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 7:8

7:8 For Syria’s leader is Damascus,

and the leader of Damascus is Rezin.

Within sixty-five years Ephraim will no longer exist as a nation. ³ 

Yesaya 8:12

8:12 “Do not say, ‘Conspiracy,’ every time these people say the word. ⁴ 

Don’t be afraid of what scares them; don’t be terrified.

Yesaya 9:11

9:11 Then the Lord provoked ⁵  their adversaries to attack them, ⁶ 

he stirred up ⁷  their enemies –

Yesaya 9:20

9:20 They devoured ⁸  on the right, but were still hungry,

they ate on the left, but were not satisfied.

People even ate ⁹  the flesh of their own arm! ¹⁰ 

Yesaya 10:15

10:15 Does an ax exalt itself over the one who wields it,

or a saw magnify itself over the one who cuts with it? ¹¹ 

As if a scepter should brandish the one who raises it,

or a staff should lift up what is not made of wood!

Yesaya 14:31-32

14:31 Wail, O city gate!

Cry out, O city!

Melt with fear, ¹²  all you Philistines!

For out of the north comes a cloud of smoke,

and there are no stragglers in its ranks. ¹³ 

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

Indeed, the Lord has made Zion secure;

the oppressed among his people will find safety in her.

Yesaya 22:5

22:5 For the sovereign master, ¹⁵  the Lord who commands armies,

has planned a day of panic, defeat, and confusion. ¹⁶ 

In the Valley of Vision ¹⁷  people shout ¹⁸ 

and cry out to the hill. ¹⁹ 

Yesaya 24:6

24:6 So a treaty curse ²⁰  devours the earth;

its inhabitants pay for their guilt. ²¹ 

This is why the inhabitants of the earth disappear, ²² 

and are reduced to just a handful of people. ²³ 

Yesaya 30:8

30:8 Now go, write it ²⁴  down on a tablet in their presence, ²⁵ 

inscribe it on a scroll,

so that it might be preserved for a future time

as an enduring witness. ²⁶ 

Yesaya 30:15

30:15 For this is what the master, the Lord, the Holy One of Israel says:

“If you repented and patiently waited for me, you would be delivered; ²⁷ 

if you calmly trusted in me you would find strength, ²⁸ 

but you are unwilling.

Yesaya 40:2

40:2 “Speak kindly to ²⁹  Jerusalem, ³⁰  and tell her

that her time of warfare is over, ³¹ 

that her punishment is completed. ³² 

For the Lord has made her pay double ³³  for all her sins.”

Yesaya 43:4

43:4 Since you are precious and special in my sight, ³⁴ 

and I love you,

I will hand over people in place of you,

nations in place of your life.

Yesaya 47:12

47:12 Persist ³⁵  in trusting ³⁶  your amulets

and your many incantations,

which you have faithfully recited ³⁷  since your youth!

Maybe you will be successful ³⁸  –

maybe you will scare away disaster. ³⁹ 

Yesaya 50:7

50:7 But the sovereign Lord helps me,

so I am not humiliated.

For that reason I am steadfastly resolved; ⁴⁰ 

I know I will not be put to shame.

Yesaya 54:6

54:6 “Indeed, the Lord will call you back

like a wife who has been abandoned and suffers from depression, ⁴¹ 

like a young wife when she has been rejected,” says your God.

Yesaya 57:17

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

I attacked them and angrily rejected them, ⁴² 

yet they remained disobedient and stubborn. ⁴³ 

Yesaya 58:4

58:4 Look, your fasting is accompanied by ⁴⁴  arguments, brawls,

and fistfights. ⁴⁵ 

Do not fast as you do today,

trying to make your voice heard in heaven.

Yesaya 59:9

Israel Confesses its Sin

59:9 For this reason deliverance ⁴⁶  is far from us ⁴⁷ 

and salvation does not reach us.

We wait for light, ⁴⁸  but see only darkness; ⁴⁹ 

we wait for ⁵⁰  a bright light, ⁵¹  but live ⁵²  in deep darkness. ⁵³ 

Yesaya 59:11

59:11 We all growl like bears,

we coo mournfully like doves;

we wait for deliverance, ⁵⁴  but there is none,

for salvation, but it is far from us.

Yesaya 59:16

The Lord Intervenes

59:16 He sees there is no advocate; ⁵⁵ 

he is shocked ⁵⁶  that no one intervenes.

So he takes matters into his own hands; ⁵⁷ 

his desire for justice drives him on. ⁵⁸ 

Yesaya 62:6

62:6 I ⁵⁹  post watchmen on your walls, O Jerusalem;

they should keep praying all day and all night. ⁶⁰ 

You who pray to ⁶¹  the Lord, don’t be silent!

[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).

[7:8]  ³ tn Heb “Ephraim will be too shattered to be a nation”; NIV “to be a people.”

