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 2:3

2:3 many peoples will come and say,

“Come, let us go up to the Lord’s mountain,

to the temple of the God of Jacob,

so ⁶  he can teach us his requirements, ⁷ 

and ⁸  we can follow his standards.” ⁹ 

For Zion will be the center for moral instruction; ¹⁰ 

the Lord will issue edicts from Jerusalem. ¹¹ 

Yesaya 3:24

3:24 A putrid stench will replace the smell of spices, ¹² 

a rope will replace a belt,

baldness will replace braided locks of hair,

a sackcloth garment will replace a fine robe,

and a prisoner’s brand will replace beauty.

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 7:1

Ahaz Receives a Sign

7:1 During ¹³  the reign of Ahaz son of Jotham, son of Uzziah, king of Judah, King Rezin of Syria and King Pekah son of Remaliah of Israel marched up to Jerusalem ¹⁴  to do battle, but they were unable to prevail against it. ¹⁵ 

Yesaya 19:11

19:11 The officials of Zoan are nothing but fools; ¹⁶ 

Pharaoh’s wise advisers give stupid advice.

How dare you say to Pharaoh,

“I am one of the sages,

one well-versed in the writings of the ancient kings?” ¹⁷ 

Yesaya 23:15

23:15 At that time ¹⁸  Tyre will be forgotten for seventy years, ¹⁹  the typical life span of a king. ²⁰  At the end of seventy years Tyre will try to attract attention again, like the prostitute in the popular song: ²¹ 

Yesaya 25:9

25:9 At that time they will say, ²² 

“Look, here ²³  is our God!

We waited for him and he delivered us.

Here ²⁴  is the Lord! We waited for him.

Let’s rejoice and celebrate his deliverance!”

Yesaya 28:7

28:7 Even these men ²⁵  stagger because of wine,

they stumble around because of beer –

priests and prophets stagger because of beer,

they are confused ²⁶  because of wine,

they stumble around because of beer;

they stagger while seeing prophetic visions, ²⁷ 

they totter while making legal decisions. ²⁸ 

Yesaya 31:3

31:3 The Egyptians are mere humans, not God;

their horses are made of flesh, not spirit.

The Lord will strike with ²⁹  his hand;

the one who helps will stumble

and the one being helped will fall.

Together they will perish. ³⁰ 

Yesaya 33:1

The Lord Will Restore Zion

33:1 The destroyer is as good as dead, ³¹ 

you who have not been destroyed!

The deceitful one is as good as dead, ³² 

the one whom others have not deceived!

When you are through destroying, you will be destroyed;

when you finish ³³  deceiving, others will deceive you!

Yesaya 33:15

33:15 The one who lives ³⁴  uprightly ³⁵ 

and speaks honestly;

the one who refuses to profit from oppressive measures

and rejects a bribe; ³⁶ 

the one who does not plot violent crimes ³⁷ 

and does not seek to harm others ³⁸  –

Yesaya 41:26

41:26 Who decreed this from the beginning, so we could know?

Who announced it ³⁹  ahead of time, so we could say, ‘He’s correct’?

Indeed, none of them decreed it!

Indeed, none of them announced it!

Indeed, no one heard you say anything!

Yesaya 43:2

43:2 When you pass through the waters, I am with you;

when you pass ⁴⁰  through the streams, they will not overwhelm you.

When you walk through the fire, you will not be burned;

the flames will not harm ⁴¹  you.

Yesaya 43:10

43:10 You are my witnesses,” says the Lord,

“my servant whom I have chosen,

so that you may consider ⁴²  and believe in me,

and understand that I am he.

No god was formed before me,

and none will outlive me. ⁴³ 

Yesaya 44:15

44:15 A man uses it to make a fire; ⁴⁴ 

he takes some of it and warms himself.

Yes, he kindles a fire and bakes bread.

Then he makes a god and worships it;

he makes an idol and bows down to it. ⁴⁵ 

Yesaya 45:13

45:13 It is me – I stir him up and commission him; ⁴⁶ 

I will make all his ways level.

He will rebuild my city;

he will send my exiled people home,

but not for a price or a bribe,”

says the Lord who commands armies.

