Yesaya 1:18

1:18 ¹ Come, let’s consider your options,” ²  says the Lord.

“Though your sins have stained you like the color red,

you can become ³  white like snow;

though they are as easy to see as the color scarlet,

you can become ⁴  white like wool. ⁵ 

Yesaya 5:9

5:9 The Lord who commands armies told me this: ⁶ 

“Many houses will certainly become desolate,

large, impressive houses will have no one living in them. ⁷ 

Yesaya 5:12

5:12 They have stringed instruments, ⁸  tambourines, flutes,

and wine at their parties.

So they do not recognize what the Lord is doing,

they do not perceive what he is bringing about. ⁹ 

Yesaya 9:8

God’s Judgment Intensifies

9:8 ¹⁰ The sovereign master ¹¹  decreed judgment ¹²  on Jacob,

and it fell on Israel. ¹³ 

Yesaya 9:11

9:11 Then the Lord provoked ¹⁴  their adversaries to attack them, ¹⁵ 

he stirred up ¹⁶  their enemies –

Yesaya 9:19

9:19 Because of the anger of the Lord who commands armies, the land was scorched, ¹⁷ 

and the people became fuel for the fire. ¹⁸ 

People had no compassion on one another. ¹⁹ 

Yesaya 13:4

13:4 ²⁰ There is a loud noise on the mountains –

it sounds like a large army! ²¹ 

There is great commotion among the kingdoms ²²  –

nations are being assembled!

The Lord who commands armies is mustering

forces for battle.

Yesaya 13:9

13:9 Look, the Lord’s day of judgment ²³  is coming;

it is a day of cruelty and savage, raging anger, ²⁴ 

destroying ²⁵  the earth ²⁶ 

and annihilating its sinners.

Yesaya 14:23

14:23 “I will turn her into a place that is overrun with wild animals ²⁷ 

and covered with pools of stagnant water.

I will get rid of her, just as one sweeps away dirt with a broom,” ²⁸ 

says the Lord who commands armies.

Yesaya 14:27

14:27 Indeed, ²⁹  the Lord who commands armies has a plan,

and who can possibly frustrate it?

His hand is ready to strike,

and who can possibly stop it? ³⁰ 

Yesaya 17:3

17:3 Fortified cities will disappear from Ephraim,

and Damascus will lose its kingdom. ³¹ 

The survivors in Syria

will end up like the splendor of the Israelites,”

says the Lord who commands armies.

Yesaya 19:12

19:12 But where, oh where, are your wise men? ³² 

Let them tell you, let them find out

what the Lord who commands armies has planned for Egypt.

Yesaya 19:16-18

19:16 At that time ³³  the Egyptians ³⁴  will be like women. ³⁵  They will tremble and fear because the Lord who commands armies brandishes his fist against them. ³⁶  19:17 The land of Judah will humiliate Egypt. Everyone who hears about Judah will be afraid because of what the Lord who commands armies is planning to do to them. ³⁷ 

19:18 At that time five cities ³⁸  in the land of Egypt will speak the language of Canaan and swear allegiance to the Lord who commands armies. One will be called the City of the Sun. ³⁹ 

Yesaya 19:25

19:25 The Lord who commands armies will pronounce a blessing over the earth, saying, ⁴⁰  “Blessed be my people, Egypt, and the work of my hands, Assyria, and my special possession, ⁴¹  Israel!”

Yesaya 23:9

23:9 The Lord who commands armies planned it –

to dishonor the pride that comes from all her beauty, ⁴² 

to humiliate all the dignitaries of the earth.

Yesaya 25:1

25:1 O Lord, you are my God! ⁴³ 

I will exalt you in praise, I will extol your fame. ⁴⁴ 

For you have done extraordinary things,

and executed plans made long ago exactly as you decreed. ⁴⁵ 

Yesaya 27:12

27:12 At that time ⁴⁶  the Lord will shake the tree, ⁴⁷  from the Euphrates River ⁴⁸  to the Stream of Egypt. Then you will be gathered up one by one, O Israelites. ⁴⁹ 

Yesaya 29:15

29:15 Those who try to hide their plans from the Lord are as good as dead, ⁵⁰ 

who do their work in secret and boast, ⁵¹ 

“Who sees us? Who knows what we’re doing?” ⁵² 

Yesaya 31:9

31:9 They will surrender their stronghold ⁵³  because of fear; ⁵⁴ 

their officers will be afraid of the Lord’s battle flag.” ⁵⁵ 

This is what the Lord says –

the one whose fire is in Zion,

whose firepot is in Jerusalem. ⁵⁶ 

Yesaya 37:32

37:32 “For a remnant will leave Jerusalem;

survivors will come out of Mount Zion.

