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 7:1

Ahaz Receives a Sign

7:1 During ⁶  the reign of Ahaz son of Jotham, son of Uzziah, king of Judah, King Rezin of Syria and King Pekah son of Remaliah of Israel marched up to Jerusalem ⁷  to do battle, but they were unable to prevail against it. ⁸ 

Yesaya 7:20

7:20 At that time ⁹  the sovereign master will use a razor hired from the banks of the Euphrates River, ¹⁰  the king of Assyria, to shave the head and the pubic hair; ¹¹  it will also shave off the beard.

Yesaya 9:17

9:17 So the sovereign master was not pleased ¹²  with their young men,

he took no pity ¹³  on their orphans and widows;

for the whole nation was godless ¹⁴  and did wicked things, ¹⁵ 

every mouth was speaking disgraceful words. ¹⁶ 

Despite all this, his anger does not subside,

and his hand is ready to strike again. ¹⁷ 

Yesaya 10:3

10:3 What will you do on judgment day, ¹⁸ 

when destruction arrives from a distant place?

To whom will you run for help?

Where will you leave your wealth?

Yesaya 22:25

22:25 “At that time,” ¹⁹  says the Lord who commands armies, “the peg fastened into a solid place will come loose. It will be cut off and fall, and the load hanging on it will be cut off.” ²⁰  Indeed, ²¹  the Lord has spoken.

Yesaya 25:4

25:4 For you are a protector for the poor,

a protector for the needy in their distress,

a shelter from the rainstorm,

a shade from the heat.

Though the breath of tyrants ²²  is like a winter rainstorm, ²³ 

Yesaya 25:6

25:6 The Lord who commands armies will hold a banquet for all the nations on this mountain. ²⁴ 

At this banquet there will be plenty of meat and aged wine –

tender meat and choicest wine. ²⁵ 

Yesaya 26:11

26:11 O Lord, you are ready to act, ²⁶ 

but they don’t even notice.

They will see and be put to shame by your angry judgment against humankind, ²⁷ 

yes, fire will consume your enemies. ²⁸ 

Yesaya 28:7

28:7 Even these men ²⁹  stagger because of wine,

they stumble around because of beer –

priests and prophets stagger because of beer,

they are confused ³⁰  because of wine,

they stumble around because of beer;

they stagger while seeing prophetic visions, ³¹ 

they totter while making legal decisions. ³² 

Yesaya 28:15-16

28:15 For you say,

“We have made a treaty with death,

with Sheol ³³  we have made an agreement. ³⁴ 

When the overwhelming judgment sweeps by ³⁵ 

it will not reach us.

For we have made a lie our refuge,

we have hidden ourselves in a deceitful word.” ³⁶ 

28:16 Therefore, this is what the sovereign master, the Lord, says:

“Look, I am laying ³⁷  a stone in Zion,

an approved ³⁸  stone,

set in place as a precious cornerstone for the foundation. ³⁹ 

The one who maintains his faith will not panic. ⁴⁰ 

Yesaya 29:13

29:13 The sovereign master ⁴¹  says,

“These people say they are loyal to me; ⁴² 

they say wonderful things about me, ⁴³ 

but they are not really loyal to me. ⁴⁴ 

Their worship consists of

nothing but man-made ritual. ⁴⁵ 

Yesaya 30:30

30:30 The Lord will give a mighty shout ⁴⁶ 

and intervene in power, ⁴⁷ 

with furious anger and flaming, destructive fire, ⁴⁸ 

with a driving rainstorm and hailstones.

Yesaya 34:6

34:6 The Lord’s sword is dripping with blood,

it is covered ⁴⁹  with fat;

it drips ⁵⁰  with the blood of young rams and goats

and is covered ⁵¹  with the fat of rams’ kidneys.

For the Lord is holding a sacrifice ⁵²  in Bozrah, ⁵³ 

a bloody ⁵⁴  slaughter in the land of Edom.

Yesaya 34:16

34:16 Carefully read the scroll of the Lord! ⁵⁵ 

Not one of these creatures will be missing, ⁵⁶ 

none will lack a mate. ⁵⁷ 

For the Lord has issued the decree, ⁵⁸ 

and his own spirit gathers them. ⁵⁹ 

Yesaya 35:8

35:8 A thoroughfare will be there –

it will be called the Way of Holiness. ⁶⁰ 

The unclean will not travel on it;

it is reserved for those authorized to use it ⁶¹  –

fools ⁶²  will not stray into it.

