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 ¹  he can teach us his requirements, ² 

and ³  we can follow his standards.” ⁴ 

For Zion will be the center for moral instruction; ⁵ 

the Lord will issue edicts from Jerusalem. ⁶ 

Yesaya 9:7

9:7 His dominion will be vast ⁷ 

and he will bring immeasurable prosperity. ⁸ 

He will rule on David’s throne

and over David’s kingdom, ⁹ 

establishing it ¹⁰  and strengthening it

by promoting justice and fairness, ¹¹ 

from this time forward and forevermore.

The Lord’s intense devotion to his people ¹²  will accomplish this.

Yesaya 9:17

9:17 So the sovereign master was not pleased ¹³  with their young men,

he took no pity ¹⁴  on their orphans and widows;

for the whole nation was godless ¹⁵  and did wicked things, ¹⁶ 

every mouth was speaking disgraceful words. ¹⁷ 

Despite all this, his anger does not subside,

and his hand is ready to strike again. ¹⁸ 

Yesaya 11:11

11:11 At that time ¹⁹  the sovereign master ²⁰  will again lift his hand ²¹  to reclaim ²²  the remnant of his people ²³  from Assyria, Egypt, Pathros, ²⁴  Cush, ²⁵  Elam, Shinar, ²⁶  Hamath, and the seacoasts. ²⁷ 

Yesaya 11:15

11:15 The Lord will divide ²⁸  the gulf ²⁹  of the Egyptian Sea; ³⁰ 

he will wave his hand over the Euphrates River ³¹  and send a strong wind, ³² 

he will turn it into seven dried-up streams, ³³ 

and enable them to walk across in their sandals.

Yesaya 19:21

19:21 The Lord will reveal himself to the Egyptians, and they ³⁴  will acknowledge the Lord’s authority ³⁵  at that time. ³⁶  They will present sacrifices and offerings; they will make vows to the Lord and fulfill them.

Yesaya 21:2

21:2 I have received a distressing message: ³⁷ 

“The deceiver deceives,

the destroyer destroys.

Attack, you Elamites!

Lay siege, you Medes!

I will put an end to all the groaning!” ³⁸ 

Yesaya 25:9

25:9 At that time they will say, ³⁹ 

“Look, here ⁴⁰  is our God!

We waited for him and he delivered us.

Here ⁴¹  is the Lord! We waited for him.

Let’s rejoice and celebrate his deliverance!”

Yesaya 26:21--27:1

26:21 For look, the Lord is coming out of the place where he lives, ⁴² 

to punish the sin of those who live on the earth.

The earth will display the blood shed on it;

it will no longer cover up its slain. ⁴³ 

27:1 At that time ⁴⁴  the Lord will punish

with his destructive, ⁴⁵  great, and powerful sword

Leviathan the fast-moving ⁴⁶  serpent,

Leviathan the squirming serpent;

he will kill the sea monster. ⁴⁷ 

Yesaya 30:10

30:10 They ⁴⁸  say to the visionaries, “See no more visions!”

and to the seers, “Don’t relate messages to us about what is right! ⁴⁹ 

Tell us nice things,

relate deceptive messages. ⁵⁰ 

Yesaya 30:23

30:23 He will water the seed you plant in the ground,

and the ground will produce crops in abundance. ⁵¹ 

At that time ⁵²  your cattle will graze in wide pastures.

Yesaya 30:30

30:30 The Lord will give a mighty shout ⁵³ 

and intervene in power, ⁵⁴ 

with furious anger and flaming, destructive fire, ⁵⁵ 

with a driving rainstorm and hailstones.

Yesaya 34:16

34:16 Carefully read the scroll of the Lord! ⁵⁶ 

Not one of these creatures will be missing, ⁵⁷ 

none will lack a mate. ⁵⁸ 

For the Lord has issued the decree, ⁵⁹ 

and his own spirit gathers them. ⁶⁰ 

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. ⁶¹  When the Lord your God hears, perhaps he will punish him for the things he has said. ⁶²  So pray for this remnant that remains.’” ⁶³ 

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 ⁶⁴  her,

thanksgiving and the sound of music.

