Yesaya 1:9-10

1:9 If the Lord who commands armies ¹  had not left us a few survivors,

we would have quickly become like Sodom, ² 

we would have become like Gomorrah.

1:10 Listen to the Lord’s word,

you leaders of Sodom! ³ 

Pay attention to our God’s rebuke, ⁴ 

people of Gomorrah!

Yesaya 1:20

1:20 But if you refuse and rebel,

you will be devoured ⁵  by the sword.”

Know for certain that the Lord has spoken. ⁶ 

Yesaya 1:24

1:24 Therefore, the sovereign Lord who commands armies, ⁷ 

the powerful ruler of Israel, ⁸  says this:

“Ah, I will seek vengeance ⁹  against my adversaries,

I will take revenge against my enemies. ¹⁰ 

Yesaya 2:10-11

2:10 Go up into the rocky cliffs,

hide in the ground.

Get away from the dreadful judgment of the Lord, ¹¹ 

from his royal splendor!

2:11 Proud men will be brought low,

arrogant men will be humiliated; ¹² 

the Lord alone will be exalted ¹³ 

in that day.

Yesaya 2:17

2:17 Proud men will be humiliated,

arrogant men will be brought low; ¹⁴ 

the Lord alone will be exalted ¹⁵ 

in that day.

Yesaya 3:15

3:15 Why do you crush my people

and grind the faces of the poor?” ¹⁶ 

The sovereign Lord who commands armies ¹⁷  has spoken.

Yesaya 7:11

7:11 “Ask for a confirming sign from the Lord your God. You can even ask for something miraculous.” ¹⁸ 

Yesaya 8:13

8:13 You must recognize the authority of the Lord who commands armies. ¹⁹ 

He is the one you must respect;

he is the one you must fear. ²⁰ 

Yesaya 9:11

9:11 Then the Lord provoked ²¹  their adversaries to attack them, ²² 

he stirred up ²³  their enemies –

Yesaya 9:13-14

9:13 The people did not return to the one who struck them,

they did not seek reconciliation ²⁴  with the Lord who commands armies.

9:14 So the Lord cut off Israel’s head and tail,

both the shoots and stalk ²⁵  in one day.

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. ²⁶ 

Yesaya 10:33

10:33 Look, the sovereign master, the Lord who commands armies,

is ready to cut off the branches with terrifying power. ²⁷ 

The tallest trees ²⁸  will be cut down,

the loftiest ones will be brought low.

Yesaya 11:3

11:3 He will take delight in obeying the Lord. ²⁹ 

He will not judge by mere appearances, ³⁰ 

or make decisions on the basis of hearsay. ³¹ 

Yesaya 12:1

12:1 At that time ³²  you will say:

“I praise you, O Lord,

for even though you were angry with me,

your anger subsided, and you consoled me.

Yesaya 12:5

12:5 Sing to the Lord, for he has done magnificent things,

let this be known ³³  throughout the earth!

Yesaya 13:5

13:5 They come from a distant land,

from the horizon. ³⁴ 

It is the Lord with his instruments of judgment, ³⁵ 

coming to destroy the whole earth. ³⁶ 

Yesaya 14:23

14:23 “I will turn her into a place that is overrun with wild animals ³⁷ 

and covered with pools of stagnant water.

I will get rid of her, just as one sweeps away dirt with a broom,” ³⁸ 

says the Lord who commands armies.

Yesaya 14:27

14:27 Indeed, ³⁹  the Lord who commands armies has a plan,

and who can possibly frustrate it?

His hand is ready to strike,

and who can possibly stop it? ⁴⁰ 

Yesaya 14:32

14:32 How will they respond to the messengers of this nation? ⁴¹ 

Indeed, the Lord has made Zion secure;

the oppressed among his people will find safety in her.

Yesaya 21:10

21:10 O my downtrodden people, crushed like stalks on the threshing floor, ⁴² 

what I have heard

from the Lord who commands armies,

the God of Israel,

I have reported to you.

Yesaya 21:17

21:17 Just a handful of archers, the warriors of Kedar, will be left.” ⁴³  Indeed, ⁴⁴  the Lord God of Israel has spoken.

Yesaya 22:12

22:12 At that time the sovereign master, the Lord who commands armies, called for weeping and mourning,

for shaved heads and sackcloth. ⁴⁵ 

Yesaya 23:9

23:9 The Lord who commands armies planned it –

to dishonor the pride that comes from all her beauty, ⁴⁶ 

to humiliate all the dignitaries of the earth.