Yesaya 45:18

45:18 For this is what the Lord says,

the one who created the sky –

he is the true God, ⁴⁷ 

the one who formed the earth and made it;

he established it,

he did not create it without order, ⁴⁸ 

he formed it to be inhabited –

“I am the Lord, I have no peer.

Yesaya 47:14

47:14 Look, they are like straw,

which the fire burns up;

they cannot rescue themselves

from the heat ⁴⁹  of the flames.

There are no coals to warm them,

no firelight to enjoy. ⁵⁰ 

Yesaya 49:6

49:6 he says, “Is it too insignificant a task for you to be my servant,

to reestablish the tribes of Jacob,

and restore the remnant ⁵¹  of Israel? ⁵² 

I will make you a light to the nations, ⁵³ 

so you can bring ⁵⁴  my deliverance to the remote regions of the earth.”

Yesaya 49:18

49:18 Look all around you! ⁵⁵ 

All of them gather to you.

As surely as I live,” says the Lord,

“you will certainly wear all of them like jewelry;

you will put them on as if you were a bride.

Yesaya 53:10

53:10 Though the Lord desired to crush him and make him ill,

once restitution is made, ⁵⁶ 

he will see descendants and enjoy long life, ⁵⁷ 

and the Lord’s purpose will be accomplished through him.

Yesaya 53:12

53:12 So I will assign him a portion with the multitudes, ⁵⁸ 

he will divide the spoils of victory with the powerful, ⁵⁹ 

because he willingly submitted ⁶⁰  to death

and was numbered with the rebels,

when he lifted up the sin of many

and intervened ⁶¹  on behalf of the rebels.”

Yesaya 54:9

54:9 “As far as I am concerned, this is like in Noah’s time, ⁶² 

when I vowed that the waters of Noah’s flood ⁶³  would never again cover the earth.

In the same way I have vowed that I will not be angry at you or shout at you.

Yesaya 54:17

54:17 No weapon forged to be used against you will succeed;

you will refute everyone who tries to accuse you. ⁶⁴ 

This is what the Lord will do for his servants –

I will vindicate them,” ⁶⁵ 

says the Lord.

Yesaya 55:2

55:2 Why pay money for something that will not nourish you? ⁶⁶ 

Why spend ⁶⁷  your hard-earned money ⁶⁸  on something that will not satisfy?

Listen carefully ⁶⁹  to me and eat what is nourishing! ⁷⁰ 

Enjoy fine food! ⁷¹ 

Yesaya 58:3

58:3 They lament, ⁷²  ‘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, ⁷³ 

you oppress your workers. ⁷⁴ 

Yesaya 58:5

58:5 Is this really the kind of fasting I want? ⁷⁵ 

Do I want a day when people merely humble themselves, ⁷⁶ 

bowing their heads like a reed

and stretching out ⁷⁷  on sackcloth and ashes?

Is this really what you call a fast,

a day that is pleasing to the Lord?

Yesaya 58:7

58:7 I want you ⁷⁸  to share your food with the hungry

and to provide shelter for homeless, oppressed people. ⁷⁹ 

When you see someone naked, clothe him!

Don’t turn your back on your own flesh and blood! ⁸⁰ 

Yesaya 61:1

The Lord Will Rejuvenate His People

61:1 The spirit of the sovereign Lord is upon me,

because the Lord has chosen ⁸¹  me. ⁸² 

He has commissioned ⁸³  me to encourage ⁸⁴  the poor,

to help ⁸⁵  the brokenhearted,

to decree the release of captives,

and the freeing of prisoners,

Yesaya 63:3

63:3 “I have stomped grapes in the winepress all by myself;

no one from the nations joined me.

I stomped on them ⁸⁶  in my anger;

I trampled them down in my rage.

Their juice splashed on my garments,

and stained ⁸⁷  all my clothes.

Yesaya 63:7

A Prayer for Divine Intervention

63:7 I will tell of the faithful acts of the Lord,

of the Lord’s praiseworthy deeds.

