Yesaya 2:2

2:2 In the future ¹ 

the mountain of the Lord’s temple will endure ² 

as the most important of mountains,

and will be the most prominent of hills. ³ 

All the nations will stream to it,

Yesaya 7:22

7:22 From the abundance of milk they produce, ⁴  he will have sour milk for his meals. Indeed, everyone left in the heart of the land will eat sour milk and honey.

Yesaya 9:10

9:10 “The bricks have fallen,

but we will rebuild with chiseled stone;

the sycamore fig trees have been cut down,

but we will replace them with cedars.” ⁵ 

Yesaya 13:4

13:4 ⁶ There is a loud noise on the mountains –

it sounds like a large army! ⁷ 

There is great commotion among the kingdoms ⁸  –

nations are being assembled!

The Lord who commands armies is mustering

forces for battle.

Yesaya 13:9

13:9 Look, the Lord’s day of judgment ⁹  is coming;

it is a day of cruelty and savage, raging anger, ¹⁰ 

destroying ¹¹  the earth ¹² 

and annihilating its sinners.

Yesaya 23:2

23:2 Lament, ¹³  you residents of the coast,

you merchants of Sidon ¹⁴  who travel over the sea,

whose agents sail over

Yesaya 27:8

27:8 When you summon her for divorce, you prosecute her; ¹⁵ 

he drives her away ¹⁶  with his strong wind in the day of the east wind. ¹⁷ 

Yesaya 30:25

30:25 On every high mountain

and every high hill

there will be streams flowing with water,

at the time of ¹⁸  great slaughter when the fortified towers collapse.

Yesaya 34:1

The Lord Will Judge Edom

34:1 Come near, you nations, and listen!

Pay attention, you people!

The earth and everything it contains must listen,

the world and everything that lives in it. ¹⁹ 

Yesaya 34:10

34:10 Night and day it will burn; ²⁰ 

its smoke will ascend continually.

Generation after generation it will be a wasteland

and no one will ever pass through it again.

Yesaya 41:4

41:4 Who acts and carries out decrees? ²¹ 

Who ²²  summons the successive generations from the beginning?

I, the Lord, am present at the very beginning,

and at the very end – I am the one. ²³ 

Yesaya 41:18

41:18 I will make streams flow down the slopes

and produce springs in the middle of the valleys.

I will turn the desert into a pool of water

and the arid land into springs.

Yesaya 42:19

42:19 My servant is truly blind,

my messenger is truly deaf.

My covenant partner, ²⁴  the servant of the Lord, is truly blind. ²⁵ 

Yesaya 44:2

44:2 This is what the Lord, the one who made you, says –

the one who formed you in the womb and helps you:

“Don’t be afraid, my servant Jacob,

Jeshurun, ²⁶  whom I have chosen!

Yesaya 44:24

The Lord Empowers Cyrus

44:24 This is what the Lord, your protector, ²⁷  says,

the one who formed you in the womb:

“I am the Lord, who made everything,

who alone stretched out the sky,

who fashioned the earth all by myself, ²⁸ 

Yesaya 46:9

46:9 Remember what I accomplished in antiquity! ²⁹ 

Truly I am God, I have no peer; ³⁰ 

I am God, and there is none like me,

Yesaya 47:12

47:12 Persist ³¹  in trusting ³²  your amulets

and your many incantations,

which you have faithfully recited ³³  since your youth!

Maybe you will be successful ³⁴  –

maybe you will scare away disaster. ³⁵ 

Yesaya 48:6

48:6 You have heard; now look at all the evidence! ³⁶ 

Will you not admit that what I say is true? ³⁷ 

From this point on I am announcing to you new events

that are previously unrevealed and you do not know about. ³⁸ 

Yesaya 52:1

52:1 Wake up! Wake up!

Clothe yourself with strength, O Zion!

Put on your beautiful clothes,

O Jerusalem, ³⁹  holy city!

For uncircumcised and unclean pagans

will no longer invade you.

Yesaya 52:7

52:7 How delightful it is to see approaching over the mountains ⁴⁰ 

the feet of a messenger who announces peace,

a messenger who brings good news, who announces deliverance,

who says to Zion, “Your God reigns!” ⁴¹ 

Yesaya 54:10

54:10 Even if the mountains are removed

and the hills displaced,

my devotion will not be removed from you,

nor will my covenant of friendship ⁴²  be displaced,”

says the Lord, the one who has compassion on you.

