Yesaya 3:1

A Coming Leadership Crisis

3:1 Look, the sovereign Lord who commands armies ¹ 

is about to remove from Jerusalem ²  and Judah

every source of security, including ³ 

all the food and water, ⁴ 

Yesaya 5:13

5:13 Therefore my ⁵  people will be deported ⁶ 

because of their lack of understanding.

Their ⁷  leaders will have nothing to eat, ⁸ 

their ⁹  masses will have nothing to drink. ¹⁰ 

Yesaya 7:8

7:8 For Syria’s leader is Damascus,

and the leader of Damascus is Rezin.

Within sixty-five years Ephraim will no longer exist as a nation. ¹¹ 

Yesaya 7:18

7:18 At that time ¹²  the Lord will whistle for flies from the distant streams of Egypt and for bees from the land of Assyria. ¹³ 

Yesaya 7:22

7:22 From the abundance of milk they produce, ¹⁴  he will have sour milk for his meals. Indeed, everyone left in the heart of the land will eat sour milk and honey.

Yesaya 9:5

9:5 Indeed every boot that marches and shakes the earth ¹⁵ 

and every garment dragged through blood

is used as fuel for the fire.

Yesaya 9:13

9:13 The people did not return to the one who struck them,

they did not seek reconciliation ¹⁶  with the Lord who commands armies.

Yesaya 10:4

10:4 You will have no place to go, except to kneel with the prisoners,

or to fall among those who have been killed. ¹⁷ 

Despite all this, his anger does not subside,

and his hand is ready to strike again. ¹⁸ 

Yesaya 10:12

10:12 But when ¹⁹  the sovereign master ²⁰  finishes judging ²¹  Mount Zion and Jerusalem, then I ²²  will punish the king of Assyria for what he has proudly planned and for the arrogant attitude he displays. ²³ 

Yesaya 10:16

10:16 For this reason ²⁴  the sovereign master, the Lord who commands armies, will make his healthy ones emaciated. ²⁵  His majestic glory will go up in smoke. ²⁶ 

Yesaya 11:6

11:6 A wolf will reside ²⁷  with a lamb,

and a leopard will lie down with a young goat;

an ox and a young lion will graze together, ²⁸ 

as a small child leads them along.

Yesaya 11:12

11:12 He will lift a signal flag for the nations;

he will gather Israel’s dispersed people ²⁹ 

and assemble Judah’s scattered people

from the four corners of the earth.

Yesaya 13:11

13:11 ³⁰ I will punish the world for its evil, ³¹ 

and wicked people for their sin.

I will put an end to the pride of the insolent,

I will bring down the arrogance of tyrants. ³² 

Yesaya 14:16

14:16 Those who see you stare at you,

they look at you carefully, thinking: ³³ 

“Is this the man who shook the earth,

the one who made kingdoms tremble?

Yesaya 14:19

14:19 But you have been thrown out of your grave

like a shoot that is thrown away. ³⁴ 

You lie among ³⁵  the slain,

among those who have been slashed by the sword,

among those headed for ³⁶  the stones of the pit, ³⁷ 

as if you were a mangled corpse. ³⁸ 

Yesaya 14:30

14:30 The poor will graze in my pastures; ³⁹ 

the needy will rest securely.

But I will kill your root by famine;

it will put to death all your survivors. ⁴⁰ 

Yesaya 15:5

15:5 My heart cries out because of Moab’s plight, ⁴¹ 

and for the fugitives ⁴²  stretched out ⁴³  as far as Zoar and Eglath Shelishiyah.

For they weep as they make their way up the ascent of Luhith;

they loudly lament their demise on the road to Horonaim. ⁴⁴ 

Yesaya 21:9

21:9 Look what’s coming!

A charioteer,

a team of horses.” ⁴⁵ 

When questioned, he replies, ⁴⁶ 

“Babylon has fallen, fallen!

All the idols of her gods lie shattered on the ground!”

Yesaya 22:14

22:14 The Lord who commands armies told me this: ⁴⁷  “Certainly this sin will not be forgiven as long as you live,” ⁴⁸  says the sovereign master, the Lord who commands armies.

Yesaya 23:1

The Lord Will Judge Tyre

23:1 Here is a message about Tyre:

Wail, you large ships, ⁴⁹ 

for the port is too devastated to enter! ⁵⁰ 

From the land of Cyprus ⁵¹  this news is announced to them.

