Yesaya 16:4

16:4 Please let the Moabite fugitives live ¹  among you.

Hide them ²  from the destroyer!”

Certainly ³  the one who applies pressure will cease, ⁴ 

the destroyer will come to an end,

those who trample will disappear ⁵  from the earth.

Yesaya 26:11

26:11 O Lord, you are ready to act, ⁶ 

but they don’t even notice.

They will see and be put to shame by your angry judgment against humankind, ⁷ 

yes, fire will consume your enemies. ⁸ 

Yesaya 26:19

26:19 ⁹ Your dead will come back to life;

your corpses will rise up.

Wake up and shout joyfully, you who live in the ground! ¹⁰ 

For you will grow like plants drenched with the morning dew, ¹¹ 

and the earth will bring forth its dead spirits. ¹² 

Yesaya 29:11

29:11 To you this entire prophetic revelation ¹³  is like words in a sealed scroll. When they hand it to one who can read ¹⁴  and say, “Read this,” he responds, “I can’t, because it is sealed.”

Yesaya 33:15

33:15 The one who lives ¹⁵  uprightly ¹⁶ 

and speaks honestly;

the one who refuses to profit from oppressive measures

and rejects a bribe; ¹⁷ 

the one who does not plot violent crimes ¹⁸ 

and does not seek to harm others ¹⁹  –

Yesaya 36:12

36:12 But the chief adviser said, “My master did not send me to speak these words only to your master and to you. ²⁰  His message is also for the men who sit on the wall, for they will eat their own excrement and drink their own urine along with you!” ²¹ 

Yesaya 44:8

44:8 Don’t panic! Don’t be afraid! ²² 

Did I not tell you beforehand and decree it?

You are my witnesses! Is there any God but me?

There is no other sheltering rock; ²³  I know of none.

Yesaya 44:15

44:15 A man uses it to make a fire; ²⁴ 

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. ²⁵ 

Yesaya 44:23

44:23 Shout for joy, O sky, for the Lord intervenes; ²⁶ 

shout out, you subterranean regions ²⁷  of the earth.

O mountains, give a joyful shout;

you too, O forest and all your trees! ²⁸ 

For the Lord protects ²⁹  Jacob;

he reveals his splendor through Israel. ³⁰ 

Yesaya 44:26

44:26 who fulfills the oracles of his prophetic servants ³¹ 

and brings to pass the announcements ³²  of his messengers,

who says about Jerusalem, ³³  ‘She will be inhabited,’

and about the towns of Judah, ‘They will be rebuilt,

her ruins I will raise up,’

Yesaya 47:14

47:14 Look, they are like straw,

which the fire burns up;

they cannot rescue themselves

from the heat ³⁴  of the flames.

There are no coals to warm them,

no firelight to enjoy. ³⁵ 

Yesaya 49:9

49:9 You will say ³⁶  to the prisoners, ‘Come out,’

and to those who are in dark dungeons, ³⁷  ‘Emerge.’ ³⁸ 

They will graze beside the roads;

on all the slopes they will find pasture.

Yesaya 51:3

51:3 Certainly the Lord will console Zion;

he will console all her ruins.

He will make her wilderness like Eden,

her desert like the Garden of the Lord.

Happiness and joy will be restored to ³⁹  her,

thanksgiving and the sound of music.

Yesaya 53:10

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

once restitution is made, ⁴⁰ 

he will see descendants and enjoy long life, ⁴¹ 

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

Yesaya 58:5

58:5 Is this really the kind of fasting I want? ⁴² 

Do I want a day when people merely humble themselves, ⁴³ 

bowing their heads like a reed

and stretching out ⁴⁴  on sackcloth and ashes?

Is this really what you call a fast,

a day that is pleasing to the Lord?

Yesaya 59:21

59:21 “As for me, this is my promise to ⁴⁵  them,” says the Lord. “My spirit, who is upon you, and my words, which I have placed in your mouth, will not depart from your mouth or from the mouths of your children and descendants from this time forward,” ⁴⁶  says the Lord.

