Yesaya 1:3

1:3 An ox recognizes its owner,

a donkey recognizes where its owner puts its food; ¹ 

but Israel does not recognize me, ² 

my people do not understand.”

Yesaya 1:21

Purifying Judgment

1:21 How tragic that the once-faithful city

has become a prostitute! ³ 

She was once a center of ⁴  justice,

fairness resided in her,

but now only murderers. ⁵ 

Yesaya 1:23

1:23 Your officials are rebels, ⁶ 

they associate with ⁷  thieves.

All of them love bribery,

and look for ⁸  payoffs. ⁹ 

They do not take up the cause of the orphan, ¹⁰ 

or defend the rights of the widow. ¹¹ 

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 7:22

7:22 From the abundance of milk they produce, ¹²  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 ¹³  and inscribe these words ¹⁴  on it with an ordinary stylus: ¹⁵  ‘Maher-Shalal-Hash-Baz.’ ¹⁶ 

Yesaya 8:3

8:3 I then had sexual relations with the prophetess; she conceived and gave birth to a son. The Lord told me, “Name him Maher-Shalal-Hash-Baz,

Yesaya 8:14

8:14 He will become a sanctuary, ¹⁷ 

but a stone that makes a person trip,

and a rock that makes one stumble –

to the two houses of Israel. ¹⁸ 

He will become ¹⁹  a trap and a snare

to the residents of Jerusalem. ²⁰ 

Yesaya 9:2

9:2 (9:1) The people walking in darkness

see a bright light; ²¹ 

light shines

on those who live in a land of deep darkness. ²² 

Yesaya 10:16

10:16 For this reason ²³  the sovereign master, the Lord who commands armies, will make his healthy ones emaciated. ²⁴  His majestic glory will go up in smoke. ²⁵ 

Yesaya 10:33

10:33 Look, the sovereign master, the Lord who commands armies,

is ready to cut off the branches with terrifying power. ²⁶ 

The tallest trees ²⁷  will be cut down,

the loftiest ones will be brought low.

Yesaya 11:6

11:6 A wolf will reside ²⁸  with a lamb,

and a leopard will lie down with a young goat;

an ox and a young lion will graze together, ²⁹ 

as a small child leads them along.

Yesaya 12:4

12:4 At that time ³⁰  you will say:

“Praise the Lord!

Ask him for help! ³¹ 

Publicize his mighty acts among the nations!

Make it known that he is unique! ³² 

Yesaya 13:14

13:14 Like a frightened gazelle ³³ 

or a sheep with no shepherd,

each will turn toward home, ³⁴ 

each will run to his homeland.

Yesaya 13:19

13:19 Babylon, the most admired ³⁵  of kingdoms,

the Chaldeans’ source of honor and pride, ³⁶ 

will be destroyed by God

just as Sodom and Gomorrah were. ³⁷ 

Yesaya 14:27

14:27 Indeed, ³⁸  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? ³⁹ 

Yesaya 14:32

14:32 How will they respond to the messengers of this nation? ⁴⁰ 

Indeed, the Lord has made Zion secure;

the oppressed among his people will find safety in her.

Yesaya 16:5

16:5 Then a trustworthy king will be established;

he will rule in a reliable manner,

this one from David’s family. ⁴¹ 

He will be sure to make just decisions

and will be experienced in executing justice. ⁴² 

Yesaya 16:12

16:12 When the Moabites plead with all their might at their high places, ⁴³ 

and enter their temples to pray, their prayers will be ineffective! ⁴⁴ 

Yesaya 17:8-9

17:8 They will no longer trust in ⁴⁵  the altars their hands made,

or depend on the Asherah poles and incense altars their fingers made. ⁴⁶ 

17:9 At that time ⁴⁷  their fortified cities will be

like the abandoned summits of the Amorites, ⁴⁸ 

which they abandoned because of the Israelites;

there will be desolation.

Yesaya 19:22

19:22 The Lord will strike Egypt, striking and then healing them. They will turn to the Lord and he will listen to their prayers ⁴⁹  and heal them.

Yesaya 21:3

21:3 For this reason my stomach churns; ⁵⁰ 

cramps overwhelm me

like the contractions of a woman in labor.

I am disturbed ⁵¹  by what I hear,

horrified by what I see.

Yesaya 21:5

21:5 Arrange the table,

lay out ⁵²  the carpet,

eat and drink! ⁵³ 

Get up, you officers,

smear oil on the shields! ⁵⁴ 

Yesaya 23:7

23:7 Is this really your boisterous city ⁵⁵ 

whose origins are in the distant past, ⁵⁶ 

and whose feet led her to a distant land to reside?

Yesaya 23:13

23:13 Look at the land of the Chaldeans,

these people who have lost their identity! ⁵⁷ 

The Assyrians have made it a home for wild animals.

They erected their siege towers, ⁵⁸ 

demolished ⁵⁹  its fortresses,

and turned it into a heap of ruins. ⁶⁰ 

Yesaya 26:1

Judah Will Celebrate

26:1 At that time ⁶¹  this song will be sung in the land of Judah:

“We have a strong city!

The Lord’s ⁶²  deliverance, like walls and a rampart, makes it secure. ⁶³ 

Yesaya 27:8-9

27:8 When you summon her for divorce, you prosecute her; ⁶⁴ 

he drives her away ⁶⁵  with his strong wind in the day of the east wind. ⁶⁶ 

27:9 So in this way Jacob’s sin will be forgiven, ⁶⁷ 

and this is how they will show they are finished sinning: ⁶⁸ 

They will make all the stones of the altars ⁶⁹ 

like crushed limestone,

and the Asherah poles and the incense altars will no longer stand. ⁷⁰ 

Yesaya 28:18

28:18 Your treaty with death will be dissolved; ⁷¹ 

your agreement ⁷²  with Sheol will not last. ⁷³ 

When the overwhelming judgment sweeps by, ⁷⁴ 

you will be overrun by it. ⁷⁵ 

Yesaya 28:22

28:22 So now, do not mock,

or your chains will become heavier!