The intense devotion of the Lord who commands armies ⁵⁷  will accomplish this.

Yesaya 38:5

38:5 “Go and tell Hezekiah: ‘This is what the Lord God of your ancestor ⁵⁸  David says: “I have heard your prayer; I have seen your tears. Look, I will add fifteen years to your life,

Yesaya 40:28

40:28 Do you not know?

Have you not heard?

The Lord is an eternal God,

the creator of the whole earth. ⁵⁹ 

He does not get tired or weary;

there is no limit to his wisdom. ⁶⁰ 

Yesaya 41:14

41:14 Don’t be afraid, despised insignificant Jacob, ⁶¹ 

men of ⁶²  Israel.

I am helping you,” says the Lord,

your protector, ⁶³  the Holy One of Israel. ⁶⁴ 

Yesaya 45:3

45:3 I will give you hidden treasures, ⁶⁵ 

riches stashed away in secret places,

so you may recognize that I am the Lord,

the one who calls you by name, the God of Israel.

Yesaya 48:1

The Lord Appeals to the Exiles

48:1 Listen to this, O family of Jacob, ⁶⁶ 

you who are called by the name ‘Israel,’

and are descended from Judah, ⁶⁷ 

who take oaths in the name of the Lord,

and invoke ⁶⁸  the God of Israel –

but not in an honest and just manner. ⁶⁹ 

Yesaya 48:14

48:14 All of you, gather together and listen!

Who among them ⁷⁰  announced these things?

The Lord’s ally ⁷¹  will carry out his desire against Babylon;

he will exert his power against the Babylonians. ⁷² 

Yesaya 49:4

49:4 But I thought, ⁷³  “I have worked in vain;

I have expended my energy for absolutely nothing.” ⁷⁴ 

But the Lord will vindicate me;

my God will reward me. ⁷⁵ 

Yesaya 50:9

50:9 Look, the sovereign Lord helps me.

Who dares to condemn me?

Look, all of them will wear out like clothes;

a moth will eat away at them.

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. ⁷⁶ 

Yesaya 52:10

52:10 The Lord reveals ⁷⁷  his royal power ⁷⁸ 

in the sight of all the nations;

the entire ⁷⁹  earth sees

our God deliver. ⁸⁰ 

Yesaya 52:12

52:12 Yet do not depart quickly

or leave in a panic. ⁸¹ 

For the Lord goes before you;

the God of Israel is your rear guard.

Yesaya 55:5

55:5 Look, you will summon nations ⁸²  you did not previously know;

nations ⁸³  that did not previously know you will run to you,

because of the Lord your God,

the Holy One of Israel, ⁸⁴ 

for he bestows honor on you.

Yesaya 59:13

59:13 We have rebelled and tried to deceive the Lord;

we turned back from following our God.

We stir up ⁸⁵  oppression and rebellion;

we tell lies we concocted in our minds. ⁸⁶ 

Yesaya 60:19

60:19 The sun will no longer supply light for you by day,

nor will the moon’s brightness shine on you;

the Lord will be your permanent source of light –

the splendor of your God will shine upon you. ⁸⁷ 

Yesaya 61:6

61:6 You will be called, ‘the Lord’s priests,

servants of our God.’ ⁸⁸ 

You will enjoy ⁸⁹  the wealth of nations

and boast about ⁹⁰  the riches you receive from them. ⁹¹ 

Yesaya 61:11

61:11 For just as the ground produces its crops

and a garden yields its produce,

so the sovereign Lord will cause deliverance ⁹²  to grow,

and give his people reason to praise him in the sight of all the nations. ⁹³ 

Yesaya 62:11

62:11 Look, the Lord announces to the entire earth: ⁹⁴ 

“Say to Daughter Zion,

‘Look, your deliverer comes!

Look, his reward is with him

and his reward goes before him!’” ⁹⁵ 

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. ⁹⁶ 

[1:18]  ¹ sn The Lord concludes his case against Israel by offering them the opportunity to be forgiven and by setting before them the alternatives of renewed blessing (as a reward for repentance) and final judgment (as punishment for persistence in sin).

