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 1:24

1:24 Therefore, the sovereign Lord who commands armies, ³ 

the powerful ruler of Israel, ⁴  says this:

“Ah, I will seek vengeance ⁵  against my adversaries,

I will take revenge against my enemies. ⁶ 

Yesaya 5:12

5:12 They have stringed instruments, ⁷  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. ⁸ 

Yesaya 5:16

5:16 The Lord who commands armies will be exalted ⁹  when he punishes, ¹⁰ 

the sovereign God’s authority will be recognized when he judges. 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 9:8

God’s Judgment Intensifies

9:8 ¹² The sovereign master ¹³  decreed judgment ¹⁴  on Jacob,

and it fell on Israel. ¹⁵ 

Yesaya 10:4

10:4 You will have no place to go, except to kneel with the prisoners,

or to fall among those who have been killed. ¹⁶ 

Despite all this, his anger does not subside,

and his hand is ready to strike again. ¹⁷ 

Yesaya 10:6

10:6 I sent him ¹⁸  against a godless ¹⁹  nation,

I ordered him to attack the people with whom I was angry, ²⁰ 

to take plunder and to carry away loot,

to trample them down ²¹  like dirt in the streets.

Yesaya 10:12

10:12 But when ²²  the sovereign master ²³  finishes judging ²⁴  Mount Zion and Jerusalem, then I ²⁵  will punish the king of Assyria for what he has proudly planned and for the arrogant attitude he displays. ²⁶ 

Yesaya 11:9

11:9 They will no longer injure or destroy

on my entire royal mountain. ²⁷ 

For there will be universal submission to the Lord’s sovereignty,

just as the waters completely cover the sea. ²⁸ 

Yesaya 11:16

11:16 There will be a highway leading out of Assyria

for the remnant of his people, ²⁹ 

just as there was for Israel,

when ³⁰  they went up from the land of Egypt.

Yesaya 13:19

13:19 Babylon, the most admired ³¹  of kingdoms,

the Chaldeans’ source of honor and pride, ³² 

will be destroyed by God

just as Sodom and Gomorrah were. ³³ 

Yesaya 16:3

16:3 “Bring a plan, make a decision! ³⁴ 

Provide some shade in the middle of the day! ³⁵ 

Hide the fugitives! Do not betray ³⁶  the one who tries to escape!

Yesaya 19:12

19:12 But where, oh where, are your wise men? ³⁷ 

Let them tell you, let them find out

what the Lord who commands armies has planned for Egypt.

Yesaya 20:3

20:3 Later the Lord explained, “In the same way that my servant Isaiah has walked around in undergarments and barefoot for the past three years, as an object lesson and omen pertaining to Egypt and Cush,

Yesaya 23:9

23:9 The Lord who commands armies planned it –

to dishonor the pride that comes from all her beauty, ³⁸ 

to humiliate all the dignitaries of the earth.

Yesaya 23:13

23:13 Look at the land of the Chaldeans,

these people who have lost their identity! ³⁹ 

The Assyrians have made it a home for wild animals.

They erected their siege towers, ⁴⁰ 

demolished ⁴¹  its fortresses,

and turned it into a heap of ruins. ⁴² 

Yesaya 23:17

23:17 At the end of seventy years ⁴³  the Lord will revive ⁴⁴  Tyre. She will start making money again by selling her services to all the earth’s kingdoms. ⁴⁵ 

Yesaya 24:16

24:16 From the ends of the earth we ⁴⁶  hear songs –

the Just One is majestic. ⁴⁷ 

But I ⁴⁸  say, “I’m wasting away! I’m wasting away! I’m doomed!

Deceivers deceive, deceivers thoroughly deceive!” ⁴⁹ 

Yesaya 25:1

25:1 O Lord, you are my God! ⁵⁰ 

I will exalt you in praise, I will extol your fame. ⁵¹ 

For you have done extraordinary things,

and executed plans made long ago exactly as you decreed. ⁵² 

Yesaya 28:12

28:12 In the past he said to them, ⁵³ 

“This is where security can be found.

Provide security for the one who is exhausted!

This is where rest can be found.” ⁵⁴ 

But they refused to listen.

Yesaya 28:17-18

28:17 I will make justice the measuring line,

fairness the plumb line;

hail will sweep away the unreliable refuge, ⁵⁵ 

the floodwaters will overwhelm the hiding place.