Yesaya 23:12

23:12 He said,

“You will no longer celebrate,

oppressed ⁵²  virgin daughter Sidon!

Get up, travel to Cyprus,

but you will find no relief there.” ⁵³ 

Yesaya 26:10

26:10 If the wicked are shown mercy,

they do not learn about justice. ⁵⁴ 

Even in a land where right is rewarded, they act unjustly; ⁵⁵ 

they do not see the Lord’s majesty revealed.

Yesaya 27:9

27:9 So in this way Jacob’s sin will be forgiven, ⁵⁶ 

and this is how they will show they are finished sinning: ⁵⁷ 

They will make all the stones of the altars ⁵⁸ 

like crushed limestone,

and the Asherah poles and the incense altars will no longer stand. ⁵⁹ 

Yesaya 29:9

God’s People are Spiritually Insensitive

29:9 You will be shocked and amazed! ⁶⁰ 

You are totally blind! ⁶¹ 

They are drunk, ⁶²  but not because of wine;

they stagger, ⁶³  but not because of beer.

Yesaya 29:14

29:14 Therefore I will again do an amazing thing for these people –

an absolutely extraordinary deed. ⁶⁴ 

Wise men will have nothing to say,

the sages will have no explanations.” ⁶⁵ 

Yesaya 30:8

30:8 Now go, write it ⁶⁶  down on a tablet in their presence, ⁶⁷ 

inscribe it on a scroll,

so that it might be preserved for a future time

as an enduring witness. ⁶⁸ 

Yesaya 30:32

30:32 Every blow from his punishing cudgel, ⁶⁹ 

with which the Lord will beat them, ⁷⁰ 

will be accompanied by music from the ⁷¹  tambourine and harp,

and he will attack them with his weapons. ⁷² 

Yesaya 35:4

35:4 Tell those who panic, ⁷³ 

“Be strong! Do not fear!

Look, your God comes to avenge!

With divine retribution he comes to deliver you.” ⁷⁴ 

Yesaya 36:22

36:22 Eliakim son of Hilkiah, the palace supervisor, accompanied by Shebna the scribe and Joah son of Asaph, the secretary, went to Hezekiah with their clothes torn in grief ⁷⁵  and reported to him what the chief adviser had said.

Yesaya 40:2

40:2 “Speak kindly to ⁷⁶  Jerusalem, ⁷⁷  and tell her

that her time of warfare is over, ⁷⁸ 

that her punishment is completed. ⁷⁹ 

For the Lord has made her pay double ⁸⁰  for all her sins.”

Yesaya 40:10

40:10 Look, the sovereign Lord comes as a victorious warrior; ⁸¹ 

his military power establishes his rule. ⁸² 

Look, his reward is with him;

his prize goes before him. ⁸³ 

Yesaya 47:15

47:15 They will disappoint you, ⁸⁴ 

those you have so faithfully dealt with since your youth. ⁸⁵ 

Each strays off in his own direction, ⁸⁶ 

leaving no one to rescue you.”

Yesaya 48:14

48:14 All of you, gather together and listen!

Who among them ⁸⁷  announced these things?

The Lord’s ally ⁸⁸  will carry out his desire against Babylon;

he will exert his power against the Babylonians. ⁸⁹ 

Yesaya 49:4

49:4 But I thought, ⁹⁰  “I have worked in vain;

I have expended my energy for absolutely nothing.” ⁹¹ 

But the Lord will vindicate me;

my God will reward me. ⁹² 

Yesaya 52:4

52:4 For this is what the sovereign Lord says:

“In the beginning my people went to live temporarily in Egypt;

Assyria oppressed them for no good reason.

Yesaya 55:5

55:5 Look, you will summon nations ⁹³  you did not previously know;

nations ⁹⁴  that did not previously know you will run to you,

because of the Lord your God,

the Holy One of Israel, ⁹⁵ 

for he bestows honor on you.

Yesaya 56:12--57:1

56:12 Each one says, ⁹⁶ 

‘Come on, I’ll get some wine!

Let’s guzzle some beer!

Tomorrow will be just like today!