Yesaya 53:12

53:12 So I will assign him a portion with the multitudes, ⁶⁵ 

he will divide the spoils of victory with the powerful, ⁶⁶ 

because he willingly submitted ⁶⁷  to death

and was numbered with the rebels,

when he lifted up the sin of many

and intervened ⁶⁸  on behalf of the rebels.”

Yesaya 60:9

60:9 Indeed, the coastlands ⁶⁹  look eagerly for me,

the large ships ⁷⁰  are in the lead,

bringing your sons from far away,

along with their silver and gold,

to honor the Lord your God, ⁷¹ 

the Holy One of Israel, ⁷²  for he has bestowed honor on you.

[2:3]  ¹ 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]  ² 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]  ³ tn The cohortative with vav (ו) after the prefixed verb form indicates the ultimate purpose/goal of their action.

[2:3]  ⁴ tn Heb “walk in his ways.”

[2:3]  ⁵ tn Heb “for out of Zion will go instruction.”

[2:3]  ⁶ tn Heb “the word of the Lord from Jerusalem.”

[9:7]  ⁷ tc The Hebrew text has לְםַרְבֵּה (lÿmarbeh), which is a corrupt reading. לם is dittographic; note the preceding word, שָׁלוֹם (shalom). The corrected text reads literally, “great is the dominion.”

[9:7]  ⁸ tn Heb “and to peace there will be no end” (KJV and ASV both similar). On the political and socio-economic sense of שָׁלוֹם (shalom) in this context, see the note at v. 6 on “Prince of Peace.”

[9:7]  ⁹ tn Heb “over the throne of David, and over his kingdom.” The referent of the pronoun “his” (i.e., David) has been specified in the translation for clarity.

[9:7]  ¹⁰ tn The feminine singular pronominal suffix on this form and the following one (translated “it” both times) refers back to the grammatically feminine noun “kingdom.”

[9:7]  ¹¹ tn Heb “with/by justice and fairness”; ASV “with justice and with righteousness.”

[9:7]  ¹² tn Heb “the zeal of the Lord.” In this context the Lord’s “zeal” refers to his intense devotion to and love for his people which prompts him to vindicate them and to fulfill his promises to David and the nation.

[9:17]  ¹³ tn The Qumran scroll 1QIsa^a has לא יחמול (“he did not spare”) which is an obvious attempt to tighten the parallelism (note “he took no pity” in the next line). Instead of taking שָׂמַח (samakh) in one of its well attested senses (“rejoice over, be pleased with”), some propose, with support from Arabic, a rare homonymic root meaning “be merciful.”

[9:17]  ¹⁴ tn The translation understands the prefixed verbs יִשְׂמַח (yismakh) and יְרַחֵם (yÿrakhem) as preterites without vav (ו) consecutive. (See v. 11 and the note on “he stirred up.”)

[9:17]  ¹⁵ tn Or “defiled”; cf. ASV “profane”; NAB “profaned”; NIV “ungodly.”

[9:17]  ¹⁶ tn מֵרַע (mera’) is a Hiphil participle from רָעַע (ra’a’, “be evil”). The intransitive Hiphil has an exhibitive force here, indicating that they exhibited outwardly the evidence of an inward condition by committing evil deeds.

[9:17]  ¹⁷ tn Or “foolishness” (NASB), here in a moral-ethical sense.

[9:17]  ¹⁸ tn Heb “in all this his anger is not turned, and still his hand is outstretched.”

[9:17]  sn See the note at 9:12.

[11:11]  ¹⁹ 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.

[11:11]  ²⁰ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonai).

[11:11]  ²¹ tc The Hebrew text reads, “the sovereign master will again, a second time, his hand.” The auxiliary verb יוֹסִיף (yosif), which literally means “add,” needs a main verb to complete it. Consequently many emend שֵׁנִית (shenit, “a second time”) to an infinitive. Some propose the form שַׁנֹּת (shannot, a Piel infinitive construct from שָׁנָה, shanah) and relate it semantically to an Arabic cognate meaning “to be high.” If the Hebrew text is retained a verb must be supplied. “Second time” would allude back to the events of the Exodus (see vv. 15-16).