For I have heard a message about decreed destruction,

from the sovereign master, the Lord who commands armies, against the entire land. ⁷⁶ 

Yesaya 33:23

33:23 Though at this time your ropes are slack, ⁷⁷ 

the mast is not secured, ⁷⁸ 

and the sail ⁷⁹  is not unfurled,

at that time you will divide up a great quantity of loot; ⁸⁰ 

even the lame will drag off plunder. ⁸¹ 

Yesaya 34:13-14

34:13 Her fortresses will be overgrown with thorns;

thickets and weeds will grow ⁸²  in her fortified cities.

Jackals will settle there;

ostriches will live there. ⁸³ 

34:14 Wild animals and wild dogs will congregate there; ⁸⁴ 

wild goats will bleat to one another. ⁸⁵ 

Yes, nocturnal animals ⁸⁶  will rest there

and make for themselves a nest. ⁸⁷ 

Yesaya 35:4

35:4 Tell those who panic, ⁸⁸ 

“Be strong! Do not fear!

Look, your God comes to avenge!

With divine retribution he comes to deliver you.” ⁸⁹ 

Yesaya 36:15

36:15 Don’t let Hezekiah talk you into trusting in the Lord by saying, “The Lord will certainly rescue us; this city will not be handed over to the king of Assyria.”

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 ⁹⁰  will accomplish this.

Yesaya 38:8

38:8 Look, I will make the shadow go back ten steps on the stairs of Ahaz.” ⁹¹  And then the shadow went back ten steps. ⁹² 

Yesaya 38:15

38:15 What can I say?

He has decreed and acted. ⁹³ 

I will walk slowly all my years because I am overcome with grief. ⁹⁴ 

Yesaya 39:3

39:3 Isaiah the prophet visited King Hezekiah and asked him, “What did these men say? Where do they come from?” Hezekiah replied, “They come from the distant land of Babylon.”

Yesaya 40:2

40:2 “Speak kindly to ⁹⁵  Jerusalem, ⁹⁶  and tell her

that her time of warfare is over, ⁹⁷ 

that her punishment is completed. ⁹⁸ 

For the Lord has made her pay double ⁹⁹  for all her sins.”

Yesaya 40:10

40:10 Look, the sovereign Lord comes as a victorious warrior; ¹⁰⁰ 

his military power establishes his rule. ¹⁰¹ 

Look, his reward is with him;

his prize goes before him. ¹⁰² 

Yesaya 40:14

40:14 From whom does he receive directions? ¹⁰³ 

Who ¹⁰⁴  teaches him the correct way to do things, ¹⁰⁵ 

or imparts knowledge to him,

or instructs him in skillful design? ¹⁰⁶ 

Yesaya 41:11

41:11 Look, all who were angry at you will be ashamed and humiliated;

your adversaries ¹⁰⁷  will be reduced to nothing ¹⁰⁸  and perish.

Yesaya 41:15-16

41:15 “Look, I am making you like ¹⁰⁹  a sharp threshing sledge,

new and double-edged. ¹¹⁰ 

You will thresh the mountains and crush them;

you will make the hills like straw. ¹¹¹ 

41:16 You will winnow them and the wind will blow them away;

the wind will scatter them.

You will rejoice in the Lord;

you will boast in the Holy One of Israel.

Yesaya 44:9

44:9 All who form idols are nothing;

the things in which they delight are worthless.

Their witnesses cannot see;

they recognize nothing, so they are put to shame.

Yesaya 44:11

44:11 Look, all his associates ¹¹²  will be put to shame;

the craftsmen are mere humans. ¹¹³ 

Let them all assemble and take their stand!

They will panic and be put to shame.

Yesaya 44:14

44:14 He cuts down cedars

and acquires a cypress ¹¹⁴  or an oak.

He gets ¹¹⁵  trees from the forest;

he plants a cedar ¹¹⁶  and the rain makes it grow.

Yesaya 44:21

44:21 Remember these things, O Jacob,

O Israel, for you are my servant.

I formed you to be my servant;

O Israel, I will not forget you! ¹¹⁷ 

Yesaya 45:3

45:3 I will give you hidden treasures, ¹¹⁸ 

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 45:24

45:24 they will say about me,

“Yes, the Lord is a powerful deliverer.”’” ¹¹⁹ 

All who are angry at him will cower before him. ¹²⁰ 

Yesaya 46:3

46:3 “Listen to me, O family of Jacob, ¹²¹ 

all you who are left from the family of Israel, ¹²² 

you who have been carried from birth, ¹²³ 

you who have been supported from the time you left the womb. ¹²⁴ 

Yesaya 47:10

47:10 You were complacent in your evil deeds; ¹²⁵ 

you thought, ¹²⁶  ‘No one sees me.’

Your self-professed ¹²⁷  wisdom and knowledge lead you astray,

when you say, ‘I am unique! No one can compare to me!’ ¹²⁸ 

Yesaya 48:5

48:5 I announced them to you beforehand;

before they happened, I predicted them for you,

so you could never say,

‘My image did these things,

my idol, my cast image, decreed them.’

Yesaya 48:20

48:20 Leave Babylon!

Flee from the Babylonians!

Announce it with a shout of joy!

Make this known!

Proclaim it throughout the earth! ¹²⁹ 

Say, ‘The Lord protects ¹³⁰  his servant Jacob.

Yesaya 49:19

49:19 Yes, your land lies in ruins;

it is desolate and devastated. ¹³¹ 

But now you will be too small to hold your residents,

and those who devoured you will be far away.

Yesaya 51:1

There is Hope for the Future

51:1 “Listen to me, you who pursue godliness, ¹³² 

who seek the Lord!

Look at the rock from which you were chiseled,

at the quarry ¹³³  from which you were dug! ¹³⁴ 

Yesaya 51:8

51:8 For a moth will eat away at them like clothes;

a clothes moth will devour them like wool.

But the vindication I provide ¹³⁵  will be permanent;

the deliverance I give will last.”

Yesaya 51:10

51:10 Did you not dry up the sea,

the waters of the great deep?

Did you not make ¹³⁶  a path through the depths of the sea,

so those delivered from bondage ¹³⁷  could cross over?

Yesaya 54:4

54:4 Don’t be afraid, for you will not be put to shame!

Don’t be intimidated, ¹³⁸  for you will not be humiliated!