Yesaya 23:11

23:11 The Lord stretched out his hand over the sea, ⁴⁷ 

he shook kingdoms;

he ⁴⁸  gave the order

to destroy Canaan’s fortresses. ⁴⁹ 

Yesaya 24:1

The Lord Will Judge the Earth

24:1 Look, the Lord is ready to devastate the earth

and leave it in ruins;

he will mar its surface

and scatter its inhabitants.

Yesaya 24:3

24:3 The earth will be completely devastated

and thoroughly ransacked.

For the Lord has decreed this judgment. ⁵⁰ 

Yesaya 26:4

26:4 Trust in the Lord from this time forward, ⁵¹ 

even in Yah, the Lord, an enduring protector! ⁵² 

Yesaya 26:8

26:8 Yes, as your judgments unfold, ⁵³ 

O Lord, we wait for you.

We desire your fame and reputation to grow. ⁵⁴ 

Yesaya 26:10

26:10 If the wicked are shown mercy,

they do not learn about justice. ⁵⁵ 

Even in a land where right is rewarded, they act unjustly; ⁵⁶ 

they do not see the Lord’s majesty revealed.

Yesaya 26:12-13

26:12 O Lord, you make us secure, ⁵⁷ 

for even all we have accomplished, you have done for us. ⁵⁸ 

26:13 O Lord, our God,

masters other than you have ruled us,

but we praise your name alone.

Yesaya 26:15

26:15 You have made the nation larger, ⁵⁹  O Lord,

you have made the nation larger and revealed your splendor, ⁶⁰ 

you have extended all the borders of the land.

Yesaya 26:17

26:17 As when a pregnant woman gets ready to deliver

and strains and cries out because of her labor pains,

so were we because of you, O Lord.

Yesaya 27:3

27:3 I, the Lord, protect it; ⁶¹ 

I water it regularly. ⁶² 

I guard it night and day,

so no one can harm it. ⁶³ 

Yesaya 28:5

28:5 At that time ⁶⁴  the Lord who commands armies will become a beautiful crown

and a splendid diadem for the remnant of his people.

Yesaya 28:14

The Lord Will Judge Jerusalem

28:14 Therefore, listen to the Lord’s word,

you who mock,

you rulers of these people

who reside in Jerusalem! ⁶⁵ 

Yesaya 28:29

28:29 This also comes from the Lord who commands armies,

who gives supernatural guidance and imparts great wisdom. ⁶⁶ 

Yesaya 30:9

30:9 For these are rebellious people –

they are lying children,

children unwilling to obey the Lord’s law. ⁶⁷ 

Yesaya 31:5

31:5 Just as birds hover over a nest, ⁶⁸ 

so the Lord who commands armies will protect Jerusalem. ⁶⁹ 

He will protect and deliver it;

as he passes over ⁷⁰  he will rescue it.

Yesaya 33:2

33:2 Lord, be merciful to us! We wait for you.

Give us strength each morning! ⁷¹ 

Deliver us when distress comes. ⁷² 

Yesaya 33:5-6

33:5 The Lord is exalted, ⁷³ 

indeed, ⁷⁴  he lives in heaven; ⁷⁵ 

he fills Zion with justice and fairness.

33:6 He is your constant source of stability; ⁷⁶ 

he abundantly provides safety and great wisdom; ⁷⁷ 

he gives all this to those who fear him. ⁷⁸ 

Yesaya 37:1

37:1 When King Hezekiah heard this, ⁷⁹  he tore his clothes, put on sackcloth, and went to the Lord’s temple.

Yesaya 37:18

37:18 It is true, Lord, that the kings of Assyria have destroyed all the nations ⁸⁰  and their lands.

Yesaya 37:32

37:32 “For a remnant will leave Jerusalem;

survivors will come out of Mount Zion.

The intense devotion of the Lord who commands armies ⁸¹  will accomplish this.

Yesaya 37:34

37:34 He will go back the way he came –

he will not enter this city,’ says the Lord.

Yesaya 40:3

40:3 A voice cries out,

“In the wilderness clear a way for the Lord;

construct in the desert a road for our God.

Yesaya 40:7

40:7 The grass dries up,

the flowers wither,

when the wind sent by the Lord ⁸²  blows on them.

Surely humanity ⁸³  is like grass.

Yesaya 41:13

41:13 For I am the Lord your God,

the one who takes hold of your right hand,

who says to you, ‘Don’t be afraid, I am helping you.’

Yesaya 41:21

The Lord Challenges the Pagan Gods

41:21 “Present your argument,” says the Lord.

“Produce your evidence,” ⁸⁴  says Jacob’s king. ⁸⁵ 

Yesaya 42:6

42:6 “I, the Lord, officially commission you; ⁸⁶ 

I take hold of your hand.