[7:8]  sn This statement is problematic for several reasons. It seems to intrude stylistically, interrupting the symmetry of the immediately preceding and following lines. Furthermore, such a long range prophecy lacks punch in the midst of the immediate crisis. After all, even if Israel were destroyed sometime within the next 65 years, a lot could still happen during that time, including the conquest of Judah and the demise of the Davidic family. Finally the significance of the time frame is uncertain. Israel became an Assyrian province within the next 15 years and ceased to exist as a nation. For these reasons many regard the statement as a later insertion, but why a later editor would include the reference to “65 years” remains a mystery. Some try to relate the prophecy to the events alluded to in Ezra 4:2, 10, which refers to how the Assyrian kings Esarhaddon and Ashurbanipal settled foreigners in former Israelite territory, perhaps around 670 b.c. However, even if the statement is referring to these events, it lacks rhetorical punch in its immediate context and has the earmarks of a later commentary that has been merged with the text in the process of transmission.

[8:12]  ⁴ tn Heb “Do not say, ‘Conspiracy,’ with respect to all which these people say, ‘Conspiracy.’” The verb translated “do not say” is second masculine plural, indicating that this exhortation is directed to Isaiah and other followers of the Lord (see v. 16).

[8:12]  sn The background of this command is uncertain. Perhaps the “conspiracy” in view is the alliance between Israel and Syria. Some of the people may even have thought that individuals in Judah were plotting with Israel and Syria to overthrow the king.

[9:11]  ⁵ tn The translation assumes that the prefixed verb with vav (ו) consecutive continues the narrative of past judgment.

[9:11]  ⁶ 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]  ⁷ 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.

[9:20]  ⁸ tn Or “cut.” The verb גָּזַר (gazar) means “to cut.” If it is understood here, then one might paraphrase, “They slice off meat on the right.” However, HALOT 187 s.v. I גזר, proposes here a rare homonym meaning “to devour.”

[9:20]  ⁹ tn The prefixed verbal form is either a preterite without vav consecutive or an imperfect used in a customary sense, describing continual or repeated behavior in past time.

[9:20]  ¹⁰ tn Some suggest that זְרֹעוֹ (zÿro’o, “his arm”) be repointed זַרְעוֹ (zar’o, “his offspring”). In either case, the metaphor is that of a desperately hungry man who resorts to an almost unthinkable act to satisfy his appetite. He eats everything he can find to his right, but still being unsatisfied, then turns to his left and eats everything he can find there. Still being desperate for food, he then resorts to eating his own flesh (or offspring, as this phrase is metaphorically understood by some English versions, e.g., NIV, NCV, TEV, NLT). The reality behind the metaphor is the political turmoil of the period, as the next verse explains. There was civil strife within the northern kingdom; even the descendants of Joseph were at each other’s throats. Then the northern kingdom turned on their southern brother, Judah.

[10:15]  ¹¹ tn Heb “the one who pushes it back and forth”; KJV “him that shaketh it”; ASV “him that wieldeth it.”

[14:31]  ¹² tn Or “despair” (see HALOT 555 s.v. מוג). The form נָמוֹג (namog) should be taken here as an infinitive absolute functioning as an imperative. See GKC 199-200 §72.v.

[14:31]  ¹³ tn Heb “and there is no one going alone in his appointed places.” The meaning of this line is uncertain. בּוֹדֵד (boded) appears to be a participle from בָּדַד (badad, “be separate”; see BDB 94 s.v. בָּדַד). מוֹעָד (mo’ad) may mean “assembly” or, by extension, “multitude” (see HALOT 558 s.v. *מוֹעָד), but the referent of the third masculine pronominal suffix attached to the noun is unclear. It probably refers to the “nation” mentioned in the next line.

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

[22:5]  ¹⁵ tn The Hebrew term translated “sovereign master” here and in vv. 12, 14, 15 is אֲדֹנָי (’adonay).

[22:5]  ¹⁶ tn Heb “For [there is] a day of panic, and trampling, and confusion for the master, the Lord who commands armies [traditionally, the Lord of hosts].”

[22:5]  ¹⁷ tn The traditional accentuation of the Hebrew text suggests that this phrase goes with what precedes.

[22:5]  ¹⁸ tn The precise meaning of this statement is unclear. Some take קִר (qir) as “wall” and interpret the verb to mean “tear down.” However, tighter parallelism (note the reference to crying for help in the next line) is achieved if one takes both the verb and noun from a root, attested in Ugaritic and Arabic, meaning “make a sound.” See J. N. Oswalt, Isaiah (NICOT), 1:404, n. 5.

[22:5]  ¹⁹ sn Perhaps “the hill” refers to the temple mount.

[24:6]  ²⁰ sn Ancient Near Eastern treaties often had “curses,” or threatened judgments, attached to them. (See Deut 28 for a biblical example of such curses.) The party or parties taking an oath of allegiance acknowledged that disobedience would activate these curses, which typically threatened loss of agricultural fertility as depicted in the following verses.