[1:18]  ² tn Traditionally, “let us reason together,” but the context suggests a judicial nuance. The Lord is giving the nation its options for the future.

[1:18]  ³ tn The imperfects must be translated as modal (indicating capability or possibility) to bring out the conditional nature of the offer. This purification will only occur if the people repent and change their ways.

[1:18]  ⁴ tn The imperfects must be translated as modal (indicating capability or possibility) to bring out the conditional nature of the offer. This purification will only occur if the people repent and change their ways.

[1:18]  ⁵ tn Heb “though your sins are like red, they will become white like snow; though they are red like scarlet, they will be like wool.” The point is not that the sins will be covered up, though still retained. The metaphorical language must be allowed some flexibility and should not be pressed into a rigid literalistic mold. The people’s sins will be removed and replaced by ethical purity. The sins that are now as obvious as the color red will be washed away and the ones who are sinful will be transformed.

[5:9]  ⁶ tn Heb “in my ears, the Lord who commands armies [traditionally, the Lord of hosts].”

[5:9]  ⁷ tn Heb “great and good [houses], without a resident.”

[5:12]  ⁸ tn Two types of stringed instruments are specifically mentioned in the Hebrew text, the כִּנּוֹר (kinnor, “zither”) and נֶבֶל (nevel, “harp”).

[5:12]  ⁹ tn Heb “the work of the Lord they do not look at, and the work of his hands they do not see.” God’s “work” can sometimes be his creative deeds, but in this context it is the judgment that he is planning to bring upon his people (cf. vv. 19, 26; 10:12; 28:21).

[9:8]  ¹⁰ sn The following speech (9:8-10:4) assumes that God has already sent judgment (see v. 9), but it also announces that further judgment is around the corner (10:1-4). The speech seems to describe a series of past judgments on the northern kingdom which is ready to intensify further in the devastation announced in 10:1-4. It may have been written prior to the Assyrian conquest of the northern kingdom in 734-733 b.c., or sometime between that invasion and the downfall of Samaria in 722 b.c. The structure of the speech displays four panels, each of which ends with the refrain, “Through all this, his anger did not subside; his hand remained outstretched” (9:12b; 17b; 21b; 10:4b): Panel I: (A) Description of past judgment (9:8); (B) Description of the people’s attitude toward past judgment (9:9-10); (C) Description of past judgment (9:11-12a); (D) Refrain (9:12b); Panel II: (A) Description of the people’s attitude toward past judgment (9:13); (B) Description of past judgment (9:14-17a); (C) Refrain (9:17b); Panel III: (A) Description of past judgment (9:18-21a); (B) Refrain (9:21b); Panel IV: (A) Woe oracle announcing future judgment (10:1-4a); (B) Refrain (10:4b).

[9:8]  ¹¹ tn The Hebrew term translated “sovereign master” here and in v. 17 is אֲדֹנָי (’adonay).

[9:8]  ¹² tn Heb “sent a word” (so KJV, ASV, NRSV); NASB “sends a message.”

[9:8]  ¹³ tn The present translation assumes that this verse refers to judgment that had already fallen. Both verbs (perfects) are taken as indicating simple past; the vav (ו) on the second verb is understood as a simple vav conjunctive. Another option is to understand the verse as describing a future judgment (see 10:1-4). In this case the first verb is a perfect of certitude; the vav on the second verb is a vav consecutive.

[9:11]  ¹⁴ tn The translation assumes that the prefixed verb with vav (ו) consecutive continues the narrative of past judgment.

[9:11]  ¹⁵ tc The Hebrew text reads literally, “adversaries of Rezin against him [i.e., them].” The next verse describes how the Syrians (over whom Rezin ruled, see 7:1, 8) and the Philistines encroached on Israel’s territory. Since the Syrians and Israelites were allies by 735 b.c. (see 7:1), the hostilities described probably occurred earlier, while Israel was still pro-Assyrian. In this case one might understand the phrase צָרֵי רְצִין (tsare rÿtsin, “adversaries of Rezin”) as meaning “adversaries sent from Rezin.” However, another option, the one chosen in the translation above, is to emend the phrase to צָרָיו (tsarayv, “his [i.e., their] adversaries”). This creates tighter parallelism with the next line (note “his [i.e., their] enemies”). The phrase in the Hebrew text may be explained as virtually dittographic.

