Yesaya 2:7

2:7 Their land is full of gold and silver;

there is no end to their wealth. ¹ 

Their land is full of horses;

there is no end to their chariots. ² 

Yesaya 3:17

3:17 So ³  the sovereign master ⁴  will afflict the foreheads of Zion’s women ⁵  with skin diseases, ⁶ 

the Lord will make the front of their heads bald.” ⁷ 

Yesaya 5:3

5:3 So now, residents of Jerusalem, ⁸ 

people ⁹  of Judah,

you decide between me and my vineyard!

Yesaya 10:7

10:7 But he does not agree with this,

his mind does not reason this way, ¹⁰ 

for his goal is to destroy,

and to eliminate many nations. ¹¹ 

Yesaya 10:25

10:25 For very soon my fury ¹²  will subside, and my anger will be directed toward their destruction.”

Yesaya 14:11

14:11 Your splendor ¹³  has been brought down to Sheol,

as well as the sound of your stringed instruments. ¹⁴ 

You lie on a bed of maggots,

with a blanket of worms over you. ¹⁵ 

Yesaya 15:8

15:8 Indeed, the cries of distress echo throughout Moabite territory;

their wailing can be heard in Eglaim and Beer Elim. ¹⁶ 

Yesaya 16:1

16:1 Send rams as tribute to the ruler of the land, ¹⁷ 

from Sela in the desert ¹⁸ 

to the hill of Daughter Zion.

Yesaya 19:19

19:19 At that time there will be an altar for the Lord in the middle of the land of Egypt, as well as a sacred pillar ¹⁹  dedicated to the Lord at its border.

Yesaya 21:12

21:12 The watchman replies,

“Morning is coming, but then night. ²⁰ 

If you want to ask, ask;

come back again.” ²¹ 

Yesaya 22:4

22:4 So I say:

“Don’t look at me! ²² 

I am weeping bitterly.

Don’t try ²³  to console me

concerning the destruction of my defenseless people.” ²⁴ 

Yesaya 23:11

23:11 The Lord stretched out his hand over the sea, ²⁵ 

he shook kingdoms;

he ²⁶  gave the order

to destroy Canaan’s fortresses. ²⁷ 

Yesaya 26:20

26:20 Go, my people! Enter your inner rooms!

Close your doors behind you!

Hide for a little while,

until his angry judgment is over! ²⁸ 

Yesaya 28:10

28:10 Indeed, they will hear meaningless gibberish,

senseless babbling,

a syllable here, a syllable there. ²⁹ 

Yesaya 29:1

Ariel is Besieged

29:1 Ariel is as good as dead ³⁰  –

Ariel, the town David besieged! ³¹ 

Keep observing your annual rituals,

celebrate your festivals on schedule. ³² 

Yesaya 33:9

33:9 The land ³³  dries up ³⁴  and withers away;

the forest of Lebanon shrivels up ³⁵  and decays.

Sharon ³⁶  is like the desert; ³⁷ 

Bashan and Carmel ³⁸  are parched. ³⁹ 

Yesaya 37:20

37:20 Now, O Lord our God, rescue us from his power, so all the kingdoms of the earth may know that you alone are the Lord.” ⁴⁰ 

Yesaya 38:22

38:22 Hezekiah said, “What is the confirming sign that I will go up to the Lord’s temple?”

Yesaya 40:5

40:5 The splendor ⁴¹  of the Lord will be revealed,

and all people ⁴²  will see it at the same time.

For ⁴³  the Lord has decreed it.” ⁴⁴ 

Yesaya 40:16

40:16 Not even Lebanon could supply enough firewood for a sacrifice; ⁴⁵ 

its wild animals would not provide enough burnt offerings. ⁴⁶ 

Yesaya 41:29

41:29 Look, all of them are nothing, ⁴⁷ 

their accomplishments are nonexistent;

their metal images lack any real substance. ⁴⁸ 

Yesaya 42:4

42:4 He will not grow dim or be crushed ⁴⁹ 

before establishing justice on the earth;

the coastlands ⁵⁰  will wait in anticipation for his decrees.” ⁵¹ 

Yesaya 44:17

44:17 With the rest of it he makes a god, his idol;

he bows down to it and worships it.

He prays to it, saying,

‘Rescue me, for you are my god!’

Yesaya 48:10

48:10 Look, I have refined you, but not as silver;

I have purified you ⁵²  in the furnace of misery.

Yesaya 52:8

52:8 Listen, ⁵³  your watchmen shout;

in unison they shout for joy,

for they see with their very own eyes ⁵⁴ 

the Lord’s return to Zion.

Yesaya 60:2

60:2 For, look, darkness covers the earth

and deep darkness covers ⁵⁵  the nations,

but the Lord shines on you;

his splendor ⁵⁶  appears over you.