Yesaya 36:6

36:6 Look, you must be trusting in Egypt, that splintered reed staff. If someone leans on it for support, it punctures his hand and wounds him. That is what Pharaoh king of Egypt does to all who trust in him!

Yesaya 36:8

36:8 Now make a deal with my master the king of Assyria, and I will give you two thousand horses, provided you can find enough riders for them.

Yesaya 37:26-27

37:26 ⁶³ Certainly you must have heard! ⁶⁴ 

Long ago I worked it out,

in ancient times I planned ⁶⁵  it,

and now I am bringing it to pass.

The plan is this:

Fortified cities will crash

into heaps of ruins. ⁶⁶ 

37:27 Their residents are powerless; ⁶⁷ 

they are terrified and ashamed.

They are as short-lived as plants in the field

or green vegetation. ⁶⁸ 

They are as short-lived as grass on the rooftops ⁶⁹ 

when it is scorched by the east wind. ⁷⁰ 

Yesaya 37:30

37:30 ⁷¹ “This will be your reminder that I have spoken the truth: ⁷²  This year you will eat what grows wild, ⁷³  and next year ⁷⁴  what grows on its own. But the year after that ⁷⁵  you will plant seed and harvest crops; you will plant vines and consume their produce. ⁷⁶ 

Yesaya 41:26

41:26 Who decreed this from the beginning, so we could know?

Who announced it ⁷⁷  ahead of time, so we could say, ‘He’s correct’?

Indeed, none of them decreed it!

Indeed, none of them announced it!

Indeed, no one heard you say anything!

Yesaya 42:22

42:22 But these people are looted and plundered;

all of them are trapped in pits ⁷⁸ 

and held captive ⁷⁹  in prisons.

They were carried away as loot with no one to rescue them;

they were carried away as plunder, and no one says, “Bring that back!” ⁸⁰ 

Yesaya 43:2

43:2 When you pass through the waters, I am with you;

when you pass ⁸¹  through the streams, they will not overwhelm you.

When you walk through the fire, you will not be burned;

the flames will not harm ⁸²  you.

Yesaya 46:13

46:13 I am bringing my deliverance near, it is not far away;

I am bringing my salvation near, ⁸³  it does not wait.

I will save Zion; ⁸⁴ 

I will adorn Israel with my splendor.” ⁸⁵ 

Yesaya 48:16

48:16 Approach me! Listen to this!

From the very first I have not spoken in secret;

when it happens, ⁸⁶  I am there.”

So now, the sovereign Lord has sent me, accompanied by his spirit. ⁸⁷ 

Yesaya 49:21

49:21 Then you will think to yourself, ⁸⁸ 

‘Who bore these children for me?

I was bereaved and barren,

dismissed and divorced. ⁸⁹ 

Who raised these children?

Look, I was left all alone;

where did these children come from?’”

Yesaya 49:26

49:26 I will make your oppressors eat their own flesh;

they will get drunk on their own blood, as if it were wine. ⁹⁰ 

Then all humankind ⁹¹  will recognize that

I am the Lord, your deliverer,

your protector, ⁹²  the powerful ruler of Jacob.” ⁹³ 

Yesaya 56:7

56:7 I will bring them to my holy mountain;

I will make them happy in the temple where people pray to me. ⁹⁴ 

Their burnt offerings and sacrifices will be accepted on my altar,

for my temple will be known as a temple where all nations may pray.” ⁹⁵ 

Yesaya 57:11

57:11 Whom are you worried about?

Whom do you fear, that you would act so deceitfully

and not remember me

or think about me? ⁹⁶ 

Because I have been silent for so long, ⁹⁷ 

you are not afraid of me. ⁹⁸ 

Yesaya 57:13

57:13 When you cry out for help, let your idols ⁹⁹  help you!

The wind blows them all away, ¹⁰⁰ 

a breeze carries them away. ¹⁰¹ 

But the one who looks to me for help ¹⁰²  will inherit the land

and will have access to ¹⁰³  my holy mountain.”