[11:11]  ²² tn Or “acquire”; KJV, ASV, NASB, NRSV “recover.”

[11:11]  ²³ tn Heb “the remnant of his people who remain.”

[11:11]  ²⁴ sn Perhaps a reference to Upper (i.e., southern) Egypt (so NIV, NLT; NCV “South Egypt”).

[11:11]  ²⁵ tn Or “Ethiopia” (NAB, NRSV, NLT).

[11:11]  ²⁶ tn Or “Babylonia” (NIV, NCV, TEV, NLT).

[11:11]  ²⁷ tn Or perhaps, “the islands of the sea.”

[11:15]  ²⁸ tn The verb is usually understood as “put under the ban, destroy,” or emended to חָרָב (kharav, “dry up”). However, HALOT 354 s.v. II חרם proposes a homonymic root meaning “divide.”

[11:15]  ²⁹ tn Heb “tongue” (so KJV, NAB, NASB, NRSV).

[11:15]  ³⁰ sn That is, the Red Sea.

[11:15]  ³¹ tn Heb “the river”; capitalized in some English versions (e.g., ASV, NASB, NRSV) as a reference to the Euphrates River.

[11:15]  ³² tn Heb “with the [?] of his wind” [or “breath”]. The Hebrew term עַיָם (’ayam) occurs only here. Some attempt to relate the word to an Arabic root and translate, “scorching [or “hot”] wind.” This interpretation fits especially well if one reads “dry up” in the previous line. Others prefer to emend the form to עֹצֶם (’otsem, “strong”). See HALOT 817 s.v. עֲצַם.

[11:15]  ³³ tn Heb “seven streams.” The Hebrew term נַחַל (nakhal, “stream”) refers to a wadi, or seasonal stream, which runs during the rainy season, but is otherwise dry. The context (see v. 15b) here favors the translation, “dried up streams.” The number seven suggests totality and completeness. Here it indicates that God’s provision for escape will be thorough and more than capable of accommodating the returning exiles.

[19:21]  ³⁴ tn Heb “Egypt.” For stylistic reasons, to avoid redundancy, the present translation uses the pronoun (“they”) here.

[19:21]  ³⁵ tn Heb “will know the Lord.”

[19:21]  ³⁶ tn Heb “in that day” (so KJV), likewise at the beginning of vv. 23 and 24.

[21:2]  ³⁷ tn Heb “a severe revelation has been related to me.”

[21:2]  ³⁸ sn This is often interpreted to mean “all the groaning” that Babylon has caused others.

[25:9]  ³⁹ tn Heb “and one will say in that day.”

[25:9]  ⁴⁰ tn Heb “this [one].”

[25:9]  ⁴¹ tn Heb “this [one].”

[26:21]  ⁴² tn Heb “out of his place” (so KJV, ASV).

[26:21]  ⁴³ sn This implies that rampant bloodshed is one of the reasons for divine judgment. See the note at 24:5.

[27:1]  ⁴⁴ tn Heb “in that day” (so KJV).

[27:1]  ⁴⁵ tn Heb “hard, severe”; cf. NAB, NRSV “cruel”; KJV “sore”; NLT “terrible.”

[27:1]  ⁴⁶ tn Heb “fleeing” (so NAB, NASB, NRSV). Some translate “slippery” or “slithering.”

[27:1]  ⁴⁷ tn The description of Leviathan should be compared with the following excerpts from Ugaritic mythological texts: (1) “Was not the dragon (Ugaritic tnn, cognate with Hebrew תַנִּין [tannin, translated “sea monster” here]) vanquished and captured? I did destroy the wriggling (Ugaritic ’qltn, cognate to Hebrew עֲקַלָּתוֹן [’aqallaton, translated “squirming” here]) serpent, the tyrant with seven heads (cf. Ps 74:14).” (See CTA 3 iii 38-39.) (2) “for all that you smote Leviathan the slippery (Ugaritic brh, cognate to Hebrew בָּרִחַ [bariakh, translated “fast-moving” here]) serpent, [and] made an end of the wriggling serpent, the tyrant with seven heads” (See CTA 5 i 1-3.)

