Yesaya 1:4

1:4 ¹ The sinful nation is as good as dead, ² 

the people weighed down by evil deeds.

They are offspring who do wrong,

children ³  who do wicked things.

They have abandoned the Lord,

and rejected the Holy One of Israel. ⁴ 

They are alienated from him. ⁵ 

Yesaya 1:11

1:11 “Of what importance to me are your many sacrifices?” ⁶ 

says the Lord.

“I am stuffed with ⁷  burnt sacrifices

of rams and the fat from steers.

The blood of bulls, lambs, and goats

I do not want. ⁸ 

Yesaya 4:5

4:5 Then the Lord will create

over all of Mount Zion ⁹ 

and over its convocations

a cloud and smoke by day

and a bright flame of fire by night; ¹⁰ 

indeed a canopy will accompany the Lord’s glorious presence. ¹¹ 

Yesaya 5:25

5:25 So the Lord is furious ¹²  with his people;

he lifts ¹³  his hand and strikes them.

The mountains shake,

and corpses lie like manure ¹⁴  in the middle of the streets.

Despite all this, his anger does not subside,

and his hand is ready to strike again. ¹⁵ 

Yesaya 6:11

6:11 I replied, “How long, sovereign master?” He said,

“Until cities are in ruins and unpopulated,

and houses are uninhabited,

and the land is ruined and devastated,

Yesaya 8:18

8:18 Look, I and the sons whom the Lord has given me ¹⁶  are reminders and object lessons ¹⁷  in Israel, sent from the Lord who commands armies, who lives on Mount Zion.

Yesaya 9:6

9:6 For a child has been ¹⁸  born to us,

a son has been given to us.

He shoulders responsibility

and is called: ¹⁹ 

Extraordinary Strategist, ²⁰ 

Mighty God, ²¹ 

Everlasting Father, ²² 

Prince of Peace. ²³ 

Yesaya 10:14

10:14 My hand discovered the wealth of the nations, as if it were in a nest,

as one gathers up abandoned eggs,

I gathered up the whole earth.

There was no wing flapping,

or open mouth chirping.” ²⁴ 

Yesaya 11:11

11:11 At that time ²⁵  the sovereign master ²⁶  will again lift his hand ²⁷  to reclaim ²⁸  the remnant of his people ²⁹  from Assyria, Egypt, Pathros, ³⁰  Cush, ³¹  Elam, Shinar, ³²  Hamath, and the seacoasts. ³³ 

Yesaya 25:8

25:8 he will swallow up death permanently. ³⁴ 

The sovereign Lord will wipe away the tears from every face,

and remove his people’s disgrace from all the earth.

Indeed, the Lord has announced it! ³⁵ 

Yesaya 26:11

26:11 O Lord, you are ready to act, ³⁶ 

but they don’t even notice.

They will see and be put to shame by your angry judgment against humankind, ³⁷ 

yes, fire will consume your enemies. ³⁸ 

Yesaya 26:19

26:19 ³⁹ Your dead will come back to life;

your corpses will rise up.

Wake up and shout joyfully, you who live in the ground! ⁴⁰ 

For you will grow like plants drenched with the morning dew, ⁴¹ 

and the earth will bring forth its dead spirits. ⁴² 

Yesaya 26:21

26:21 For look, the Lord is coming out of the place where he lives, ⁴³ 

to punish the sin of those who live on the earth.

The earth will display the blood shed on it;

it will no longer cover up its slain. ⁴⁴ 

Yesaya 28:4

28:4 The withering flower, its beautiful splendor,

situated at the head of a rich valley,

will be like an early fig before harvest –

as soon as someone notices it,

he grabs it and swallows it. ⁴⁵ 

Yesaya 29:16

29:16 Your thinking is perverse! ⁴⁶ 

Should the potter be regarded as clay? ⁴⁷ 

Should the thing made say ⁴⁸  about its maker, “He didn’t make me”?

Or should the pottery say about the potter, “He doesn’t understand”?

Yesaya 29:23

29:23 For when they see their children,

whom I will produce among them, ⁴⁹ 

they will honor ⁵⁰  my name.

They will honor the Holy One of Jacob; ⁵¹ 

they will respect ⁵²  the God of Israel.