Yesaya 59:21

59:21 “As for me, this is my promise to ¹⁰⁴  them,” says the Lord. “My spirit, who is upon you, and my words, which I have placed in your mouth, will not depart from your mouth or from the mouths of your children and descendants from this time forward,” ¹⁰⁵  says the Lord.

Yesaya 60:7

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

the rams of Nebaioth will be available to you as sacrifices. ¹⁰⁶ 

They will go up on my altar acceptably, ¹⁰⁷ 

and I will bestow honor on my majestic temple.

Yesaya 60:9

60:9 Indeed, the coastlands ¹⁰⁸  look eagerly for me,

the large ships ¹⁰⁹  are in the lead,

bringing your sons from far away,

along with their silver and gold,

to honor the Lord your God, ¹¹⁰ 

the Holy One of Israel, ¹¹¹  for he has bestowed honor on you.

Yesaya 61:7

61:7 Instead of shame, you will get a double portion; ¹¹² 

instead of humiliation, they will rejoice over the land they receive. ¹¹³ 

Yes, ¹¹⁴  they will possess a double portion in their land

and experience lasting joy.

Yesaya 62:4

62:4 You will no longer be called, “Abandoned,”

and your land will no longer be called “Desolate.”

Indeed, ¹¹⁵  you will be called “My Delight is in Her,” ¹¹⁶ 

and your land “Married.” ¹¹⁷ 

For the Lord will take delight in you,

and your land will be married to him. ¹¹⁸ 

Yesaya 65:7-8

65:7 for your sins and your ancestors’ sins,” ¹¹⁹  says the Lord.

“Because they burned incense on the mountains

and offended ¹²⁰  me on the hills,

I will punish them in full measure.” ¹²¹ 

65:8 This is what the Lord says:

“When ¹²²  juice is discovered in a cluster of grapes,

someone says, ‘Don’t destroy it, for it contains juice.’ ¹²³ 

So I will do for the sake of my servants –

I will not destroy everyone. ¹²⁴ 

Yesaya 66:2

66:2 My hand made them; ¹²⁵ 

that is how they came to be,” ¹²⁶  says the Lord.

I show special favor ¹²⁷  to the humble and contrite,

who respect what I have to say. ¹²⁸ 

[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).

[7:1]  ⁶ tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[7:1]  ⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[7:1]  ⁸ tn Or perhaps, “but they were unable to attack it.” This statement sounds like a summary of the whole campaign. The following context explains why they were unable to defeat the southern kingdom. The parallel passage (2 Kgs 16:5; cf. Num 22:11; 1 Sam 17:9 for a similar construction) affirms that Syria and Israel besieged Ahaz. Consequently, the statement that “they were not able to battle against them” must refer to the inability to conquer Ahaz.

[7:20]  ⁹ tn Heb “in that day” (so ASV, NASB); KJV “In the same day.”

[7:20]  ¹⁰ tn Heb “the river” (so KJV); NASB “the Euphrates.” The name of the river has been supplied in the present translation for clarity.

[7:20]  ¹¹ tn Heb “the hair of the feet.” The translation assumes that the word “feet” is used here as a euphemism for the genitals. See BDB 920 s.v. רֶגֶל.

[9:17]  ¹² tn The Qumran scroll 1QIsa^a has לא יחמול (“he did not spare”) which is an obvious attempt to tighten the parallelism (note “he took no pity” in the next line). Instead of taking שָׂמַח (samakh) in one of its well attested senses (“rejoice over, be pleased with”), some propose, with support from Arabic, a rare homonymic root meaning “be merciful.”

[9:17]  ¹³ tn The translation understands the prefixed verbs יִשְׂמַח (yismakh) and יְרַחֵם (yÿrakhem) as preterites without vav (ו) consecutive. (See v. 11 and the note on “he stirred up.”)

[9:17]  ¹⁴ tn Or “defiled”; cf. ASV “profane”; NAB “profaned”; NIV “ungodly.”

[9:17]  ¹⁵ tn מֵרַע (mera’) is a Hiphil participle from רָעַע (ra’a’, “be evil”). The intransitive Hiphil has an exhibitive force here, indicating that they exhibited outwardly the evidence of an inward condition by committing evil deeds.

[9:17]  ¹⁶ tn Or “foolishness” (NASB), here in a moral-ethical sense.

