Yesaya 3:14

3:14 The Lord comes to pronounce judgment

on the leaders of his people and their officials.

He says, ¹  “It is you ²  who have ruined ³  the vineyard! ⁴ 

You have stashed in your houses what you have stolen from the poor. ⁵ 

Yesaya 10:13

10:13 For he says:

“By my strong hand I have accomplished this,

by my strategy that I devised.

I invaded the territory of nations, ⁶ 

and looted their storehouses.

Like a mighty conqueror, ⁷  I brought down rulers. ⁸ 

Yesaya 10:20

10:20 At that time ⁹  those left in Israel, those who remain of the family ¹⁰  of Jacob, will no longer rely on a foreign leader that abuses them. ¹¹  Instead they will truly ¹²  rely on the Lord, the Holy One of Israel. ¹³ 

Yesaya 23:18

23:18 Her profits and earnings will be set apart for the Lord. They will not be stored up or accumulated, for her profits will be given to those who live in the Lord’s presence and will be used to purchase large quantities of food and beautiful clothes. ¹⁴ 

Yesaya 24:18

24:18 The one who runs away from the sound of the terror

will fall into the pit; ¹⁵ 

the one who climbs out of the pit,

will be trapped by the snare.

For the floodgates of the heavens ¹⁶  are opened up ¹⁷ 

and the foundations of the earth shake.

Yesaya 27:1

27:1 At that time ¹⁸  the Lord will punish

with his destructive, ¹⁹  great, and powerful sword

Leviathan the fast-moving ²⁰  serpent,

Leviathan the squirming serpent;

he will kill the sea monster. ²¹ 

Yesaya 30:14

30:14 It shatters in pieces like a clay jar,

so shattered to bits that none of it can be salvaged. ²² 

Among its fragments one cannot find a shard large enough ²³ 

to scoop a hot coal from a fire ²⁴ 

or to skim off water from a cistern.” ²⁵ 

Yesaya 31:4

The Lord Will Defend Zion

31:4 Indeed, this is what the Lord says to me:

“The Lord will be like a growling lion,

like a young lion growling over its prey. ²⁶ 

Though a whole group of shepherds gathers against it,

it is not afraid of their shouts

or intimidated by their yelling. ²⁷ 

In this same way the Lord who commands armies will descend

to do battle on Mount Zion and on its hill. ²⁸ 

Yesaya 35:2

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 37:33

37:33 So this is what the Lord says about the king of Assyria:

‘He will not enter this city,

nor will he shoot an arrow here. ³² 

He will not attack it with his shielded warriors, ³³ 

nor will he build siege works against it.

Yesaya 37:38

37:38 One day, ³⁴  as he was worshiping ³⁵  in the temple of his god Nisroch, ³⁶  his sons Adrammelech and Sharezer struck him down with the sword. ³⁷  They ran away to the land of Ararat; his son Esarhaddon replaced him as king.

Yesaya 41:7

41:7 The craftsman encourages the metalsmith,

the one who wields the hammer encourages ³⁸  the one who pounds on the anvil.

He approves the quality of the welding, ³⁹ 

and nails it down so it won’t fall over.”

Yesaya 45:23

45:23 I solemnly make this oath ⁴⁰  –

what I say is true and reliable: ⁴¹ 

‘Surely every knee will bow to me,

every tongue will solemnly affirm; ⁴² 

Yesaya 47:8

47:8 So now, listen to this,

O one who lives so lavishly, ⁴³ 

who lives securely,

who says to herself, ⁴⁴ 

‘I am unique! No one can compare to me! ⁴⁵ 

I will never have to live as a widow;

I will never lose my children.’ ⁴⁶ 

Yesaya 49:2

49:2 He made my mouth like a sharp sword,

he hid me in the hollow of his hand;

he made me like a sharpened ⁴⁷  arrow,

he hid me in his quiver. ⁴⁸ 

Yesaya 51:6

51:6 Look up at the sky!

Look at the earth below!

For the sky will dissipate ⁴⁹  like smoke,

and the earth will wear out like clothes;

its residents will die like gnats.

But the deliverance I give ⁵⁰  is permanent;

the vindication I provide ⁵¹  will not disappear. ⁵² 

Yesaya 61:7

61:7 Instead of shame, you will get a double portion; ⁵³ 

instead of humiliation, they will rejoice over the land they receive. ⁵⁴ 

Yes, ⁵⁵  they will possess a double portion in their land

and experience lasting joy.

Yesaya 61:10

61:10 I ⁵⁶  will greatly rejoice ⁵⁷  in the Lord;

I will be overjoyed because of my God. ⁵⁸ 

For he clothes me in garments of deliverance;

he puts on me a robe symbolizing vindication. ⁵⁹ 

I look like a bridegroom when he wears a turban as a priest would;

I look like a bride when she puts on her jewelry. ⁶⁰ 

Yesaya 65:20

65:20 Never again will one of her infants live just a few days ⁶¹ 

or an old man die before his time. ⁶² 

Indeed, no one will die before the age of a hundred, ⁶³ 

anyone who fails to reach ⁶⁴  the age of a hundred will be considered cursed.