Yesaya 60:17

60:17 Instead of bronze, I will bring you gold,

instead of iron, I will bring you silver,

instead of wood, I will bring you ⁴⁷  bronze,

instead of stones, I will bring you ⁴⁸  iron.

I will make prosperity ⁴⁹  your overseer,

and vindication your sovereign ruler. ⁵⁰ 

Yesaya 63:15

63:15 Look down from heaven and take notice,

from your holy, majestic palace!

Where are your zeal ⁵¹  and power?

Do not hold back your tender compassion! ⁵² 

Yesaya 66:5

66:5 Hear the word of the Lord,

you who respect what he has to say! ⁵³ 

Your countrymen, ⁵⁴  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.” ⁵⁵ 

But they will be put to shame.

[16:4]  ¹ tn That is, “live as resident foreigners.”

[16:4]  ² tn Heb “Be a hiding place for them.”

[16:4]  ³ tn The present translation understands כִּי (ki) as asseverative, but one could take it as explanatory (“for,” KJV, NASB) or temporal (“when,” NAB, NRSV). In the latter case, v. 4b would be logically connected to v. 5.

[16:4]  ⁴ tn A perfect verbal form is used here and in the next two lines for rhetorical effect; the demise of the oppressor(s) is described as if it had already occurred.

[16:4]  ⁵ tc The Hebrew text has, “they will be finished, the one who tramples, from the earth.” The plural verb form תַּמּוּ, (tammu, “disappear”) could be emended to agree with the singular subject רֹמֵס (romes, “the one who tramples”) or the participle can be emended to a plural (רֹמֵסִם, romesim) to agree with the verb. The translation assumes the latter. Haplography of mem (ם) seems likely; note that the word after רֹמֵס begins with a mem.

[26:11]  ⁶ tn Heb “O Lord, your hand is lifted up.”

[26:11]  ⁷ 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]  ⁸ 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]  ⁹ sn At this point the Lord (or prophet) gives the people an encouraging oracle.

[26:19]  ¹⁰ tn Heb “dust” (so KJV, NAB, NASB, NIV, NRSV).

[26:19]  ¹¹ 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]  ¹² 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).

[29:11]  ¹³ tn Heb “vision” (so NASB, NIV, NRSV).

[29:11]  ¹⁴ tn Heb “one who knows a/the scroll.”

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

[33:15]  ¹⁶ tn Or, possibly, “justly”; NAB “who practices virtue.”

[33:15]  ¹⁷ tn Heb “[who] shakes off his hands from grabbing hold of a bribe.”

[33:15]  ¹⁸ tn Heb “[who] shuts his ear from listening to bloodshed.”

[33:15]  ¹⁹ tn Heb “[who] closes his eyes from seeing evil.”

[36:12]  ²⁰ tn Heb “To your master and to you did my master send me to speak these words?” The rhetorical question expects a negative answer.

[36:12]  ²¹ tn Heb “[Is it] not [also] to the men…?” The rhetorical question expects the answer, “Yes, it is.”

[36:12]  sn The chief adviser alludes to the horrible reality of siege warfare, when the starving people in the besieged city would resort to eating and drinking anything to stay alive.

[44:8]  ²² tn BDB 923 s.v. רָהָה derives this verb from an otherwise unattested root, while HALOT 403 s.v. יָרָה defines it as “be stupefied” on the basis of an Arabic cognate. The form is likely a corruption of תיראו, the reading attested in the Qumran scroll 1QIsa^a.

[44:8]  ²³ tn Heb “rock” or “rocky cliff,” a title that depicts God as a protective refuge in his role as sovereign king; thus the translation “sheltering rock.”

[44:15]  ²⁴ tn Heb “and it becomes burning [i.e., firewood] for a man”; NAB “to serve man for fuel.”

[44:15]  ²⁵ tn Or perhaps, “them.”

[44:23]  ²⁶ tn Heb “acts”; NASB, NRSV “has done it”; NLT “has done this wondrous thing.”