[9:11]  ¹⁶ tn The prefixed verbal form is understood as a preterite, used, as is often the case in poetry, without vav consecutive. Note that prefixed forms with vav consecutive both precede (וַיְשַׂגֵּב, vaysaggev, “and he provoked”) and follow in v. 12 (וַיֹּאכְלוּ, vayyo’khÿlu, “and they devoured”) this verb.

[9:19]  ¹⁷ tn The precise meaning of the verb עְתַּם (’ÿtam), which occurs only here, is uncertain, though the context strongly suggests that it means “burn, scorch.”

[9:19]  ¹⁸ sn The uncontrollable fire of the people’s wickedness (v. 18) is intensified by the fire of the Lord’s judgment (v. 19). God allows (or causes) their wickedness to become self-destructive as civil strife and civil war break out in the land.

[9:19]  ¹⁹ tn Heb “men were not showing compassion to their brothers.” The idiom “men to their brothers” is idiomatic for reciprocity. The prefixed verbal form is either a preterite without vav (ו) consecutive or an imperfect used in a customary sense, describing continual or repeated behavior in past time.

[13:4]  ²⁰ 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]  ²¹ tn Heb “a sound, a roar [is] on the mountains, like many people.”

[13:4]  ²² tn Heb “a sound, tumult of kingdoms.”

[13:9]  ²³ tn Heb “the day of the Lord.”

[13:9]  ²⁴ tn Heb “[with] cruelty, and fury, and rage of anger.” Three synonyms for “anger” are piled up at the end of the line to emphasize the extraordinary degree of divine anger that will be exhibited in this judgment.

[13:9]  ²⁵ tn Heb “making desolate.”

[13:9]  ²⁶ tn Or “land” (KJV, NAB, NASB, NIV, NLT).

[14:23]  ²⁷ tn Heb “I will make her into a possession of wild animals.” It is uncertain what type of animal קִפֹּד (qippod) refers to. Some suggest a rodent (cf. NASB, NRSV “hedgehog”), others an owl (cf, NAB, NIV, TEV).

[14:23]  ²⁸ tn Heb “I will sweep her away with the broom of destruction.”

[14:27]  ²⁹ tn Or “For” (KJV, NASB, NIV, NRSV).

[14:27]  ³⁰ tn Heb “His hand is outstretched and who will turn it back?”

[17:3]  ³¹ tn Heb “and kingship from Damascus”; cf. NASB “And sovereignty from Damascus.”

[19:12]  ³² tn Heb “Where are they? Where are your wise men?” The juxtaposition of the interrogative pronouns is emphatic. See HALOT 38 s.v. אֶי.

[19:16]  ³³ tn Heb “in that day” (so KJV), likewise at the beginning of vv. 18 and 19.

[19:16]  ³⁴ tn Heb “Egypt,” which stands by metonymy for the country’s inhabitants.

[19:16]  ³⁵ sn As the rest of the verse indicates, the point of the simile is that the Egyptians will be relatively weak physically and will wilt in fear before the Lord’s onslaught.

[19:16]  ³⁶ tn Heb “and he will tremble and be afraid because of the brandishing of the hand of the Lord who commands armies [traditionally, the Lord of hosts], which he brandishes against him.” Since according to the imagery here the Lord’s “hand” is raised as a weapon against the Egyptians, the term “fist” has been used in the translation.

[19:17]  ³⁷ tn Heb “and the land of Judah will become [a source of] shame to Egypt, everyone to whom one mentions it [i.e., the land of Judah] will fear because of the plan of the Lord who commands armies [traditionally, the Lord of hosts] which he is planning against him.”

[19:18]  ³⁸ sn The significance of the number “five” in this context is uncertain. For a discussion of various proposals, see J. N. Oswalt, Isaiah (NICOT), 1:376-77.

[19:18]  ³⁹ tc The Hebrew text has עִיר הַהֶרֶס (’ir haheres, “City of Destruction”; cf. NASB, NIV) but this does not fit the positive emphasis of vv. 18-22. The Qumran scroll 1QIsa^a and some medieval Hebrew mss read עִיר הָחֶרֶס (’ir hakheres, “City of the Sun,” i.e., Heliopolis). This reading also finds support from Symmachus’ Greek version, the Targum, and the Vulgate. See HALOT 257 s.v. חֶרֶס and HALOT 355 s.v. II חֶרֶס.