I protect you ⁸⁷  and make you a covenant mediator for people, ⁸⁸ 

and a light ⁸⁹  to the nations, ⁹⁰ 

Yesaya 42:8

The Lord Intervenes

42:8 I am the Lord! That is my name!

I will not share my glory with anyone else,

or the praise due me with idols.

Yesaya 43:16

43:16 This is what the Lord says,

the one who made a road through the sea,

a pathway through the surging waters,

Yesaya 45:5-6

45:5 I am the Lord, I have no peer, ⁹¹ 

there is no God but me.

I arm you for battle, ⁹²  even though you do not recognize ⁹³  me.

45:6 I do this ⁹⁴  so people ⁹⁵  will recognize from east to west

that there is no God but me;

I am the Lord, I have no peer.

Yesaya 48:2

48:2 Indeed, they live in the holy city; ⁹⁶ 

they trust in ⁹⁷  the God of Israel,

whose name is the Lord who commands armies.

Yesaya 50:5

50:5 The sovereign Lord has spoken to me clearly; ⁹⁸ 

I have not rebelled,

I have not turned back.

Yesaya 52:3

52:3 For this is what the Lord says:

“You were sold for nothing,

and you will not be redeemed for money.”

Yesaya 52:9

52:9 In unison give a joyful shout,

O ruins of Jerusalem!

For the Lord consoles his people;

he protects ⁹⁹  Jerusalem.

Yesaya 54:8

54:8 In a burst ¹⁰⁰  of anger I rejected you ¹⁰¹  momentarily,

but with lasting devotion I will have compassion on you,”

says your protector, ¹⁰²  the Lord.

Yesaya 55:8

55:8 “Indeed, ¹⁰³  my plans ¹⁰⁴  are not like ¹⁰⁵  your plans,

and my deeds ¹⁰⁶  are not like ¹⁰⁷  your deeds,

Yesaya 56:8

56:8 The sovereign Lord says this,

the one who gathers the dispersed of Israel:

“I will still gather them up.” ¹⁰⁸ 

Yesaya 57:19

57:19 I am the one who gives them reason to celebrate. ¹⁰⁹ 

Complete prosperity ¹¹⁰  is available both to those who are far away and those who are nearby,”

says the Lord, “and I will heal them.

Yesaya 59:1

Injustice Brings Alienation from God

59:1 Look, the Lord’s hand is not too weak ¹¹¹  to deliver you;

his ear is not too deaf to hear you. ¹¹² 

Yesaya 60:1

Zion’s Future Splendor

60:1 “Arise! Shine! For your light arrives!

The splendor ¹¹³  of the Lord shines on you!

Yesaya 60:22

60:22 The least of you will multiply into ¹¹⁴  a thousand;

the smallest of you will become a large nation.

When the right time comes, I the Lord will quickly do this!” ¹¹⁵ 

Yesaya 62:3

62:3 You will be a majestic crown in the hand of the Lord,

a royal turban in the hand of your God.

Yesaya 62:9

62:9 But those who harvest the grain ¹¹⁶  will eat it,

and will praise the Lord.

Those who pick the grapes will drink the wine ¹¹⁷ 

in the courts of my holy sanctuary.”

Yesaya 62:12

62:12 They will be called, “The Holy People,

the Ones Protected ¹¹⁸  by the Lord.”

You will be called, “Sought After,

City Not Abandoned.”

Yesaya 63:17

63:17 Why, Lord, do you make us stray ¹¹⁹  from your ways, ¹²⁰ 

and make our minds stubborn so that we do not obey you? ¹²¹ 

Return for the sake of your servants,

the tribes of your inheritance!

Yesaya 64:8

64:8 Yet, ¹²²  Lord, you are our father.

We are the clay, and you are our potter;

we are all the product of your labor. ¹²³ 

Yesaya 64:12

64:12 In light of all this, ¹²⁴  how can you still hold back, Lord?

How can you be silent and continue to humiliate us?

Yesaya 65:15

65:15 Your names will live on in the curse formulas of my chosen ones. ¹²⁵ 

The sovereign Lord will kill you,

but he will give his servants another name.

Yesaya 66:6

66:6 The sound of battle comes from the city;

the sound comes from the temple!

It is the sound of the Lord paying back his enemies.

Yesaya 66:9

66:9 “Do I bring a baby to the birth opening and then not deliver it?”

asks the Lord.

“Or do I bring a baby to the point of delivery and then hold it back?”

asks your God. ¹²⁶ 

[1:9]  ¹ tn Traditionally, “the Lord of hosts.” The title pictures God as the sovereign king who has at his disposal a multitude of attendants, messengers, and warriors to do his bidding. In some contexts, like this one, the military dimension of his rulership is highlighted. In this case, the title pictures him as one who leads armies into battle against his enemies.