I will tell about all ⁸⁸  the Lord did for us,

the many good things he did for the family of Israel, ⁸⁹ 

because of ⁹⁰  his compassion and great faithfulness.

Yesaya 65:12

65:12 I predestine you to die by the sword, ⁹¹ 

all of you will kneel down at the slaughtering block, ⁹² 

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

I spoke and you did not listen.

You did evil before me; ⁹³ 

you chose to do what displeases me.”

Yesaya 65:22

65:22 No longer will they build a house only to have another live in it, ⁹⁴ 

or plant a vineyard only to have another eat its fruit, ⁹⁵ 

for my people will live as long as trees, ⁹⁶ 

and my chosen ones will enjoy to the fullest what they have produced. ⁹⁷ 

Yesaya 66:4-5

66:4 So I will choose severe punishment ⁹⁸  for them;

I will bring on them what they dread,

because I called, and no one responded,

I spoke and they did not listen.

They did evil before me; ⁹⁹ 

they chose to do what displeases me.”

66:5 Hear the word of the Lord,

you who respect what he has to say! ¹⁰⁰ 

Your countrymen, ¹⁰¹  who hate you

and exclude you, supposedly for the sake of my name,

say, “May the Lord be glorified,

then we will witness your joy.” ¹⁰² 

But they will be put to shame.

[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.

[2:3]  ⁶ tn The prefixed verb form with simple vav (ו) introduces a purpose/result clause after the preceding prefixed verb form (probably to be taken as a cohortative; see IBHS 650 §39.2.2a).

[2:3]  ⁷ tn Heb “his ways.” In this context God’s “ways” are the standards of moral conduct he decrees that people should live by.

[2:3]  ⁸ tn The cohortative with vav (ו) after the prefixed verb form indicates the ultimate purpose/goal of their action.

[2:3]  ⁹ tn Heb “walk in his ways.”

[2:3]  ¹⁰ tn Heb “for out of Zion will go instruction.”

[2:3]  ¹¹ tn Heb “the word of the Lord from Jerusalem.”

[3:24]  ¹² tn Heb “and it will be in place of spices there will be a stench.” The nouns for “spices” and “stench” are right next to each other in the MT for emphatic contrast. The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[7:1]  ¹³ tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[7:1]  ¹⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[7:1]  ¹⁵ tn Or perhaps, “but they were unable to attack it.” This statement sounds like a summary of the whole campaign. The following context explains why they were unable to defeat the southern kingdom. The parallel passage (2 Kgs 16:5; cf. Num 22:11; 1 Sam 17:9 for a similar construction) affirms that Syria and Israel besieged Ahaz. Consequently, the statement that “they were not able to battle against them” must refer to the inability to conquer Ahaz.

[19:11]  ¹⁶ tn Or “certainly the officials of Zoan are fools.” אַךְ (’akh) can carry the sense, “only, nothing but,” or “certainly, surely.”

[19:11]  ¹⁷ tn Heb “A son of wise men am I, a son of ancient kings.” The term בֶּן (ben, “son of”) could refer to literal descent, but many understand the word, at least in the first line, in its idiomatic sense of “member [of a guild].” See HALOT 138 s.v. בֶּן and J. N. Oswalt, Isaiah (NICOT), 1:371. If this is the case, then one can take the word in a figurative sense in the second line as well, the “son of ancient kings” being one devoted to their memory as preserved in their literature.

[23:15]  ¹⁸ 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.

[23:15]  ¹⁹ sn The number seventy is probably used in a stereotypical, nonliteral sense here to indicate a long period of time that satisfies completely the demands of God’s judgment.

[23:15]  ²⁰ tn Heb “like the days of a king.”

[23:15]  ²¹ tn Heb “At the end of seventy years it will be for Tyre like the song of the prostitute.”

[25:9]  ²² tn Heb “and one will say in that day.”

[25:9]  ²³ tn Heb “this [one].”

[25:9]  ²⁴ tn Heb “this [one].”

[28:7]  ²⁵ tn Heb “these.” The demonstrative pronoun anticipates “priests and prophets” two lines later.

