Yesaya 19:20

19:20 It ¹  will become a visual reminder in the land of Egypt of ²  the Lord who commands armies. When they cry out to the Lord because of oppressors, he will send them a deliverer and defender ³  who will rescue them.

Yesaya 21:2

21:2 I have received a distressing message: ⁴ 

“The deceiver deceives,

the destroyer destroys.

Attack, you Elamites!

Lay siege, you Medes!

I will put an end to all the groaning!” ⁵ 

Yesaya 22:11

22:11 You made a reservoir between the two walls

for the water of the old pool –

but you did not trust in ⁶  the one who made it; ⁷ 

you did not depend on ⁸  the one who formed it long ago!

Yesaya 24:18

24:18 The one who runs away from the sound of the terror

will fall into the pit; ⁹ 

the one who climbs out of the pit,

will be trapped by the snare.

For the floodgates of the heavens ¹⁰  are opened up ¹¹ 

and the foundations of the earth shake.

Yesaya 25:9

25:9 At that time they will say, ¹² 

“Look, here ¹³  is our God!

We waited for him and he delivered us.

Here ¹⁴  is the Lord! We waited for him.

Let’s rejoice and celebrate his deliverance!”

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 ¹⁵  his hand;

the one who helps will stumble

and the one being helped will fall.

Together they will perish. ¹⁶ 

Yesaya 33:15

33:15 The one who lives ¹⁷  uprightly ¹⁸ 

and speaks honestly;

the one who refuses to profit from oppressive measures

and rejects a bribe; ¹⁹ 

the one who does not plot violent crimes ²⁰ 

and does not seek to harm others ²¹  –

Yesaya 36:11

36:11 Eliakim, Shebna, and Joah said to the chief adviser, “Speak to your servants in Aramaic, ²²  for we understand it. Don’t speak with us in the Judahite dialect ²³  in the hearing of the people who are on the wall.”

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. ²⁴  When the Lord your God hears, perhaps he will punish him for the things he has said. ²⁵  So pray for this remnant that remains.’” ²⁶ 

Yesaya 37:26

37:26 ²⁷ Certainly you must have heard! ²⁸ 

Long ago I worked it out,

in ancient times I planned ²⁹  it,

and now I am bringing it to pass.

The plan is this:

Fortified cities will crash

into heaps of ruins. ³⁰ 

Yesaya 41:2

41:2 Who stirs up this one from the east? ³¹ 

Who ³²  officially commissions him for service? ³³ 

He hands nations over to him, ³⁴ 

and enables him to subdue ³⁵  kings.

He makes them like dust with his sword,

like windblown straw with his bow. ³⁶ 

Yesaya 41:17

41:17 The oppressed and the poor look for water, but there is none;

their tongues are parched from thirst.

I, the Lord, will respond to their prayers; ³⁷ 

I, the God of Israel, will not abandon them.

Yesaya 42:24

42:24 Who handed Jacob over to the robber?

Who handed Israel over to the looters? ³⁸ 

Was it not the Lord, against whom we sinned?

They refused to follow his commands;

they disobeyed his law. ³⁹ 

Yesaya 46:13

46:13 I am bringing my deliverance near, it is not far away;

I am bringing my salvation near, ⁴⁰  it does not wait.

I will save Zion; ⁴¹ 

I will adorn Israel with my splendor.” ⁴² 

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 ⁴³  her,

thanksgiving and the sound of music.

Yesaya 51:13

51:13 Why do you forget ⁴⁴  the Lord, who made you,

who stretched out the sky ⁴⁵ 

and founded the earth?

Why do you constantly tremble all day long ⁴⁶ 

at the anger of the oppressor,

when he makes plans to destroy?

Where is the anger of the oppressor? ⁴⁷ 

Yesaya 56:3

56:3 No foreigner who becomes a follower of ⁴⁸  the Lord should say,

‘The Lord will certainly ⁴⁹  exclude me from his people.’

The eunuch should not say,

‘Look, I am like a dried-up tree.’”

Yesaya 57:11

57:11 Whom are you worried about?