Yesaya 57:6

57:6 Among the smooth stones of the stream are the idols you love;

they, they are the object of your devotion. ⁴³ 

You pour out liquid offerings to them,

you make an offering.

Because of these things I will seek vengeance. ⁴⁴ 

[2:2]  ¹ tn Heb “in the end of the days.” This phrase may refer generally to the future, or more technically to the final period of history. See BDB 31 s.v. ַאחֲרִית. The verse begins with a verb that functions as a “discourse particle” and is not translated. In numerous places throughout the OT, the “to be” verb with a prefixed conjunction (וְהָיָה [vÿhayah] and וַיְהִי [vayÿhi]) occurs in this fashion to introduce a circumstantial clause and does not require translation.

[2:2]  ² tn Or “be established” (KJV, NIV, NRSV).

[2:2]  ³ tn Heb “as the chief of the mountains, and will be lifted up above the hills.” The image of Mount Zion being elevated above other mountains and hills pictures the prominence it will attain in the future.

[7:22]  ⁴ tn The verb that introduces this verse serves as a discourse particle and is untranslated, see note on 2:2.

[9:10]  ⁵ sn Though judgment (see v. 8) had taken away the prosperity they did have (symbolized by the bricks and sycamore fig trees), they arrogantly expected the future to bring even greater prosperity (symbolized by the chiseled stone and cedars).

[13:4]  ⁶ sn In vv. 4-10 the prophet appears to be speaking, since the Lord is referred to in the third person. However, since the Lord refers to himself in the third person later in this chapter (see v. 13), it is possible that he speaks throughout the chapter.

[13:4]  ⁷ tn Heb “a sound, a roar [is] on the mountains, like many people.”

[13:4]  ⁸ tn Heb “a sound, tumult of kingdoms.”

[13:9]  ⁹ tn Heb “the day of the Lord.”

[13:9]  ¹⁰ tn Heb “[with] cruelty, and fury, and rage of anger.” Three synonyms for “anger” are piled up at the end of the line to emphasize the extraordinary degree of divine anger that will be exhibited in this judgment.

[13:9]  ¹¹ tn Heb “making desolate.”

[13:9]  ¹² tn Or “land” (KJV, NAB, NASB, NIV, NLT).

[23:2]  ¹³ tn Or “keep quiet”; NAB “Silence!”

[23:2]  ¹⁴ map For location see Map1 A1; JP3 F3; JP4 F3.

[27:8]  ¹⁵ tn The Hebrew text reads literally, “in [?], in sending her away, you oppose her.” The meaning of this line is uncertain. The form בְּסַאסְּאָה (bÿsa’ssÿ’ah) is taken as an infinitive from סַאסְּאָה (sa’ssÿ’ah) with a prepositional prefix and a third feminine singular suffix. (The MT does not have a mappiq in the final he [ה], however). According to HALOT 738 s.v. סַאסְּאָה the verb is a Palpel form from an otherwise unattested root cognate with an Arabic verb meaning “to gather beasts with a call.” Perhaps it means “to call, summon” here, but this is a very tentative proposal. בְּשַׁלְחָהּ (bÿshalkhah, “in sending her away”) appears to be a Piel infinitive with a prepositional prefix and a third feminine singular suffix. Since the Piel of שָׁלָח (shalakh) can sometimes mean “divorce” (HALOT 1514-15 s.v.) and the following verb רִיב (riv, “oppose”) can be used in legal contexts, it is possible that divorce proceedings are alluded to here. This may explain why Israel is referred to as feminine in this verse, in contrast to the masculine forms used in vv. 6-7 and 9.

[27:8]  ¹⁶ tn The Hebrew text has no object expressed, but one can understand a third feminine singular pronominal object and place a mappiq in the final he (ה) of the form to indicate the suffix.

[27:8]  ¹⁷ sn The “east wind” here symbolizes violent divine judgment.

[30:25]  ¹⁸ tn Or “in the day of” (KJV).

[34:1]  ¹⁹ tn Heb “the world and its offspring”; NASB “the world and all that springs from it.”

[34:10]  ²⁰ tn Heb “it will not be extinguished.”

[41:4]  ²¹ tn Heb “Who acts and accomplishes?”; NASB “Who has performed and accomplished it.”

[41:4]  ²² tn The interrogative particle is understood by ellipsis (note the preceding line).

[41:4]  ²³ tn Heb “I, the Lord, [am with] the first, and with the last ones I [am] he.”