28:18 Your treaty with death will be dissolved; ⁵⁶ 

your agreement ⁵⁷  with Sheol will not last. ⁵⁸ 

When the overwhelming judgment sweeps by, ⁵⁹ 

you will be overrun by it. ⁶⁰ 

Yesaya 28:27

28:27 Certainly ⁶¹  caraway seed is not threshed with a sledge,

nor is the wheel of a cart rolled over cumin seed. ⁶² 

Certainly caraway seed is beaten with a stick,

and cumin seed with a flail.

Yesaya 30:12

30:12 For this reason this is what the Holy One of Israel says:

“You have rejected this message; ⁶³ 

you trust instead in your ability to oppress and trick, ⁶⁴ 

and rely on that kind of behavior. ⁶⁵ 

Yesaya 34:2

34:2 For the Lord is angry at all the nations

and furious with all their armies.

He will annihilate them and slaughter them.

Yesaya 35:4

35:4 Tell those who panic, ⁶⁶ 

“Be strong! Do not fear!

Look, your God comes to avenge!

With divine retribution he comes to deliver you.” ⁶⁷ 

Yesaya 38:12

38:12 My dwelling place ⁶⁸  is removed and taken away ⁶⁹  from me

like a shepherd’s tent.

I rolled up my life like a weaver rolls cloth; ⁷⁰ 

from the loom he cuts me off. ⁷¹ 

You turn day into night and end my life. ⁷² 

Yesaya 43:13

43:13 From this day forward I am he;

no one can deliver from my power; ⁷³ 

I will act, and who can prevent it?”

Yesaya 43:19

43:19 “Look, I am about to do something new.

Now it begins to happen! ⁷⁴  Do you not recognize ⁷⁵  it?

Yes, I will make a road in the desert

and paths ⁷⁶  in the wilderness.

Yesaya 45:4

45:4 For the sake of my servant Jacob,

Israel, my chosen one,

I call you by name

and give you a title of respect, even though you do not recognize ⁷⁷  me.

Yesaya 45:6

45:6 I do this ⁷⁸  so people ⁷⁹  will recognize from east to west

that there is no God but me;

I am the Lord, I have no peer.

Yesaya 46:4

46:4 Even when you are old, I will take care of you, ⁸⁰ 

even when you have gray hair, I will carry you.

I made you and I will support you;

I will carry you and rescue you. ⁸¹ 

Yesaya 47:1

Babylon Will Fall

47:1 “Fall down! Sit in the dirt,

O virgin ⁸²  daughter Babylon!

Sit on the ground, not on a throne,

O daughter of the Babylonians!

Indeed, ⁸³  you will no longer be called delicate and pampered.

Yesaya 50:7

50:7 But the sovereign Lord helps me,

so I am not humiliated.

For that reason I am steadfastly resolved; ⁸⁴ 

I know I will not be put to shame.

Yesaya 53:5

53:5 He was wounded because of ⁸⁵  our rebellious deeds,

crushed because of our sins;

he endured punishment that made us well; ⁸⁶ 

because of his wounds we have been healed. ⁸⁷ 

Yesaya 53:8

53:8 He was led away after an unjust trial ⁸⁸  –

but who even cared? ⁸⁹ 

Indeed, he was cut off from the land of the living; ⁹⁰ 

because of the rebellion of his own ⁹¹  people he was wounded.

Yesaya 57:17-18

57:17 I was angry because of their sinful greed;

I attacked them and angrily rejected them, ⁹² 

yet they remained disobedient and stubborn. ⁹³ 

57:18 I have seen their behavior, ⁹⁴ 

but I will heal them and give them rest,

and I will once again console those who mourn. ⁹⁵ 

Yesaya 58:6

58:6 No, this is the kind of fast I want. ⁹⁶ 

I want you ⁹⁷  to remove the sinful chains,

to tear away the ropes of the burdensome yoke,

to set free the oppressed, ⁹⁸ 

and to break every burdensome yoke.

Yesaya 58:8

58:8 Then your light will shine like the sunrise; ⁹⁹ 

your restoration will quickly arrive; ¹⁰⁰ 

your godly behavior ¹⁰¹  will go before you,

and the Lord’s splendor will be your rear guard. ¹⁰² 

Yesaya 59:4

59:4 No one is concerned about justice; ¹⁰³ 

no one sets forth his case truthfully.

They depend on false words ¹⁰⁴  and tell lies;

they conceive of oppression ¹⁰⁵ 

and give birth to sin.

Yesaya 59:8

59:8 They are unfamiliar with peace;

their deeds are unjust. ¹⁰⁶ 

They use deceitful methods,

and whoever deals with them is unfamiliar with peace. ¹⁰⁷ 

Yesaya 59:13

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

we turned back from following our God.