We’ll have everything we want!’ ⁹⁷ 

57:1 The godly ⁹⁸  perish,

but no one cares. ⁹⁹ 

Honest people disappear, ¹⁰⁰ 

when no one ¹⁰¹  minds ¹⁰² 

that the godly ¹⁰³  disappear ¹⁰⁴  because of ¹⁰⁵  evil. ¹⁰⁶ 

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. ¹⁰⁷ 

You pour out liquid offerings to them,

you make an offering.

Because of these things I will seek vengeance. ¹⁰⁸ 

Yesaya 59:18

59:18 He repays them for what they have done,

dispensing angry judgment to his adversaries

and punishing his enemies. ¹⁰⁹ 

He repays the coastlands. ¹¹⁰ 

Yesaya 62:11

62:11 Look, the Lord announces to the entire earth: ¹¹¹ 

“Say to Daughter Zion,

‘Look, your deliverer comes!

Look, his reward is with him

and his reward goes before him!’” ¹¹² 

[3:1]  ¹ tn Heb “the master, the Lord who commands armies [traditionally, the Lord of hosts].” On the title “the Lord who commands armies,” see the note at 1:9.

[3:1]  ² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:1]  ³ tn Heb “support and support.” The masculine and feminine forms of the noun are placed side-by-side to emphasize completeness. See GKC 394 §122.v.

[3:1]  ⁴ tn Heb “all the support of food, and all the support of water.”

[5:13]  ⁵ sn It is not certain if the prophet or the Lord is speaking at this point.

[5:13]  ⁶ tn The suffixed (perfect) form of the verb is used; in this way the coming event is described for rhetorical effect as occurring or as already completed.

[5:13]  ⁷ tn The third masculine singular suffix refers back to “my people.”

[5:13]  ⁸ tn Heb “Their glory will be men of hunger.” כָּבוֹד (kavod, “glory”) is in opposition to הָמוֹן (hamon, “masses”) and refers here to the rich and prominent members of the nation. Some prefer to repoint מְתֵי (mÿtey, “men of”) as מִתֵי (mitey, “dead ones of”).

[5:13]  ⁹ tn The third masculine singular suffix refers back to “my people.”

[5:13]  ¹⁰ tn Heb “and their masses will be parched [by] thirst.”

[7:8]  ¹¹ tn Heb “Ephraim will be too shattered to be a nation”; NIV “to be a people.”

[7:8]  sn This statement is problematic for several reasons. It seems to intrude stylistically, interrupting the symmetry of the immediately preceding and following lines. Furthermore, such a long range prophecy lacks punch in the midst of the immediate crisis. After all, even if Israel were destroyed sometime within the next 65 years, a lot could still happen during that time, including the conquest of Judah and the demise of the Davidic family. Finally the significance of the time frame is uncertain. Israel became an Assyrian province within the next 15 years and ceased to exist as a nation. For these reasons many regard the statement as a later insertion, but why a later editor would include the reference to “65 years” remains a mystery. Some try to relate the prophecy to the events alluded to in Ezra 4:2, 10, which refers to how the Assyrian kings Esarhaddon and Ashurbanipal settled foreigners in former Israelite territory, perhaps around 670 b.c. However, even if the statement is referring to these events, it lacks rhetorical punch in its immediate context and has the earmarks of a later commentary that has been merged with the text in the process of transmission.

[7:18]  ¹² tn Heb “in that day” (so KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[7:18]  ¹³ sn Swarming flies are irritating; bees are irritating and especially dangerous because of the pain they inflict with their sting (see Deut 1:44; Ps 118:12). The metaphors are well chosen, for the Assyrians (symbolized by the bees) were much more powerful and dangerous than the Egyptians (symbolized by the flies). Nevertheless both would put pressure on Judah, for Egypt wanted Judah as a buffer state against Assyrian aggression, while Assyrian wanted it as a base for operations against Egypt. Following the reference to sour milk and honey, the metaphor is especially apt, for flies are attracted to dairy products and bees can be found in the vicinity of honey.

[7:22]  ¹⁴ tn The verb that introduces this verse serves as a discourse particle and is untranslated, see note on 2:2.

[9:5]  ¹⁵ tn Heb “Indeed every boot marching with shaking.” On the meaning of סְאוֹן (sÿ’on, “boot”) and the related denominative verb, both of which occur only here, see HALOT 738 s.v. סְאוֹן.

[9:13]  ¹⁶ tn This verse describes the people’s response to the judgment described in vv. 11-12. The perfects are understood as indicating simple past.