[9:17]  ¹⁷ tn Heb “in all this his anger is not turned, and still his hand is outstretched.”

[9:17]  sn See the note at 9:12.

[10:3]  ¹⁸ tn Heb “the day of visitation” (so KJV, ASV), that is, the day when God arrives to execute justice on the oppressors.

[22:25]  ¹⁹ tn Or “In that day” (KJV).

[22:25]  ²⁰ sn Eliakim’s authority, though seemingly secure, will eventually be removed, and with it his family’s prominence.

[22:25]  ²¹ tn Or “for” (KJV, NAB, NASB, NRSV).

[25:4]  ²² tn Or perhaps, “the violent”; NIV, NRSV “the ruthless.”

[25:4]  ²³ tc The Hebrew text has, “like a rainstorm of a wall,” which might be interpreted to mean, “like a rainstorm battering against a wall.” The translation assumes an emendation of קִיר (qir, “wall”) to קֹר (qor, “cold, winter”; cf. Gen 8:22). See J. N. Oswalt, Isaiah (NICOT), 1:457, n. 6, for discussion.

[25:6]  ²⁴ sn That is, Mount Zion (see 24:23); cf. TEV; NLT “In Jerusalem.”

[25:6]  ²⁵ tn Heb “And the Lord who commands armies [traditionally, the Lord of hosts] will make for all the nations on this mountain a banquet of meats, a banquet of wine dregs, meats filled with marrow, dregs that are filtered.”

[26:11]  ²⁶ tn Heb “O Lord, your hand is lifted up.”

[26:11]  ²⁷ tn Heb “They will see and be ashamed of zeal of people.” Some take the prefixed verbs as jussives and translate the statement as a prayer, “Let them see and be put to shame.” The meaning of the phrase קִנְאַת־עָם (qin’at-’am, “zeal of people”) is unclear. The translation assumes that this refers to God’s angry judgment upon people. Another option is to understand the phrase as referring to God’s zealous, protective love of his covenant people. In this case one might translate, “by your zealous devotion to your people.”

[26:11]  ²⁸ tn Heb “yes, fire, your enemies, will consume them.” Many understand the prefixed verb form to be jussive and translate, “let [fire] consume” (cf. NAB, NIV, NRSV). The mem suffixed to the verb may be enclitic; if a pronominal suffix, it refers back to “your enemies.”

[28:7]  ²⁹ tn Heb “these.” The demonstrative pronoun anticipates “priests and prophets” two lines later.

[28:7]  ³⁰ tn According to HALOT 135 s.v. III בלע, the verb form is derived from בָּלַע (bala’, “confuse”), not the more common בָּלַע (“swallow”). See earlier notes at 3:12 and 9:16.

[28:7]  ³¹ tn Heb “in the seeing.”

[28:7]  ³² tn Heb “[in] giving a decision.”

[28:15]  ³³ sn Sheol is the underworld, land of the dead, according to the OT world view.

[28:15]  ³⁴ tn Elsewhere the noun חֹזֶה (khozeh) refers to a prophet who sees visions. In v. 18 the related term חָזוּת (khazut, “vision”) is used. The parallelism in both verses (note “treaty”) seems to demand a meaning “agreement” for both nouns. Perhaps חֹזֶה and חזוּת are used in a metonymic sense in vv. 15 and 18. Another option is to propose a homonymic root. See J. N. Oswalt, Isaiah (NICOT), 1:514, and HALOT 301 s.v. II חֹזֶה.

[28:15]  ³⁵ tn Heb “the overwhelming scourge, when it passes by” (NRSV similar).

[28:15]  ³⁶ sn “Lie” and “deceitful word” would not be the terms used by the people. They would likely use the words “promise” and “reliable word,” but the prophet substitutes “lie” and “deceitful word” to emphasize that this treaty with death will really prove to be disappointing.

[28:16]  ³⁷ tc The Hebrew text has a third person verb form, which does not agree with the first person suffix that precedes. The form should be emended to יֹסֵד (yosed), a Qal active participle used in a present progressive or imminent future sense.

[28:16]  ³⁸ tn Traditionally “tested,” but the implication is that it has passed the test and stands approved.