We stir up ¹⁰⁸  oppression and rebellion;

we tell lies we concocted in our minds. ¹⁰⁹ 

Yesaya 60:22

60:22 The least of you will multiply into ¹¹⁰  a thousand;

the smallest of you will become a large nation.

When the right time comes, I the Lord will quickly do this!” ¹¹¹ 

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, ¹¹² 

and may the nations shake at your presence!

Yesaya 65:2

65:2 I spread out my hands all day long

to my rebellious people,

who lived in a way that is morally unacceptable,

and who did what they desired. ¹¹³ 

Yesaya 65:23

65:23 They will not work in vain,

or give birth to children that will experience disaster. ¹¹⁴ 

For the Lord will bless their children

and their descendants. ¹¹⁵ 

Yesaya 66:18

66:18 “I hate their deeds and thoughts! So I am coming ¹¹⁶  to gather all the nations and ethnic groups; ¹¹⁷  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).

[1:24]  ³ tn Heb “the master, the Lord who commands armies [traditionally, the Lord of hosts].” On the title “the Lord who commands armies,” see the note at v. 9.

[1:24]  ⁴ tn Heb “the powerful [one] of Israel.”

[1:24]  ⁵ tn Heb “console myself” (i.e., by getting revenge); NRSV “pour out my wrath on.”

[1:24]  ⁶ sn The Lord here identifies with the oppressed and comes as their defender and vindicator.

[5:12]  ⁷ tn Two types of stringed instruments are specifically mentioned in the Hebrew text, the כִּנּוֹר (kinnor, “zither”) and נֶבֶל (nevel, “harp”).

[5:12]  ⁸ 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).

[5:16]  ⁹ tn Or “elevated”; TEV “the Lord Almighty shows his greatness.”

[5:16]  ¹⁰ tn Heb “by judgment/justice.” When God justly punishes the evildoers denounced in the preceding verses, he will be recognized as a mighty warrior.

[5:16]  ¹¹ tn Heb “The holy God will be set apart by fairness.” In this context God’s holiness is his sovereign royal authority, which implies a commitment to justice (see the note on the phrase “the sovereign king of Israel” in 1:4). When God judges evildoers as they deserve, his sovereignty will be acknowledged.

[5:16]  sn The appearance of מִשְׁפָט (mishpat, “justice”) and צְדָקָה (tsÿdaqah, “fairness”) here is rhetorically significant, when one recalls v. 7. There God denounces his people for failing to produce a society where “justice” and “fairness” are valued and maintained. God will judge his people for their failure, taking “justice” and “fairness” into his own hands.

[9:8]  ¹² 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]  ¹³ tn The Hebrew term translated “sovereign master” here and in v. 17 is אֲדֹנָי (’adonay).

[9:8]  ¹⁴ tn Heb “sent a word” (so KJV, ASV, NRSV); NASB “sends a message.”

[9:8]  ¹⁵ 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.

[10:4]  ¹⁶ tn Heb “except one kneels in the place of the prisoner, and in the place of the slain [who] fall.” On the force of בִּלְתִּי (bilti, “except”) and its logical connection to what precedes, see BDB 116 s.v. בֵלֶת. On the force of תַּחַת (takhat, “in the place of”) here, see J. N. Oswalt, Isaiah (NICOT), 1:258, n. 6.

[10:4]  ¹⁷ tn Heb “in all this his anger was not turned, and still his hand was outstretched”; KJV, ASV, NRSV “his had is stretched out still.”

[10:4]  sn See the note at 9:12.

[10:6]  ¹⁸ sn Throughout this section singular forms are used to refer to Assyria; perhaps the king of Assyria is in view (see v. 12).

[10:6]  ¹⁹ tn Or “defiled”; cf. ASV “profane”; NAB “impious”; NCV “separated from God.”

[10:6]  ²⁰ tn Heb “and against the people of my anger I ordered him.”

[10:6]  ²¹ tn Heb “to make it [i.e., the people] a trampled place.”

[10:12]  ²² tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[10:12]  ²³ tn The Hebrew term translated “sovereign master” here and in vv. 16, 23, 24, 33 is אֲדֹנָי (’adonay).

[10:12]  ²⁴ tn Heb “his work on/against.” Cf. NAB, NASB, NRSV “on”; NIV “against.”

[10:12]  ²⁵ tn The Lord is speaking here, as in vv. 5-6a.