Yesaya 31:1

Egypt Will Disappoint

31:1 Those who go down to Egypt for help are as good as dead, ⁵³ 

those who rely on war horses,

and trust in Egypt’s many chariots ⁵⁴ 

and in their many, many horsemen. ⁵⁵ 

But they do not rely on the Holy One of Israel ⁵⁶ 

and do not seek help from the Lord.

Yesaya 32:6

32:6 For a fool speaks disgraceful things; ⁵⁷ 

his mind plans out sinful deeds. ⁵⁸ 

He commits godless deeds ⁵⁹ 

and says misleading things about the Lord;

he gives the hungry nothing to satisfy their appetite ⁶⁰ 

and gives the thirsty nothing to drink. ⁶¹ 

Yesaya 35:8

35:8 A thoroughfare will be there –

it will be called the Way of Holiness. ⁶² 

The unclean will not travel on it;

it is reserved for those authorized to use it ⁶³  –

fools ⁶⁴  will not stray into it.

Yesaya 37:4

37:4 Perhaps the Lord your God will hear all these things the chief adviser has spoken on behalf of his master, the king of Assyria, who sent him to taunt the living God. ⁶⁵  When the Lord your God hears, perhaps he will punish him for the things he has said. ⁶⁶  So pray for this remnant that remains.’” ⁶⁷ 

Yesaya 45:23

45:23 I solemnly make this oath ⁶⁸  –

what I say is true and reliable: ⁶⁹ 

‘Surely every knee will bow to me,

every tongue will solemnly affirm; ⁷⁰ 

Yesaya 46:7

46:7 They put it on their shoulder and carry it;

they put it in its place and it just stands there;

it does not ⁷¹  move from its place.

Even when someone cries out to it, it does not reply;

it does not deliver him from his distress.

Yesaya 47:14

47:14 Look, they are like straw,

which the fire burns up;

they cannot rescue themselves

from the heat ⁷²  of the flames.

There are no coals to warm them,

no firelight to enjoy. ⁷³ 

Yesaya 48:11

48:11 For my sake alone ⁷⁴  I will act,

for how can I allow my name to be defiled? ⁷⁵ 

I will not share my glory with anyone else! ⁷⁶ 

Yesaya 51:5

51:5 I am ready to vindicate, ⁷⁷ 

I am ready to deliver, ⁷⁸ 

I will establish justice among the nations. ⁷⁹ 

The coastlands ⁸⁰  wait patiently for me;

they wait in anticipation for the revelation of my power. ⁸¹ 

Yesaya 56:7

56:7 I will bring them to my holy mountain;

I will make them happy in the temple where people pray to me. ⁸² 

Their burnt offerings and sacrifices will be accepted on my altar,

for my temple will be known as a temple where all nations may pray.” ⁸³ 

Yesaya 57:13

57:13 When you cry out for help, let your idols ⁸⁴  help you!

The wind blows them all away, ⁸⁵ 

a breeze carries them away. ⁸⁶ 

But the one who looks to me for help ⁸⁷  will inherit the land

and will have access to ⁸⁸  my holy mountain.”

Yesaya 58:2-3

58:2 They seek me day after day;

they want to know my requirements, ⁸⁹ 

like a nation that does what is right

and does not reject the law of their God.

They ask me for just decrees;

they want to be near God.

58:3 They lament, ⁹⁰  ‘Why don’t you notice when we fast?

Why don’t you pay attention when we humble ourselves?’

Look, at the same time you fast, you satisfy your selfish desires, ⁹¹ 

you oppress your workers. ⁹² 

Yesaya 59:10

59:10 We grope along the wall like the blind,

we grope like those who cannot see; ⁹³ 

we stumble at noontime as if it were evening.

Though others are strong, we are like dead men. ⁹⁴ 

Yesaya 60:7

60:7 All the sheep of Kedar will be gathered to you;

the rams of Nebaioth will be available to you as sacrifices. ⁹⁵ 

They will go up on my altar acceptably, ⁹⁶ 

and I will bestow honor on my majestic temple.

Yesaya 60:9

60:9 Indeed, the coastlands ⁹⁷  look eagerly for me,

the large ships ⁹⁸  are in the lead,

bringing your sons from far away,

along with their silver and gold,

to honor the Lord your God, ⁹⁹ 

the Holy One of Israel, ¹⁰⁰  for he has bestowed honor on you.

Yesaya 62:4

62:4 You will no longer be called, “Abandoned,”

and your land will no longer be called “Desolate.”