You will forget about the shame you experienced in your youth;

you will no longer remember the disgrace of your abandonment. ¹³⁹ 

Yesaya 54:8

54:8 In a burst ¹⁴⁰  of anger I rejected you ¹⁴¹  momentarily,

but with lasting devotion I will have compassion on you,”

says your protector, ¹⁴²  the Lord.

Yesaya 54:14

54:14 You will be reestablished when I vindicate you. ¹⁴³ 

You will not experience oppression; ¹⁴⁴ 

indeed, you will not be afraid.

You will not be terrified, ¹⁴⁵ 

for nothing frightening ¹⁴⁶  will come near you.

Yesaya 55:3

55:3 Pay attention and come to me!

Listen, so you can live! ¹⁴⁷ 

Then I will make an unconditional covenantal promise to ¹⁴⁸  you,

just like the reliable covenantal promises I made to David. ¹⁴⁹ 

Yesaya 57:5

57:5 you who practice ritual sex ¹⁵⁰  under the oaks and every green tree,

who slaughter children near the streams under the rocky overhangs. ¹⁵¹ 

Yesaya 57:10

57:10 Because of the long distance you must travel, you get tired, ¹⁵² 

but you do not say, ‘I give up.’ ¹⁵³ 

You get renewed energy, ¹⁵⁴ 

so you don’t collapse. ¹⁵⁵ 

Yesaya 58:6

58:6 No, this is the kind of fast I want. ¹⁵⁶ 

I want you ¹⁵⁷  to remove the sinful chains,

to tear away the ropes of the burdensome yoke,

to set free the oppressed, ¹⁵⁸ 

and to break every burdensome yoke.

Yesaya 60:6

60:6 Camel caravans will cover your roads, ¹⁵⁹ 

young camels from Midian and Ephah.

All the merchants of Sheba ¹⁶⁰  will come,

bringing gold and incense

and singing praises to the Lord. ¹⁶¹ 

Yesaya 60:15-16

60:15 You were once abandoned

and despised, with no one passing through,

but I will make you ¹⁶²  a permanent source of pride

and joy to coming generations.

60:16 You will drink the milk of nations;

you will nurse at the breasts of kings. ¹⁶³ 

Then you will recognize that I, the Lord, am your deliverer,

your protector, ¹⁶⁴  the powerful ruler of Jacob. ¹⁶⁵ 

Yesaya 61:6

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

servants of our God.’ ¹⁶⁶ 

You will enjoy ¹⁶⁷  the wealth of nations

and boast about ¹⁶⁸  the riches you receive from them. ¹⁶⁹ 

Yesaya 62:6

62:6 I ¹⁷⁰  post watchmen on your walls, O Jerusalem;

they should keep praying all day and all night. ¹⁷¹ 

You who pray to ¹⁷²  the Lord, don’t be silent!

Yesaya 62:11

62:11 Look, the Lord announces to the entire earth: ¹⁷³ 

“Say to Daughter Zion,

‘Look, your deliverer comes!

Look, his reward is with him

and his reward goes before him!’” ¹⁷⁴ 

Yesaya 63:14

63:14 Like an animal that goes down into a valley to graze, ¹⁷⁵ 

so the Spirit of the Lord granted them rest.

In this way ¹⁷⁶  you guided your people,

gaining for yourself an honored reputation. ¹⁷⁷ 

Yesaya 64:2

64:2 (64:1) As when fire ignites dry wood,

or fire makes water boil,

let your adversaries know who you are, ¹⁷⁸ 

and may the nations shake at your presence!

Yesaya 64:4

64:4 Since ancient times no one has heard or perceived, ¹⁷⁹ 

no eye has seen any God besides you,

who intervenes for those who wait for him.

Yesaya 64:11

64:11 Our holy temple, our pride and joy, ¹⁸⁰ 

the place where our ancestors praised you,

has been burned with fire;

all our prized possessions have been destroyed. ¹⁸¹ 

Yesaya 65:15

65:15 Your names will live on in the curse formulas of my chosen ones. ¹⁸² 

The sovereign Lord will kill you,

but he will give his servants another name.

Yesaya 65:23

65:23 They will not work in vain,

or give birth to children that will experience disaster. ¹⁸³ 

For the Lord will bless their children

and their descendants. ¹⁸⁴ 

Yesaya 66:18

66:18 “I hate their deeds and thoughts! So I am coming ¹⁸⁵  to gather all the nations and ethnic groups; ¹⁸⁶  they will come and witness my splendor.

[1:3]  ¹ tn Heb “and the donkey the feeding trough of its owner.” The verb in the first line does double duty in the parallelism.

[1:3]  ² tn Although both verbs have no object, the parallelism suggests that Israel fails to recognize the Lord as the one who provides for their needs. In both clauses, the placement of “Israel” and “my people” at the head of the clause focuses the reader’s attention on the rebellious nation (C. van der Merwe, J. Naudé, J. Kroeze, A Biblical Hebrew Reference Grammar, 346-47).

[1:21]  ³ tn Heb “How she has become a prostitute, the faithful city!” The exclamatory אֵיכָה (’ekhah, “how!”) is used several times as the beginning of a lament (see Lam 1:1; 2;1; 4:1-2). Unlike a number of other OT passages that link references to Israel’s harlotry to idolatry, Isaiah here makes the connection with social and moral violations.

[1:21]  ⁴ tn Heb “filled with.”

[1:21]  ⁵ tn Or “assassins.” This refers to the oppressive rich and/or their henchmen. R. Ortlund (Whoredom, 78) posits that it serves as a synecdoche for all varieties of criminals, the worst being mentioned to imply all lesser ones. Since Isaiah often addressed his strongest rebuke to the rulers and leaders of Israel, he may have in mind the officials who bore the responsibility to uphold justice and righteousness.

[1:23]  ⁶ tn Or “stubborn”; CEV “have rejected me.”

[1:23]  ⁷ tn Heb “and companions of” (so KJV, NASB); CEV “friends of crooks.”

[1:23]  ⁸ tn Heb “pursue”; NIV “chase after gifts.”

[1:23]  ⁹ sn Isaiah may have chosen the word for gifts (שַׁלְמוֹנִים, shalmonim; a hapax legomena here), as a sarcastic pun on what these rulers should have been doing. Instead of attending to peace and wholeness (שָׁלוֹם, shalom), they sought after payoffs (שַׁלְמוֹנִים).