Whom do you fear, that you would act so deceitfully

and not remember me

or think about me? ⁵⁰ 

Because I have been silent for so long, ⁵¹ 

you are not afraid of me. ⁵² 

Yesaya 58:3

58:3 They lament, ⁵³  ‘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, ⁵⁴ 

you oppress your workers. ⁵⁵ 

Yesaya 63:17

63:17 Why, Lord, do you make us stray ⁵⁶  from your ways, ⁵⁷ 

and make our minds stubborn so that we do not obey you? ⁵⁸ 

Return for the sake of your servants,

the tribes of your inheritance!

Yesaya 65:5

65:5 They say, ‘Keep to yourself!

Don’t get near me, for I am holier than you!’

These people are like smoke in my nostrils,

like a fire that keeps burning all day long.

Yesaya 65:20

65:20 Never again will one of her infants live just a few days ⁵⁹ 

or an old man die before his time. ⁶⁰ 

Indeed, no one will die before the age of a hundred, ⁶¹ 

anyone who fails to reach ⁶²  the age of a hundred will be considered cursed.

[19:20]  ¹ tn The masculine noun מִזְבֵּחַ (mizbbeakh, “altar”) in v. 19 is probably the subject of the masculine singular verb הָיָה (hayah) rather than the feminine noun מַצֵּבָה (matsevah, “sacred pillar”), also in v. 19.

[19:20]  ² tn Heb “a sign and a witness to the Lord who commands armies [traditionally, the Lord of hosts] in the land of Egypt.”

[19:20]  ³ tn רָב (rav) is a substantival participle (from רִיב, riv) meaning “one who strives, contends.”

[21:2]  ⁴ tn Heb “a severe revelation has been related to me.”

[21:2]  ⁵ sn This is often interpreted to mean “all the groaning” that Babylon has caused others.

[22:11]  ⁶ tn Heb “look at”; NAB, NRSV “did not look to.”

[22:11]  ⁷ tn The antecedent of the third feminine singular suffix here and in the next line is unclear. The closest feminine noun is “pool” in the first half of the verse. Perhaps this “old pool” symbolizes the entire city, which had prospered because of God’s provision and protection through the years.

[22:11]  ⁸ tn Heb “did not see.”

[24:18]  ⁹ tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[24:18]  ¹⁰ tn Heb “from the height”; KJV “from on high.”

[24:18]  ¹¹ sn The language reflects the account of the Noahic Flood (see Gen 7:11).

[25:9]  ¹² tn Heb “and one will say in that day.”

[25:9]  ¹³ tn Heb “this [one].”

[25:9]  ¹⁴ tn Heb “this [one].”

[31:3]  ¹⁵ tn Heb “will extend”; KJV, ASV, NASB, NCV “stretch out.”

[31:3]  ¹⁶ tn Heb “together all of them will come to an end.”

[33:15]  ¹⁷ tn Heb “walks” (so NASB, NIV).

[33:15]  ¹⁸ tn Or, possibly, “justly”; NAB “who practices virtue.”

[33:15]  ¹⁹ tn Heb “[who] shakes off his hands from grabbing hold of a bribe.”

[33:15]  ²⁰ tn Heb “[who] shuts his ear from listening to bloodshed.”

[33:15]  ²¹ tn Heb “[who] closes his eyes from seeing evil.”

[36:11]  ²² sn Aramaic was the diplomatic language of the Assyrian empire.

[36:11]  ²³ tn Or “in Hebrew” (NIV, NCV, NLT); NAB, NASB “in Judean.”

[37:4]  ²⁴ tn Heb “all the words of the chief adviser whom his master, the king of Assyria, sent to taunt the living God.”

[37:4]  ²⁵ tn Heb “and rebuke the words which the Lord your God hears.”

[37:4]  ²⁶ tn Heb “and lift up a prayer on behalf of the remnant that is found.”

[37:26]  ²⁷ tn Having quoted the Assyrian king’s arrogant words in vv. 23-24, the Lord now speaks to the king.

[37:26]  ²⁸ tn Heb “Have you not heard?” The rhetorical question expresses the Lord’s amazement that anyone might be ignorant of what he is about to say.

[37:26]  ²⁹ tn Heb “formed” (so KJV, ASV).

[37:26]  ³⁰ tn Heb “and it is to cause to crash into heaps of ruins fortified cities.” The subject of the third feminine singular verb תְהִי (tÿhi) is the implied plan, referred to in the preceding lines with third feminine singular pronominal suffixes.