Indeed, ¹⁰¹  you will be called “My Delight is in Her,” ¹⁰² 

and your land “Married.” ¹⁰³ 

For the Lord will take delight in you,

and your land will be married to him. ¹⁰⁴ 

Yesaya 63:5

63:5 I looked, but there was no one to help;

I was shocked because there was no one offering support. ¹⁰⁵ 

So my right arm accomplished deliverance;

my raging anger drove me on. ¹⁰⁶ 

Yesaya 65:12

65:12 I predestine you to die by the sword, ¹⁰⁷ 

all of you will kneel down at the slaughtering block, ¹⁰⁸ 

because I called to you, and you did not respond,

I spoke and you did not listen.

You did evil before me; ¹⁰⁹ 

you chose to do what displeases me.”

Yesaya 65:16

65:16 Whoever pronounces a blessing in the earth ¹¹⁰ 

will do so in the name of the faithful God; ¹¹¹ 

whoever makes an oath in the earth

will do so in the name of the faithful God. ¹¹² 

For past problems will be forgotten;

I will no longer think about them. ¹¹³ 

Yesaya 66:14

66:14 When you see this, you will be happy, ¹¹⁴ 

and you will be revived. ¹¹⁵ 

The Lord will reveal his power to his servants

and his anger to his enemies. ¹¹⁶ 

[1:4]  ¹ sn Having summoned the witnesses and announced the Lord’s accusation against Israel, Isaiah mourns the nation’s impending doom. The third person references to the Lord in the second half of the verse suggest that the quotation from the Lord (cf. vv. 2-3) has concluded.

[1:4]  ² tn Heb “Woe [to the] sinful nation.” The Hebrew term הוֹי, (hoy, “woe, ah”) was used in funeral laments (see 1 Kgs 13:30; Jer 22:18; 34:5) and carries the connotation of death. In highly dramatic fashion the prophet acts out Israel’s funeral in advance, emphasizing that their demise is inevitable if they do not repent soon.

[1:4]  ³ tn Or “sons” (NASB). The prophet contrasts four terms of privilege – nation, people, offspring, children – with four terms that depict Israel’s sinful condition in Isaiah’s day – sinful, evil, wrong, wicked (see J. A. Motyer, The Prophecy of Isaiah, 43).

[1:4]  ⁴ sn Holy One of Israel is one of Isaiah’s favorite divine titles for God. It pictures the Lord as the sovereign king who rules over his covenant people and exercises moral authority over them.

[1:4]  ⁵ tn Heb “they are estranged backward.” The LXX omits this statement, which presents syntactical problems and seems to be outside the synonymous parallelistic structure of the verse.

[1:11]  ⁶ tn Heb “Why to me the multitude of your sacrifices?” The sarcastic rhetorical question suggests that their many sacrifices are of no importance to the Lord. This phrase answers the possible objection that an Israelite could raise in response to God’s indictment: “But we are offering the sacrifices you commanded!”

[1:11]  sn In this section the Lord refutes a potential objection that his sinful people might offer in their defense. He has charged them with rebellion (vv. 2-3), but they might respond that they have brought him many sacrifices. So he points out that he requires social justice first and foremost, not empty ritual.

[1:11]  ⁷ tn The verb שָׂבַע (sava’, “be satisfied, full”) is often used of eating and/or drinking one’s fill. See BDB 959 s.v. שָׂבַע. Here sacrifices are viewed, in typical ancient Near Eastern fashion, as food for the deity. God here declares that he has eaten and drunk, as it were, his fill.

[1:11]  ⁸ sn In the chiastic structure of the verse, the verbs at the beginning and end highlight God’s displeasure, while the heaping up of references to animals, fat, and blood in the middle lines hints at why God wants no more of their sacrifices. They have, as it were, piled the food on his table and he needs no more.

[4:5]  ⁹ tn Heb “over all the place, Mount Zion.” Cf. NLT “Jerusalem”; CEV “the whole city.”

[4:5]  ¹⁰ tn Heb “a cloud by day, and smoke, and brightness of fire, a flame by night.” Though the accents in the Hebrew text suggest otherwise, it might be preferable to take “smoke” with what follows, since one would expect smoke to accompany fire.

[4:5]  sn The imagery of the cloud by day and fire by night recalls the days of Moses, when a cloud and fire were tangible reminders that the Lord was guiding and protecting his people (Exod 13:21-22; 14:19, 24). In the future age envisioned in Isa 4, the Lord’s protective presence will be a reality.