[28:16]  ³⁹ sn The reality behind the metaphor is not entirely clear from the context. The stone appears to represent someone or something that gives Zion stability. Perhaps the ideal Davidic ruler is in view (see 32:1). Another option is that the image of beginning a building project by laying a precious cornerstone suggests that God is about to transform Zion through judgment and begin a new covenant community that will experience his protection (see 4:3-6; 31:5; 33:20-24; 35:10).

[28:16]  ⁴⁰ tn Heb “will not hurry,” i.e., act in panic.

[29:13]  ⁴¹ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonai).

[29:13]  ⁴² tn Heb “Because these people draw near to me with their mouth.”

[29:13]  ⁴³ tn Heb “and with their lips they honor me.”

[29:13]  ⁴⁴ tn Heb “but their heart is far from me.” The heart is viewed here as the seat of the will, from which genuine loyalty derives.

[29:13]  ⁴⁵ tn Heb “their fear of me is a commandment of men that has been taught.”

[30:30]  ⁴⁶ tn Heb “the Lord will cause the splendor of his voice to be heard.”

[30:30]  ⁴⁷ tn Heb “and reveal the lowering of his arm.”

[30:30]  ⁴⁸ tn Heb “and a flame of consuming fire.”

[34:6]  ⁴⁹ tn The verb is a rare Hotpaal passive form. See GKC 150 §54.h.

[34:6]  ⁵⁰ tn The words “it drips” are supplied in the translation for stylistic reasons.

[34:6]  ⁵¹ tn The words “and is covered” are supplied in the translation for stylistic reasons.

[34:6]  ⁵² tn Heb “for there is a sacrifice to the Lord.”

[34:6]  ⁵³ sn The Lord’s judgment of Edom is compared to a bloody sacrificial scene.

[34:6]  ⁵⁴ tn Heb “great” (so KJV, NAB, NASB, NIV, NRSV).

[34:16]  ⁵⁵ tn Heb “Seek from upon the scroll of the Lord and read.”

[34:16]  sn It is uncertain what particular scroll is referred to here. Perhaps the phrase simply refers to this prophecy and is an admonition to pay close attention to the details of the message.

[34:16]  ⁵⁶ tn Heb “one from these will not be missing.” הֵנָּה (hennah, “these”) is feminine plural in the Hebrew text. It may refer only to the birds mentioned in v. 15b or may include all of the creatures listed in vv. 14b-15 (all of which are identified with feminine nouns).

[34:16]  ⁵⁷ tn Heb “each its mate they will not lack.”

[34:16]  ⁵⁸ tc The Hebrew text reads literally, “for a mouth, it has commanded.” The Qumran scroll 1QIsa^a and a few medieval mss have פִּיהוּ (pihu, “his mouth [has commanded]”), while a few other medieval mss read פִּי יְהוָה (pi yÿhvah, “the mouth of the Lord [has commanded]”).

[34:16]  ⁵⁹ tn Heb “and his spirit, he gathers them.” The pronominal suffix (“them”) is feminine plural, referring to the birds mentioned in v. 15b or to all of the creatures listed in vv. 14b-15 (all of which are identified with feminine nouns).

[35:8]  ⁶⁰ tc The Hebrew text reads literally, “and there will be there a road and a way, and the Way of Holiness it will be called.” וְדֶרֶךְ (vÿderekh, “and a/the way”) is accidentally duplicated; the Qumran scroll 1QIsa^a does not reflect the repetition of the phrase.

[35:8]  ⁶¹ tn The precise meaning of this line is uncertain. The text reads literally “and it is for them, the one who walks [on the] way.” In this context those authorized to use the Way of Holiness would be morally upright people who are the recipients of God’s deliverance, in contrast to the morally impure and foolish who are excluded from the new covenant community.

[35:8]  ⁶² tn In this context “fools” are those who are morally corrupt, not those with limited intellectual capacity.

[37:26]  ⁶³ tn Having quoted the Assyrian king’s arrogant words in vv. 23-24, the Lord now speaks to the king.

[37:26]  ⁶⁴ tn Heb “Have you not heard?” The rhetorical question expresses the Lord’s amazement that anyone might be ignorant of what he is about to say.

[37:26]  ⁶⁵ tn Heb “formed” (so KJV, ASV).

[37:26]  ⁶⁶ tn Heb “and it is to cause to crash into heaps of ruins fortified cities.” The subject of the third feminine singular verb תְהִי (tÿhi) is the implied plan, referred to in the preceding lines with third feminine singular pronominal suffixes.