[28:7]  ²⁶ tn According to HALOT 135 s.v. III בלע, the verb form is derived from בָּלַע (bala’, “confuse”), not the more common בָּלַע (“swallow”). See earlier notes at 3:12 and 9:16.

[28:7]  ²⁷ tn Heb “in the seeing.”

[28:7]  ²⁸ tn Heb “[in] giving a decision.”

[31:3]  ²⁹ tn Heb “will extend”; KJV, ASV, NASB, NCV “stretch out.”

[31:3]  ³⁰ tn Heb “together all of them will come to an end.”

[33:1]  ³¹ tn Heb “Woe [to] the destroyer.”

[33:1]  sn In this context “the destroyer” appears to refer collectively to the hostile nations (vv. 3-4). Assyria would probably have been primary in the minds of the prophet and his audience.

[33:1]  ³² tn Heb “and the deceitful one”; NAB, NIV “O traitor”; NRSV “you treacherous one.” In the parallel structure הוֹי (hoy, “woe [to]”) does double duty.

[33:1]  ³³ tc The form in the Hebrew text appears to derive from an otherwise unattested verb נָלָה (nalah). The translation follows the Qumran scroll 1QIsa^a in reading ככלתך, a Piel infinitival form from the verbal root כָּלָה (kalah), meaning “finish.”

[33:15]  ³⁴ tn Heb “walks” (so NASB, NIV).

[33:15]  ³⁵ tn Or, possibly, “justly”; NAB “who practices virtue.”

[33:15]  ³⁶ tn Heb “[who] shakes off his hands from grabbing hold of a bribe.”

[33:15]  ³⁷ tn Heb “[who] shuts his ear from listening to bloodshed.”

[33:15]  ³⁸ tn Heb “[who] closes his eyes from seeing evil.”

[41:26]  ³⁹ tn The words “who announced it” are supplied in the translation for clarification. The interrogative particle and verb are understood by ellipsis (see the preceding line).

[43:2]  ⁴⁰ tn The verb is understood by ellipsis (note the preceding line).

[43:2]  ⁴¹ tn Heb “burn” (so NASB); NAB, NRSV, NLT “consume”; NIV “set you ablaze.”

[43:10]  ⁴² tn Or “know” (KJV, NAB, NASB, NIV, NRSV).

[43:10]  ⁴³ tn Heb “and after me, there will not be”; NASB “there will be none after Me.”

[44:15]  ⁴⁴ tn Heb “and it becomes burning [i.e., firewood] for a man”; NAB “to serve man for fuel.”

[44:15]  ⁴⁵ tn Or perhaps, “them.”

[45:13]  ⁴⁶ tn Heb “I stir him up in righteousness”; NASB “I have aroused him.” See the note at 41:2. Cyrus (cf. 44:28) is in view here.

[45:18]  ⁴⁷ tn Heb “he [is] the God.” The article here indicates uniqueness.

[45:18]  ⁴⁸ tn Or “unformed.” Gen 1:2 describes the world as “unformed” (תֹהוּ, tohu) prior to God’s creative work, but God then formed the world and made it fit for habitation.

[47:14]  ⁴⁹ tn Heb “hand,” here a metaphor for the strength or power of the flames.

[47:14]  ⁵⁰ 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.

[49:6]  ⁵¹ tn Heb “the protected [or “preserved”] ones.”

[49:6]  ⁵² sn The question is purely rhetorical; it does not imply that the servant was dissatisfied with his commission or that he minimized the restoration of Israel.

[49:6]  ⁵³ tn See the note at 42:6.

[49:6]  ⁵⁴ tn Heb “be” (so KJV, ASV); CEV “you must take.”

[49:18]  ⁵⁵ tn Heb “Lift up around your eyes and see.”

[53:10]  ⁵⁶ tn The meaning of this line is uncertain. It reads literally, “if you/she makes, a reparation offering, his life.” The verb תָּשִׂים (tasim) could be second masculine singular,in which case it would have to be addressed to the servant or to God. However, the servant is only addressed once in this servant song (see 52:14a), and God either speaks or is spoken about in this servant song; he is never addressed. Furthermore, the idea of God himself making a reparation offering is odd. If the verb is taken as third feminine singular, then the feminine noun נֶפֶשׁ (nefesh) at the end of the line is the likely subject. In this case one can take the suffixed form of the noun as equivalent to a pronoun and translate, “if he [literally, “his life”] makes a reparation offering.”