[4:5]  ¹¹ tn Heb “indeed (or “for”) over all the glory, a canopy.” This may allude to Exod 40:34-35, where a cloud overshadows the meeting tent as it is filled with God’s glory.

[5:25]  ¹² tn Heb “the anger of the Lord rages.”

[5:25]  ¹³ tn Or “extends”; KJV, ASV “he hath stretched forth.”

[5:25]  ¹⁴ tn Or “garbage” (NCV, CEV, NLT); NAB, NASB, NIV “refuse.”

[5:25]  ¹⁵ tn Heb “in all this his anger is not turned, and still his hand is outstretched.”

[8:18]  ¹⁶ sn This refers to Shear-jashub (7:3) and Maher-Shalal-Hash-Baz (8:1, 3).

[8:18]  ¹⁷ tn Or “signs and portents” (NAB, NRSV). The names of all three individuals has symbolic value. Isaiah’s name (which meant “the Lord delivers”) was a reminder that the Lord was the nation’s only source of protection; Shear-jashub’s name was meant, at least originally, to encourage Ahaz (see the note at 7:3), and Maher-Shalal-Hash-Baz’s name was a guarantee that God would defeat Israel and Syria (see the note at 8:4). The word מוֹפֶת (mofet, “portent”) can often refer to some miraculous event, but in 20:3 it is used, along with its synonym אוֹת (’ot, “sign”) of Isaiah’s walking around half-naked as an object lesson of what would soon happen to the Egyptians.

[9:6]  ¹⁸ tn The Hebrew perfect (translated “has been born” and “has been given”) is used here as the prophet takes a rhetorical stance in the future. See the note at 9:1.

[9:6]  ¹⁹ tn Or “and dominion was on his shoulders and he called his name.” The prefixed verbs with vav (ו) consecutive are used with the same rhetorical sense as the perfects in v. 6a. See the preceding note. There is great debate over the syntactical structure of the verse. No subject is indicated for the verb “he called.” If all the titles that follow are ones given to the king, then the subject of the verb must be indefinite, “one calls.” However, some have suggested that one to three of the titles that follow refer to God, not the king. For example, the traditional punctuation of the Hebrew text suggests the translation, “and the Extraordinary Strategist, the Mighty God calls his name, ‘Everlasting Father, Prince of Peace.’”

[9:6]  ²⁰ tn Some have seen two titles here (“Wonderful” and “Counselor,” cf. KJV, ASV). However, the pattern of the following three titles (each contains two elements) and the use of the roots פָּלַא (pala’) and יָעַץ (ya’ats) together in Isa 25:1 (cf. כִּי עָשִׂיתָ פֶּלֶא עֵצוֹת מֵרָחוֹק אֱמוּנָה אֹמֶן) and 28:29 (cf. הִפְלִיא עֵצָה) suggest otherwise. The term יוֹעֵץ (yo’ets) could be taken as appositional (genitive or otherwise) of species (“a wonder, i.e., a wonder as a counselor,” cf. NAB “Wonder-Counselor”) or as a substantival participle for which פָּלַא provides the direct object (“one who counsels wonders”). יוֹעֵץ is used as a royal title elsewhere (cf. Mic 4:9). Here it probably refers to the king’s ability to devise military strategy, as suggested by the context (cf. vv. 3-4 and the following title אֵל גִּבּוֹר, ’el gibor). In Isa 11:2 (also a description of this king) עֵצָה (’etsah) is linked with גְּבוּרָה (gÿvurah, the latter being typically used of military might, cf. BDB 150 s.v.). Note also עֵצָה וּגְבוּרָה לַמִּלְחָמָה in Isa 36:5. פֶּלֶא (pele’) is typically used of God (cf. however Lam 1:9). Does this suggest the deity of the messianic ruler? The NT certainly teaches he is God, but did Isaiah necessarily have this in mind over 700 years before his birth? Since Isa 11:2 points out that this king will receive the spirit of the Lord, which will enable him to counsel, it is possible to argue that the king’s counsel is “extraordinary” because it finds its source in the divine spirit. Thus this title does not necessarily suggest that the ruler is deity.