[10:12]  ²⁶ tn Heb “I will visit [judgment] on the fruit of the greatness of the heart of the king of Assyria, and on the glory of the height of his eyes.” The proud Assyrian king is likened to a large, beautiful fruit tree.

[11:9]  ²⁷ tn Heb “in all my holy mountain.” In the most basic sense the Lord’s “holy mountain” is the mountain from which he rules over his kingdom (see Ezek 28:14, 16). More specifically it probably refers to Mount Zion/Jerusalem or to the entire land of Israel (see Pss 2:6; 15:1; 43:3; Isa 56:7; 57:13; Ezek 20:40; Ob 16; Zeph 3:11). If the Lord’s universal kingdom is in view in this context (see the note on “earth” at v. 4), then the phrase would probably be metonymic here, standing for God’s worldwide dominion (see the next line).

[11:9]  ²⁸ tn Heb “for the earth will be full of knowledge of the Lord, as the waters cover the sea.” The translation assumes that a universal kingdom is depicted here, but אֶרֶץ (’erets) could be translated “land” (see the note at v. 4). “Knowledge of the Lord” refers here to a recognition of the Lord’s sovereignty which results in a willingness to submit to his authority. See the note at v. 2.

[11:16]  ²⁹ tn Heb “and there will be a highway for the remnant of his people who remain, from Assyria.”

[11:16]  ³⁰ tn Heb “in the day” (so KJV).

[13:19]  ³¹ tn Or “most beautiful” (NCV, TEV).

[13:19]  ³² 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]  ³³ 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.

[16:3]  ³⁴ sn It is unclear who is being addressed in this verse. Perhaps the prophet, playing the role of a panic stricken Moabite refugee, requests the leaders of Judah (the imperatives are plural) to take pity on the fugitives.

[16:3]  ³⁵ tn Heb “Make your shade like night in the midst of noonday.” “Shade” here symbolizes shelter, while the heat of noonday represents the intense suffering of the Moabites. By comparing the desired shade to night, the speaker visualizes a huge dark shadow cast by a large tree that would provide relief from the sun’s heat.

[16:3]  ³⁶ tn Heb “disclose, uncover.”

[19:12]  ³⁷ tn Heb “Where are they? Where are your wise men?” The juxtaposition of the interrogative pronouns is emphatic. See HALOT 38 s.v. אֶי.

[23:9]  ³⁸ tn Heb “the pride of all the beauty.”

[23:13]  ³⁹ tn Heb “this people [that] is not.”

[23:13]  ⁴⁰ tn For the meaning of this word, see HALOT 118 s.v. *בַּחוּן.

[23:13]  ⁴¹ tn Or “laid bare.” For the meaning of this word, see HALOT 889 s.v. ערר.

[23:13]  ⁴² sn This verse probably refers to the Assyrian destruction of Babylon.

[23:17]  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.

[23:17]  ⁴⁴ tn Heb “visit [with favor]” (cf. KJV, NAB, NASB, NRSV); NIV “will deal with.”

[23:17]  ⁴⁵ tn Heb “and she will return to her [prostitute’s] wages and engage in prostitution with all the kingdoms of the earth on the face of the earth.”

[24:16]  ⁴⁶ sn The identity of the subject is unclear. Apparently in vv. 15-16a an unidentified group responds to the praise they hear in the west by exhorting others to participate.

[24:16]  ⁴⁷ tn Heb “Beauty belongs to the just one.” These words may summarize the main theme of the songs mentioned in the preceding line.

[24:16]  ⁴⁸ sn The prophet seems to contradict what he hears the group saying. Their words are premature because more destruction is coming.

[24:16]  ⁴⁹ tn Heb “and [with] deception deceivers deceive.”

[24:16]  tn Verse 16b is a classic example of Hebrew wordplay. In the first line (“I’m wasting away…”) four consecutive words end with hireq yod ( ִי); in the second line all forms are derived from the root בָּגַד (bagad). The repetition of sound draws attention to the prophet’s lament.

[25:1]  ⁵⁰ sn The prophet speaks here as one who has observed the coming judgment of the proud.

[25:1]  ⁵¹ tn Heb “name.” See the note at 24:15.

[25:1]  ⁵² 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.

[28:12]  ⁵³ tn Heb “who said to them.”

[28:12]  ⁵⁴ sn This message encapsulates the Lord’s invitation to his people to find security in his protection and blessing.

[28:17]  ⁵⁵ tn Heb “[the] refuge, [the] lie.” See v. 15.