[42:19]  ²⁴ tc The precise meaning of מְשֻׁלָּם (mÿshullam) in this context is uncertain. In later biblical Hebrew the form (which appears to be a Pual participle from the root שָׁלַם, shalam) occurs as a proper name, Meshullam. The Pual of שָׁלַם (“be complete”) is attested with the meaning “repaid, requited,” but that makes little sense here. BDB 1023 s.v. שָׁלַם relates the form to the denominative verb שָׁלַם (“be at peace”) and paraphrases “one in a covenant of peace” (J. N. Oswalt suggests “the covenanted one”; Isaiah [NICOT], 2:128, n. 59) Some emend the form to מֹשְׁלָם (moshÿlam, “their ruler”) or to מְשֻׁלָּחִי (mÿshullakhi, “my sent [or “commissioned”] one”), which fits nicely in the parallelism (note “my messenger” in the previous line). The translation above assumes an emendation to כְּמוֹ שֹׁלְמִי (kÿmo sholÿmi, “like my ally”). Isaiah uses כְּמוֹ in 30:22 and perhaps 51:5; for שֹׁלְמי (“my ally”) see Ps 7:5 HT (7:4 ET).

[42:19]  ²⁵ tn Heb “Who is blind but my servant, and deaf like my messenger I send? Who is blind like my commissioned one, blind like the servant of the Lord?” The point of the rhetorical questions is that no one is as blind/deaf as this servant. In this context the Lord’s “servant” is exiled Israel (cf. 41:8-9), which is spiritually blind and deaf and has failed to fulfill God’s purpose for it. This servant stands in contrast to the ideal “Israel” of the servant songs.

[44:2]  ²⁶ sn Jeshurun is a poetic name for Israel; it occurs here and in Deut 32:15; 33:5, 26.

[44:24]  ²⁷ tn Heb “your redeemer.” See the note at 41:14.

[44:24]  ²⁸ tn The consonantal text (Kethib) has “Who [was] with me?” The marginal reading (Qere) is “from with me,” i.e., “by myself.” See BDB 87 s.v. II אֵת 4.c.

[46:9]  ²⁹ tn Heb “remember the former things, from antiquity”; KJV, ASV “the former things of old.”

[46:9]  ³⁰ tn Heb “and there is no other” (so NASB, NIV, NRSV).

[47:12]  ³¹ tn Heb “stand” (so KJV, ASV); NASB, NRSV “Stand fast.”

[47:12]  ³² tn The word “trusting” is supplied in the translation for clarification. See v. 9.

[47:12]  ³³ tn Heb “in that which you have toiled.”

[47:12]  ³⁴ tn Heb “maybe you will be able to profit.”

[47:12]  ³⁵ tn Heb “maybe you will cause to tremble.” The object “disaster” is supplied in the translation for clarification. See the note at v. 9.

[48:6]  ³⁶ tn Heb “gaze [at] all of it”; KJV “see all this.”

[48:6]  ³⁷ tn Heb “[as for] you, will you not declare?”

[48:6]  ³⁸ tn Heb “and hidden things, and you do not know them.”

[52:1]  ³⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[52:7]  ⁴⁰ tn Heb “How delightful on the mountains.”

[52:7]  ⁴¹ tn Or “has become king.” When a new king was enthroned, his followers would give this shout. For other examples of this enthronement formula (Qal perfect 3rd person masculine singular מָלַךְ [malakh], followed by the name of the king), see 2 Sam 15:10; 1 Kgs 1:11, 13, 18; 2 Kgs 9:13. The Lord is an eternal king, but here he is pictured as a victorious warrior who establishes his rule from Zion.

[54:10]  ⁴² tn Heb “peace” (so many English versions); NLT “of blessing.”

[57:6]  ⁴³ tn Heb “among the smooth stones of the stream [is] your portion, they, they [are] your lot.” The next line indicates idols are in view.

[57:6]  ⁴⁴ tn The text reads literally, “Because of these am I relenting?” If the prefixed interrogative particle is retained at the beginning of the sentence, then the question would be rhetorical, with the Niphal of נָחָם (nakham) probably being used in the sense of “relent, change one’s mind.” One could translate: “Because of these things, how can I relent?” However, the initial letter he may be dittographic (note the final he [ה] on the preceding word). In this case one may understand the verb in the sense of “console oneself, seek vengeance,” as in 1:24.