[1:9]  ² tc The translation assumes that כִּמְעָט (kim’at, “quickly,” literally, “like a little”) goes with what follows, contrary to the MT accents, which take it with what precedes. In this case, one could translate the preceding line, “If the Lord who commands armies had not left us a few survivors.” If כִּמְעָט goes with the preceding line (following the MT accents), this expression highlights the idea that there would only be a few survivors (H. Wildberger, Isaiah, 1:20; H. Zobel, TDOT 8:456). Israel would not be almost like Sodom but exactly like Sodom.

[1:10]  ³ sn Building on the simile of v. 9, the prophet sarcastically addresses the leaders and people of Jerusalem as if they were leaders and residents of ancient Sodom and Gomorrah. The sarcasm is appropriate, for if the judgment is comparable to Sodom’s, that must mean that the sin which prompted the judgment is comparable as well.

[1:10]  ⁴ tn Heb “to the instruction of our God.” In this context, which is highly accusatory and threatening, תּוֹרָה (torah, “law, instruction”) does not refer to mere teaching, but to corrective teaching and rebuke.

[1:20]  ⁵ sn The wordplay in the Hebrew draws attention to the options. The people can obey, in which case they will “eat” v. 19 (תֹּאכֵלוּ [to’khelu], Qal active participle of אָכַל) God’s blessing, or they can disobey, in which case they will be devoured (Heb “eaten,” תְּאֻכְּלוּ, [tÿ’ukkÿlu], Qal passive/Pual of אָכַל) by God’s judgment.

[1:20]  ⁶ tn Heb “for the mouth of the Lord has spoken.” The introductory כִּי (ki) may be asseverative (as reflected in the translation) or causal/explanatory, explaining why the option chosen by the people will become reality (it is guaranteed by the divine word).

[1:24]  ⁷ 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]  ⁸ tn Heb “the powerful [one] of Israel.”

[1:24]  ⁹ tn Heb “console myself” (i.e., by getting revenge); NRSV “pour out my wrath on.”

[1:24]  ¹⁰ sn The Lord here identifies with the oppressed and comes as their defender and vindicator.

[2:10]  ¹¹ tn Heb “from the dread of the Lord,” that is, from the dread that he produces in the objects of his judgment.” The words “get away” are supplied in the translation for stylistic reasons.

[2:11]  ¹² tn Heb “and the eyes of the pride of men will be brought low, and the arrogance of men will be brought down.” The repetition of the verbs שָׁפַל (shafal) and שָׁחָח (shakhakh) from v. 9 draws attention to the appropriate nature of the judgment. Those proud men who “bow low” before idols will be forced to “bow low” before God when he judges their sin.

[2:11]  ¹³ tn Or “elevated”; CEV “honored.”

[2:17]  ¹⁴ tn Heb “and the pride of men will be brought down, and the arrogance of men will be brought low.” As in v. 11, the repetition of the verbs שָׁפַל (shafal) and שָׁחָח (shakhakh) from v. 9 draws attention to the appropriate nature of the judgment. Those proud men who “bow low” before idols will be forced to “bow low” before God when he judges their sin.

[2:17]  ¹⁵ tn Or “elevated”; NCV “praised”; CEV “honored.”

[3:15]  ¹⁶ sn The rhetorical question expresses the Lord’s outrage at what the leaders have done to the poor. He finds it almost unbelievable that they would have the audacity to treat his people in this manner.

[3:15]  ¹⁷ 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 1:9.

[3:15]  sn The use of this title, which also appears in v. 1, forms an inclusio around vv. 1-15. The speech begins and ends with a reference to “the master, the Lord who commands armies.”

[7:11]  ¹⁸ tn Heb “Make it as deep as Sheol or make it high upwards.” These words suggest that Ahaz can feel free to go beyond the bounds of ordinary human experience.

[8:13]  ¹⁹ tn Heb “the Lord who commands armies [traditionally, the Lord of hosts], him you must set apart.” The word order is emphatic, with the object being placed first.

[8:13]  ²⁰ tn Heb “he is your [object of] fear, he is your [object of] terror.” The roots יָרֵא (yare’) and עָרַץ (’arats) are repeated from v. 12b.

[9:11]  ²¹ tn The translation assumes that the prefixed verb with vav (ו) consecutive continues the narrative of past judgment.

[9:11]  ²² 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]  ²³ 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.

[9:13]  ²⁴ tn This verse describes the people’s response to the judgment described in vv. 11-12. The perfects are understood as indicating simple past.

[9:14]  ²⁵ sn The metaphor in this line is that of a reed being cut down.

[10:23]  ²⁶ 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.

