Yesaya 1:26

1:26 I will reestablish honest judges as in former times,

wise advisers as in earlier days. ¹ 

Then you will be called, ‘The Just City,

Faithful Town.’”

Yesaya 5:6

5:6 I will make it a wasteland;

no one will prune its vines or hoe its ground, ² 

and thorns and briers will grow there.

I will order the clouds

not to drop any rain on it.

Yesaya 7:22

7:22 From the abundance of milk they produce, ³  he will have sour milk for his meals. Indeed, everyone left in the heart of the land will eat sour milk and honey.

Yesaya 8:1

A Sign-Child is Born

8:1 The Lord told me, “Take a large tablet ⁴  and inscribe these words ⁵  on it with an ordinary stylus: ⁶  ‘Maher-Shalal-Hash-Baz.’ ⁷ 

Yesaya 9:5

9:5 Indeed every boot that marches and shakes the earth ⁸ 

and every garment dragged through blood

is used as fuel for the fire.

Yesaya 13:10

13:10 Indeed the stars in the sky and their constellations

no longer give out their light; ⁹ 

the sun is darkened as soon as it rises,

and the moon does not shine. ¹⁰ 

Yesaya 19:8

19:8 The fishermen will mourn and lament,

all those who cast a fishhook into the river,

and those who spread out a net on the water’s surface will grieve. ¹¹ 

Yesaya 23:1

The Lord Will Judge Tyre

23:1 Here is a message about Tyre:

Wail, you large ships, ¹² 

for the port is too devastated to enter! ¹³ 

From the land of Cyprus ¹⁴  this news is announced to them.

Yesaya 27:4

27:4 I am not angry.

I wish I could confront some thorns and briers!

Then I would march against them ¹⁵  for battle;

I would set them ¹⁶  all on fire,

Yesaya 32:15

32:15 This desolation will continue until new life is poured out on us from heaven. ¹⁷ 

Then the desert will become an orchard

and the orchard will be considered a forest. ¹⁸ 

Yesaya 34:14

34:14 Wild animals and wild dogs will congregate there; ¹⁹ 

wild goats will bleat to one another. ²⁰ 

Yes, nocturnal animals ²¹  will rest there

and make for themselves a nest. ²² 

Yesaya 38:18

38:18 Indeed ²³  Sheol does not give you thanks;

death does not ²⁴  praise you.

Those who descend into the pit do not anticipate your faithfulness.

Yesaya 39:4

39:4 Isaiah ²⁵  asked, “What have they seen in your palace?” Hezekiah replied, “They have seen everything in my palace. I showed them everything in my treasuries.”

Yesaya 40:24

40:24 Indeed, they are barely planted;

yes, they are barely sown;

yes, they barely take root in the earth,

and then he blows on them, causing them to dry up,

and the wind carries them away like straw.

Yesaya 41:10

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

Don’t be frightened, for I am your God! ²⁶ 

I strengthen you –

yes, I help you –

yes, I uphold you with my saving right hand! ²⁷ 

Yesaya 42:3

42:3 A crushed reed he will not break,

a dim wick he will not extinguish; ²⁸ 

he will faithfully make just decrees. ²⁹ 

Yesaya 43:17

43:17 the one who led chariots and horses to destruction, ³⁰ 

together with a mighty army.

They fell down, ³¹  never to rise again;

they were extinguished, put out like a burning wick:

Yesaya 44:28

44:28 who commissions ³²  Cyrus, the one I appointed as shepherd ³³ 

to carry out all my wishes ³⁴ 

and to decree concerning Jerusalem, ‘She will be rebuilt,’

and concerning the temple, ‘It will be reconstructed.’” ³⁵ 

Yesaya 45:6

45:6 I do this ³⁶  so people ³⁷  will recognize from east to west

that there is no God but me;

I am the Lord, I have no peer.

Yesaya 46:9

46:9 Remember what I accomplished in antiquity! ³⁸ 

Truly I am God, I have no peer; ³⁹ 

I am God, and there is none like me,

Yesaya 52:5

52:5 And now, what do we have here?” ⁴⁰  says the Lord.

“Indeed my people have been carried away for nothing,

those who rule over them taunt,” ⁴¹  says the Lord,

“and my name is constantly slandered ⁴²  all day long.

Yesaya 56:1

The Lord Invites Outsiders to Enter

56:1 This is what the Lord says,

“Promote ⁴³  justice! Do what is right!