[37:27]  ⁶⁷ tn Heb “short of hand”; KJV, ASV “of small power”; NASB “short of strength.”

[37:27]  ⁶⁸ tn Heb “they are plants in the field and green vegetation.” The metaphor emphasizes how short-lived these seemingly powerful cities really were. See Ps 90:5-6; Isa 40:6-8, 24.

[37:27]  ⁶⁹ tn Heb “[they are] grass on the rooftops.” See the preceding note.

[37:27]  ⁷⁰ tc The Hebrew text has “scorched before the standing grain” (perhaps meaning “before it reaches maturity”), but it is preferable to emend קָמָה (qamah, “standing grain”) to קָדִים (qadim, “east wind”) with the support of 1Q Isa^a; cf. J. N. Oswalt, Isaiah (NICOT), 1:657, n. 8.

[37:30]  ⁷¹ tn At this point the word concerning the king of Assyria (vv. 22-29) ends and the Lord again addresses Hezekiah and the people directly (see v. 21).

[37:30]  ⁷² tn Heb “and this is your sign.” In this case the אוֹת (’ot, “sign”) is a future reminder of God’s intervention designated before the actual intervention takes place. For similar “signs” see Exod 3:12 and Isa 7:14-25.

[37:30]  ⁷³ sn This refers to crops that grew up on their own (that is, without cultivation) from the seed planted in past years.

[37:30]  ⁷⁴ tn Heb “and in the second year” (so ASV).

[37:30]  ⁷⁵ tn Heb “in the third year” (so KJV, NAB).

[37:30]  ⁷⁶ tn The four plural imperatival verb forms in v. 30b are used rhetorically. The Lord commands the people to plant, harvest, etc. to emphasize the certainty of restored peace and prosperity.

[41:26]  ⁷⁷ tn The words “who announced it” are supplied in the translation for clarification. The interrogative particle and verb are understood by ellipsis (see the preceding line).

[42:22]  ⁷⁸ tc The Hebrew text has בַּחוּרִים (bakhurim, “young men”), but the text should be emended to בְּהוֹרִים (bÿhorim, “in holes”).

[42:22]  ⁷⁹ tn Heb “and made to be hidden”; NAB, NASB, NIV, TEV “hidden away in prisons.”

[42:22]  ⁸⁰ tn Heb “they became loot and there was no one rescuing, plunder and there was no one saying, ‘Bring back’.”

[43:2]  ⁸¹ tn The verb is understood by ellipsis (note the preceding line).

[43:2]  ⁸² tn Heb “burn” (so NASB); NAB, NRSV, NLT “consume”; NIV “set you ablaze.”

[46:13]  ⁸³ tn Heb “my salvation.” The verb “I am bringing near” is understood by ellipsis (note the previous line).

[46:13]  ⁸⁴ tn Heb “I will place in Zion salvation”; NASB “I will grant salvation in Zion.”

[46:13]  ⁸⁵ tn Heb “to Israel my splendor”; KJV, ASV “for Israel my glory.”

[48:16]  ⁸⁶ tn Heb “from the time of its occurring.”

[48:16]  ⁸⁷ sn The speaker here is not identified specifically, but he is probably Cyrus, the Lord’s “ally” mentioned in vv. 14-15.

[49:21]  ⁸⁸ tn Heb “and you will say in your heart.”

[49:21]  ⁸⁹ tn Or “exiled and thrust away”; NIV “exiled and rejected.”

[49:26]  ⁹⁰ sn Verse 26a depicts siege warfare and bloody defeat. The besieged enemy will be so starved they will their own flesh. The bloodstained bodies lying on the blood-soaked battle site will look as if they collapsed in drunkenness.

[49:26]  ⁹¹ tn Heb “flesh” (so KJV, NASB).

[49:26]  ⁹² tn Heb “your redeemer.” See the note at 41:14.

[49:26]  ⁹³ tn Heb “the powerful [one] of Jacob.” See 1:24.

[56:7]  ⁹⁴ tn Heb “in the house of my prayer.”

[56:7]  ⁹⁵ tn Heb “for my house will be called a house of prayer for all the nations.”