[27:1]  sn In the Ugaritic mythological texts Leviathan is a sea creature that symbolizes the destructive water of the sea and in turn the forces of chaos that threaten the established order. Isaiah here applies imagery from Canaanite mythology to Yahweh’s eschatological victory over his enemies. Elsewhere in the OT, the battle with the sea motif is applied to Yahweh’s victories over the forces of chaos at creation and in history (cf. Pss 74:13-14; 77:16-20; 89:9-10; Isa 51:9-10). Yahweh’s subjugation of the chaos waters is related to His kingship (cf. Pss 29:3, 10; 93:3-4). Apocalyptic literature employs the imagery as well. The beasts of Dan 7 emerge from the sea, while Rev 13 speaks of a seven-headed beast coming from the sea.

[30:10]  ⁴⁸ tn Heb “who” (so NASB, NRSV). A new sentence was started here in the translation for stylistic reasons.

[30:10]  ⁴⁹ tn Heb “Do not see for us right things.”

[30:10]  ⁵⁰ tn Heb “Tell us smooth things, see deceptive things.”

[30:23]  ⁵¹ tn Heb “and he will give rain for your seed which you plant in the ground, and food [will be] the produce of the ground, and it will be rich and abundant.”

[30:23]  ⁵² tn Or “in that day” (KJV).

[30:30]  ⁵³ tn Heb “the Lord will cause the splendor of his voice to be heard.”

[30:30]  ⁵⁴ tn Heb “and reveal the lowering of his arm.”

[30:30]  ⁵⁵ tn Heb “and a flame of consuming fire.”

[34:16]  ⁵⁶ tn Heb “Seek from upon the scroll of the Lord and read.”

[34:16]  sn It is uncertain what particular scroll is referred to here. Perhaps the phrase simply refers to this prophecy and is an admonition to pay close attention to the details of the message.

[34:16]  ⁵⁷ tn Heb “one from these will not be missing.” הֵנָּה (hennah, “these”) is feminine plural in the Hebrew text. It may refer only to the birds mentioned in v. 15b or may include all of the creatures listed in vv. 14b-15 (all of which are identified with feminine nouns).

[34:16]  ⁵⁸ tn Heb “each its mate they will not lack.”

[34:16]  ⁵⁹ tc The Hebrew text reads literally, “for a mouth, it has commanded.” The Qumran scroll 1QIsa^a and a few medieval mss have פִּיהוּ (pihu, “his mouth [has commanded]”), while a few other medieval mss read פִּי יְהוָה (pi yÿhvah, “the mouth of the Lord [has commanded]”).

[34:16]  ⁶⁰ tn Heb “and his spirit, he gathers them.” The pronominal suffix (“them”) is feminine plural, referring to the birds mentioned in v. 15b or to all of the creatures listed in vv. 14b-15 (all of which are identified with feminine nouns).

[37:4]  ⁶¹ tn Heb “all the words of the chief adviser whom his master, the king of Assyria, sent to taunt the living God.”

[37:4]  ⁶² tn Heb “and rebuke the words which the Lord your God hears.”

[37:4]  ⁶³ tn Heb “and lift up a prayer on behalf of the remnant that is found.”

[51:3]  ⁶⁴ tn Heb “found in” (so NAB, NASB, NIV, NRSV).

[53:12]  ⁶⁵ 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]  ⁶⁶ sn The servant is compared here to a warrior who will be richly rewarded for his effort and success in battle.

[53:12]  ⁶⁷ tn Heb “because he laid bare his life”; traditionally, ASV “because he (+ hath KJV) poured out his soul (life NIV) unto death.”

[53:12]  ⁶⁸ 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.

[60:9]  ⁶⁹ tn Or “islands” (NIV); CEV “distant islands”; TEV “distant lands.”

[60:9]  ⁷⁰ tn Heb “the ships of Tarshish.” See the note at 2:16.

[60:9]  ⁷¹ tn Heb “to the name of the Lord your God.”

[60:9]  ⁷² sn See the note on the phrase “the Holy One of Israel” in 1:4.