[10:33]  ²⁷ tc The Hebrew text reads “with terrifying power,” or “with a crash.” מַעֲרָצָה (ma’aratsah, “terrifying power” or “crash”) occurs only here. Several have suggested an emendation to מַעֲצָד (ma’atsad, “ax”) parallel to “ax” in v. 34; see HALOT 615 s.v. מַעֲצָד and H. Wildberger, Isaiah, 1:448.

[10:33]  sn As in vv. 12 (see the note there) and 18, the Assyrians are compared to a tree/forest in vv. 33-34.

[10:33]  ²⁸ tn Heb “the exalted of the height.” This could refer to the highest branches (cf. TEV) or the tallest trees (cf. NIV, NRSV).

[11:3]  ²⁹ tn The Hebrew text reads literally, “and his smelling is in the fear of the Lord.” In Amos 5:21 the Hiphil of רוּחַ (ruakh, “smell”) carries the nuance of “smell with delight, get pleasure from.” There the Lord declares that he does not “smell with delight” (i.e., get pleasure from) Israel’s religious assemblies, which probably stand by metonymy for the incense offered during these festivals. In Isa 11:3 there is no sacrificial context to suggest such a use, but it is possible that “the fear of the Lord” is likened to incense. This coming king will get the same kind of delight from obeying (fearing) the Lord, as a deity does in the incense offered by worshipers. Some regard such an explanation as strained in this context, and prefer to omit this line from the text as a virtual dittograph of the preceding statement.

[11:3]  ³⁰ tn Heb “by what appears to his eyes”; KJV “after the sight of his eyes”; NIV “by what he sees with his eyes.”

[11:3]  ³¹ tn Heb “by what is heard by his ears”; NRSV “by what his ears hear.”

[12:1]  ³² tn Or “in that day” (KJV).

[12:5]  ³³ tc The translation follows the marginal reading (Qere), which is a Hophal participle from יָדַע (yada’), understood here in a gerundive sense.

[13:5]  ³⁴ tn Heb “from the end of the sky.”

[13:5]  ³⁵ tn Or “anger”; cf. KJV, ASV “the weapons of his indignation.”

[13:5]  ³⁶ tn Or perhaps, “land” (so KJV, NAB, NASB, NLT). Even though the heading and subsequent context (see v. 17) indicate Babylon’s judgment is in view, the chapter has a cosmic flavor that suggests that the coming judgment is universal in scope. Perhaps Babylon’s downfall occurs in conjunction with a wider judgment, or the cosmic style is poetic hyperbole used to emphasize the magnitude and importance of the coming event.

[14:23]  ³⁷ tn Heb “I will make her into a possession of wild animals.” It is uncertain what type of animal קִפֹּד (qippod) refers to. Some suggest a rodent (cf. NASB, NRSV “hedgehog”), others an owl (cf, NAB, NIV, TEV).

[14:23]  ³⁸ tn Heb “I will sweep her away with the broom of destruction.”

[14:27]  ³⁹ tn Or “For” (KJV, NASB, NIV, NRSV).

[14:27]  ⁴⁰ tn Heb “His hand is outstretched and who will turn it back?”

[14:32]  ⁴¹ sn The question forces the Philistines to consider the dilemma they will face – surrender and oppression, or battle and death.

[21:10]  ⁴² tn Heb “My trampled one, and the son of the threshing floor.”

[21:17]  ⁴³ tn Heb “and the remnant of the number of the bow, the mighty men of the sons of Kedar, will be few.”

[21:17]  ⁴⁴ tn Or “for” (KJV, ASV, NAB, NASB, NRSV).

[22:12]  ⁴⁵ tn Heb “for baldness and the wearing of sackcloth.” See the note at 15:2.

[23:9]  ⁴⁶ tn Heb “the pride of all the beauty.”

[23:11]  ⁴⁷ tn Heb “his hand he stretched out over the sea.”

[23:11]  ⁴⁸ tn Heb “the Lord.” For stylistic reasons the pronoun (“he”) has been used in the translation here.

[23:11]  ⁴⁹ tn Heb “concerning Canaan, to destroy her fortresses.” NIV, NLT translate “Canaan” as “Phoenicia” here.

[24:3]  ⁵⁰ tn Heb “for the Lord has spoken this word.”

[26:4]  ⁵¹ tn Or “forevermore.” For other uses of the phrase עֲדֵי־עַד (’ade-’ad) see Isa 65:18 and Pss 83:17; 92:7.