[57:11]  ⁹⁶ tn Heb “you do not place [it] on your heart.”

[57:11]  ⁹⁷ tn Heb “Is it not [because] I have been silent, and from long ago?”

[57:11]  ⁹⁸ sn God’s patience with sinful Israel has caused them to think that they can sin with impunity and suffer no consequences.

[57:13]  ⁹⁹ tn The Hebrew text has קִבּוּצַיִךְ (qibbutsayikh, “your gatherings”), an otherwise unattested noun from the verbal root קָבַץ (qavats, “gather”). Perhaps this alludes to their religious assemblies and by metonymy to their rituals. Since idolatry is a prominent theme in the context, some understand this as a reference to a collection of idols. The second half of the verse also favors this view.

[57:13]  ¹⁰⁰ tn Heb “all of them a wind lifts up.”

[57:13]  ¹⁰¹ tn Heb “a breath takes [them] away.”

[57:13]  ¹⁰² tn Or “seeks refuge in me.” “Seeking refuge” is a metonymy for “being loyal to.”

[57:13]  ¹⁰³ tn Heb “possess, own.” The point seems to be that he will have free access to God’s presence, as if God’s temple mount were his personal possession.

[59:21]  ¹⁰⁴ tn Or “my covenant with” (so many English versions); NCV “my agreement with.”

[59:21]  sn The Lord promises the repentant (note “to them”) that they and their offspring will possess his spirit and function as his spokesmen. In this regard they follow in the footsteps of the Lord’s special servant. See 42:1; 49:2; 51:16.

[59:21]  ¹⁰⁵ tn Heb “from now and on into the future.”

[60:7]  ¹⁰⁶ 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]  ¹⁰⁷ 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).

[60:9]  ¹⁰⁸ tn Or “islands” (NIV); CEV “distant islands”; TEV “distant lands.”

[60:9]  ¹⁰⁹ tn Heb “the ships of Tarshish.” See the note at 2:16.

[60:9]  ¹¹⁰ tn Heb “to the name of the Lord your God.”

[60:9]  ¹¹¹ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[61:7]  ¹¹² tn Heb “instead of your shame, a double portion.”

[61:7]  ¹¹³ 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]  ¹¹⁴ tn Heb “therefore” (so KJV, NASB); NIV “and so.”

[62:4]  ¹¹⁵ tn Or “for”; KJV, NAB, NASB, NIV, NRSV “but.”

[62:4]  ¹¹⁶ tn Hebrew חֶפְצִי־בָהּ (kheftsi-vah), traditionally transliterated “Hephzibah” (so KJV, ASV, NIV).

[62:4]  ¹¹⁷ tn Hebrew בְּעוּלָה (bÿ’ulah), traditionally transliterated “Beulah” (so KJV, ASV, NIV).

[62:4]  ¹¹⁸ tn That is, the land will be restored to the Lord’s favor and once again enjoy his blessing and protection. To indicate the land’s relationship to the Lord, the words “to him” have been supplied at the end of the clause.

[65:7]  ¹¹⁹ tn Heb “the iniquities of your fathers.”

[65:7]  ¹²⁰ tn Or perhaps, “taunted”; KJV “blasphemed”; NAB “disgraced”; NASB “scorned”; NIV “defied”; NRSV “reviled.”

[65:7]  ¹²¹ tn Heb “I will measure out their pay [from the] beginning into their lap,” i.e., he will give them everything they have earned.

[65:8]  ¹²² tn Heb “just as.” In the Hebrew text the statement is one long sentence, “Just as…, so I will do….”

[65:8]  ¹²³ tn Heb “for a blessing is in it.”

[65:8]  ¹²⁴ tn Heb “by not destroying everyone.”

[66:2]  ¹²⁵ tn Heb “all these.” The phrase refers to the heavens and earth, mentioned in the previous verse.

[66:2]  ¹²⁶ tn Heb “and all these were.” Some prefer to emend וַיִּהְיוּ (vayyihyu, “and they were”) to וְלִי הָיוּ (vÿli hayu, “and to me they were”), i.e., “and they belong to me.”

[66:2]  ¹²⁷ tn Heb “and to this one I look” (KJV and NASB both similar).

[66:2]  ¹²⁸ tn Heb “to the humble and the lowly in spirit and the one who trembles at my words.”