Yesaya 62:7

62:7 Don’t allow him to rest until he reestablishes Jerusalem, ⁵⁷ 

until he makes Jerusalem the pride ⁵⁸  of the earth.

[2:7]  ¹ tn Or “treasuries”; KJV “treasures.”

[2:7]  ² sn Judah’s royal bureaucracy had accumulated great wealth and military might, in violation of Deut 17:16-17.

[3:17]  ³ tn In the Hebrew text vv. 16-17 and one long sentence, “Because the daughters of Zion are proud and walk…, the sovereign master will afflict….” In v. 17 the Lord refers to himself in the third person.

[3:17]  ⁴ tn The Hebrew term translated “sovereign master” here and in v. 18 is אֲדֹנָי (’adonay).

[3:17]  ⁵ tn Heb “the daughters of Zion.”

[3:17]  ⁶ tn Or “a scab” (KJV, ASV); NIV, NCV, CEV “sores.”

[3:17]  ⁷ tn The precise meaning of this line is unclear because of the presence of the rare word פֹּת (pot). Since the verb in the line means “lay bare, make naked,” some take פֹּת as a reference to the genitals (cf. KJV, ASV, NRSV, CEV). (In 1 Kgs 7:50 a noun פֹּת appears, with the apparent meaning “socket.”) J. N. Oswalt (Isaiah [NICOT], 1:139, n. 2), basing his argument on alleged Akkadian evidence and the parallelism of the verse, takes פֹּת as “forehead.”

[5:3]  ⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:3]  ⁹ tn Heb “men,” but in a generic sense.

[10:7]  ¹⁰ tn Heb “but he, not so does he intend, and his heart, not so does it think.”

[10:7]  ¹¹ tn Heb “for to destroy [is] in his heart, and to cut off nations, not a few.”

[10:25]  ¹² tc The Hebrew text has simply “fury,” but the pronominal element can be assumed on the basis of what immediately follows (see “my anger” in the clause). It is possible that the suffixed yod (י) has been accidentally dropped by virtual haplography. Note that a vav (ו) is prefixed to the form that immediately follows; yod and vav are very similar in later script phases.

[14:11]  ¹³ tn Or “pride” (NCV, CEV); KJV, NIV, NRSV “pomp.”

[14:11]  ¹⁴ tn Or “harps” (NAB, NIV, NRSV).

[14:11]  ¹⁵ tn Heb “under you maggots are spread out, and worms are your cover.”

[15:8]  ¹⁶ tn Heb “to Eglaim [is] her wailing, and [to] Beer Elim [is] her wailing.”

[16:1]  ¹⁷ tc The Hebrew text reads literally, “Send [a plural imperatival form is used] a ram [to] the ruler of the land.” The term כַּר (kar, “ram”) should be emended to the plural כָּרִים (karim). The singular form in the text is probably the result of haplography; note that the next word begins with a mem (מ).

[16:1]  ¹⁸ tn The Hebrew text has “toward [across?] the desert.”

[19:19]  ¹⁹ tn This word is sometimes used of a sacred pillar associated with pagan worship, but here it is associated with the worship of the Lord.

[21:12]  ²⁰ sn Dumah will experience some relief, but it will be short-lived as night returns.

[21:12]  ²¹ sn The point of the watchman’s final instructions (“if you want to ask, ask; come again”) is unclear. Perhaps they are included to add realism to the dramatic portrayal. The watchman sends the questioner away with the words, “Feel free to come back and ask again.”

[22:4]  ²² tn Heb “look away from me” (so KJV, ASV, NRSV).

[22:4]  ²³ tn Heb “don’t hurry” (so NCV).

[22:4]  ²⁴ tn Heb “the daughter of my people.” “Daughter” is here used metaphorically to express the speaker’s emotional attachment to his people, as well as their vulnerability and weakness.

[23:11]  ²⁵ tn Heb “his hand he stretched out over the sea.”

[23:11]  ²⁶ tn Heb “the Lord.” For stylistic reasons the pronoun (“he”) has been used in the translation here.

[23:11]  ²⁷ tn Heb “concerning Canaan, to destroy her fortresses.” NIV, NLT translate “Canaan” as “Phoenicia” here.

[26:20]  ²⁸ tn Heb “until anger passes by.”

[28:10]  ²⁹ tn The meaning of this verse has been debated. The text has literally “indeed [or “for”] a little there, a little there” ( כִּי צַו לָצָו צַו לָצָו קַו לָקָו קַו, ki tsav latsav, tsav latsav, qav laqav, qav laqav). The present translation assumes that the repetitive syllables are gibberish that resembles baby talk (cf v. 9b) and mimics what the people will hear when foreign invaders conquer the land (v. 11). In this case זְעֵיר (zÿ’er, “a little”) refers to the short syllabic structure of the babbling (cf. CEV). Some take צַו (tsav) as a derivative of צָוָה (tsavah, “command”) and translate the first part of the statement as “command after command, command after command.” Proponents of this position (followed by many English versions) also take קַו (qav) as a noun meaning “measuring line” (see v. 17), understood here in the abstract sense of “standard” or “rule.”