[41:2]  ³¹ sn The expression this one from the east refers to the Persian conqueror Cyrus, as later texts indicate (see 44:28-45:6; 46:11; 48:14-16).

[41:2]  ³² tn The interrogative particle is understood by ellipsis.

[41:2]  ³³ tn Heb “[in] righteousness called him to his foot.”

[41:2]  ³⁴ tn Heb “he [the Lord] places before him [Cyrus] nations.”

[41:2]  ³⁵ tn The verb יַרְדְּ (yardÿ) is an otherwise unattested Hiphil form from רָדָה (radah, “rule”). But the Hiphil makes no sense with “kings” as object; one must understand an ellipsis and supply “him” (Cyrus) as the object. The Qumran scroll 1QIsa^a has יוֹרִד (yorid), which appears to be a Hiphil form from יָרַד (yarad, “go down”). Others suggest reading יָרֹד (yarod), a Qal form from רָדַד (radad, “beat down”).

[41:2]  ³⁶ sn The point is that they are powerless before Cyrus’ military power and scatter before him.

[41:17]  ³⁷ tn Heb “will answer them” (so ASV, NAB, NASB, NIV, NRSV, NLT).

[42:24]  ³⁸ tn Heb “Who gave to the robber Jacob, and Israel to the looters?” In the first line the consonantal text (Kethib) has מְשׁוֹסֶה (mÿshoseh), a Polel participle from שָׁסָה (shasah, “plunder”). The marginal reading (Qere) is מְשִׁיסָּה (mÿshissah), a noun meaning “plunder.” In this case one could translate “Who handed Jacob over as plunder?”

[42:24]  ³⁹ tn Heb “they were not willing in his ways to walk, and they did not listen to his law.”

[46:13]  ⁴⁰ tn Heb “my salvation.” The verb “I am bringing near” is understood by ellipsis (note the previous line).

[46:13]  ⁴¹ tn Heb “I will place in Zion salvation”; NASB “I will grant salvation in Zion.”

[46:13]  ⁴² tn Heb “to Israel my splendor”; KJV, ASV “for Israel my glory.”

[51:3]  ⁴³ tn Heb “found in” (so NAB, NASB, NIV, NRSV).

[51:13]  ⁴⁴ tn Heb “and that you forget.”

[51:13]  ⁴⁵ tn Or “the heavens” (also in v. 16). The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[51:13]  ⁴⁶ tn Heb “and that you tremble constantly all the day.”

[51:13]  ⁴⁷ tn The question anticipates the answer, “Ready to disappear!” See v. 14.

[56:3]  ⁴⁸ tn Heb “who attaches himself to.”

[56:3]  ⁴⁹ tn The infinitive absolute precedes the finite verb for emphasis.

[57:11]  ⁵⁰ tn Heb “you do not place [it] on your heart.”

[57:11]  ⁵¹ tn Heb “Is it not [because] I have been silent, and from long ago?”

[57:11]  ⁵² sn God’s patience with sinful Israel has caused them to think that they can sin with impunity and suffer no consequences.

[58:3]  ⁵³ tn The words “they lament” are supplied in the translation for clarification.

[58:3]  ⁵⁴ tn Heb “you find pleasure”; NASB “you find your desire.”

[58:3]  ⁵⁵ tn Or perhaps, “debtors.” See HALOT 865 s.v. * עָצֵב.

[63:17]  ⁵⁶ 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]  ⁵⁷ tn This probably refers to God’s commands.

[63:17]  ⁵⁸ 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).

[65:20]  ⁵⁹ tn Heb “and there will not be from there again a nursing infant of days,” i.e., one that lives just a few days.

[65:20]  ⁶⁰ tn Heb “or an old [man] who does not fill out his days.”

[65:20]  ⁶¹ tn Heb “for the child as a son of one hundred years will die.” The point seems to be that those who die at the age of a hundred will be considered children, for the average life span will be much longer than that. The category “child” will be redefined in light of the expanded life spans that will characterize this new era.

[65:20]  ⁶² tn Heb “the one who misses.” חָטָא (khata’) is used here in its basic sense of “miss the mark.” See HALOT 305 s.v. חטא. Another option is to translate, “and the sinner who reaches the age of a hundred will be cursed.”