[10:4]  ¹⁷ tn Heb “except one kneels in the place of the prisoner, and in the place of the slain [who] fall.” On the force of בִּלְתִּי (bilti, “except”) and its logical connection to what precedes, see BDB 116 s.v. בֵלֶת. On the force of תַּחַת (takhat, “in the place of”) here, see J. N. Oswalt, Isaiah (NICOT), 1:258, n. 6.

[10:4]  ¹⁸ tn Heb “in all this his anger was not turned, and still his hand was outstretched”; KJV, ASV, NRSV “his had is stretched out still.”

[10:4]  sn See the note at 9:12.

[10:12]  ¹⁹ tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[10:12]  ²⁰ tn The Hebrew term translated “sovereign master” here and in vv. 16, 23, 24, 33 is אֲדֹנָי (’adonay).

[10:12]  ²¹ tn Heb “his work on/against.” Cf. NAB, NASB, NRSV “on”; NIV “against.”

[10:12]  ²² tn The Lord is speaking here, as in vv. 5-6a.

[10:12]  ²³ tn Heb “I will visit [judgment] on the fruit of the greatness of the heart of the king of Assyria, and on the glory of the height of his eyes.” The proud Assyrian king is likened to a large, beautiful fruit tree.

[10:16]  ²⁴ sn The irrational arrogance of the Assyrians (v. 15) will prompt the judgment about to be described.

[10:16]  ²⁵ tn Heb “will send leanness against his healthy ones”; NASB, NIV “will send a wasting disease.”

[10:16]  ²⁶ tc Heb “and in the place of his glory burning will burn, like the burning of fire.” The highly repetitive text (יֵקַד יְקֹד כִּיקוֹד אֵשׁ, yeqad yiqod kiqod ’esh) may be dittographic; if the second consonantal sequence יקד is omitted, the text would read “and in the place of his glory, it will burn like the burning of fire.”

[11:6]  ²⁷ tn The verb גּוּר (gur) normally refers to living as a dependent, resident alien in another society.

[11:6]  ²⁸ tc The Hebrew text reads, “and an ox, and a young lion, and a fatling together.” Since the preceding lines refer to two animals and include a verb, many emend וּמְרִיא (umÿri’, “and the fatling”) to an otherwise unattested verb יִמְרְאוּ (yimrÿ’u, “they will graze”); cf. NAB, TEV, CEV. One of the Qumran copies of Isaiah confirms this suggestion (1QIsa^a). The present translation assumes this change.

[11:12]  ²⁹ tn Or “the banished of Israel,” i.e., the exiles.

[13:11]  ³⁰ sn The Lord is definitely speaking (again?) at this point. See the note at v. 4.

[13:11]  ³¹ tn Or “I will bring disaster on the world.” Hebrew רָעָה (ra’ah) could refer to the judgment (i.e., disaster, calamity) or to the evil that prompts it. The structure of the parallel line favors the latter interpretation.

[13:11]  ³² tn Or perhaps, “the violent”; cf. NASB, NIV “the ruthless.”

[14:16]  ³³ tn The word “thinking” is supplied in the translation in order to make it clear that the next line records their thoughts as they gaze at him.

[14:19]  ³⁴ tn Heb “like a shoot that is abhorred.” The simile seems a bit odd; apparently it refers to a small shoot that is trimmed from a plant and tossed away. Some prefer to emend נֵצֶר (netser, “shoot”); some propose נֵפֶל (nefel, “miscarriage”). In this case one might paraphrase: “like a horrible-looking fetus that is delivered when a woman miscarries.”

[14:19]  ³⁵ tn Heb “are clothed with.”

[14:19]  ³⁶ tn Heb “those going down to.”

[14:19]  ³⁷ tn בּוֹר (bor) literally means “cistern”; cisterns were constructed from stones. On the metaphorical use of “cistern” for the underworld, see the note at v. 15.

[14:19]  ³⁸ tn Heb “like a trampled corpse.” Some take this line with what follows.

[14:30]  ³⁹ tc The Hebrew text has, “the firstborn of the poor will graze.” “Firstborn” may be used here in an idiomatic sense to indicate the very poorest of the poor. See BDB 114 s.v. בְּכוֹר. The translation above assumes an emendation of בְּכוֹרֵי (bÿkhorey, “firstborn of”) to בְּכָרַי (bekharay, “in my pastures”).