[1:23]  ¹⁰ sn See the note at v. 17.

[1:23]  ¹¹ sn The rich oppressors referred to in Isaiah and the other eighth century prophets were not rich capitalists in the modern sense of the word. They were members of the royal military and judicial bureaucracies in Israel and Judah. As these bureaucracies grew, they acquired more and more land and gradually commandeered the economy and legal system. At various administrative levels bribery and graft become commonplace. The common people outside the urban administrative centers were vulnerable to exploitation in such a system, especially those, like widows and orphans, who had lost their family provider through death. Through confiscatory taxation, conscription, excessive interest rates, and other oppressive governmental measures and policies, they were gradually disenfranchised and lost their landed property, and with it, their rights as citizens. The socio-economic equilibrium envisioned in the law of Moses was radically disturbed.

[7:22]  ¹² tn The verb that introduces this verse serves as a discourse particle and is untranslated, see note on 2:2.

[8:1]  ¹³ sn Probably made of metal, wood, or leather. See HALOT 193 s.v. גִּלָּיוֹן.

[8:1]  ¹⁴ tn Heb “write” (so KJV, ASV, NIV, NRSV).

[8:1]  ¹⁵ 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]  ¹⁶ 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.

[8:14]  ¹⁷ tn Because the metaphor of protection (“sanctuary”) does not fit the negative mood that follows in vv. 14b-15, some contend that מִקְדָּשׁ (miqdash, “sanctuary”) is probably a corruption of an original מוֹקֵשׁ (moqesh, “snare”), a word that appears in the next line (cf. NAB and H. Wildberger, Isaiah, 1:355-56). If the MT reading is retained (as in the above translation), the fact that Yahweh is a sanctuary wraps up the point of v. 13 and stands in contrast to God’s treatment of those who rebel against him (the rest of v. 14).

[8:14]  ¹⁸ sn The two “houses” of Israel (= the patriarch Jacob) are the northern kingdom of Israel and the southern kingdom of Judah.

[8:14]  ¹⁹ tn These words are supplied in the translation for stylistic reasons. וְהָיָה (vÿhayah, “and he will be”) does double duty in the parallel structure of the verse.

[8:14]  ²⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:2]  ²¹ sn The darkness symbolizes judgment and its effects (see 8:22); the light represents deliverance and its effects, brought about by the emergence of a conquering Davidic king (see vv. 3-6).

[9:2]  ²² tn Traditionally צַלְמָוֶת (tsalmavet) has been interpreted as a compound noun, meaning “shadow of death” (so KJV, ASV, NIV), but usage indicates that the word, though it sometimes refers to death, means “darkness.” The term should probably be repointed as an abstract noun צַלְמוּת (tsalmut). See the note at Ps 23:4.

[10:16]  ²³ sn The irrational arrogance of the Assyrians (v. 15) will prompt the judgment about to be described.

[10:16]  ²⁴ tn Heb “will send leanness against his healthy ones”; NASB, NIV “will send a wasting disease.”

[10:16]  ²⁵ tc Heb “and in the place of his glory burning will burn, like the burning of fire.” The highly repetitive text (יֵקַד יְקֹד כִּיקוֹד אֵשׁ, yeqad yiqod kiqod ’esh) may be dittographic; if the second consonantal sequence יקד is omitted, the text would read “and in the place of his glory, it will burn like the burning of fire.”

[10:33]  ²⁶ tc The Hebrew text reads “with terrifying power,” or “with a crash.” מַעֲרָצָה (ma’aratsah, “terrifying power” or “crash”) occurs only here. Several have suggested an emendation to מַעֲצָד (ma’atsad, “ax”) parallel to “ax” in v. 34; see HALOT 615 s.v. מַעֲצָד and H. Wildberger, Isaiah, 1:448.

[10:33]  sn As in vv. 12 (see the note there) and 18, the Assyrians are compared to a tree/forest in vv. 33-34.

[10:33]  ²⁷ tn Heb “the exalted of the height.” This could refer to the highest branches (cf. TEV) or the tallest trees (cf. NIV, NRSV).

[11:6]  ²⁸ tn The verb גּוּר (gur) normally refers to living as a dependent, resident alien in another society.

[11:6]  ²⁹ tc The Hebrew text reads, “and an ox, and a young lion, and a fatling together.” Since the preceding lines refer to two animals and include a verb, many emend וּמְרִיא (umÿri’, “and the fatling”) to an otherwise unattested verb יִמְרְאוּ (yimrÿ’u, “they will graze”); cf. NAB, TEV, CEV. One of the Qumran copies of Isaiah confirms this suggestion (1QIsa^a). The present translation assumes this change.

[12:4]  ³⁰ tn Or “in that day” (KJV).

[12:4]  ³¹ tn Heb “call in his name,” i.e., “invoke his name.”

[12:4]  ³² tn Heb “bring to remembrance that his name is exalted.” The Lord’s “name” stands here for his character and reputation.

[13:14]  ³³ tn Or “like a gazelle being chased.” The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[13:14]  ³⁴ tn Heb “his people” (cf. KJV, NASB, NIV, NRSV) or “his nation” (cf. TEV “their own countries”).

[13:19]  ³⁵ tn Or “most beautiful” (NCV, TEV).

[13:19]  ³⁶ tn Heb “the beauty of the pride of the Chaldeans.”

[13:19]  sn The Chaldeans were a group of tribes who lived in southern Mesopotamia. The established the so-called neo-Babylonian empire in the late seventh century b.c. Their most famous king, Nebuchadnezzar, conquered Judah in 605 b.c. and destroyed Jerusalem in 586 b.c.

[13:19]  ³⁷ tn Heb “and Babylon…will be like the overthrow by God of Sodom and Gomorrah.” On מַהְפֵּכַת (mahpekhat, “overthrow”) see the note on the word “destruction” in 1:7.

[14:27]  ³⁸ tn Or “For” (KJV, NASB, NIV, NRSV).

[14:27]  ³⁹ tn Heb “His hand is outstretched and who will turn it back?”

