Yesaya 1:30

1:30 For you will be like a tree whose leaves wither,

like an orchard ¹  that is unwatered.

Yesaya 3:25-26

3:25 Your ²  men will fall by the sword,

your strong men will die in battle. ³ 

3:26 Her gates will mourn and lament;

deprived of her people, she will sit on the ground. ⁴ 

Yesaya 7:5

7:5 Syria has plotted with Ephraim and the son of Remaliah to bring about your demise. ⁵ 

Yesaya 10:21

10:21 A remnant will come back, a remnant of Jacob, to the mighty God. ⁶ 

Yesaya 10:23

10:23 The sovereign master, the Lord who commands armies, is certainly ready to carry out the decreed destruction throughout the land. ⁷ 

Yesaya 13:15

13:15 Everyone who is caught will be stabbed;

everyone who is seized ⁸  will die ⁹  by the sword.

Yesaya 26:2

26:2 Open the gates so a righteous nation can enter –

one that remains trustworthy.

Yesaya 26:7

God’s People Anticipate Vindication

26:7 ¹⁰ The way of the righteous is level,

the path of the righteous that you make is straight. ¹¹ 

Yesaya 27:2

27:2 When that time comes, ¹² 

sing about a delightful vineyard! ¹³ 

Yesaya 30:31

30:31 Indeed, the Lord’s shout will shatter Assyria; ¹⁴ 

he will beat them with a club.

Yesaya 40:29

40:29 He gives strength to those who are tired;

to the ones who lack power, he gives renewed energy.

Yesaya 43:21

43:21 the people whom I formed for myself,

so they might praise me.” ¹⁵ 

Yesaya 45:15

45:15 Yes, you are a God who keeps hidden,

O God of Israel, deliverer!

Yesaya 49:11

49:11 I will make all my mountains into a road;

I will construct my roadways.”

Yesaya 57:2

57:2 Those who live uprightly enter a place of peace;

they rest on their beds. ¹⁶ 

Yesaya 59:3

59:3 For your hands are stained with blood

and your fingers with sin;

your lips speak lies,

your tongue utters malicious words.

Yesaya 60:12

60:12 Indeed, ¹⁷  nations or kingdoms that do not serve you will perish;

such nations will be totally destroyed. ¹⁸ 

Yesaya 63:4

63:4 For I looked forward to the day of vengeance,

and then payback time arrived. ¹⁹ 

[1:30]  ¹ tn Or “a garden” (so KJV, NAB, NASB, NIV, NRSV).

[3:25]  ² tn The pronoun is feminine singular, suggesting personified Zion, as representative of its women, is the addressee. The reference to “her gates’ in v. 26 makes this identification almost certain.

[3:25]  ³ tn Heb “your strength in battle.” The verb in the first clause provides the verbal idea for the second clause.

[3:26]  ⁴ tn Heb “she will be empty, on the ground she will sit.” Jerusalem is personified as a destitute woman who sits mourning the empty city.

[7:5]  ⁵ tn This sentence opens with the conjunction יַעַן כִּי (ya’an ki, “because”). Consequently some take vv. 5-6 with what precedes, as another reason why Ahaz might be tempted to fear (see v. 4). However, it is more likely that vv. 5-6 give the basis for the Lord’s announcement in vv. 7-9. The conjunction יַעַן כִּי here introduces the basis for judgment (as in 3:16; 8:6; 29:13), which is then followed by the formal announcement of judgment.

[10:21]  ⁶ tn The referent of אֵל גִּבּוֹר (’el gibbor, “mighty God”) is uncertain. The title appears only here and in 9:6, where it is one of the royal titles of the coming ideal Davidic king. (Similar titles appear in Deut 10:17 and Neh 9:32 [“the great, mighty, and awesome God”] and in Jer 32:18 [“the great and mighty God”]. Both titles refer to God.) Though Hos 3:5 pictures Israel someday seeking “David their king,” and provides some support for a messianic interpretation of Isa 10:21, the Davidic king is not mentioned in the immediate context of Isa 10:21 (see Isa 11, however). The preceding verse mentions Israel relying on the Lord, so it is likely that the title refers to God here.