[28:18]  ⁵⁶ 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]  ⁵⁷ tn Normally the noun חָזוּת (khazut) means “vision.” See the note at v. 15.

[28:18]  ⁵⁸ tn Or “will not stand” (NIV, NRSV).

[28:18]  ⁵⁹ tn See the note at v. 15.

[28:18]  ⁶⁰ tn Heb “you will become a trampling place for it.”

[28:27]  ⁶¹ tn Or “For” (KJV, ASV, NASB).

[28:27]  ⁶² sn Both of these seeds are too small to use the ordinary threshing techniques.

[30:12]  ⁶³ tn The sentence actually begins with the word “because.” In the Hebrew text vv. 12-13 are one long sentence.

[30:12]  ⁶⁴ tn Heb “and you trust in oppression and cunning.”

[30:12]  ⁶⁵ tn Heb “and you lean on it”; NAB “and depend on it.”

[35:4]  ⁶⁶ tn Heb “Say to the hasty of heart,” i.e., those whose hearts beat quickly from fear.

[35:4]  ⁶⁷ tn The jussive form וְיֹשַׁעֲכֶם (vÿyosha’akhem), which is subordinated to the preceding imperfect with vav conjunctive, indicates purpose.

[38:12]  ⁶⁸ tn According to HALOT 217 s.v. דּוֹר this noun is a hapax legomenon meaning “dwelling place,” derived from a verbal root meaning “live” (see Ps 84:10). For an interpretation that understands the form as the well-attested noun meaning “generation,” see J. N. Oswalt, Isaiah (NICOT), 1:679, n. 4.

[38:12]  ⁶⁹ tn The verb form appears to be a Niphal from גָּלָה (galah), which normally means “uncovered, revealed” in the Niphal. Because of the following reference to a shepherd’s tent, some prefer to emend the form to וְנָגַל, a Niphal from גָלָל (galal, “roll”) and translate “is rolled [or “folded”] up.”

[38:12]  ⁷⁰ tn Heb “I rolled up, like a weaver, my life” (so ASV).

[38:12]  ⁷¹ sn For a discussion of the imagery employed here, see J. N. Oswalt, Isaiah (NICOT), 1:684.

[38:12]  ⁷² tn Heb “from day to night you bring me to an end.”

[43:13]  ⁷³ tn Heb “hand” (so KJV, NASB, NIV, NRSV); NLT “No one can oppose what I do.”

[43:19]  ⁷⁴ tn Heb “sprouts up”; NASB “will spring forth.”

[43:19]  ⁷⁵ tn Or “know” (KJV, ASV); NASB “be aware of”; NAB, NIV, NRSV “perceive.”

[43:19]  ⁷⁶ tn The Hebrew texts has “streams,” probably under the influence of v. 20. The Qumran scroll 1QIsa^a has נתיבות (“paths”).

[45:4]  ⁷⁷ tn Or “know” (NCV, NRSV, TEV, NLT); NIV “acknowledge.”

[45:6]  ⁷⁸ tn The words “I do this” are supplied in the translation for stylistic reasons.

[45:6]  ⁷⁹ tn Heb “they” (so KJV, ASV); TEV, CEV “everyone”; NLT “all the world.”

[46:4]  ⁸⁰ tn Heb “until old age, I am he” (NRSV similar); NLT “I will be your God throughout your lifetime.”

[46:4]  ⁸¹ sn Unlike the weary idol gods, whose images must be carried by animals, the Lord carries his weary people.

[47:1]  ⁸² tn בְּתוּלַה (bÿtulah) often refers to a virgin, but the phrase “virgin daughter” is apparently stylized (see also 23:12; 37:22). In the extended metaphor of this chapter, where Babylon is personified as a queen (vv. 5, 7), she is depicted as being both a wife and mother (vv. 8-9).

[47:1]  ⁸³ tn Or “For” (NASB, NRSV).

[50:7]  ⁸⁴ tn Heb “Therefore I set my face like flint.”

[53:5]  ⁸⁵ tn The preposition מִן (min) has a causal sense (translated “because of”) here and in the following clause.

[53:5]  ⁸⁶ tn Heb “the punishment of our peace [was] on him.” שָׁלוֹם (shalom, “peace”) is here a genitive of result, i.e., “punishment that resulted in our peace.”

[53:5]  ⁸⁷ sn Continuing to utilize the imagery of physical illness, the group acknowledges that the servant’s willingness to carry their illnesses (v. 4) resulted in their being healed. Healing is a metaphor for forgiveness here.