[19:25]  ⁴⁰ tn Heb “which the Lord who commands armies [traditionally, the Lord of hosts] will bless [it], saying.” The third masculine singular suffix on the form בֵּרֲכוֹ (berakho) should probably be emended to a third feminine singular suffix בֵּרֲכָהּ (berakhah), for its antecedent would appear to be the feminine noun אֶרֶץ (’erets, “earth”) at the end of v. 24.

[19:25]  ⁴¹ tn Or “my inheritance” (NAB, NASB, NIV).

[23:9]  ⁴² tn Heb “the pride of all the beauty.”

[25:1]  ⁴³ sn The prophet speaks here as one who has observed the coming judgment of the proud.

[25:1]  ⁴⁴ tn Heb “name.” See the note at 24:15.

[25:1]  ⁴⁵ tn Heb “plans from long ago [in] faithfulness, trustworthiness.” The feminine noun אֱמוּנָה (’emunah, “faithfulness”) and masculine noun אֹמֶן (’omen, “trustworthiness”), both of which are derived from the root אָמַן (’aman), are juxtaposed to emphasize the basic idea conveyed by the synonyms. Here they describe the absolute reliability of the divine plans.

[27:12]  ⁴⁶ tn Heb “and it will be 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.

[27:12]  ⁴⁷ tn Heb “the Lord will beat out.” The verb is used of beating seeds or grain to separate the husk from the kernel (see Judg 6:11; Ruth 2:17; Isa 28:27), and of beating the olives off the olive tree (Deut 24:20). The latter metaphor may be in view here, where a tree metaphor has been employed in the preceding verses. See also 17:6.

[27:12]  ⁴⁸ tn Heb “the river,” a frequent designation in the OT for the Euphrates. For clarity most modern English versions substitute the name “Euphrates” for “the river” here.

[27:12]  ⁴⁹ sn The Israelites will be freed from exile (likened to beating the olives off the tree) and then gathered (likened to collecting the olives).

[29:15]  ⁵⁰ tn Heb “Woe [to] those who deeply hide counsel from the Lord.” This probably alludes to political alliances made without seeking the Lord’s guidance. See 30:1-2 and 31:1.

[29:15]  ⁵¹ tn Heb “and their works are in darkness and they say.”

[29:15]  ⁵² tn The rhetorical questions suggest the answer, “no one.” They are confident that their deeds are hidden from others, including God.

[31:9]  ⁵³ tn Heb “rocky cliff” (cf. ASV, NASB “rock”), viewed metaphorically as a place of defense and security.

[31:9]  ⁵⁴ tn Heb “His rocky cliff, because of fear, will pass away [i.e., “perish”].”

[31:9]  ⁵⁵ tn Heb “and they will be afraid of the flag, his officers.”

[31:9]  ⁵⁶ sn The “fire” and “firepot” here symbolize divine judgment, which is heating up like a fire in Jerusalem, waiting to be used against the Assyrians when they attack the city.

[37:32]  ⁵⁷ tn Heb “the zeal of the Lord who commands armies [traditionally, the Lord of hosts].” In this context the Lord’s “zeal” refers to his intense devotion to and love for his people which prompts him to protect and restore them.

[38:5]  ⁵⁸ tn Heb “father” (so KJV, NAB, NIV).

[40:28]  ⁵⁹ tn Heb “the ends of the earth,” but this is a merism, where the earth’s extremities stand for its entirety, i.e., the extremities and everything in between them.

[40:28]  ⁶⁰ sn Exiled Israel’s complaint (v. 27) implies that God might be limited in some way. Perhaps he, like so many of the pagan gods, has died. Or perhaps his jurisdiction is limited to Judah and does not include Babylon. Maybe he is unable to devise an adequate plan to rescue his people, or is unable to execute it. But v. 28 affirms that he is not limited temporally or spatially nor is his power and wisdom restricted in any way. He can and will deliver his people, if they respond in hopeful faith (v. 31a).

[41:14]  ⁶¹ tn Heb “O worm Jacob” (NAB, NIV). The worm metaphor suggests that Jacob is insignificant and despised.

[41:14]  ⁶² tn On the basis of the parallelism (note “worm”) and an alleged Akkadian cognate, some read “louse” or “weevil.” Cf. NAB “O maggot Israel”; NRSV “you insect Israel.”