[14:32]  ⁴⁰ sn The question forces the Philistines to consider the dilemma they will face – surrender and oppression, or battle and death.

[16:5]  ⁴¹ tn Heb “and a throne will be established in faithfulness, and he will sit on it in reliability, in the tent of David.”

[16:5]  ⁴² tn Heb “one who judges and seeks justice, and one experienced in fairness.” Many understand מְהִר (mÿhir) to mean “quick, prompt” (see BDB 555 s.v. מָהִיר), but HALOT 552 s.v. מָהִיר offers the meaning “skillful, experienced,” and translates the phrase in v. 5 “zealous for what is right.”

[16:12]  ⁴³ tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[16:12]  ⁴⁴ tn Heb “when he appears, when he grows tired, Moab on the high places, and enters his temple to pray, he will not prevail.” It is possible that “when he grows tired” is an explanatory gloss for the preceding “when he appears.”

[17:8]  ⁴⁵ tn Heb “he will not gaze toward.”

[17:8]  ⁴⁶ tn Heb “and that which his fingers made he will not see, the Asherah poles and the incense altars.”

[17:9]  ⁴⁷ tn Heb “in that day” (so KJV).

[17:9]  ⁴⁸ tn The Hebrew text reads literally, “like the abandonment of the wooded height and the top one.” The following relative clause appears to allude back to the Israelite conquest of the land, so it seems preferable to emend הַחֹרֶשׁ וְהָאָמִיר (hakhoresh vÿha’amir, “the wooded height and the top one”) to חֹרֵשֵׁי הָאֱמֹרִי (khoreshe ha’emori, “[like the abandonment] of the wooded heights of the Amorites”).

[19:22]  ⁴⁹ tn Heb “he will be entreated.” The Niphal has a tolerative sense here, “he will allow himself to be entreated.”

[21:3]  ⁵⁰ tn Heb “my waist is filled with shaking [or “anguish”].”

[21:3]  ⁵¹ tn Or perhaps, “bent over [in pain]”; cf. NRSV “I am bowed down.”

[21:5]  ⁵² tn The precise meaning of the verb in this line is debated. Some prefer to derive the form from the homonymic צָפֹה (tsafoh, “keep watch”) and translate “post a guard” (cf. KJV “watch in the watchtower”; ASV “set the watch”).

[21:5]  ⁵³ tn The verbal forms in the first three lines are infinitives absolute, which are functioning here as finite verbs. It is uncertain if the forms should have an imperatival or indicative/descriptive force here.

[21:5]  ⁵⁴ sn Smearing the shields with oil would make them more flexible and effective in battle. See J. N. Oswalt, Isaiah (NICOT), 1:394.

[23:7]  ⁵⁵ tn Heb “Is this to you, boisterous one?” The pronoun “you” is masculine plural, like the imperatives in v. 6, so it is likely addressed to the Egyptians and residents of the coast. “Boisterous one” is a feminine singular form, probably referring to the personified city of Tyre.

[23:7]  ⁵⁶ tn Heb “in the days of antiquity [is] her beginning.”

[23:13]  ⁵⁷ tn Heb “this people [that] is not.”

[23:13]  ⁵⁸ tn For the meaning of this word, see HALOT 118 s.v. *בַּחוּן.

[23:13]  ⁵⁹ tn Or “laid bare.” For the meaning of this word, see HALOT 889 s.v. ערר.

[23:13]  ⁶⁰ sn This verse probably refers to the Assyrian destruction of Babylon.

[26:1]  ⁶¹ tn Heb “In that day” (so KJV).

[26:1]  ⁶² tn Heb “his”; the referent (the Lord) has been specified in the translation for clarity.

[26:1]  ⁶³ tn Heb “deliverance he makes walls and a rampart.”

[27:8]  ⁶⁴ tn The Hebrew text reads literally, “in [?], in sending her away, you oppose her.” The meaning of this line is uncertain. The form בְּסַאסְּאָה (bÿsa’ssÿ’ah) is taken as an infinitive from סַאסְּאָה (sa’ssÿ’ah) with a prepositional prefix and a third feminine singular suffix. (The MT does not have a mappiq in the final he [ה], however). According to HALOT 738 s.v. סַאסְּאָה the verb is a Palpel form from an otherwise unattested root cognate with an Arabic verb meaning “to gather beasts with a call.” Perhaps it means “to call, summon” here, but this is a very tentative proposal. בְּשַׁלְחָהּ (bÿshalkhah, “in sending her away”) appears to be a Piel infinitive with a prepositional prefix and a third feminine singular suffix. Since the Piel of שָׁלָח (shalakh) can sometimes mean “divorce” (HALOT 1514-15 s.v.) and the following verb רִיב (riv, “oppose”) can be used in legal contexts, it is possible that divorce proceedings are alluded to here. This may explain why Israel is referred to as feminine in this verse, in contrast to the masculine forms used in vv. 6-7 and 9.

[27:8]  ⁶⁵ tn The Hebrew text has no object expressed, but one can understand a third feminine singular pronominal object and place a mappiq in the final he (ה) of the form to indicate the suffix.

[27:8]  ⁶⁶ sn The “east wind” here symbolizes violent divine judgment.

[27:9]  ⁶⁷ tn Or “be atoned for” (NIV); cf. NRSV “be expiated.”

[27:9]  ⁶⁸ tn Heb “and this [is] all the fruit of removing his sin.” The meaning of the statement is not entirely clear, though “removing his sin” certainly parallels “Jacob’s sin will be removed” in the preceding line. If original, “all the fruit” may refer to the result of the decision to remove sin, but the phrase may be a corruption of לְכַפֵּר (lekhaper, “to atone for”), which in turn might be a gloss on הָסִר (hasir, “removing”).

[27:9]  ⁶⁹ tn Heb “when he makes the stones of an altar.” The singular “altar” is collective here; pagan altars are in view, as the last line of the verse indicates. See also 17:8.

[27:9]  ⁷⁰ sn As interpreted and translated above, this verse says that Israel must totally repudiate its pagan religious practices in order to experience God’s forgiveness and restoration. Another option is to understand “in this way” and “this” in v. 9a as referring back to the judgment described in v. 8. In this case כָּפַר (kafar, “atone for”) is used in a sarcastic sense; Jacob’s sin is “atoned for” and removed through severe judgment. Following this line of interpretation, one might paraphrase the verse as follows: “So in this way (through judgment) Jacob’s sin will be “atoned for,” and this is the way his sin will be removed, when he (i.e., God) makes all the altar stones like crushed limestone….” This interpretation is more consistent with the tone of judgment in vv. 8 and 10-11.