[9:6]  ²¹ tn גִּבּוֹר (gibbor) is probably an attributive adjective (“mighty God”), though one might translate “God is a warrior” or “God is mighty.” Scholars have interpreted this title is two ways. A number of them have argued that the title portrays the king as God’s representative on the battlefield, whom God empowers in a supernatural way (see J. H. Hayes and S. A. Irvine, Isaiah, 181-82). They contend that this sense seems more likely in the original context of the prophecy. They would suggest that having read the NT, we might in retrospect interpret this title as indicating the coming king’s deity, but it is unlikely that Isaiah or his audience would have understood the title in such a bold way. Ps 45:6 addresses the Davidic king as “God” because he ruled and fought as God’s representative on earth. Ancient Near Eastern art and literature picture gods training kings for battle, bestowing special weapons, and intervening in battle. According to Egyptian propaganda, the Hittites described Rameses II as follows: “No man is he who is among us, It is Seth great-of-strength, Baal in person; Not deeds of man are these his doings, They are of one who is unique” (See Miriam Lichtheim, Ancient Egyptian Literature, 2:67). According to proponents of this view, Isa 9:6 probably envisions a similar kind of response when friends and foes alike look at the Davidic king in full battle regalia. When the king’s enemies oppose him on the battlefield, they are, as it were, fighting against God himself. The other option is to regard this title as a reference to God, confronting Isaiah’s readers with the divinity of this promised “child.” The use of this same title that clearly refers to God in a later passage (Isa 10:21) supports this interpretation. Other passages depict Yahweh as the great God and great warrior (Deut 10:17; Jer. 32:18). Although this connection of a child who is born with deity is unparalleled in any earlier biblical texts, Isaiah’s use of this title to make this connection represents Isaiah’s attempt (at God’s behest) to advance Israel in their understanding of the ideal Davidic king for whom they long.

[9:6]  ²² tn This title must not be taken in an anachronistic Trinitarian sense. (To do so would be theologically problematic, for the “Son” is the messianic king and is distinct in his person from God the “Father.”) Rather, in its original context the title pictures the king as the protector of his people. For a similar use of “father” see Isa 22:21 and Job 29:16. This figurative, idiomatic use of “father” is not limited to the Bible. In a Phoenician inscription (ca. 850-800 b.c.) the ruler Kilamuwa declares: “To some I was a father, to others I was a mother.” In another inscription (ca. 800 b.c.) the ruler Azitawadda boasts that the god Baal made him “a father and a mother” to his people. (See ANET 499-500.) The use of “everlasting” might suggest the deity of the king (as the one who has total control over eternity), but Isaiah and his audience may have understood the term as royal hyperbole emphasizing the king’s long reign or enduring dynasty (for examples of such hyperbolic language used of the Davidic king, see 1 Kgs 1:31; Pss 21:4-6; 61:6-7; 72:5, 17). The New Testament indicates that the hyperbolic language (as in the case of the title “Mighty God”) is literally realized in the ultimate fulfillment of the prophecy, for Jesus will rule eternally.

[9:6]  ²³ tn This title pictures the king as one who establishes a safe socio-economic environment for his people. It hardly depicts him as a meek individual, for he establishes peace through military strength (as the preceding context and the first two royal titles indicate). His people experience safety and prosperity because their invincible king destroys their enemies. See Pss 72 and 144 for parallels to these themes.

[10:14]  ²⁴ sn The Assyrians’ conquests were relatively unopposed, like robbing a bird’s nest of its eggs when the mother bird is absent.

[11:11]  ²⁵ tn Or “in that day” (KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[11:11]  ²⁶ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonai).

[11:11]  ²⁷ tc The Hebrew text reads, “the sovereign master will again, a second time, his hand.” The auxiliary verb יוֹסִיף (yosif), which literally means “add,” needs a main verb to complete it. Consequently many emend שֵׁנִית (shenit, “a second time”) to an infinitive. Some propose the form שַׁנֹּת (shannot, a Piel infinitive construct from שָׁנָה, shanah) and relate it semantically to an Arabic cognate meaning “to be high.” If the Hebrew text is retained a verb must be supplied. “Second time” would allude back to the events of the Exodus (see vv. 15-16).

[11:11]  ²⁸ tn Or “acquire”; KJV, ASV, NASB, NRSV “recover.”

[11:11]  ²⁹ tn Heb “the remnant of his people who remain.”

[11:11]  ³⁰ sn Perhaps a reference to Upper (i.e., southern) Egypt (so NIV, NLT; NCV “South Egypt”).

[11:11]  ³¹ tn Or “Ethiopia” (NAB, NRSV, NLT).