For I am ready to deliver you;

I am ready to vindicate you openly. ⁴⁴ 

Yesaya 56:12

56:12 Each one says, ⁴⁵ 

‘Come on, I’ll get some wine!

Let’s guzzle some beer!

Tomorrow will be just like today!

We’ll have everything we want!’ ⁴⁶ 

[1:26]  ¹ tn Heb “I will restore your judges as in the beginning; and your counselors as in the beginning.” In this context, where social injustice and legal corruption are denounced (see v. 23), the “judges” are probably government officials responsible for making legal decisions, while the “advisers” are probably officials who helped the king establish policies. Both offices are also mentioned in 3:2.

[5:6]  ² tn Heb “it will not be pruned or hoed” (so NASB); ASV and NRSV both similar.

[7:22]  ³ tn The verb that introduces this verse serves as a discourse particle and is untranslated, see note on 2:2.

[8:1]  ⁴ sn Probably made of metal, wood, or leather. See HALOT 193 s.v. גִּלָּיוֹן.

[8:1]  ⁵ tn Heb “write” (so KJV, ASV, NIV, NRSV).

[8:1]  ⁶ tn Heb “with the stylus of a man.” The significance of the qualifying genitive “a man” is uncertain. For various interpretations see J. N. Oswalt, Isaiah (NICOT), 1:219, n. 1.

[8:1]  ⁷ tn Heb “quickly, [the] plunder; it hurries, [the] loot.” The first word (מַהֵר, maher) is either a Piel imperative (“hurry [to]”) or infinitive (“hurrying,” or “quickly”). The third word (חָשׁ, khash) is either a third masculine singular perfect or a masculine singular participle, in either case from the root חוּשׁ (khush, “hurry”). Perhaps it is best to translate, “One hastens to the plunder, one hurries to the loot.” In this case מַהֵר is understood as an infinitive functioning as a verb, the subject of חוּשׁ is taken as indefinite, and the two nouns are understood as adverbial accusatives. As we discover in v. 3, this is the name of the son to be born to Isaiah through the prophetess.

[9:5]  ⁸ tn Heb “Indeed every boot marching with shaking.” On the meaning of סְאוֹן (sÿ’on, “boot”) and the related denominative verb, both of which occur only here, see HALOT 738 s.v. סְאוֹן.

[13:10]  ⁹ tn Heb “do not flash forth their light.”

[13:10]  ¹⁰ tn Heb “does not shed forth its light.”

[19:8]  ¹¹ tn Or perhaps, “will disappear”; cf. TEV “will be useless.”

[23:1]  ¹² tn Heb “ships of Tarshish.” This probably refers to large ships either made in or capable of traveling to the distant western port of Tarshish.

[23:1]  ¹³ tc The Hebrew text reads literally, “for it is destroyed, from a house, from entering.” The translation assumes that the mem (מ) on בַּיִת (bayit) was originally an enclitic mem suffixed to the preceding verb. This assumption allows one to take בַּיִת as the subject of the preceding verb. It is used in a metaphorical sense for the port city of Tyre. The preposition min (מִן) prefixed to בּוֹא (bo’) indicates negative consequence: “so that no one can enter.” See BDB 583 s.v. מִן 7.b.

[23:1]  ¹⁴ tn Heb “the Kittim,” a designation for the people of Cyprus. See HALOT 504-05 s.v. כִּתִּיִּים.

[27:4]  ¹⁵ tn Heb “it.” The feminine singular suffix apparently refers back to the expression “thorns and briers,” understood in a collective sense. For other examples of a cohortative expressing resolve after a hypothetical statement introduced by נָתַן with מִי (miwith natan), see Judg 9:29; Jer 9:1-2; Ps 55:6.

[27:4]  ¹⁶ tn Heb “it.” The feminine singular suffix apparently refers back to the expression “thorns and briers,” understood in a collective sense.

[32:15]  ¹⁷ tn Heb “until a spirit is emptied out on us from on high.” The words “this desolation will continue” are supplied in the translation for clarification and stylistic purposes. The verb עָרָה (’arah), used here in the Niphal, normally means “lay bare, expose.” The term רוּחַ (ruakh, “spirit”) is often understood here as a reference to the divine spirit (cf. 44:3 and NASB, NIV, CEV, NLT), but it appears here without an article (cf. NRSV “a spirit”), pronominal suffix, or a genitive (such as “of the Lord”). The translation assumes that it carries an impersonal nuance “vivacity, vigor” in this context.

