Yesaya 29:19

29:19 The downtrodden will again rejoice in the Lord;

the poor among humankind will take delight ¹  in the Holy One of Israel. ² 

Yesaya 5:19

5:19 They say, “Let him hurry, let him act quickly, ³ 

so we can see;

let the plan of the Holy One of Israel ⁴  take shape ⁵  and come to pass,

then we will know it!”

Yesaya 54:2

54:2 Make your tent larger,

stretch your tent curtains farther out! ⁶ 

Spare no effort,

lengthen your ropes,

and pound your stakes deep. ⁷ 

Yesaya 19:6

19:6 The canals ⁸  will stink; ⁹ 

the streams of Egypt will trickle and then dry up;

the bulrushes and reeds will decay,

Yesaya 41:5

41:5 The coastlands ¹⁰  see and are afraid;

the whole earth ¹¹  trembles;

they approach and come.

Yesaya 1:5

1:5 ¹² Why do you insist on being battered?

Why do you continue to rebel? ¹³ 

Your head has a massive wound, ¹⁴ 

your whole body is weak. ¹⁵ 

Yesaya 9:19

9:19 Because of the anger of the Lord who commands armies, the land was scorched, ¹⁶ 

and the people became fuel for the fire. ¹⁷ 

People had no compassion on one another. ¹⁸ 

Yesaya 18:5

18:5 For before the harvest, when the bud has sprouted,

and the ripening fruit appears, ¹⁹ 

he will cut off the unproductive shoots ²⁰  with pruning knives;

he will prune the tendrils. ²¹ 

Yesaya 24:16

24:16 From the ends of the earth we ²²  hear songs –

the Just One is majestic. ²³ 

But I ²⁴  say, “I’m wasting away! I’m wasting away! I’m doomed!

Deceivers deceive, deceivers thoroughly deceive!” ²⁵ 

Yesaya 28:22

28:22 So now, do not mock,

or your chains will become heavier!

For I have heard a message about decreed destruction,

from the sovereign master, the Lord who commands armies, against the entire land. ²⁶ 

Yesaya 38:14

38:14 Like a swallow or a thrush I chirp,

I coo ²⁷  like a dove;

my eyes grow tired from looking up to the sky. ²⁸ 

O sovereign master, ²⁹  I am oppressed;

help me! ³⁰ 

Yesaya 57:1

57:1 The godly ³¹  perish,

but no one cares. ³² 

Honest people disappear, ³³ 

when no one ³⁴  minds ³⁵ 

that the godly ³⁶  disappear ³⁷  because of ³⁸  evil. ³⁹ 

Yesaya 59:12

59:12 For you are aware of our many rebellious deeds, ⁴⁰ 

and our sins testify against us;

indeed, we are aware of our rebellious deeds;

we know our sins all too well. ⁴¹ 

Yesaya 60:13

60:13 The splendor of Lebanon will come to you,

its evergreens, firs, and cypresses together,

to beautify my palace; ⁴² 

I will bestow honor on my throne room. ⁴³ 

Yesaya 5:24

5:24 Therefore, as flaming fire ⁴⁴  devours straw,

and dry grass disintegrates in the flames,

so their root will rot,

and their flower will blow away like dust. ⁴⁵ 

For they have rejected the law of the Lord who commands armies,

they have spurned the commands ⁴⁶  of the Holy One of Israel. ⁴⁷ 

Yesaya 9:7

9:7 His dominion will be vast ⁴⁸ 

and he will bring immeasurable prosperity. ⁴⁹ 

He will rule on David’s throne

and over David’s kingdom, ⁵⁰ 

establishing it ⁵¹  and strengthening it

by promoting justice and fairness, ⁵² 

from this time forward and forevermore.

The Lord’s intense devotion to his people ⁵³  will accomplish this.

[29:19]  ¹ tn Or “will rejoice” (NIV, NCV, NLT).

[29:19]  ² sn See the note on the phrase “the Holy One of Israel” in 1:4.