[14:30]  ⁴⁰ tn Heb “your remnant” (so NAB, NRSV).

[15:5]  ⁴¹ tn Heb “for Moab.” For rhetorical purposes the speaker (the Lord?, see v. 9) plays the role of a mourner.

[15:5]  ⁴² tn The vocalization of the Hebrew text suggests “the bars of her gates,” but the form should be repointed to yield, “her fugitives.” See HALOT 156-57 s.v. בָּרִחַ, and BDB 138 s.v. בָּרִיהַ.

[15:5]  ⁴³ tn The words “are stretched out” are supplied in the translation for stylistic reasons.

[15:5]  ⁴⁴ tn Heb “For the ascent of Luhith, with weeping they go up it; for [on] the road to Horonaim an outcry over shattering they raise up.”

[21:9]  ⁴⁵ tn Or “[with] teams of horses,” or perhaps, “with a pair of horsemen.”

[21:9]  ⁴⁶ tn Heb “and he answered and said” (so KJV, ASV).

[22:14]  ⁴⁷ tn Heb “it was revealed in my ears [by?] the Lord who commands armies [traditionally, the Lord of hosts].”

[22:14]  ⁴⁸ tn Heb “Certainly this sin will not be atoned for until you die.” This does not imply that their death will bring atonement; rather it emphasizes that their sin is unpardonable. The statement has the form of an oath.

[23:1]  ⁴⁹ tn Heb “ships of Tarshish.” This probably refers to large ships either made in or capable of traveling to the distant western port of Tarshish.

[23:1]  ⁵⁰ tc The Hebrew text reads literally, “for it is destroyed, from a house, from entering.” The translation assumes that the mem (מ) on בַּיִת (bayit) was originally an enclitic mem suffixed to the preceding verb. This assumption allows one to take בַּיִת as the subject of the preceding verb. It is used in a metaphorical sense for the port city of Tyre. The preposition min (מִן) prefixed to בּוֹא (bo’) indicates negative consequence: “so that no one can enter.” See BDB 583 s.v. מִן 7.b.

[23:1]  ⁵¹ tn Heb “the Kittim,” a designation for the people of Cyprus. See HALOT 504-05 s.v. כִּתִּיִּים.

[23:12]  ⁵² tn Or “violated, raped,” the point being that Daughter Sidon has lost her virginity in the most brutal manner possible.

[23:12]  ⁵³ tn Heb “[to the] Kittim, get up, cross over; even there there will be no rest for you.” On “Kittim” see the note on “Cyprus” at v. 1.

[26:10]  ⁵⁴ tn As in verse 9b, the translation understands צֶדֶק (tsedeq) in the sense of “justice,” but it is possible that it carries the nuance “righteousness,” in which case one might translate, “they do not learn to live in a righteous manner.”

[26:10]  ⁵⁵ tn Heb “in a land of uprightness they act unjustly”; NRSV “they deal perversely.”

[27:9]  ⁵⁶ tn Or “be atoned for” (NIV); cf. NRSV “be expiated.”

[27:9]  ⁵⁷ tn Heb “and this [is] all the fruit of removing his sin.” The meaning of the statement is not entirely clear, though “removing his sin” certainly parallels “Jacob’s sin will be removed” in the preceding line. If original, “all the fruit” may refer to the result of the decision to remove sin, but the phrase may be a corruption of לְכַפֵּר (lekhaper, “to atone for”), which in turn might be a gloss on הָסִר (hasir, “removing”).

[27:9]  ⁵⁸ tn Heb “when he makes the stones of an altar.” The singular “altar” is collective here; pagan altars are in view, as the last line of the verse indicates. See also 17:8.

[27:9]  ⁵⁹ sn As interpreted and translated above, this verse says that Israel must totally repudiate its pagan religious practices in order to experience God’s forgiveness and restoration. Another option is to understand “in this way” and “this” in v. 9a as referring back to the judgment described in v. 8. In this case כָּפַר (kafar, “atone for”) is used in a sarcastic sense; Jacob’s sin is “atoned for” and removed through severe judgment. Following this line of interpretation, one might paraphrase the verse as follows: “So in this way (through judgment) Jacob’s sin will be “atoned for,” and this is the way his sin will be removed, when he (i.e., God) makes all the altar stones like crushed limestone….” This interpretation is more consistent with the tone of judgment in vv. 8 and 10-11.

