne room. ⁵⁶ 

Yesaya 62:11

62:11 Look, the Lord announces to the entire earth: ⁵⁷ 

“Say to Daughter Zion,

‘Look, your deliverer comes!

Look, his reward is with him

and his reward goes before him!’” ⁵⁸ 

Yesaya 64:6

64:6 We are all like one who is unclean,

all our so-called righteous acts are like a menstrual rag in your sight. ⁵⁹ 

We all wither like a leaf;

our sins carry us away like the wind.

Yesaya 66:9

66:9 “Do I bring a baby to the birth opening and then not deliver it?”

asks the Lord.

“Or do I bring a baby to the point of delivery and then hold it back?”

asks your God. ⁶⁰ 

Yesaya 66:12

66:12 For this is what the Lord says:

“Look, I am ready to extend to her prosperity that will flow like a river,

the riches of nations will flow into her like a stream that floods its banks. ⁶¹ 

You will nurse from her breast ⁶²  and be carried at her side;

you will play on her knees.

[3:12]  ¹ sn This may refer to the prophet or to the Lord.

[3:12]  ² tc The Hebrew text appears to read literally, “My people, his oppressors, he deals severely, and women rule over them.” The correct text and precise meaning of the verse are debated. The translation above assumes (1) an emendation of נֹגְשָׂיו (nogÿsayv, “his oppressors”) to נֹגְשִׂים (nogÿshim, “oppressors”) by moving the mem (ם) on the following form to the end of the word and dropping the vav (ו) as virtually dittographic; (2) an emendation of מְעוֹלֵל (mÿ’olel, a singular participle that does not agree with the preceding plural subject) to עֹלְלוּ (’olÿlu), a third plural Poel perfect from עָלַל (’alal, “deal severely”; note that the following form begins with a vav [ו]; the text may be haplographic or misdivided); and (3) an emendation (with support from the LXX) of נָשִׁים (nashim, “women”) to נֹשִׁים (noshim, “creditors”; a participle from נָשַׁא, nasa’). Another option is to emend מְעוֹלֵל to עוֹלְלִים (’olÿlim, “children”) and read, “My people’s oppressors are children; women rule over them.” In this case the point is the same as in v. 4; the leadership void left by the judgment will be filled by those incompetent to lead the community – children and women. (The text reflects the ancient Israelite patriarchal mindset.)

[3:12]  ³ tn Heb “and the way of your paths they confuse.” The verb בָּלַע (bala’, “confuse”; HALOT 135 s.v. I בלע) is a homonym of the more common בָּלַע (“swallow”; see HALOT 134 s.v. בלע).

[7:3]  ⁴ 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]  ⁵ tn Heb “the field of the washer”; traditionally “the fuller’s field” (so KJV, NAB, NASB, NRSV); NIV “the Washerman’s Field.”

[11:12]  ⁶ tn Or “the banished of Israel,” i.e., the exiles.

[11:16]  ⁷ tn Heb “and there will be a highway for the remnant of his people who remain, from Assyria.”

[11:16]  ⁸ tn Heb “in the day” (so KJV).

[13:4]  ⁹ sn In vv. 4-10 the prophet appears to be speaking, since the Lord is referred to in the third person. However, since the Lord refers to himself in the third person later in this chapter (see v. 13), it is possible that he speaks throughout the chapter.

[13:4]  ¹⁰ tn Heb “a sound, a roar [is] on the mountains, like many people.”

[13:4]  ¹¹ tn Heb “a sound, tumult of kingdoms.”

[16:3]  ¹² sn It is unclear who is being addressed in this verse. Perhaps the prophet, playing the role of a panic stricken Moabite refugee, requests the leaders of Judah (the imperatives are plural) to take pity on the fugitives.

[16:3]  ¹³ tn Heb “Make your shade like night in the midst of noonday.” “Shade” here symbolizes shelter, while the heat of noonday represents the intense suffering of the Moabites. By comparing the desired shade to night, the speaker visualizes a huge dark shadow cast by a large tree that would provide relief from the sun’s heat.

[16:3]  ¹⁴ tn Heb “disclose, uncover.”

[19:7]  ¹⁵ tn Heb “the plants by the river, by the mouth of the river.”

[19:7]  ¹⁶ tn Heb “will dry up, [being] scattered, and it will vanish.”

[23:2]  ¹⁷ tn Or “keep quiet”; NAB “Silence!”

[23:2]  ¹⁸ map For location see Map1 A1; JP3 F3; JP4 F3.

[34:7]  ¹⁹ tn Heb “will go down”; NAB “shall be struck down.”