[5:19]  ³ tn Heb “let his work hurry, let it hasten.” The pronoun “his” refers to God, as the parallel line makes clear. The reference to his “work” alludes back to v. 12, which refers to his ‘work” of judgment. With these words the people challenged the prophet’s warning of approaching judgment. They were in essence saying that they saw no evidence that God was about to work in such a way.

[5:19]  ⁴ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[5:19]  ⁵ tn Heb “draw near” (so NASB); NRSV “hasten to fulfillment.”

[54:2]  ⁶ tn Heb “the curtains of our dwelling places let them stretch out.”

[54:2]  ⁷ tn Heb “your stakes strengthen.”

[19:6]  ⁸ tn Heb “rivers” (so KJV, ASV); NAB, CEV “streams”; TEV “channels.”

[19:6]  ⁹ tn The verb form appears as a Hiphil in the Qumran scroll 1QIsa^a; the form in MT may be a so-called “mixed form,” reflecting the Hebrew Hiphil stem and the functionally corresponding Aramaic Aphel stem. See HALOT 276 s.v. I זנח.

[41:5]  ¹⁰ tn Or “islands” (NIV, CEV); NCV “faraway places”; NLT “lands beyond the sea.”

[41:5]  ¹¹ tn Heb “the ends of the earth,” but this is a merism, where the earth’s extremities stand for its entirety, i.e., the extremities and everything in between them.

[1:5]  ¹² sn In vv. 5-9 Isaiah addresses the battered nation (5-8) and speaks as their representative (9).

[1:5]  ¹³ tn Heb “Why are you still beaten? [Why] do you continue rebellion?” The rhetorical questions express the prophet’s disbelief over Israel’s apparent masochism and obsession with sin. The interrogative construction in the first line does double duty in the parallelism. H. Wildberger (Isaiah, 1:18) offers another alternative by translating the two statements with one question: “Why do you still wish to be struck that you persist in revolt?”

[1:5]  ¹⁴ tn Heb “all the head is ill”; NRSV “the whole head is sick”; CEV “Your head is badly bruised.”

[1:5]  ¹⁵ tn Heb “and all the heart is faint.” The “heart” here stands for bodily strength and energy, as suggested by the context and usage elsewhere (see Jer 8:18; Lam 1:22).

[9:19]  ¹⁶ tn The precise meaning of the verb עְתַּם (’ÿtam), which occurs only here, is uncertain, though the context strongly suggests that it means “burn, scorch.”

[9:19]  ¹⁷ sn The uncontrollable fire of the people’s wickedness (v. 18) is intensified by the fire of the Lord’s judgment (v. 19). God allows (or causes) their wickedness to become self-destructive as civil strife and civil war break out in the land.

[9:19]  ¹⁸ tn Heb “men were not showing compassion to their brothers.” The idiom “men to their brothers” is idiomatic for reciprocity. The prefixed verbal form is either a preterite without vav (ו) consecutive or an imperfect used in a customary sense, describing continual or repeated behavior in past time.

[18:5]  ¹⁹ tn Heb “and the unripe, ripening fruit is maturing.”

[18:5]  ²⁰ tn On the meaning of זַלְזַל (zalzal, “shoot [of the vine] without fruit buds”) see HALOT 272 s.v. *זַלְזַל.

[18:5]  ²¹ tn Heb “the tendrils he will remove, he will cut off.”

[24:16]  ²² sn The identity of the subject is unclear. Apparently in vv. 15-16a an unidentified group responds to the praise they hear in the west by exhorting others to participate.

[24:16]  ²³ tn Heb “Beauty belongs to the just one.” These words may summarize the main theme of the songs mentioned in the preceding line.

[24:16]  ²⁴ sn The prophet seems to contradict what he hears the group saying. Their words are premature because more destruction is coming.

[24:16]  ²⁵ tn Heb “and [with] deception deceivers deceive.”