[10:23]  ⁷ tn Heb “Indeed (or perhaps “for”) destruction and what is decreed the sovereign master, the Lord who commands armies, is about to accomplish in the middle of all the land.” The phrase כָלָא וְנֶחֱרָצָה (khala’ venekheratsah, “destruction and what is decreed”) is a hendiadys; the two terms express one idea, with the second qualifying the first.

[13:15]  ⁸ tn Heb “carried off,” i.e., grabbed from the fleeing crowd. See HALOT 764 s.v. ספה.

[13:15]  ⁹ tn Heb “will fall” (so KJV, NIV, NRSV); NLT “will be run through with a sword.”

[26:7]  ¹⁰ sn The literary structure of chap. 26 is not entirely clear. The chapter begins with an eschatological song of praise and ends with a lament and prophetic response (vv. 16-21). It is not certain where the song of praise ends or how vv. 7-15 fit into the structure. Verses 10-11a seem to lament the presence of evil and v. 11b anticipates the arrival of judgment, so it is possible that vv. 7-15 are a prelude to the lament and announcement that conclude the chapter.

[26:7]  ¹¹ tc The Hebrew text has, “upright, the path of the righteous you make level.” There are three possible ways to translate this line. Some take יָשָׁר (yashar) as a divine title: “O Upright One” (cf. NASB, NIV, NKJV, NRSV, NLT). Others regard יָשָׁר as the result of dittography (מֵישָׁרִים יָשָׁר ַמעְגַּל, mesharim yashar ma’gal) and do not include it in the translation. Another possibility is to keep יָשָׁר and render the line as “the path of the righteous that you prepare is straight.”

[26:7]  sn The metaphor of a level/smooth road/path may refer to their morally upright manner of life (see v. 8a), but verse 7b, which attributes the smooth path to the Lord, suggests that the Lord’s vindication and blessing may be the reality behind the metaphor here.

[27:2]  ¹² tn Heb “in that day” (so KJV).

[27:2]  ¹³ tn Heb “vineyard of delight,” or “vineyard of beauty.” Many medieval mss read כֶּרֶם חֶמֶר (kerem khemer, “vineyard of wine”), i.e., “a productive vineyard.”

[30:31]  ¹⁴ tn Heb “Indeed by the voice of the Lord Assyria will be shattered.”

[43:21]  ¹⁵ tn Heb “[so] they might declare my praise.”

[57:2]  ¹⁶ tn Heb “he enters peace, they rest on their beds, the one who walks straight ahead of himself.” The tomb is here viewed in a fairly positive way as a place where the dead are at peace and sleep undisturbed.

[60:12]  ¹⁷ tn Or “For” (KJV, NAB, NASB, NIV, NRSV, NLT); TEV “But.”

[60:12]  ¹⁸ tn The infinitive absolute appears before the finite verb for emphasis.

[63:4]  ¹⁹ tn Heb “for the day of vengeance was in my heart, and the year of my revenge came.” The term גְּאוּלַי (gÿ’ulai) is sometimes translated here “my redemption,” for the verbal root גאל often means “deliver, buy back.” A גֹּאֵל (go’el, “kinsman-redeemer”) was responsible for protecting the extended family’s interests, often by redeeming property that had been sold outside the family. However, the responsibilities of a גֹּאֵל extended beyond financial concerns. He was also responsible for avenging the shed blood of a family member (see Num 35:19-27; Deut 19:6-12). In Isa 63:4, where vengeance is a prominent theme (note the previous line), it is probably this function of the family protector that is in view. The Lord pictures himself as a blood avenger who waits for the day of vengeance to arrive and then springs into action.