[29:9]  ⁶⁰ tn The form הִתְמַהְמְהוּ (hitmahmÿhu) is a Hitpalpel imperative from מָהַהּ (mahah, “hesitate”). If it is retained, one might translate “halt and be amazed.” The translation assumes an emendation to הִתַּמְּהוּ (hittammÿhu), a Hitpael imperative from תָּמַה (tamah, “be amazed”). In this case, the text, like Hab 1:5, combines the Hitpael and Qal imperatival forms of תָּמַה (tamah). A literal translation might be “Shock yourselves and be shocked!” The repetition of sound draws attention to the statement. The imperatives here have the force of an emphatic assertion. On this use of the imperative in Hebrew, see GKC 324 §110.c and IBHS 572 §34.4c.

[29:9]  ⁶¹ tn Heb “Blind yourselves and be blind!” The Hitpalpel and Qal imperatival forms of שָׁעַע (sha’a’, “be blind”) are combined to draw attention to the statement. The imperatives have the force of an emphatic assertion.

[29:9]  ⁶² tc Some prefer to emend the perfect form of the verb to an imperative (e.g., NAB, NCV, NRSV), since the people are addressed in the immediately preceding and following contexts.

[29:9]  ⁶³ tc Some prefer to emend the perfect form of the verb to an imperative (e.g., NAB, NCV, NRSV), since the people are addressed in the immediately preceding and following contexts.

[29:14]  ⁶⁴ tn Heb “Therefore I will again do something amazing with these people, an amazing deed, an amazing thing.” This probably refers to the amazing transformation predicted in vv. 17-24, which will follow the purifying judgment implied in vv. 15-16.

[29:14]  ⁶⁵ tn Heb “the wisdom of their wise ones will perish, the discernment of their discerning ones will keep hidden.”

[30:8]  ⁶⁶ tn The referent of the third feminine singular pronominal suffix is uncertain. Perhaps it refers to the preceding message, which accuses the people of rejecting the Lord’s help in favor of an alliance with Egypt.

[30:8]  ⁶⁷ tn Heb “with them.” On the use of the preposition here, see BDB 86 s.v. II אֵת.

[30:8]  ⁶⁸ sn Recording the message will enable the prophet to use it in the future as evidence that God warned his people of impending judgment and clearly spelled out the nation’s guilt. An official record of the message will also serve as proof of the prophet’s authority as God’s spokesman.

[30:32]  ⁶⁹ tc The Hebrew text has “every blow from a founded [i.e., “appointed”?] cudgel.” The translation above, with support from a few medieval Hebrew mss, assumes an emendation of מוּסָדָה (musadah, “founded”) to מוּסָרֹה (musaroh, “his discipline”).

[30:32]  ⁷⁰ tn Heb “which the Lord lays on him.”

[30:32]  ⁷¹ tn Heb “will be with” (KJV similar).

[30:32]  ⁷² tn The Hebrew text reads literally, “and with battles of brandishing [weapons?] he will fight against him.” Some prefer to emend וּבְמִלְחֲמוֹת (uvÿmilkhamot, “and with battles of”) to וּבִמְחֹלוֹת (uvimkholot, “and with dancing”). Note the immediately preceding references to musical instruments.

[35:4]  ⁷³ tn Heb “Say to the hasty of heart,” i.e., those whose hearts beat quickly from fear.

[35:4]  ⁷⁴ tn The jussive form וְיֹשַׁעֲכֶם (vÿyosha’akhem), which is subordinated to the preceding imperfect with vav conjunctive, indicates purpose.

[36:22]  ⁷⁵ tn Heb “with their clothes torn”; the words “in grief” have been supplied in the translation to indicate that this was done as a sign of grief and mourning.

[40:2]  ⁷⁶ tn Heb “speak to the heart of Jerusalem.” Jerusalem is personified as a woman.

[40:2]  ⁷⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[40:2]  ⁷⁸ tn Heb “that she is filled [with] her warfare.” Some understand צָבָא (tsavah, “warfare”) as meaning “hard service” or “compulsory labor” in this context.

[40:2]  ⁷⁹ tn Heb “that her punishment is accepted [as satisfactory].”