[41:14]  ⁶³ tn Heb “your kinsman redeemer.” A גָּאַל (ga’al, “kinsman redeemer”) was a protector of the extended family’s interests.

[41:14]  ⁶⁴ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[45:3]  ⁶⁵ tn Heb “treasures of darkness” (KJV, NASB, NIV, NRSV); TEV “treasures from dark, secret places.”

[48:1]  ⁶⁶ tn Heb “house of Jacob”; TEV, CEV “people of Israel.”

[48:1]  ⁶⁷ tc The Hebrew text reads literally “and from the waters of Judah came out.” מִמֵּי (mimme) could be a corruption of מִמְּעֵי (mimmÿ’e, “from the inner parts of”; cf. NASB, NIV, NLT, NRSV) as suggested in the above translation. Some translations (ESV, NKJV) retain the MT reading because the Qumran scroll 1QIsa^a, which corrects a similar form to “from inner parts of” in 39:7, does not do it here.

[48:1]  ⁶⁸ tn Heb “cause to remember”; KJV, ASV “make mention of.”

[48:1]  ⁶⁹ tn Heb “not in truth and not in righteousness.”

[48:14]  ⁷⁰ sn This probably refers to the idol gods (see v. 5).

[48:14]  ⁷¹ tn Or “friend,” or “covenant partner.”

[48:14]  sn The Lord’s ally is a reference to Cyrus.

[48:14]  ⁷² tn Heb “and his arm [against] the Babylonians.”

[49:4]  ⁷³ tn Or “said” (KJV, NASB, NIV, NRSV); NLT “I replied.”

[49:4]  ⁷⁴ tn Heb “for nothing and emptiness.” Synonyms are combined to emphasize the common idea.

[49:4]  ⁷⁵ tn Heb “But my justice is with the Lord, and my reward [or “wage”] with my God.”

[51:20]  ⁷⁶ tn Heb “those who are full of the anger of the Lord, the shout [or “rebuke”] of your God.”

[52:10]  ⁷⁷ tn Heb “lays bare”; NLT “will demonstrate.”

[52:10]  ⁷⁸ tn Heb “his holy arm.” This is a metonymy for his power.

[52:10]  ⁷⁹ tn Heb “the remote regions,” which here stand for the extremities and everything in between.

[52:10]  ⁸⁰ tn Heb “the deliverance of our God.” “God” is a subjective genitive here.

[52:12]  ⁸¹ tn Heb “or go in flight”; NAB “leave in headlong flight.”

[55:5]  ⁸² tn Heb “a nation,” but the singular is collective here, as the plural verbs in the next line indicate (note that both “know” and “run” are third plural forms).

[55:5]  ⁸³ tn Heb “a nation,” but the singular is collective here, as the plural verbs that follow indicate.

[55:5]  ⁸⁴ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[59:13]  ⁸⁵ tn Heb “speaking.” A new sentence was started here in the translation for stylistic reasons.

[59:13]  ⁸⁶ tn Heb “conceiving and uttering from the heart words of falsehood.”

[60:19]  ⁸⁷ tn Heb “and your God for your splendor.”

[61:6]  ⁸⁸ tn The Hebrew text adds, “it will be said concerning you.”

[61:6]  ⁸⁹ tn Heb “eat” (KJV, NAB, NASB); NIV “feed on”; NLT “be fed with.”

[61:6]  ⁹⁰ tc The form in the Hebrew text is probably a corruption of יִתְאַמְּרוּ (yit’ammÿru), a Hitpael from אָמַר (’amar), meaning “boast about” (see HALOT 67 s.v. II אמר, HALOT 416 s.v. ימר, and BDB 56 s.v. אָמַר).

[61:6]  ⁹¹ tn Heb “their glory” (i.e., riches).

[61:11]  ⁹² tn Or perhaps, “righteousness,” but the context seems to emphasize deliverance and restoration (see v. 10 and 62:1).

[61:11]  ⁹³ tn Heb “and praise before all the nations.”

[62:11]  ⁹⁴ tn Heb “to the end of the earth” (so NASB, NRSV).

[62:11]  ⁹⁵ sn As v. 12 indicates, the returning exiles are the Lord’s reward/prize. See also 40:10 and the note there.

[66:9]  ⁹⁶ sn The rhetorical questions expect the answer, “Of course not!”