[26:4]  ⁵² tc The Hebrew text has “for in Yah, the Lord, an everlasting rock.” Some have suggested that the phrase בְּיָהּ (beyah, “in Yah”) is the result of dittography. A scribe seeing כִּי יְהוָה (ki yÿhvah) in his original text would somehow have confused the letters and accidentally inserted בְּיָהּ between the words (bet and kaf [ב and כ] can be confused in later script phases). A number of English versions retain both divine names for emphasis (ESV, NIV, NKJV, NRSV, NLT). One of the Qumran texts (1QIsa^a) confirms the MT reading as well.

[26:8]  ⁵³ tn The Hebrew text has, “yes, the way of your judgments.” The translation assumes that “way” is related to the verb “we wait” as an adverbial accusative (“in the way of your judgments we wait”). מִשְׁפָּטֶיךָ (mishpatekha, “your judgments”) could refer to the Lord’s commandments, in which case one might translate, “as we obey your commands.” However, in verse 9 the same form refers to divine acts of judgment on evildoers.

[26:8]  ⁵⁴ tn Heb “your name and your remembrance [is] the desire of [our?] being.”

[26:10]  ⁵⁵ tn As in verse 9b, the translation understands צֶדֶק (tsedeq) in the sense of “justice,” but it is possible that it carries the nuance “righteousness,” in which case one might translate, “they do not learn to live in a righteous manner.”

[26:10]  ⁵⁶ tn Heb “in a land of uprightness they act unjustly”; NRSV “they deal perversely.”

[26:12]  ⁵⁷ tn Heb “O Lord, you establish peace for us.”

[26:12]  ⁵⁸ tc Some suggest emending גַּם כָּל (gam kol, “even all”) to כִּגְמֻל (kigmul, “according to the deed[s] of”) One might then translate “for according to what our deeds deserve, you have acted on our behalf.” Nevertheless, accepting the MT as it stands, the prophet affirms that Yahweh deserved all the credit for anything Israel had accomplished.

[26:15]  ⁵⁹ tn Heb “you have added to the nation.” The last line of the verse suggests that geographical expansion is in view. “The nation” is Judah.

[26:15]  ⁶⁰ tn Or “brought honor to yourself.”

[27:3]  ⁶¹ tn Heb “her.” Apparently “vineyard” is the antecedent, though normally this noun is understood as masculine (see Lev 25:3, however).

[27:3]  ⁶² tn Or perhaps, “constantly.” Heb “by moments.”

[27:3]  ⁶³ tn Heb “lest [someone] visit [harm] upon it, night and day I guard it.”

[28:5]  ⁶⁴ tn Or “in that day” (KJV).

[28:14]  ⁶⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[28:29]  ⁶⁶ sn Verses 23-29 emphasize that God possesses great wisdom and has established a natural order. Evidence of this can be seen in the way farmers utilize divinely imparted wisdom to grow and harvest crops. God’s dealings with his people will exhibit this same kind of wisdom and order. Judgment will be accomplished according to a divinely ordered timetable and, while severe enough, will not be excessive. Judgment must come, just as planting inevitably follows plowing. God will, as it were, thresh his people, but he will not crush them to the point where they will be of no use to him.

[30:9]  ⁶⁷ tn Or perhaps, “instruction” (so NASB, NIV, NRSV); NCV, TEV “teachings.”

[31:5]  ⁶⁸ tn Heb “just as birds fly.” The words “over a nest” are supplied in the translation for clarification.

[31:5]  ⁶⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[31:5]  ⁷⁰ tn The only other occurrence of this verb is in Exod 12:13, 23, 27, where the Lord “passes over” (i.e., “spares”) the Israelite households as he comes to judge their Egyptian oppressors. The noun פֶּסַח (pesakh, “Passover”) is derived from the verb. The use of the verb in Isa 31:5 is probably an intentional echo of the Exodus event. As in the days of Moses the Lord will spare his people as he comes to judge their enemies.

[33:2]  ⁷¹ tn Heb “Be their arm each morning.” “Arm” is a symbol for strength. The mem suffixed to the noun has been traditionally understood as a third person suffix, but this is contrary to the context, where the people speak of themselves in the first person. The mem (מ) is probably enclitic with ellipsis of the pronoun, which can be supplied from the context. See J. N. Oswalt, Isaiah (NICOT), 1:589, n. 1.

[33:2]  ⁷² tn Heb “[Be] also our deliverance in the time of distress.”

[33:5]  ⁷³ tn Or “elevated”; NCV, NLT “is very great.”

[33:5]  ⁷⁴ tn Or “for” (KJV, NASB, NIV).

[33:5]  ⁷⁵ tn Heb “on high” (so KJV, NAB, NASB, NIV, NRSV); CEV “in the heavens.”

[33:6]  ⁷⁶ tn Heb “and he is the stability of your times.”