[3:14]  ¹ tn The words “he says” are supplied in the translation for stylistic reasons.

[3:14]  ² tn The pronominal element is masculine plural; the leaders are addressed.

[3:14]  ³ tn The verb בָּעַר (ba’ar, “graze, ruin”; HALOT 146 s.v. II בער) is a homonym of the more common בָּעַר (ba’ar, “burn”; see HALOT 145 s.v. I בער).

[3:14]  ⁴ sn The vineyard is a metaphor for the nation here. See 5:1-7.

[3:14]  ⁵ tn Heb “the plunder of the poor [is] in your houses” (so NASB).

[10:13]  ⁶ tn Heb “removed the borders of nations”; cf. NAB, NIV, NRSV “boundaries.”

[10:13]  ⁷ tc The consonantal text (Kethib) has כְּאַבִּיר (kÿ’abir, “like a strong one”); the marginal reading (Qere) is כַּבִיר (kavir, “mighty one”).

[10:13]  ⁸ tn Heb “and I brought down, like a strong one, ones sitting [or “living”].” The participle יוֹשְׁבִים (yoshÿvim, “ones sitting”) could refer to the inhabitants of the nations, but the translation assumes that it refers to those who sit on thrones, i.e., rulers. See BDB 442 s.v. יָשַׁב and HALOT 444 s.v. ישׁב.

[10:20]  ⁹ tn Or “in that day.” The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[10:20]  ¹⁰ tn Heb “house” (so KJV, NASB, NIV, NRSV).

[10:20]  ¹¹ tn Heb “on one who strikes him down.” This individual is the king (“foreign leader”) of the oppressing nation (which NLT specifies as “the Assyrians”).

[10:20]  ¹² tn Or “sincerely”; KJV, ASV, NAB, NRSV “in truth.”

[10:20]  ¹³ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[23:18]  ¹⁴ tn Heb “for eating to fullness and for beautiful covering[s].”

[23:18]  sn The point of this verse, which in its blatant nationalism comes precariously close to comparing the Lord to one who controls or manages a prostitute, is that Tyre will become a subject of Israel and her God. Tyre’s commercial profits will be used to enrich the Lord’s people.

[24:18]  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.

[24:18]  ¹⁶ tn Heb “from the height”; KJV “from on high.”

[24:18]  ¹⁷ sn The language reflects the account of the Noahic Flood (see Gen 7:11).

[27:1]  ¹⁸ tn Heb “in that day” (so KJV).

[27:1]  ¹⁹ tn Heb “hard, severe”; cf. NAB, NRSV “cruel”; KJV “sore”; NLT “terrible.”

[27:1]  ²⁰ tn Heb “fleeing” (so NAB, NASB, NRSV). Some translate “slippery” or “slithering.”

[27:1]  ²¹ tn The description of Leviathan should be compared with the following excerpts from Ugaritic mythological texts: (1) “Was not the dragon (Ugaritic tnn, cognate with Hebrew תַנִּין [tannin, translated “sea monster” here]) vanquished and captured? I did destroy the wriggling (Ugaritic ’qltn, cognate to Hebrew עֲקַלָּתוֹן [’aqallaton, translated “squirming” here]) serpent, the tyrant with seven heads (cf. Ps 74:14).” (See CTA 3 iii 38-39.) (2) “for all that you smote Leviathan the slippery (Ugaritic brh, cognate to Hebrew בָּרִחַ [bariakh, translated “fast-moving” here]) serpent, [and] made an end of the wriggling serpent, the tyrant with seven heads” (See CTA 5 i 1-3.)

[27:1]  sn In the Ugaritic mythological texts Leviathan is a sea creature that symbolizes the destructive water of the sea and in turn the forces of chaos that threaten the established order. Isaiah here applies imagery from Canaanite mythology to Yahweh’s eschatological victory over his enemies. Elsewhere in the OT, the battle with the sea motif is applied to Yahweh’s victories over the forces of chaos at creation and in history (cf. Pss 74:13-14; 77:16-20; 89:9-10; Isa 51:9-10). Yahweh’s subjugation of the chaos waters is related to His kingship (cf. Pss 29:3, 10; 93:3-4). Apocalyptic literature employs the imagery as well. The beasts of Dan 7 emerge from the sea, while Rev 13 speaks of a seven-headed beast coming from the sea.

[30:14]  ²² tn Heb “Its shattering is like the shattering of a jug of [i.e., “made by”] potters, [so] shattered one cannot save [any of it].”

[30:14]  ²³ tn The words “large enough” are supplied in the translation for clarification.

[30:14]  ²⁴ tn Heb “to remove fire from the place of kindling.”

[30:14]  ²⁵ tn On the meaning of גֶבֶא (geveh, “cistern”) see HALOT 170 s.v.

[31:4]  ²⁶ tn Heb “As a lion growls, a young lion over its prey.” In the Hebrew text the opening comparison is completed later in the verse (“so the Lord will come down…”), after a parenthesis describing how fearless the lion is. The present translation divides the verse into three sentences for English stylistic reasons.