[29:1]  ³⁰ tn Heb “Woe [to] Ariel.” The meaning of the name “Ariel” is uncertain. The name may mean “altar hearth” (see v. 2) or, if compound, “lion of God.” The name is used here as a title for Mount Zion/Jerusalem (see v. 8).

[29:1]  ³¹ tn Heb “the town where David camped.” The verb חָנָה (khanah, “camp”) probably has the nuance “lay siege to” here. See v. 3. Another option is to take the verb in the sense of “lived, settled.”

[29:1]  ³² tn Heb “Add year to year, let your festivals occur in cycles.” This is probably a sarcastic exhortation to the people to keep up their religious rituals, which will not prevent the coming judgment. See J. N. Oswalt, Isaiah (NICOT), 1:527.

[33:9]  ³³ tn Or “earth” (KJV); NAB “the country.”

[33:9]  ³⁴ tn Or “mourns” (BDB 5 s.v. I אָבַל). HALOT 6-7 lists homonyms I אבל (“mourn”) and II אבל (“dry up”). They propose the second here on the basis of parallelism. See 24:4.

[33:9]  ³⁵ tn Heb “Lebanon is ashamed.” The Hiphil is exhibitive, expressing the idea, “exhibits shame.” In this context the statement alludes to the withering of vegetation.

[33:9]  ³⁶ sn Sharon was a fertile plain along the Mediterranean coast. See 35:2.

[33:9]  ³⁷ tn Or “the Arabah” (NIV). See 35:1.

[33:9]  ³⁸ sn Both of these areas were known for their trees and vegetation. See 2:13; 35:2.

[33:9]  ³⁹ tn Heb “shake off [their leaves]” (so ASV, NRSV); NAB “are stripped bare.”

[37:20]  ⁴⁰ tn The parallel text in 2 Kgs 19:19 reads, “that you, Lord, are the only God.”

[40:5]  ⁴¹ tn Or “glory.” The Lord’s “glory” is his theophanic radiance and royal splendor (see Isa 6:3; 24:23; 35:2; 60:1; 66:18-19).

[40:5]  ⁴² tn Heb “flesh” (so KJV, ASV, NASB); NAB, NIV “mankind”; TEV “the whole human race.”

[40:5]  ⁴³ tn Or “indeed.”

[40:5]  ⁴⁴ tn Heb “the mouth of the Lord has spoken” (so NASB, NIV, NRSV).

[40:16]  ⁴⁵ tn The words “for a sacrifice” are supplied in the translation for clarification.

[40:16]  ⁴⁶ sn The point is that not even the Lebanon forest could supply enough wood and animals for an adequate sacrifice to the Lord.

[41:29]  ⁴⁷ tc The Hebrew text has אָוֶן (’aven, “deception,” i.e., “false”), but the Qumran scroll 1QIsa^a has אין (“nothing”), which forms a better parallel with אֶפֶס (’efes, “nothing”) in the next line. See also 40:17 and 41:12.

[41:29]  ⁴⁸ tn Heb “their statues are wind and nothing”; NASB “wind and emptiness”; NIV “wind and confusion.”

[42:4]  ⁴⁹ tn For rhetorical effect the terms used to describe the “crushed (רָצַץ, ratsats) reed” and “dim (כָּהָה, kahah) wick” in v. 3 are repeated here.

[42:4]  ⁵⁰ tn Or “islands” (NIV); NLT “distant lands beyond the sea.”

[42:4]  ⁵¹ tn Or “his law” (KJV, ASV, NASB, NIV) or “his instruction” (NLT).

[48:10]  ⁵² tc The Hebrew text has בְּחַרְתִּיךָ (bÿkhartikha, “I have chosen you”), but the Qumran scroll 1QIsa^a reads correctly בחנתיכה (“I have tested you”). The metallurgical background of the imagery suggests that purification through testing is the idea.

[52:8]  ⁵³ tn קוֹל (qol, “voice”) is used at the beginning of the verse as an interjection.

[52:8]  ⁵⁴ tn Heb “eye in eye”; KJV, ASV “eye to eye”; NAB “directly, before their eyes.”

[60:2]  ⁵⁵ tn The verb “covers” is understood by ellipsis (note the preceding line).

[60:2]  ⁵⁶ tn Or “glory” (so most English versions); TEV “the brightness of his presence.”

[62:7]  ⁵⁷ tn “Jerusalem” is supplied in the translation for stylistic reasons; note the following line.

[62:7]  ⁵⁸ tn Heb “[the object of] praise.”