[24:6]  ²¹ tn The verb אָשַׁם (’asham, “be guilty”) is here used metonymically to mean “pay, suffer for one’s guilt” (see HALOT 95 s.v. אשׁם).

[24:6]  ²² tn BDB 359 s.v. חָרַר derives the verb חָרוּ (kharu) from חָרַר (kharar, “burn”), but HALOT 351 s.v. II חרה understands a hapax legomenon חָרָה (kharah, “to diminish in number,” a homonym of חָרָה) here, relating it to an alleged Arabic cognate meaning “to decrease.” The Qumran scroll 1QIsa^a has חורו, perhaps understanding the root as חָוַר (khavar, “grow pale”; see Isa 29:22 and HALOT 299 s.v. I חור).

[24:6]  ²³ tn Heb “and mankind is left small [in number].”

[30:8]  ²⁴ tn The referent of the third feminine singular pronominal suffix is uncertain. Perhaps it refers to the preceding message, which accuses the people of rejecting the Lord’s help in favor of an alliance with Egypt.

[30:8]  ²⁵ tn Heb “with them.” On the use of the preposition here, see BDB 86 s.v. II אֵת.

[30:8]  ²⁶ sn Recording the message will enable the prophet to use it in the future as evidence that God warned his people of impending judgment and clearly spelled out the nation’s guilt. An official record of the message will also serve as proof of the prophet’s authority as God’s spokesman.

[30:15]  ²⁷ tn Heb “in returning and in quietness you will be delivered.” Many English versions render the last phrase “shall be saved” or something similar (e.g., NAB, NASB, NRSV).

[30:15]  ²⁸ tn Heb “in quietness and in trust is your strength” (NASB and NRSV both similar).

[40:2]  ²⁹ tn Heb “speak to the heart of Jerusalem.” Jerusalem is personified as a woman.

[40:2]  ³⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[40:2]  ³¹ 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]  ³² tn Heb “that her punishment is accepted [as satisfactory].”

[40:2]  ³³ 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).

[43:4]  ³⁴ tn Heb “Since you are precious in my eyes and you are honored.”

[47:12]  ³⁵ tn Heb “stand” (so KJV, ASV); NASB, NRSV “Stand fast.”

[47:12]  ³⁶ tn The word “trusting” is supplied in the translation for clarification. See v. 9.

[47:12]  ³⁷ tn Heb “in that which you have toiled.”

[47:12]  ³⁸ tn Heb “maybe you will be able to profit.”

[47:12]  ³⁹ tn Heb “maybe you will cause to tremble.” The object “disaster” is supplied in the translation for clarification. See the note at v. 9.

[50:7]  ⁴⁰ tn Heb “Therefore I set my face like flint.”

[54:6]  ⁴¹ tn Heb “like a woman abandoned and grieved in spirit.”

[57:17]  ⁴² tn Heb “and I struck him, hiding, and I was angry.” פָּנַיִם (panayim, “face”) is the implied object of “hiding.”

[57:17]  ⁴³ tn Heb “and he walked [as an] apostate in the way of his heart.”

[58:4]  ⁴⁴ tn Heb “you fast for” (so NASB); NRSV “you fast only to quarrel.”

[58:4]  ⁴⁵ tn Heb “and for striking with a sinful fist.”

[59:9]  ⁴⁶ tn מִשְׁפָּט (mishpat), which refers to “justice” in the earlier verses, here refers to “justice from God,” or “vindication.” Because the people are unjust, God refuses to vindicate them before their enemies. See v. 11.

[59:9]  ⁴⁷ sn The prophet speaks on behalf of the sinful nation and confesses its sins.

[59:9]  ⁴⁸ sn Light here symbolizes prosperity and blessing.

[59:9]  ⁴⁹ tn Heb “but, look, darkness”; NIV “but all is darkness.”

[59:9]  ⁵⁰ tn The words “we wait for” are supplied in the translation; the verb is understood by ellipsis (note the preceding line).

[59:9]  ⁵¹ tn The plural noun form may indicate degree here.

[59:9]  ⁵² tn Or “walk about”; NCV “all we have is darkness.”

[59:9]  ⁵³ tn The plural noun form may indicate degree here.

[59:11]  ⁵⁴ tn See the note at v. 9.

[59:16]  ⁵⁵ tn Heb “man” (so KJV, ASV); TEV “no one to help.”

[59:16]  ⁵⁶ tn Or “appalled” (NAB, NIV, NRSV), or “disgusted.”

[59:16]  ⁵⁷ tn Heb “and his arm delivers for him.”

[59:16]  ⁵⁸ tn Heb “and his justice [or “righteousness”] supports him.”

[62:6]  ⁵⁹ sn The speaker here is probably the prophet.

[62:6]  ⁶⁰ 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]  ⁶¹ tn Or “invoke”; NIV “call on”; NASB, NRSV “remind.”