[28:18]  ⁷¹ tn On the meaning of כָּפַר (kafar) in this context, see HALOT 494 s.v. I כפר and J. N. Oswalt, Isaiah (NICOT), 1:515, n. 9.

[28:18]  ⁷² tn Normally the noun חָזוּת (khazut) means “vision.” See the note at v. 15.

[28:18]  ⁷³ tn Or “will not stand” (NIV, NRSV).

[28:18]  ⁷⁴ tn See the note at v. 15.

[28:18]  ⁷⁵ tn Heb “you will become a trampling place for it.”

[28:22]  ⁷⁶ tn Or “the whole earth” (KJV, ASV, NAB, NCV).

[33:23]  ⁷⁷ tn The words “though at this time” are supplied in the translation for clarification. The first half of the verse is addressed to Judah and contrasts the nation’s present weakness with its future prosperity. Judah is compared to a ship that is incapable of sailing.

[33:23]  ⁷⁸ tn Heb “they do not fasten the base of their mast.” On כֵּן (ken, “base”) see BDB 487 s.v. III כֵּן and HALOT 483 s.v. III כֵּן.

[33:23]  ⁷⁹ tn Or perhaps, “flag.”

[33:23]  ⁸⁰ tn Heb “then there will be divided up loot of plunder [in] abundance.”

[33:23]  ⁸¹ sn Judah’s victory over its enemies will be so thorough there will be more than enough plunder for everyone, even slow-moving lame men who would normally get left out in the rush to gather the loot.

[34:13]  ⁸² tn The words “will grow” are supplied in the translation for stylistic reasons.

[34:13]  ⁸³ tc Heb “and she will be a settlement for wild dogs, a dwelling place for ostriches.” The translation assumes an emendation of חָצִיר (khatsir, “grass”) to חָצֵר (khatser, “settlement”). One of the Qumran scrolls of Isaiah (1QIsa^a) supports this emendation (cf. HALOT 344 s.v. II חָצִיר)

[34:14]  ⁸⁴ tn Heb “will meet” (so NIV); NLT “will mingle there.”

[34:14]  ⁸⁵ tn Heb “and a goat will call to its neighbor.”

[34:14]  ⁸⁶ 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]  ⁸⁷ tn Heb “and will find for themselves a resting place.”

[35:4]  ⁸⁸ tn Heb “Say to the hasty of heart,” i.e., those whose hearts beat quickly from fear.

[35:4]  ⁸⁹ tn The jussive form וְיֹשַׁעֲכֶם (vÿyosha’akhem), which is subordinated to the preceding imperfect with vav conjunctive, indicates purpose.

[37:32]  ⁹⁰ 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.

[38:8]  ⁹¹ tn Heb “the shadow on the steps which [the sun] had gone down, on the steps of Ahaz, with the sun, back ten steps.”

[38:8]  sn These steps probably functioned as a type of sundial. See HALOT 614 s.v. מַעֲלָה and M. Cogan and H. Tadmor, II Kings (AB), 256.

[38:8]  ⁹² tn Heb “and the sun returned ten steps on the steps which it had gone down.”

[38:15]  ⁹³ tn Heb “and he has spoken and he has acted.”

[38:15]  ⁹⁴ tn Heb “because of the bitterness of my soul.”

[40:2]  ⁹⁵ tn Heb “speak to the heart of Jerusalem.” Jerusalem is personified as a woman.

[40:2]  ⁹⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[40:2]  ⁹⁷ tn Heb “that she is filled [with] her warfare.” Some understand צָבָא (tsavah, “warfare”) as meaning “hard service” or “compulsory labor” in this context.

[40:2]  ⁹⁸ tn Heb “that her punishment is accepted [as satisfactory].”

[40:2]  ⁹⁹ tn Heb “for she has received from the hand of the Lord double.” The principle of the double portion in punishment is also seen in Jer 16:18; 17:18 and Rev 18:6. For examples of the double portion in Israelite law, see Exod 22:4, 7, 9 (double restitution by a thief) and Deut 21:17 (double inheritance portion for the firstborn).

[40:10]  ¹⁰⁰ 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]  ¹⁰¹ 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]  ¹⁰² 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.

[40:14]  ¹⁰³ tn Heb “With whom did he consult, so that he gave discernment to him?”

[40:14]  ¹⁰⁴ tn Heb “and taught him.” The vav (ו) consecutive with prefixed verbal form continues the previous line. The translation employs an interrogative pronoun for stylistic reasons.

[40:14]  ¹⁰⁵ tn The phrase אֹרַח מִשְׁפָּט (’orakh mishpat) could be translated “path of justice” (so NASB, NRSV), but in this context, where creative ability and skill is in view, the phrase is better understood in the sense of “the way that is proper or fitting” (see BDB 1049 s.v. מִשְׁפָּט 6); cf. NIV, NCV “the right way.”

[40:14]  ¹⁰⁶ tn Heb “or the way of understanding causes him to know?”

[40:14]  sn The implied answer to the rhetorical questions in vv. 13-14 is, “No one.” In contrast to Marduk, the creator-god of Mesopotamian myths who receives help from the god of wisdom, the Lord neither needs nor receives any such advice or help. See R. Whybray, Heavenly Counsellor (SOTSMS), 64-77.

[41:11]  ¹⁰⁷ tn Heb “the men of your strife”; NASB “those who contend with you.”

[41:11]  ¹⁰⁸ tn Heb “like nothing”; NAB “come to nought.”

[41:15]  ¹⁰⁹ tn Heb “into” (so NIV); ASV “have made thee to be.”

[41:15]  ¹¹⁰ tn Heb “owner of two-mouths,” i.e., double-edged.

[41:15]  ¹¹¹ sn The mountains and hills symbolize hostile nations that are obstacles to Israel’s restoration.