[31:4]  ²⁷ tn Heb “Though there is summoned against it fullness of shepherds, by their voice it is not terrified, and to their noise it does not respond.”

[31:4]  ²⁸ tn Some prefer to translate the phrase לִצְבֹּא עַל (litsbo’ ’al) as “fight against,” but the following context pictures the Lord defending, not attacking, Zion.

[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.

[37:33]  ³² tn Heb “there” (so KJV, NASB, NRSV). In terms of English style “here” is expected in collocation with “this” in the previous line.

[37:33]  ³³ tn Heb “[with] a shield” (so ASV, NASB, NRSV).

[37:38]  ³⁴ sn The assassination of King Sennacherib probably took place in 681 b.c.

[37:38]  ³⁵ tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[37:38]  ³⁶ sn No such Mesopotamian god is presently known. Perhaps the name Nisroch is a corruption of Nusku.

[37:38]  ³⁷ sn Extra-biblical sources also mention the assassination of Sennacherib, though they refer to only one assassin. See M. Cogan and H. Tadmor, II Kings (AB), 239-40.

[41:7]  ³⁸ tn The verb “encourages” is understood by ellipsis (note the preceding line).

[41:7]  ³⁹ tn Heb “saying of the welding, ‘It is good.’”

[45:23]  ⁴⁰ tn Heb “I swear by myself”; KJV, NASB “have sworn.”

[45:23]  ⁴¹ tn Heb “a word goes out from my mouth [in] truth and will not return.”

[45:23]  ⁴² tn Heb “swear” (so KJV, NAB, NIV, NRSV); NLT “confess allegiance.”

[47:8]  ⁴³ tn Or perhaps, “voluptuous one” (NAB); NAB “you sensual one”; NLT “You are a pleasure-crazy kingdom.”

[47:8]  ⁴⁴ tn Heb “the one who says in her heart.”

[47:8]  ⁴⁵ tn Heb “I [am], and besides me there is no other.” See Zeph 2:15.

[47:8]  ⁴⁶ tn Heb “I will not live [as] a widow, and I will not know loss of children.”

[49:2]  ⁴⁷ tn Or perhaps, “polished” (so KJV, ASV, NAB, NIV, NRSV); NASB “a select arrow.”

[49:2]  ⁴⁸ sn The figurative language emphasizes the servant’s importance as the Lord’s effective instrument. The servant’s mouth, which stands metonymically for his words, is compared to a sharp sword because he will be an effective spokesman on God’s behalf (see 50:4). The Lord holds his hand on the servant, ready to draw and use him at the appropriate time. The servant is like a sharpened arrow reserved in a quiver for just the right moment.

[51:6]  ⁴⁹ tn Heb “will be torn in pieces.” The perfect indicates the certitude of the event, from the Lord’s rhetorical perspective.

[51:6]  ⁵⁰ tn Heb “my deliverance.” The same Hebrew word can also be translated “salvation” (so KJV, NAB, NASB, NIV, NRSV, NLT); cf. CEV “victory.”

[51:6]  ⁵¹ tn Heb “my righteousness [or “vindication”].”

[51:6]  ⁵² tn Heb “will not be shattered [or “dismayed”].”

[61:7]  ⁵³ tn Heb “instead of your shame, a double portion.”

[61:7]  ⁵⁴ tn Heb “and [instead of] humiliation they will rejoice [over] their portion.” The term תָחָת (takhat, “instead of”) is understood by ellipsis (note the preceding line).

[61:7]  ⁵⁵ tn Heb “therefore” (so KJV, NASB); NIV “and so.”

[61:10]  ⁵⁶ sn The speaker in vv. 10-11 is not identified, but it is likely that the personified nation (or perhaps Zion) responds here to the Lord’s promise of restoration.

[61:10]  ⁵⁷ tn The infinitive absolute appears before the finite verb for emphasis.

[61:10]  ⁵⁸ tn Heb “my being is happy in my God”; NAB “in my God is the joy of my soul.”

[61:10]  ⁵⁹ tn Heb “robe of vindication”; KJV, NASB, NIV, NRSV “robe of righteousness.”

[61:10]  ⁶⁰ tn Heb “like a bridegroom [who] acts like a priest [by wearing] a turban, and like a bride [who] wears her jewelry.” The words “I look” are supplied for stylistic reasons and clarification.

[65:20]  ⁶¹ tn Heb “and there will not be from there again a nursing infant of days,” i.e., one that lives just a few days.

[65:20]  ⁶² tn Heb “or an old [man] who does not fill out his days.”

[65:20]  ⁶³ tn Heb “for the child as a son of one hundred years will die.” The point seems to be that those who die at the age of a hundred will be considered children, for the average life span will be much longer than that. The category “child” will be redefined in light of the expanded life spans that will characterize this new era.

[65:20]  ⁶⁴ tn Heb “the one who misses.” חָטָא (khata’) is used here in its basic sense of “miss the mark.” See HALOT 305 s.v. חטא. Another option is to translate, “and the sinner who reaches the age of a hundred will be cursed.”