[44:23]  ²⁷ tn Heb “lower regions.” This refers to Sheol and forms a merism with “sky” in the previous line. See Pss 63:9; 71:20.

[44:23]  ²⁸ tn Heb “O forest and all the trees in it”; NASB, NRSV “and every tree in it.”

[44:23]  ²⁹ tn Heb “redeems.” See the note at 41:14.

[44:23]  ³⁰ tn That is, by delivering Israel. Cf. NCV “showed his glory when he saved Israel”; TEV “has shown his greatness by saving his people Israel.”

[44:26]  ³¹ tn Heb “the word of his servant.” The following context indicates that the Lord’s prophets are in view.

[44:26]  ³² tn Heb “counsel.” The Hebrew term עֵצָה (’etsah) probably refers here to the divine plan as announced by the prophets. See HALOT 867 s.v. I עֵצָה.

[44:26]  ³³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[47:14]  ³⁴ tn Heb “hand,” here a metaphor for the strength or power of the flames.

[47:14]  ³⁵ 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.

[49:9]  ³⁶ tn Heb “to say.” In the Hebrew text the infinitive construct is subordinated to what precedes.

[49:9]  ³⁷ tn Heb “in darkness” (so KJV, NAB, NASB, NIV, NRSV); NLT “the prisoners of darkness.”

[49:9]  ³⁸ tn Heb “show yourselves” (so ASV, NAB, NASB).

[51:3]  ³⁹ tn Heb “found in” (so NAB, NASB, NIV, NRSV).

[53:10]  ⁴⁰ 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]  ⁴¹ 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.

[58:5]  ⁴² tn Heb “choose” (so NASB, NRSV); NAB “wish.”

[58:5]  ⁴³ tn Heb “a day when man humbles himself.” The words “Do I want” are supplied in the translation for stylistic reasons.

[58:5]  ⁴⁴ tn Or “making [their] bed.”

[59:21]  ⁴⁵ tn Or “my covenant with” (so many English versions); NCV “my agreement with.”

[59:21]  sn The Lord promises the repentant (note “to them”) that they and their offspring will possess his spirit and function as his spokesmen. In this regard they follow in the footsteps of the Lord’s special servant. See 42:1; 49:2; 51:16.

[59:21]  ⁴⁶ tn Heb “from now and on into the future.”

[60:17]  ⁴⁷ tn The words “I will bring you” are supplied in the translation; they are understood by ellipsis (see the preceding lines).

[60:17]  ⁴⁸ tn The words “I will bring you” are supplied in the translation; they are understood by ellipsis (see the first two lines of the verse).

[60:17]  ⁴⁹ tn Or “peace” (KJV and many other English versions).

[60:17]  ⁵⁰ tn The plural indicates degree. The language is ironic; in the past Zion was ruled by oppressive tyrants, but now personified prosperity and vindication will be the only things that will “dominate” the city.

[63:15]  ⁵¹ tn This probably refers to his zeal for his people, which motivates him to angrily strike out against their enemies.

[63:15]  ⁵² tn The Hebrew text reads literally, “the agitation of your intestines and your compassion to me they are held back.” The phrase “agitation of your intestines” is metonymic, referring to the way in which one’s nervous system reacts when one feels pity and compassion toward another. אֵלַי (’elay, “to me”) is awkward in this context, where the speaker represents the nation and, following the introduction (see v. 7), utilizes first person plural forms. The translation assumes an emendation to the negative particle אַל (’al). This also necessitates emending the following verb form (which is a plural perfect) to a singular jussive (תִתְאַפָּק, tit’appaq). The Hitpael of אָפַק (’afaq) also occurs in 42:14.

[66:5]  ⁵³ tn Heb “who tremble at his word.”

[66:5]  ⁵⁴ tn Heb “brothers” (so NASB, NIV); NRSV “Your own people”; NLT “Your close relatives.”

[66:5]  ⁵⁵ tn Or “so that we might witness your joy.” The point of this statement is unclear.