[40:2]  ⁸⁰ tn Heb “for she has received from the hand of the Lord double.” The principle of the double portion in punishment is also seen in Jer 16:18; 17:18 and Rev 18:6. For examples of the double portion in Israelite law, see Exod 22:4, 7, 9 (double restitution by a thief) and Deut 21:17 (double inheritance portion for the firstborn).

[40:10]  ⁸¹ tn Heb “comes as a strong one”; ASV “will come as a mighty one.” The preposition בְּ (bet) here carries the nuance “in the capacity of.” It indicates that the Lord possesses the quality expressed by the noun. See GKC 379 §119.i and HALOT 104 s.v. בְּ.

[40:10]  ⁸² tn Heb “his arm rules for him” (so NIV, NRSV). The Lord’s “arm” symbolizes his military power (see Isa 51:9-10; 63:5).

[40:10]  ⁸³ tn As the Lord returns to Jerusalem as a victorious warrior, he brings with him the spoils of victory, called here his “reward” and “prize.” These terms might also be translated “wages” and “recompense.” Verse 11 indicates that his rescued people, likened to a flock of sheep, are his reward.

[47:15]  ⁸⁴ tn Heb “So they will be to you”; NIV “That is all they can do for you.”

[47:15]  ⁸⁵ tn Heb “that for which you toiled, your traders from your youth.” The omen readers and star gazers are likened to merchants with whom Babylon has had an ongoing economic relationship.

[47:15]  ⁸⁶ tn Heb “each to his own side, they err.”

[48:14]  ⁸⁷ sn This probably refers to the idol gods (see v. 5).

[48:14]  ⁸⁸ tn Or “friend,” or “covenant partner.”

[48:14]  sn The Lord’s ally is a reference to Cyrus.

[48:14]  ⁸⁹ tn Heb “and his arm [against] the Babylonians.”

[49:4]  ⁹⁰ tn Or “said” (KJV, NASB, NIV, NRSV); NLT “I replied.”

[49:4]  ⁹¹ tn Heb “for nothing and emptiness.” Synonyms are combined to emphasize the common idea.

[49:4]  ⁹² tn Heb “But my justice is with the Lord, and my reward [or “wage”] with my God.”

[55:5]  ⁹³ tn Heb “a nation,” but the singular is collective here, as the plural verbs in the next line indicate (note that both “know” and “run” are third plural forms).

[55:5]  ⁹⁴ tn Heb “a nation,” but the singular is collective here, as the plural verbs that follow indicate.

[55:5]  ⁹⁵ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[56:12]  ⁹⁶ tn The words “each one says” are supplied in the translation for clarification.

[56:12]  ⁹⁷ tn Heb “great, [in] abundance, very much,” i.e., “very great indeed.” See HALOT 452 s.v. יֶתֶר.

[57:1]  ⁹⁸ tn Or “righteous” (KJV, NASB, NIV, NRSV, NLT); NAB “the just man”; TEV “Good people.”

[57:1]  ⁹⁹ tn Or perhaps, “understands.” Heb “and there is no man who sets [it] upon [his] heart.”

[57:1]  ¹⁰⁰ tn Heb “Men of loyalty are taken away.” The Niphal of אָסַף (’asaf) here means “to die.”

[57:1]  ¹⁰¹ 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]  ¹⁰² tn Or “realizes”; Heb “understands” (so NASB, NIV, NRSV).

[57:1]  ¹⁰³ tn Or “righteous” (KJV, NASB, NIV, NRSV, NLT); NAB “the just man.”

[57:1]  ¹⁰⁴ tn Heb “are taken away.” The Niphal of אָסַף (’asaf) here means “to die.”

[57:1]  ¹⁰⁵ 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]  ¹⁰⁶ 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.

[57:6]  ¹⁰⁷ 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]  ¹⁰⁸ 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.

[59:18]  ¹⁰⁹ tn Heb “in accordance with deeds, so he repays, anger to his adversaries, repayment to his enemies.”

[59:18]  ¹¹⁰ tn Or “islands” (KJV, NIV).

[62:11]  ¹¹¹ tn Heb “to the end of the earth” (so NASB, NRSV).

[62:11]  ¹¹² sn As v. 12 indicates, the returning exiles are the Lord’s reward/prize. See also 40:10 and the note there.