[24:16]  tn Verse 16b is a classic example of Hebrew wordplay. In the first line (“I’m wasting away…”) four consecutive words end with hireq yod ( ִי); in the second line all forms are derived from the root בָּגַד (bagad). The repetition of sound draws attention to the prophet’s lament.

[28:22]  ²⁶ tn Or “the whole earth” (KJV, ASV, NAB, NCV).

[38:14]  ²⁷ tn Or “moan” (ASV, NAB, NASB, NRSV); KJV, CEV “mourn.”

[38:14]  ²⁸ tn Heb “my eyes become weak, toward the height.”

[38:14]  ²⁹ tn The Hebrew term translated “sovereign master” here and in v. 16 is אֲדֹנָי (’adonay).

[38:14]  ³⁰ tn Heb “stand surety for me.” Hezekiah seems to be picturing himself as a debtor who is being exploited; he asks that the Lord might relieve his debt and deliver him from the oppressive creditor.

[57:1]  ³¹ tn Or “righteous” (KJV, NASB, NIV, NRSV, NLT); NAB “the just man”; TEV “Good people.”

[57:1]  ³² tn Or perhaps, “understands.” Heb “and there is no man who sets [it] upon [his] heart.”

[57:1]  ³³ tn Heb “Men of loyalty are taken away.” The Niphal of אָסַף (’asaf) here means “to die.”

[57:1]  ³⁴ tn The Hebrew term בְּאֵין (bÿ’en) often has the nuance “when there is no.” See Prov 8:24; 11;14; 14:4; 15:22; 26:20; 29:18.

[57:1]  ³⁵ tn Or “realizes”; Heb “understands” (so NASB, NIV, NRSV).

[57:1]  ³⁶ tn Or “righteous” (KJV, NASB, NIV, NRSV, NLT); NAB “the just man.”

[57:1]  ³⁷ tn Heb “are taken away.” The Niphal of אָסַף (’asaf) here means “to die.”

[57:1]  ³⁸ tn The term מִפְּנֵי (mippÿne, “from the face of”) often has a causal nuance. It also appears with the Niphal of אָסַף (’asaph, “gather”) in 2 Chr 12:5: אֲשֶׁר־נֶאֶסְפוּ אֶל־יְרוּשָׁלַם מִפְּנֵי שִׁישָׁק (’asher-ne’esphu ’el-yÿrushalam mippÿney shishaq, “who had gathered at Jerusalem because of [i.e., due to fear of] Shishak”).

[57:1]  ³⁹ tn The translation assumes that this verse, in proverbial fashion, laments society’s apathy over the persecution of the godly. The second half of the verse observes that such apathy results in more widespread oppression. Since the next verse pictures the godly being taken to a place of rest, some interpret the second half of v. 1 in a more positive vein. According to proponents of this view, God removes the godly so that they might be spared suffering and calamity, a fact which the general populace fails to realize.

[59:12]  ⁴⁰ tn Heb “for many are our rebellious deeds before you.”

[59:12]  ⁴¹ tn Heb “indeed [or “for”] our rebellious deeds (are) with us, and our sins, we know them.”

[60:13]  ⁴² tn Or “holy place, sanctuary.”

[60:13]  ⁴³ tn Heb “the place of my feet.” See Ezek 43:7, where the Lord’s throne is called the “place of the soles of my feet.”

[5:24]  ⁴⁴ tn Heb “a tongue of fire” (so NASB), referring to a tongue-shaped flame.

[5:24]  ⁴⁵ sn They are compared to a flowering plant that withers quickly in a hot, arid climate.

[5:24]  ⁴⁶ tn Heb “the word.”

[5:24]  ⁴⁷ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[9:7]  ⁴⁸ 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]  ⁴⁹ 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]  ⁵⁰ 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]  ⁵¹ 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]  ⁵² tn Heb “with/by justice and fairness”; ASV “with justice and with righteousness.”

[9:7]  ⁵³ 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.