[44:11]  ¹¹² tn The pronoun “his” probably refers to the one who forms/casts an idol (v. 10), in which case it refers to the craftsman’s associates in the idol-manufacturing guild.

[44:11]  ¹¹³ sn The point seems to be this: If the idols are the mere products of human hands, then those who trust in them will be disappointed, for man-made gods are incapable of helping their “creators.”

[44:14]  ¹¹⁴ tn It is not certain what type of tree this otherwise unattested noun refers to. Cf. ASV “a holm-tree” (NRSV similar).

[44:14]  ¹¹⁵ tn Heb “strengthens for himself,” i.e., “secures for himself” (see BDB 55 s.v. אָמֵץ Pi.2).

[44:14]  ¹¹⁶ tn Some prefer to emend אֹרֶן (’oren) to אֶרֶז (’erez, “cedar”), but the otherwise unattested noun appears to have an Akkadian cognate, meaning “cedar.” See H. R. Cohen, Biblical Hapax Legomena (SBLDS), 44-45. HALOT 90 s.v. I אֹרֶן offers the meaning “laurel.”

[44:21]  ¹¹⁷ tc The verb in the Hebrew text is a Niphal imperfect with a pronominal suffix. Although the Niphal ordinarily has the passive sense, it can have a reflexive nuance as well (see above translation). Some have suggested an emendation to a Qal form: “Do not forget me” (all the ancient versions, NEB, REB; see GKC 369 §117.x). “Do not forget me” would make a good parallel with “remember these things” in the first line. Since the MT is the harder reading and fits with Israel’s complaint that God had forgotten her (Isa 40:27), the MT reading should be retained (NASB, NKJV, NRSV, ESV). The passive has been rendered as an active in the translation in keeping with contemporary English style (so also NIV, NCV, TEV, NLT).

[45:3]  ¹¹⁸ tn Heb “treasures of darkness” (KJV, NASB, NIV, NRSV); TEV “treasures from dark, secret places.”

[45:24]  ¹¹⁹ tn Heb “‘Yes, in the Lord,’ one says about me, ‘is deliverance and strength.’”

[45:24]  ¹²⁰ tn Heb “will come to him and be ashamed.”

[46:3]  ¹²¹ tn Heb “house of Jacob”; TEV “descendants of Jacob.”

[46:3]  ¹²² tn Heb “and all the remnant of the house of Israel.”

[46:3]  ¹²³ tn Heb “from the womb” (so NRSV); KJV “from the belly”; NAB “from your infancy.”

[46:3]  ¹²⁴ tn Heb “who have been lifted up from the womb.”

[47:10]  ¹²⁵ tn Heb “you trusted in your evil”; KJV, NAB, NASB, NIV, NRSV “wickedness.”

[47:10]  ¹²⁶ tn Or “said”; NAB “said to yourself”’ NASB “said in your heart.”

[47:10]  ¹²⁷ tn The words “self-professed” are supplied in the translation for clarification.

[47:10]  ¹²⁸ tn See the note at v. 8.

[48:20]  ¹²⁹ tn Heb “to the end of the earth” (so KJV, NASB, NRSV).

[48:20]  ¹³⁰ tn Heb “redeems.” See the note at 41:14.

[49:19]  ¹³¹ tn Heb “Indeed your ruins and your desolate places, and the land of your destruction.” This statement is abruptly terminated in the Hebrew text and left incomplete.

[51:1]  ¹³² tn Or “righteousness” (KJV, NASB, NIV, NRSV); NAB “justice”; NLT “hope for deliverance.”

[51:1]  ¹³³ tn Heb “the excavation of the hole.”

[51:1]  ¹³⁴ sn The “rock” and “quarry” refer here to Abraham and Sarah, the progenitors of the nation.

[51:8]  ¹³⁵ tn Heb “my vindication”; many English versions “my righteousness”; NRSV, TEV “my deliverance”; CEV “my victory.”

[51:10]  ¹³⁶ tn The Hebrew text reads literally, “Are you not the one who dried up the sea, the waters of the great deep, who made…?”

[51:10]  ¹³⁷ tn Heb “the redeemed” (so ASV, NASB, NIV, NRSV); KJV “the ransomed.”

[54:4]  ¹³⁸ tn Or “embarrassed”; NASB “humiliated…disgraced.”

[54:4]  ¹³⁹ tn Another option is to translate, “the disgrace of our widowhood” (so NRSV). However, the following context (vv. 6-7) refers to Zion’s husband, the Lord, abandoning her, not dying. This suggests that an אַלְמָנָה (’almanah) was a woman who had lost her husband, whether by death or abandonment.

[54:8]  ¹⁴⁰ tn According to BDB 1009 s.v. שֶׁטֶף the noun שֶׁצֶף here is an alternate form of שֶׁטֶף (shetef, “flood”). Some relate the word to an alleged Akkadian cognate meaning “strength.”

[54:8]  ¹⁴¹ tn Heb “I hid my face from you.”

[54:8]  ¹⁴² tn Or “redeemer.” See the note at 41:14.

[54:14]  ¹⁴³ tn Heb “in righteousness [or “vindication”] you will be established.” The precise meaning of צְדָקָה (tsÿdaqah) here is uncertain. It could mean “righteousness, justice,” indicating that the city will be a center for justice. But the context focuses on deliverance, suggesting that the term means “deliverance, vindication” here.

[54:14]  ¹⁴⁴ tn Heb “Be far from oppression!” The imperative is used here in a rhetorical manner to express certainty and assurance. See GKC 324 §110.c.

[54:14]  ¹⁴⁵ tn Heb “from terror.” The rhetorical command, “be far” is understood by ellipsis here. Note the preceding context.

[54:14]  ¹⁴⁶ tn Heb “it,” i.e., the “terror” just mentioned.

[55:3]  ¹⁴⁷ tn The jussive with vav (ו) conjunctive following the imperative indicates purpose/result.

[55:3]  sn To live here refers to covenantal blessing, primarily material prosperity and national security (see vv. 4-5, 13, and Deut 30:6, 15, 19-20).

[55:3]  ¹⁴⁸ tn Or “an eternal covenant with.”