[53:8]  ⁸⁸ tn The precise meaning of this line is uncertain. The present translation assumes that מִן (min) here has an instrumental sense (“by, through”) and understands עֹצֶר וּמִמִּשְׁפָּט (’otser umimmishpat, “coercion and legal decision”) as a hendiadys meaning “coercive legal decision,” thus “an unjust trial.” Other interpretive options include: (1) “without [for this sense of מִן, see BDB 578 s.v. 1.b] hindrance and proper judicial process,” i.e., “unfairly and with no one to defend him,” (2) “from [in the sense of “after,” see BDB 581 s.v. 4.b] arrest and judgment.”

[53:8]  ⁸⁹ tn Heb “and his generation, who considers?” (NASB similar). Some understand “his generation” as a reference to descendants. In this case the question would suggest that he will have none. However, אֶת (’et) may be taken here as specifying a new subject (see BDB 85 s.v. I אֵת 3). If “his generation” refers to the servant’s contemporary generation, one may then translate, “As for his contemporary generation, who took note?” The point would be that few were concerned about the harsh treatment he received.

[53:8]  ⁹⁰ sn The “land of the living” is an idiom for the sphere where people live, in contrast to the underworld realm of the dead. See, for example, Ezek 32:23-27.

[53:8]  ⁹¹ tn The Hebrew text reads “my people,” a reading followed by most English versions, but this is problematic in a context where the first person plural predominates, and where God does not appear to speak again until v. 11b. Therefore, it is preferable to read with the Qumran scroll 1QIsa^a עמו (“his people”). In this case, the group speaking in these verses is identified as the servant’s people (compare פְּשָׁעֵנוּ [pÿsha’enu, “our rebellious deeds”] in v. 5 with פֶּשַׁע עַמִּי [pesha’ ’ammi, “the rebellion of his people”] in v. 8).

[57:17]  ⁹² tn Heb “and I struck him, hiding, and I was angry.” פָּנַיִם (panayim, “face”) is the implied object of “hiding.”

[57:17]  ⁹³ tn Heb “and he walked [as an] apostate in the way of his heart.”

[57:18]  ⁹⁴ tn Heb “his ways” (so KJV, NASB, NIV); TEV “how they acted.”

[57:18]  ⁹⁵ tn Heb “and I will restore consolation to him, to his mourners.”

[58:6]  ⁹⁶ tn Heb “Is this not a fast I choose?” “No” is supplied in the translation for clarification.

[58:6]  ⁹⁷ tn The words “I want you” are supplied in the translation for stylistic reasons.

[58:6]  ⁹⁸ tn Heb “crushed.”

[58:8]  ⁹⁹ tn Heb “will burst out like the dawn.”

[58:8]  sn Light here symbolizes God’s favor and restored blessing, as the immediately following context makes clear.

[58:8]  ¹⁰⁰ tn Heb “prosper”; KJV “spring forth speedily.”

[58:8]  ¹⁰¹ tn Or “righteousness.” Their godly behavior will be on display for all to see.

[58:8]  ¹⁰² sn The nation will experience God’s protective presence.

[59:4]  ¹⁰³ tn Heb “no one pleads with justice.”

[59:4]  ¹⁰⁴ tn Heb “nothing”; NAB “emptiness.”

[59:4]  ¹⁰⁵ tn Or “trouble” (NIV), or “harm.”

[59:8]  ¹⁰⁶ tn Heb “a way of peace they do not know, and there is no justice in their pathways.”

[59:8]  ¹⁰⁷ tn Heb “their paths they make crooked, everyone who walks in it does not know peace.”

[59:13]  ¹⁰⁸ tn Heb “speaking.” A new sentence was started here in the translation for stylistic reasons.

[59:13]  ¹⁰⁹ tn Heb “conceiving and uttering from the heart words of falsehood.”

[60:22]  ¹¹⁰ tn Heb “will become” (so NASB, NIV).

[60:22]  ¹¹¹ tn Heb “I, the Lord, in its time, I will quickly do it.”

[64:2]  ¹¹² 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.”

[65:2]  ¹¹³ tn Heb “who walked [in] the way that is not good, after their thoughts.”

[65:23]  ¹¹⁴ tn Heb “and they will not give birth to horror.”

[65:23]  ¹¹⁵ tn Heb “for offspring blessed by the Lord they [will be], and their descendants along with them.”

[66:18]  ¹¹⁶ 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]  ¹¹⁷ tn Heb “and the tongues”; KJV, NASB, NIV, NRSV “and tongues.”