[11:11]  ³² tn Or “Babylonia” (NIV, NCV, TEV, NLT).

[11:11]  ³³ tn Or perhaps, “the islands of the sea.”

[25:8]  ³⁴ sn The image of the Lord “swallowing” death would be especially powerful, for death was viewed in Canaanite mythology and culture as a hungry enemy that swallows its victims. See the note at 5:14.

[25:8]  ³⁵ tn Heb “has spoken” (so NAB, NASB, NIV, NRSV, NLT).

[26:11]  ³⁶ tn Heb “O Lord, your hand is lifted up.”

[26:11]  ³⁷ tn Heb “They will see and be ashamed of zeal of people.” Some take the prefixed verbs as jussives and translate the statement as a prayer, “Let them see and be put to shame.” The meaning of the phrase קִנְאַת־עָם (qin’at-’am, “zeal of people”) is unclear. The translation assumes that this refers to God’s angry judgment upon people. Another option is to understand the phrase as referring to God’s zealous, protective love of his covenant people. In this case one might translate, “by your zealous devotion to your people.”

[26:11]  ³⁸ tn Heb “yes, fire, your enemies, will consume them.” Many understand the prefixed verb form to be jussive and translate, “let [fire] consume” (cf. NAB, NIV, NRSV). The mem suffixed to the verb may be enclitic; if a pronominal suffix, it refers back to “your enemies.”

[26:19]  ³⁹ sn At this point the Lord (or prophet) gives the people an encouraging oracle.

[26:19]  ⁴⁰ tn Heb “dust” (so KJV, NAB, NASB, NIV, NRSV).

[26:19]  ⁴¹ tn Heb “for the dew of lights [is] your dew.” The pronominal suffix on “dew” is masculine singular, like the suffixes on “your dead” and “your corpses” in the first half of the verse. The statement, then, is addressed to collective Israel, the speaker in verse 18. The plural form אוֹרֹת (’orot) is probably a plural of respect or magnitude, meaning “bright light” (i.e., morning’s light). Dew is a symbol of fertility and life. Here Israel’s “dew,” as it were, will soak the dust of the ground and cause the corpses of the dead to spring up to new life, like plants sprouting up from well-watered soil.

[26:19]  ⁴² sn It is not certain whether the resurrection envisioned here is intended to be literal or figurative. A comparison with 25:8 and Dan 12:2 suggests a literal interpretation, but Ezek 37:1-14 uses resurrection as a metaphor for deliverance from exile and the restoration of the nation (see Isa 27:12-13).

[26:21]  ⁴³ tn Heb “out of his place” (so KJV, ASV).

[26:21]  ⁴⁴ sn This implies that rampant bloodshed is one of the reasons for divine judgment. See the note at 24:5.

[28:4]  ⁴⁵ tn Heb “which the one seeing sees, while still it is in his hand he swallows it.”

[29:16]  ⁴⁶ tn Heb “your overturning.” The predicate is suppressed in this exclamation. The idea is, “O your perversity! How great it is!” See GKC 470 §147.c. The people “overturn” all logic by thinking their authority supersedes God’s.

[29:16]  ⁴⁷ tn The expected answer to this rhetorical question is “of course not.” On the interrogative use of אִם (’im), see BDB 50 s.v.

[29:16]  ⁴⁸ tn Heb “that the thing made should say.”

[29:23]  ⁴⁹ tn Heb “for when he sees his children, the work of my hands in his midst.”

[29:23]  ⁵⁰ tn Or “treat as holy” (also in the following line); NASB, NRSV “will sanctify.”

[29:23]  ⁵¹ sn Holy One of Jacob is similar to the phrase “Holy One of Israel” common throughout Isaiah; see the sn at Isa 1:4.

[29:23]  ⁵² tn Or “fear,” in the sense of “stand in awe of.”

[31:1]  ⁵³ tn Heb “Woe [to] those who go down to Egypt for help.”

[31:1]  ⁵⁴ tn Heb “and trust in chariots for they are many.”

[31:1]  ⁵⁵ tn Heb “and in horsemen for they are very strong [or “numerous”].”

[31:1]  ⁵⁶ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[32:6]  ⁵⁷ tn Or “foolishness,” in a moral-ethical sense. See 9:17.

[32:6]  ⁵⁸ tn Heb “and his heart commits sin”; KJV, ASV “his heart will work iniquity”; NASB “inclines toward wickedness.”