[53:10]  sn What constitutes the servant’s reparation offering? Some might think his suffering, but the preceding context views this as past, while the verb here is imperfect in form. The offering appears to be something the servant does after his suffering has been completed. Perhaps the background of the language can be found in the Levitical code, where a healed leper would offer a reparation offering as part of the ritual to achieve ceremonial cleanliness (see Lev 14). The servant was pictured earlier in the song as being severely ill. This illness (a metaphor for the effects of the people’s sin) separated him from God. However, here we discover the separation is not final; once reparation is made, so to speak, he will again experience the Lord’s favor.

[53:10]  ⁵⁷ sn The idiomatic and stereotypical language emphasizes the servant’s restoration to divine favor. Having numerous descendants and living a long life are standard signs of divine blessing. See Job 42:13-16.

[53:12]  ⁵⁸ tn Scholars have debated the precise meaning of the term רַבִּים (rabbim) that occurs five times in this passage (Isa 52:14, 15; 53:11, 12 [2x]). Its two broad categories of translation are “much”/“many” and “great” (HALOT 1171-72 s.v. I רַב). Unlike other Hebrew terms for might or strength, this term is linked with numbers or abundance. In all sixteen uses outside of Isaiah 52:13-53:12 (articular and plural) it signifies an inclusive meaning: “the majority” or “the multitude” (J. Jeremias, TDNT 6:536-37). This term occurs in parallelism with עֲצוּמִים (’atsumim), which normally signifies “numerous” or “large” or “powerful” (through large numbers). Like רַבִּים (rabbim), it refers to greatness in numbers (cf. Deut 4:38; 7:1; 9:1; 11:34). It emphasizes the multitudes with whom the Servant will share the spoil of his victory. As J. Olley wrote: “Yahweh has won the victory and vindicates his Servant, giving to him many subservient people, together with their spoils. These numerous peoples in turn receive blessing, sharing in the “peace” resulting from Yahweh’s victory and the Servant’s suffering” (John W. Olley, “‘The Many’: How Is Isa 53,12a to Be Understood,” Bib 68 [1987]: 330-56).

[53:12]  ⁵⁹ sn The servant is compared here to a warrior who will be richly rewarded for his effort and success in battle.

[53:12]  ⁶⁰ tn Heb “because he laid bare his life”; traditionally, ASV “because he (+ hath KJV) poured out his soul (life NIV) unto death.”

[53:12]  ⁶¹ tn The Hiphil of פָּגַע (paga’) can mean “cause to attack” (v. 6), “urge, plead verbally” (Jer 15:11; 36:25), or “intervene militarily” (Isa 59:16). Perhaps the third nuance fits best here, for military imagery is employed in the first two lines of the verse.

[54:9]  ⁶² tc The Hebrew text reads literally, “For [or “indeed”] the waters of Noah [is] this to me.” כִּי־מֵי (ki-me, “for the waters of”) should be emended to כְּמֵי (kÿmey, “like the days of”), which is supported by the Qumran scroll 1QIsa^a and all the ancient versions except LXX.

[54:9]  ⁶³ tn Heb “the waters of Noah” (so NAB, NIV, NRSV).

[54:17]  ⁶⁴ tn Heb “and every tongue that rises up for judgment with you will prove to be guilty.”

[54:17]  ⁶⁵ tn Heb “this is the inheritance of the servants of the Lord, and their vindication from me.”

[55:2]  ⁶⁶ tn Heb “for what is not food.”

[55:2]  ⁶⁷ tn The interrogative particle and the verb “spend” are understood here by ellipsis (note the preceding line).

[55:2]  ⁶⁸ tn Heb “your labor,” which stands by metonymy for that which one earns.

[55:2]  ⁶⁹ tn The infinitive absolute follows the imperative and lends emphasis to the exhortation.