[33:6]  ⁷⁷ tn Heb “a rich store of deliverance, wisdom, and knowledge.”

[33:6]  ⁷⁸ tn Heb “the fear of the Lord, it is his treasure.”

[37:1]  ⁷⁹ tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[37:18]  ⁸⁰ tn The Hebrew text here has “all the lands,” but the parallel text in 2 Kgs 19:17 has “the nations.”

[37:32]  ⁸¹ tn Heb “the zeal of the Lord who commands armies [traditionally, the Lord of hosts].” In this context the Lord’s “zeal” refers to his intense devotion to and love for his people which prompts him to protect and restore them.

[40:7]  ⁸² tn The Hebrew text has רוּחַ יְהוָה (ruakh yehvah), which in this context probably does not refer to the Lord’s personal Spirit. The phrase is better translated “the breath of the Lord,” or “the wind of [i.e., sent by] the Lord.” The Lord’s sovereign control over nature, including the hot desert winds that dry up vegetation, is in view here (cf. Ps 147:18; Isa 59:19).

[40:7]  ⁸³ tn Heb “the people” (so KJV, ASV, NAB, NASB, NIV, NRSV).

[41:21]  ⁸⁴ tn Heb “strong [words],” see HALOT 870 s.v. *עֲצֻמוֹת.

[41:21]  ⁸⁵ sn Apparently this challenge is addressed to the pagan idol gods, see vv. 23-24.

[42:6]  ⁸⁶ tn Heb “call you in righteousness.” The pronoun “you” is masculine singular, referring to the servant. See the note at 41:2.

[42:6]  ⁸⁷ tn The translation assumes the verb is derived from the root נָצַר (natsar, “protect”). Some prefer to derive it from the root יָצַר (yatsar, “form”).

[42:6]  ⁸⁸ tn Heb “a covenant of people.” A person cannot literally be a covenant; בְּרִית (bÿrit) is probably metonymic here, indicating a covenant mediator. The precise identity of עָם (’am, “people”) is uncertain. In v. 5 עָם refers to mankind, and the following reference to “nations” also favors this. But in 49:8, where the phrase בְּרִית עָם occurs again, Israel seems to be in view.

[42:6]  ⁸⁹ sn Light here symbolizes deliverance from bondage and oppression; note the parallelism in 49:6b and in 51:4-6.

[42:6]  ⁹⁰ tn Or “the Gentiles” (so KJV, ASV, NIV); the same Hebrew word can be translated “nations” or “Gentiles” depending on the context.

[45:5]  ⁹¹ tn Heb “and there is none besides.” On the use of עוֹד (’od) here, see BDB 729 s.v. 1.c.

[45:5]  ⁹² tn Heb “gird you” (so NASB) or “strengthen you” (so NIV).

[45:5]  ⁹³ tn Or “know” (NAB, NCV, NRSV, TEV, CEV, NLT); NIV “have not acknowledged.”

[45:6]  ⁹⁴ tn The words “I do this” are supplied in the translation for stylistic reasons.

[45:6]  ⁹⁵ tn Heb “they” (so KJV, ASV); TEV, CEV “everyone”; NLT “all the world.”

[48:2]  ⁹⁶ tn Heb “they call themselves [or “are called”] from the holy city.” The precise meaning of the statement is uncertain. The Niphal of קָרָא (qara’) is combined with the preposition מִן (min) only here. When the Qal of קָרָא is used with מִן, the preposition often indicates the place from which one is summoned (see 46:11). So one could translate, “from the holy city they are summoned,” meaning that they reside there.

[48:2]  ⁹⁷ tn Heb “lean on” (so NASB, NRSV); NAB, NIV “rely on.”

[50:5]  ⁹⁸ tn Or perhaps, “makes me obedient.” The text reads literally, “has opened for me an ear.”

[52:9]  ⁹⁹ tn Or “redeems.” See the note at 41:14.

[54:8]  ¹⁰⁰ tn According to BDB 1009 s.v. שֶׁטֶף the noun שֶׁצֶף here is an alternate form of שֶׁטֶף (shetef, “flood”). Some relate the word to an alleged Akkadian cognate meaning “strength.”

[54:8]  ¹⁰¹ tn Heb “I hid my face from you.”

[54:8]  ¹⁰² tn Or “redeemer.” See the note at 41:14.

[55:8]  ¹⁰³ tn Or “For” (KJV, NAB, NASB, NIV).

[55:8]  ¹⁰⁴ tn Or “thoughts” (so many English versions).

[55:8]  ¹⁰⁵ tn Heb “are not.” “Like” is interpretive, but v. 9 indicates that a comparison is in view.

[55:8]  ¹⁰⁶ tn Heb “ways” (so many English versions).