[32:15]  ¹⁸ sn The same statement appears in 29:17b, where, in conjunction with the preceding line, it appears to picture a reversal. Here it seems to depict supernatural growth. The desert will blossom into an orchard, and the trees of the orchard will multiply and grow tall, becoming a forest.

[34:14]  ¹⁹ tn Heb “will meet” (so NIV); NLT “will mingle there.”

[34:14]  ²⁰ tn Heb “and a goat will call to its neighbor.”

[34:14]  ²¹ tn The precise meaning of לִּילִית (lilit) is unclear, though in this context the word certainly refers to some type of wild animal or bird. The word appears to be related to לַיְלָה (laylah, “night”). Some interpret it as the name of a female night demon, on the basis of an apparent Akkadian cognate used as the name of a demon. Later Jewish legends also identified Lilith as a demon. Cf. NRSV “Lilith.”

[34:14]  ²² tn Heb “and will find for themselves a resting place.”

[38:18]  ²³ tn Or “For” (KJV, NAB, NASB, NIV, NRSV, NLT).

[38:18]  ²⁴ tn The negative particle is understood by ellipsis in this line. See GKC 483 §152.z.

[39:4]  ²⁵ tn Heb “he”; the referent (Isaiah) has been specified in the translation for clarity.

[41:10]  ²⁶ 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]  ²⁷ 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.).

[42:3]  ²⁸ sn The “crushed reed” and “dim wick” symbolize the weak and oppressed who are on the verge of extinction.

[42:3]  ²⁹ tn Heb “faithfully he will bring out justice” (cf. NASB, NRSV).

[43:17]  ³⁰ tn Heb “led out chariots and horses.” The words “to destruction” are supplied in the translation for clarification. The verse refers to the destruction of the Egyptians at the Red Sea.

[43:17]  ³¹ tn Heb “lay down”; NAB “lie prostrate together”; CEV “lie dead”; NRSV “they lie down.”

[44:28]  ³² tn Heb “says to.” It is possible that the sentence is not completed, as the description of Cyrus and his God-given role is developed in the rest of the verse. 45:1 picks up where 44:28a leaves off with the Lord’s actual words to Cyrus finally being quoted in 45:2.

[44:28]  ³³ tn Heb “my shepherd.” The shepherd motif is sometimes applied, as here, to a royal figure who is responsible for the well-being of the people whom he rules.

[44:28]  ³⁴ tn Heb “that he might bring to completion all my desire.”

[44:28]  ³⁵ tn Heb “and [concerning the] temple, you will be founded.” The preposition -לְ (lÿ) is understood by ellipsis at the beginning of the second line. The verb תִּוָּסֵד (tivvased, “you will be founded”) is second masculine singular and is probably addressed to the personified temple (הֵיכָל [hekhal, “temple”] is masculine).

[45:6]  ³⁶ tn The words “I do this” are supplied in the translation for stylistic reasons.

[45:6]  ³⁷ tn Heb “they” (so KJV, ASV); TEV, CEV “everyone”; NLT “all the world.”

[46:9]  ³⁸ tn Heb “remember the former things, from antiquity”; KJV, ASV “the former things of old.”

[46:9]  ³⁹ tn Heb “and there is no other” (so NASB, NIV, NRSV).

[52:5]  ⁴⁰ tn Heb “and now what [following the marginal reading (Qere)] to me here?”

[52:5]  ⁴¹ tn The verb appears to be a Hiphil form from the root יָלַל (yalal, “howl”), perhaps here in the sense of “mock.” Some emend the form to יְהוֹלָּלוֹ (yÿhollalo) and understand a Polel form of the root הָלַל meaning here “mock, taunt.”

[52:5]  ⁴² tn The verb is apparently a Hitpolal form (with assimilated tav, ת) from the root נָאַץ (na’ats), but GKC 151-52 §55.b explains it as a mixed form, combining Pual and Hitpolel readings.

[56:1]  ⁴³ tn Heb “guard”; KJV “Keep”; NAB “Observe”; NASB “Preserve”; NIV, NRSV “Maintain.”

[56:1]  ⁴⁴ tn Heb “for near is my deliverance to enter, and my vindication [or “righteousness”] to be revealed.”

[56:12]  ⁴⁵ tn The words “each one says” are supplied in the translation for clarification.

[56:12]  ⁴⁶ tn Heb “great, [in] abundance, very much,” i.e., “very great indeed.” See HALOT 452 s.v. יֶתֶר.