[32:6]  ⁵⁹ tn Heb “in order to do [or “so that he does”] what is godless [or “defiled”].”

[32:6]  ⁶⁰ tn Heb “so that he leaves empty the appetite [or “desire”] of the hungry.”

[32:6]  ⁶¹ tn Heb “and the drink of the thirsty he causes to fail.”

[35:8]  ⁶² tc The Hebrew text reads literally, “and there will be there a road and a way, and the Way of Holiness it will be called.” וְדֶרֶךְ (vÿderekh, “and a/the way”) is accidentally duplicated; the Qumran scroll 1QIsa^a does not reflect the repetition of the phrase.

[35:8]  ⁶³ tn The precise meaning of this line is uncertain. The text reads literally “and it is for them, the one who walks [on the] way.” In this context those authorized to use the Way of Holiness would be morally upright people who are the recipients of God’s deliverance, in contrast to the morally impure and foolish who are excluded from the new covenant community.

[35:8]  ⁶⁴ tn In this context “fools” are those who are morally corrupt, not those with limited intellectual capacity.

[37:4]  ⁶⁵ tn Heb “all the words of the chief adviser whom his master, the king of Assyria, sent to taunt the living God.”

[37:4]  ⁶⁶ tn Heb “and rebuke the words which the Lord your God hears.”

[37:4]  ⁶⁷ tn Heb “and lift up a prayer on behalf of the remnant that is found.”

[45:23]  ⁶⁸ tn Heb “I swear by myself”; KJV, NASB “have sworn.”

[45:23]  ⁶⁹ tn Heb “a word goes out from my mouth [in] truth and will not return.”

[45:23]  ⁷⁰ tn Heb “swear” (so KJV, NAB, NIV, NRSV); NLT “confess allegiance.”

[46:7]  ⁷¹ tn Or perhaps, “cannot,” here and in the following two lines. The imperfect forms can indicate capability.

[47:14]  ⁷² tn Heb “hand,” here a metaphor for the strength or power of the flames.

[47:14]  ⁷³ tn The Hebrew text reads literally, “there is no coal [for?] their food, light to sit before it.” Some emend לַחְמָם (lakhmam, “their food”) to לְחֻמָּם (lÿkhummam, “to warm them”; see HALOT 328 s.v. חמם). This statement may allude to Isa 44:16, where idolaters are depicted warming themselves over a fire made from wood, part of which was used to form idols. The fire of divine judgment will be no such campfire; its flames will devour and destroy.

[48:11]  ⁷⁴ tn The Hebrew text repeats לְמַעֲנִי (lÿma’ani, “for my sake”) for emphasis.

[48:11]  ⁷⁵ tn The Hebrew text reads literally, “for how can it be defiled?” The subject of the verb is probably “name” (v. 9).

[48:11]  ⁷⁶ sn See 42:8.

[51:5]  ⁷⁷ tn Heb “my righteousness [or “vindication”] is near.”

[51:5]  ⁷⁸ tn Heb “my deliverance goes forth.”

[51:5]  ⁷⁹ tn Heb “and my arms will judge [on behalf of] nations.”

[51:5]  ⁸⁰ tn Or “islands” (NIV); TEV “Distant lands.”

[51:5]  ⁸¹ tn Heb “for my arm” (so NIV, NRSV).

[56:7]  ⁸² tn Heb “in the house of my prayer.”

[56:7]  ⁸³ tn Heb “for my house will be called a house of prayer for all the nations.”

[57:13]  ⁸⁴ tn The Hebrew text has קִבּוּצַיִךְ (qibbutsayikh, “your gatherings”), an otherwise unattested noun from the verbal root קָבַץ (qavats, “gather”). Perhaps this alludes to their religious assemblies and by metonymy to their rituals. Since idolatry is a prominent theme in the context, some understand this as a reference to a collection of idols. The second half of the verse also favors this view.

[57:13]  ⁸⁵ tn Heb “all of them a wind lifts up.”

[57:13]  ⁸⁶ tn Heb “a breath takes [them] away.”

[57:13]  ⁸⁷ tn Or “seeks refuge in me.” “Seeking refuge” is a metonymy for “being loyal to.”

[57:13]  ⁸⁸ tn Heb “possess, own.” The point seems to be that he will have free access to God’s presence, as if God’s temple mount were his personal possession.