[55:3]  ¹⁴⁹ tn Heb “the reliable expressions of loyalty of David.” The syntactical relationship of חַסְדֵי (khasde, “expressions of loyalty”) to the preceding line is unclear. If the term is appositional to בְּרִית (bÿrit, “covenant”), then the Lord here transfers the promises of the Davidic covenant to the entire nation. Another option is to take חַסְדֵי (khasde) as an adverbial accusative and to translate “according to the reliable covenantal promises.” In this case the new covenantal arrangement proposed here is viewed as an extension or perhaps fulfillment of the Davidic promises. A third option, the one reflected in the above translation, is to take the last line as comparative. In this case the new covenant being proposed is analogous to the Davidic covenant. Verses 4-5, which compare David’s international prominence to what Israel will experience, favors this view. In all three of these interpretations, “David” is an objective genitive; he is the recipient of covenantal promises. A fourth option would be to take David as a subjective genitive and understand the line as giving the basis for the preceding promise: “Then I will make an unconditional covenantal promise to you, because of David’s faithful acts of covenantal loyalty.”

[57:5]  ¹⁵⁰ tn Heb “inflame yourselves”; NRSV “burn with lust.” This verse alludes to the practice of ritual sex that accompanied pagan fertility rites.

[57:5]  ¹⁵¹ sn This apparently alludes to the practice of child sacrifice (cf. TEV, CEV, NLT).

[57:10]  ¹⁵² tn Heb “by the greatness [i.e., “length,” see BDB 914 s.v. רֹב 2] of your way you get tired.”

[57:10]  ¹⁵³ tn Heb “it is hopeless” (so NAB, NASB, NIV); NRSV “It is useless.”

[57:10]  ¹⁵⁴ tn Heb “the life of your hand you find.” The term חַיָּה (khayyah, “life”) is here used in the sense of “renewal” (see BDB 312 s.v.) while יָד (yad) is used of “strength.”

[57:10]  ¹⁵⁵ tn Heb “you do not grow weak.”

[58:6]  ¹⁵⁶ tn Heb “Is this not a fast I choose?” “No” is supplied in the translation for clarification.

[58:6]  ¹⁵⁷ tn The words “I want you” are supplied in the translation for stylistic reasons.

[58:6]  ¹⁵⁸ tn Heb “crushed.”

[60:6]  ¹⁵⁹ tn Heb “an abundance of camels will cover you.”

[60:6]  ¹⁶⁰ tn Heb “all of them, from Sheba.”

[60:6]  ¹⁶¹ tn Heb “and they will announce the praises of the Lord.”

[60:15]  ¹⁶² tn Heb “Instead of your being abandoned and despised, with no one passing through, I will make you.”

[60:16]  ¹⁶³ sn The nations and kings are depicted as a mother nursing her children. Restored Zion will be nourished by them as she receives their wealth as tribute.

[60:16]  ¹⁶⁴ tn Or “redeemer.” See the note at 41:14.

[60:16]  ¹⁶⁵ sn See 1:24 and 49:26.

[61:6]  ¹⁶⁶ tn The Hebrew text adds, “it will be said concerning you.”

[61:6]  ¹⁶⁷ tn Heb “eat” (KJV, NAB, NASB); NIV “feed on”; NLT “be fed with.”

[61:6]  ¹⁶⁸ 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]  ¹⁶⁹ tn Heb “their glory” (i.e., riches).

[62:6]  ¹⁷⁰ sn The speaker here is probably the prophet.

[62:6]  ¹⁷¹ tn Heb “all day and all night continually they do not keep silent.” The following lines suggest that they pray for the Lord’s intervention and restoration of the city.

[62:6]  ¹⁷² tn Or “invoke”; NIV “call on”; NASB, NRSV “remind.”

[62:11]  ¹⁷³ tn Heb “to the end of the earth” (so NASB, NRSV).

[62:11]  ¹⁷⁴ sn As v. 12 indicates, the returning exiles are the Lord’s reward/prize. See also 40:10 and the note there.

[63:14]  ¹⁷⁵ tn The words “to graze” are supplied in the translation for clarification.

[63:14]  ¹⁷⁶ tn Or “so” (KJV, ASV), or “thus” (NAB, NRSV).

[63:14]  ¹⁷⁷ tn Heb “making for yourself a majestic name.”

[64:2]  ¹⁷⁸ tn Heb “to make known your name to your adversaries.” Perhaps the infinitive construct with preposition -לְ (lamed) should be construed with “come down” in v. 1a, or subordinated to the following line: “To make known your name to your adversaries, let the nations shake from before you.”

[64:4]  ¹⁷⁹ tn Heb “from ancient times they have not heard, they have not listened.”

[64:11]  ¹⁸⁰ tn Heb “our source of pride.”

[64:11]  ¹⁸¹ tn Or “all that we valued has become a ruin.”

[65:15]  ¹⁸² tn Heb “you will leave your name for an oath to my chosen ones.”

[65:15]  sn For an example of such a curse formula see Jer 29:22.

[65:23]  ¹⁸³ tn Heb “and they will not give birth to horror.”

[65:23]  ¹⁸⁴ tn Heb “for offspring blessed by the Lord they [will be], and their descendants along with them.”

[66:18]  ¹⁸⁵ tc The Hebrew text reads literally “and I, their deeds and their thoughts, am coming.” The syntax here is very problematic, suggesting that the text may have suffered corruption. Some suggest that the words “their deeds and their thoughts” have been displaced from v. 17. This line presents two primary challenges. In the first place, the personal pronoun “I” has no verb after it. Most translations insert “know” for the sake of clarity (NASB, NRSV, NLT, ESV). The NIV has “I, because of their actions and their imaginations…” Since God’s “knowledge” of Israel’s sin occasions judgment, the verb “hate” is an option as well (see above translation). The feminine form of the next verb (בָּאָה, ba’ah) could be understood in one of two ways. One could provide an implied noun “time” (עֵת, ’et) and render the next line “the time is coming/has come” (NASB, ESV). One could also emend the feminine verb to the masculine בָּא (ba’) and have the “I” at the beginning of the line govern this verb as well (for the Lord is speaking here): “I am coming” (cf. NIV, NCV, NRSV, TEV, NLT).

[66:18]  ¹⁸⁶ tn Heb “and the tongues”; KJV, NASB, NIV, NRSV “and tongues.”