[55:2]  ⁷⁰ tn Heb “good” (so NASB, NIV, NRSV).

[55:2]  ⁷¹ tn Heb “Let your appetite delight in fine food.”

[55:2]  sn Nourishing, fine food here represents the blessings God freely offers. These include forgiveness, a new covenantal relationship with God, and national prominence (see vv. 3-6).

[58:3]  ⁷² tn The words “they lament” are supplied in the translation for clarification.

[58:3]  ⁷³ tn Heb “you find pleasure”; NASB “you find your desire.”

[58:3]  ⁷⁴ tn Or perhaps, “debtors.” See HALOT 865 s.v. * עָצֵב.

[58:5]  ⁷⁵ tn Heb “choose” (so NASB, NRSV); NAB “wish.”

[58:5]  ⁷⁶ tn Heb “a day when man humbles himself.” The words “Do I want” are supplied in the translation for stylistic reasons.

[58:5]  ⁷⁷ tn Or “making [their] bed.”

[58:7]  ⁷⁸ tn Heb “Is it not?” The rhetorical question here expects a positive answer, “It is!”

[58:7]  ⁷⁹ tn Heb “and afflicted [ones], homeless [ones] you should bring [into] a house.” On the meaning of מְרוּדִים (mÿrudim, “homeless”) see HALOT 633 s.v. *מָרוּד.

[58:7]  ⁸⁰ tn Heb “and from your flesh do not hide yourself.”

[61:1]  ⁸¹ tn Heb “anointed,” i.e., designated to carry out an assigned task.

[61:1]  ⁸² sn The speaker is not identified, but he is distinct from the Lord and from Zion’s suffering people. He possesses the divine spirit, is God’s spokesman, and is sent to release prisoners from bondage. The evidence suggests he is the Lord’s special servant, described earlier in the servant songs (see 42:1-4, 7; 49:2, 9; 50:4; see also 51:16).

[61:1]  ⁸³ tn Or “sent” (NAB); NCV “has appointed me.”

[61:1]  ⁸⁴ tn Or “proclaim good news to.”

[61:1]  ⁸⁵ tn Heb “to bind up [the wounds of].”

[63:3]  ⁸⁶ sn Nations, headed by Edom, are the object of the Lord’s anger (see v. 6). He compares military slaughter to stomping on grapes in a vat.

[63:3]  ⁸⁷ tn Heb “and I stained.” For discussion of the difficult verb form, see HALOT 170 s.v. II גאל. Perhaps the form is mixed, combining the first person forms of the imperfect (note the alef prefix) and perfect (note the תי- ending).

[63:7]  ⁸⁸ tn Heb “according to all which.”

[63:7]  ⁸⁹ tn Heb “greatness of goodness to the house of Israel which he did for them.”

[63:7]  ⁹⁰ tn Heb “according to.”

[65:12]  ⁹¹ 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]  ⁹² tn Or “at the slaughter”; NIV “for the slaughter”; NLT “before the executioner.”

[65:12]  ⁹³ tn Heb “that which is evil in my eyes.”

[65:22]  ⁹⁴ tn Heb “they will not build, and another live [in it].”

[65:22]  ⁹⁵ tn Heb “they will not plant, and another eat.”

[65:22]  ⁹⁶ tn Heb “for like the days of the tree [will be] the days of my people.”

[65:22]  ⁹⁷ tn Heb “the work of their hands” (so KJV, NASB, NIV, NRSV); NLT “their hard-won gains.”

[66:4]  ⁹⁸ tn The precise meaning of the noun is uncertain. It occurs only here and in 3:4 (but see the note there). It appears to be derived from the verbal root עָלַל (’alal), which can carry the nuance “deal severely.”

[66:4]  ⁹⁹ tn Heb “that which is evil in my eyes.”

[66:5]  ¹⁰⁰ tn Heb “who tremble at his word.”

[66:5]  ¹⁰¹ tn Heb “brothers” (so NASB, NIV); NRSV “Your own people”; NLT “Your close relatives.”

[66:5]  ¹⁰² tn Or “so that we might witness your joy.” The point of this statement is unclear.