[58:2]  ⁸⁹ tn Heb “ways” (so KJV, NAB, NASB, NIV, NRSV, TEV); NLT “my laws.”

[58:3]  ⁹⁰ tn The words “they lament” are supplied in the translation for clarification.

[58:3]  ⁹¹ tn Heb “you find pleasure”; NASB “you find your desire.”

[58:3]  ⁹² tn Or perhaps, “debtors.” See HALOT 865 s.v. * עָצֵב.

[59:10]  ⁹³ tn Heb “like there are no eyes.”

[59:10]  ⁹⁴ tn Heb among the strong, like dead men.”

[60:7]  ⁹⁵ tn Heb “will serve you,” i.e., be available as sacrifices (see the next line). Another option is to understood these “rams” as symbolic of leaders who will be subject to the people of Zion. See v. 10.

[60:7]  ⁹⁶ tc Heb “they will go up on acceptance [on] my altar.” Some have suggested that the preposition עַל (’al) is dittographic (note the preceding יַעֲלוּ [ya’alu]). Consequently, the form should be emended to לְרָצוֹן (lÿratson, “acceptably”; see BDB 953 s.v. רָצוֹן). However, the Qumran scroll 1QIsa^a has both לרצון followed by the preposition על, which would argue against deleted the preposition. As the above translation seeks to demonstrate, the preposition עַל (’al) indicates a norm (“in accordance with acceptance” or “acceptably”; IBHS 218 §11.2.13e, n. 111) and the “altar” functions as an objective accusative with a verb of motion (cf. Gen 49:4; Lev 2:2; Num 13:17; J. N. Oswalt, Isaiah [NICOT], 2:534, n. 14).

[60:9]  ⁹⁷ tn Or “islands” (NIV); CEV “distant islands”; TEV “distant lands.”

[60:9]  ⁹⁸ tn Heb “the ships of Tarshish.” See the note at 2:16.

[60:9]  ⁹⁹ tn Heb “to the name of the Lord your God.”

[60:9]  ¹⁰⁰ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[62:4]  ¹⁰¹ tn Or “for”; KJV, NAB, NASB, NIV, NRSV “but.”

[62:4]  ¹⁰² tn Hebrew חֶפְצִי־בָהּ (kheftsi-vah), traditionally transliterated “Hephzibah” (so KJV, ASV, NIV).

[62:4]  ¹⁰³ tn Hebrew בְּעוּלָה (bÿ’ulah), traditionally transliterated “Beulah” (so KJV, ASV, NIV).

[62:4]  ¹⁰⁴ tn That is, the land will be restored to the Lord’s favor and once again enjoy his blessing and protection. To indicate the land’s relationship to the Lord, the words “to him” have been supplied at the end of the clause.

[63:5]  ¹⁰⁵ sn See Isa 59:16 for similar language.

[63:5]  ¹⁰⁶ tn Heb “and my anger, it supported me”; NIV “my own wrath sustained me.”

[65:12]  ¹⁰⁷ tn Heb “I assign you to the sword.” Some emend the Qal verb form מָנִיתִי (maniti, “I assign”) to the Piel מִנִּיתִי (minniti, “ I ordain”). The verb sounds like the name of the god Meni (מְנִי, mÿni, “Destiny, Fate”). The sound play draws attention to the irony of the statement. The sinners among God’s people worship the god Meni, apparently in an effort to ensure a bright destiny for themselves. But the Lord is the one who really determines their destiny and he has decreed their demise.

[65:12]  ¹⁰⁸ tn Or “at the slaughter”; NIV “for the slaughter”; NLT “before the executioner.”

[65:12]  ¹⁰⁹ tn Heb “that which is evil in my eyes.”

[65:16]  ¹¹⁰ tn Or “in the land” (NIV, NCV, NRSV). The same phrase occurs again later in this verse, with the same options.

[65:16]  ¹¹¹ tn Heb “will pronounce a blessing by the God of truth.”

[65:16]  ¹¹² tn Heb “will take an oath by the God of truth.”

[65:16]  ¹¹³ tn Heb “for the former distresses will be forgotten, and they will be hidden from my eyes.”

[66:14]  ¹¹⁴ tn “and you will see and your heart will be happy.”

[66:14]  ¹¹⁵ tn Heb “and your bones like grass will sprout.”

[66:14]  ¹¹⁶ tn Heb “and the hand of the Lord will be made known to his servants, and anger to his enemies.”