[34:7]  ²⁰ tn Heb “and bulls along with strong ones.” Perhaps this refers to the leaders.

[38:12]  ²¹ tn According to HALOT 217 s.v. דּוֹר this noun is a hapax legomenon meaning “dwelling place,” derived from a verbal root meaning “live” (see Ps 84:10). For an interpretation that understands the form as the well-attested noun meaning “generation,” see J. N. Oswalt, Isaiah (NICOT), 1:679, n. 4.

[38:12]  ²² tn The verb form appears to be a Niphal from גָּלָה (galah), which normally means “uncovered, revealed” in the Niphal. Because of the following reference to a shepherd’s tent, some prefer to emend the form to וְנָגַל, a Niphal from גָלָל (galal, “roll”) and translate “is rolled [or “folded”] up.”

[38:12]  ²³ tn Heb “I rolled up, like a weaver, my life” (so ASV).

[38:12]  ²⁴ sn For a discussion of the imagery employed here, see J. N. Oswalt, Isaiah (NICOT), 1:684.

[38:12]  ²⁵ tn Heb “from day to night you bring me to an end.”

[40:10]  ²⁶ tn Heb “comes as a strong one”; ASV “will come as a mighty one.” The preposition בְּ (bet) here carries the nuance “in the capacity of.” It indicates that the Lord possesses the quality expressed by the noun. See GKC 379 §119.i and HALOT 104 s.v. בְּ.

[40:10]  ²⁷ tn Heb “his arm rules for him” (so NIV, NRSV). The Lord’s “arm” symbolizes his military power (see Isa 51:9-10; 63:5).

[40:10]  ²⁸ tn As the Lord returns to Jerusalem as a victorious warrior, he brings with him the spoils of victory, called here his “reward” and “prize.” These terms might also be translated “wages” and “recompense.” Verse 11 indicates that his rescued people, likened to a flock of sheep, are his reward.

[41:10]  ²⁹ tn According to BDB (1043 s.v. שָׁעָה), the verb תִּשְׁתָּע (tishta’) in the second line of the poetic couplet is a Hitpael form from the root שָׁעָה (sha’ah, “gaze,” with metathesis of the stem prefix and the first root letter). Taking the Hitpael as iterative, one may then translate “do not anxiously look about.” However, the alleged Hitpael form of שָׁעָה (sha’ah) only occurs here and in verse 23. HALOT 1671 s.v. שׁתע proposes that the verb is instead a Qal form from the root שׁתע (“fear”) which is attested in cognate Semitic languages, including Ugaritic (discovered after the publishing of BDB), suggests the existence of this root. The poetic structure of v. 10 also supports the proposal, for the form in question is in synonymous parallelism to יָרֵא (yare’, “fear”).

[41:10]  ³⁰ tn The “right hand” is a symbol of the Lord’s power to deliver (Exod 15:6, 12) and protect (Ps 63:9 HT [63:8 ET]). Here צֶדֶק (tsedeq) has its well-attested nuance of “vindicated righteousness,” i.e., “victory, deliverance” (see 45:8; 51:5, and BDB 841-42 s.v.).

[43:14]  ³¹ tn Or “kinsman redeemer.” See the note at 41:14.

[43:14]  ³² sn See the note on the phrase “the Holy One of Israel” in 1:4.

[43:14]  ³³ tn Heb “and I bring down [as] fugitives all of them.”

[43:14]  ³⁴ tn The Hebrew text reads literally, “as for the Babylonians, in ships their joyful shout.” This might be paraphrased, “even the Babylonians in the ships [over which] they joyfully shouted.” The point would be that the Lord caused the Babylonians to flee for safety in the ships in which they took such great pride. A slight change in vocalization yields the reading “into mourning songs,” which provides a good contrast with “joyful shout.” The prefixed bet (בְּ) would indicate identity.

[43:24]  ³⁵ tn That is, “calamus” (so NIV); NCV, TEV, NLT “incense”; CEV “spices.”

[43:24]  ³⁶ tn Heb “you did not saturate me”; NASB “Neither have you filled Me.”

[43:24]  ³⁷ sn In vv. 22-24 the Lord appears to be condemning his people for failure to bring the proper sacrifices. However, this is problematic. If this refers to the nation’s behavior while in exile, such cultic service was impossible and could hardly be expected by the Lord. If this refers to the nation’s conduct before the exile, it contradicts other passages that depict Israel as bringing excessive sacrifices (see, e.g., Isa 1:11-14; Jer 6:20; Amos 4:4-5, 5:21-23). Rather than being a condemnation of Israel’s failure to bring sacrifices, these verses are better taken as a highly rhetorical comment on the worthlessness of Israel’s religious ritual. They may have brought sacrifices, but not to the Lord, for he did not accept them or even want them. See C. R. North, Second Isaiah, 127, and R. Whybray, Isaiah 40-66 (NCBC), 91.