[55:8]  ¹⁰⁷ tn Heb “are not.” “Like” is interpretive, but v. 9 indicates that a comparison is in view.

[56:8]  ¹⁰⁸ tn The meaning of the statement is unclear. The text reads literally, “Still I will gather upon him to his gathered ones.” Perhaps the preposition -לְ (lamed) before “gathered ones” introduces the object of the verb, as in Jer 49:5. The third masculine singular suffix on both עָלָיו (’alayv) and נִקְבָּצָיו (niqbatsayv) probably refers to “Israel.” In this case one can translate literally, “Still I will gather to him his gathered ones.”

[57:19]  ¹⁰⁹ tc The Hebrew text has literally, “one who creates fruit of lips.” Perhaps the pronoun אֲנִי (’ani) should be inserted after the participle; it may have been accidentally omitted by haplography: נוּב שְׂפָתָיִם[אֲנִי] בּוֹרֵא (bore’ [’ani] nuv sÿfatayim). “Fruit of the lips” is often understood as a metonymy for praise; perhaps it refers more generally to joyful shouts (see v. 18).

[57:19]  ¹¹⁰ tn Heb “Peace, peace.” The repetition of the noun emphasizes degree.

[59:1]  ¹¹¹ tn Heb “short” (so NAB, NASB, NIV, NRSV).

[59:1]  ¹¹² tn Heb “or his ear too heavy [i.e., “dull”] to hear.”

[60:1]  ¹¹³ tn Or “glory” (so most English versions).

[60:22]  ¹¹⁴ tn Heb “will become” (so NASB, NIV).

[60:22]  ¹¹⁵ tn Heb “I, the Lord, in its time, I will quickly do it.”

[62:9]  ¹¹⁶ tn Heb “it,” the grain mentioned in v. 8a.

[62:9]  ¹¹⁷ tn Heb “and those who gather it will drink it.” The masculine singular pronominal suffixes attached to “gather” and “drink” refer back to the masculine noun תִּירוֹשׁ (tirosh, “wine”) in v. 8b.

[62:12]  ¹¹⁸ tn Or “the redeemed of the Lord” (KJV, NAB).

[63:17]  ¹¹⁹ tn Some suggest a tolerative use of the Hiphil here, “[why do] you allow us to stray?” (cf. NLT). Though the Hiphil of תָעָה (ta’ah) appears to be tolerative in Jer 50:6, elsewhere it is preferable or necessary to take it as causative. See Isa 3:12; 9:15; and 30:28, as well as Gen 20:13; 2 Kgs 21:9; Job 12:24-25; Prov 12:26; Jer 23:13, 32; Hos 4:12; Amos 2:4; Mic 3:5.

[63:17]  ¹²⁰ tn This probably refers to God’s commands.

[63:17]  ¹²¹ tn Heb “[Why do] you harden our heart[s] so as not to fear you.” The interrogative particle is understood by ellipsis (note the preceding line).

[63:17]  sn How direct this hardening is, one cannot be sure. The speaker may envision direct involvement on the Lord’s part. The Lord has brought the exile as judgment for the nation’s sin and now he continues to keep them at arm’s length by blinding them spiritually. The second half of 64:7 might support this, though the precise reading of the final verb is uncertain. On the other hand, the idiom of lament is sometimes ironic and hyperbolically deterministic. For example, Naomi lamented that Shaddai was directly opposing her and bringing her calamity (Ruth 1:20-21), while the author of Ps 88 directly attributes his horrible suffering and loneliness to God (see especially vv. 6-8, 16-18). Both individuals make little, if any, room for intermediate causes or the principle of sin and death which ravages the human race. In the same way, the speaker in Isa 63:17 (who evidences great spiritual sensitivity and is anything but “hardened”) may be referring to the hardships of exile, which discouraged and even embittered the people, causing many of them to retreat from their Yahwistic faith. In this case, the “hardening” in view is more indirect and can be lifted by the Lord’s intervention. Whether the hardening here is indirect or direct, it is important to recognize that the speaker sees it as one of the effects of rebellion against the Lord (note especially 64:5-6).

[64:8]  ¹²² tn On the force of וְעַתָּה (vÿ’attah) here, see HALOT 902 s.v. עַתָּה.

[64:8]  ¹²³ tn Heb “the work of your hand.”

[64:12]  ¹²⁴ tn Heb “because of these”; KJV, ASV “for these things.”

[65:15]  ¹²⁵ tn Heb “you will leave your name for an oath to my chosen ones.”

[65:15]  sn For an example of such a curse formula see Jer 29:22.

[66:9]  ¹²⁶ sn The rhetorical questions expect the answer, “Of course not!”