[46:1]  ³⁸ 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]  ³⁹ sn Nebo is a variation of the name of the Babylonian god Nabu.

[46:1]  ⁴⁰ 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]  ⁴¹ tn Heb “your loads are carried [as] a burden by a weary [animal].”

[53:8]  ⁴² tn The precise meaning of this line is uncertain. The present translation assumes that מִן (min) here has an instrumental sense (“by, through”) and understands עֹצֶר וּמִמִּשְׁפָּט (’otser umimmishpat, “coercion and legal decision”) as a hendiadys meaning “coercive legal decision,” thus “an unjust trial.” Other interpretive options include: (1) “without [for this sense of מִן, see BDB 578 s.v. 1.b] hindrance and proper judicial process,” i.e., “unfairly and with no one to defend him,” (2) “from [in the sense of “after,” see BDB 581 s.v. 4.b] arrest and judgment.”

[53:8]  ⁴³ tn Heb “and his generation, who considers?” (NASB similar). Some understand “his generation” as a reference to descendants. In this case the question would suggest that he will have none. However, אֶת (’et) may be taken here as specifying a new subject (see BDB 85 s.v. I אֵת 3). If “his generation” refers to the servant’s contemporary generation, one may then translate, “As for his contemporary generation, who took note?” The point would be that few were concerned about the harsh treatment he received.

[53:8]  ⁴⁴ sn The “land of the living” is an idiom for the sphere where people live, in contrast to the underworld realm of the dead. See, for example, Ezek 32:23-27.

[53:8]  ⁴⁵ tn The Hebrew text reads “my people,” a reading followed by most English versions, but this is problematic in a context where the first person plural predominates, and where God does not appear to speak again until v. 11b. Therefore, it is preferable to read with the Qumran scroll 1QIsa^a עמו (“his people”). In this case, the group speaking in these verses is identified as the servant’s people (compare פְּשָׁעֵנוּ [pÿsha’enu, “our rebellious deeds”] in v. 5 with פֶּשַׁע עַמִּי [pesha’ ’ammi, “the rebellion of his people”] in v. 8).

[57:5]  ⁴⁶ tn Heb “inflame yourselves”; NRSV “burn with lust.” This verse alludes to the practice of ritual sex that accompanied pagan fertility rites.

[57:5]  ⁴⁷ sn This apparently alludes to the practice of child sacrifice (cf. TEV, CEV, NLT).

[57:6]  ⁴⁸ tn Heb “among the smooth stones of the stream [is] your portion, they, they [are] your lot.” The next line indicates idols are in view.

[57:6]  ⁴⁹ tn The text reads literally, “Because of these am I relenting?” If the prefixed interrogative particle is retained at the beginning of the sentence, then the question would be rhetorical, with the Niphal of נָחָם (nakham) probably being used in the sense of “relent, change one’s mind.” One could translate: “Because of these things, how can I relent?” However, the initial letter he may be dittographic (note the final he [ה] on the preceding word). In this case one may understand the verb in the sense of “console oneself, seek vengeance,” as in 1:24.

[57:9]  ⁵⁰ tn Heb “you journey with oil.”

[57:9]  ⁵¹ 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]  ⁵² tn Heb “and you multiply your perfumes.”

[57:9]  ⁵³ sn Israel’s devotion to her idols is inordinate, irrational, and self-destructive.

[59:5]  ⁵⁴ tn Heb “that which is pressed in hatches [as] a snake.”

[60:13]  ⁵⁵ tn Or “holy place, sanctuary.”

[60:13]  ⁵⁶ tn Heb “the place of my feet.” See Ezek 43:7, where the Lord’s throne is called the “place of the soles of my feet.”

[62:11]  ⁵⁷ tn Heb “to the end of the earth” (so NASB, NRSV).

[62:11]  ⁵⁸ sn As v. 12 indicates, the returning exiles are the Lord’s reward/prize. See also 40:10 and the note there.

[64:6]  ⁵⁹ tn Heb “and like a garment of menstruation [are] all our righteous acts”; KJV, NIV “filthy rags”; ASV “a polluted garment.”

[66:9]  ⁶⁰ sn The rhetorical questions expect the answer, “Of course not!”

[66:12]  ⁶¹ tn Heb “Look, I am ready to extend to her like a river prosperity [or “peace”], and like an overflowing stream, the riches of nations.”

[66:12]  ⁶² tn The words “from her breast” are supplied in the translation for clarification (see v. 11).