Yesaya 3:14

3:14 The Lord comes to pronounce judgment

on the leaders of his people and their officials.

He says, ¹  “It is you ²  who have ruined ³  the vineyard! ⁴ 

You have stashed in your houses what you have stolen from the poor. ⁵ 

Yesaya 7:1

Ahaz Receives a Sign

7:1 During ⁶  the reign of Ahaz son of Jotham, son of Uzziah, king of Judah, King Rezin of Syria and King Pekah son of Remaliah of Israel marched up to Jerusalem ⁷  to do battle, but they were unable to prevail against it. ⁸ 

Yesaya 11:15

11:15 The Lord will divide ⁹  the gulf ¹⁰  of the Egyptian Sea; ¹¹ 

he will wave his hand over the Euphrates River ¹²  and send a strong wind, ¹³ 

he will turn it into seven dried-up streams, ¹⁴ 

and enable them to walk across in their sandals.

Yesaya 14:29

14:29 Don’t be so happy, all you Philistines,

just because the club that beat you has been broken! ¹⁵ 

For a viper will grow out of the serpent’s root,

and its fruit will be a darting adder. ¹⁶ 

Yesaya 18:2

18:2 that sends messengers by sea,

who glide over the water’s surface in boats made of papyrus.

Go, you swift messengers,

to a nation of tall, smooth-skinned people, ¹⁷ 

to a people that are feared far and wide, ¹⁸ 

to a nation strong and victorious, ¹⁹ 

whose land rivers divide. ²⁰ 

Yesaya 18:7

18:7 At that time

tribute will be brought to the Lord who commands armies,

by a people that are tall and smooth-skinned,

a people that are feared far and wide,

a nation strong and victorious,

whose land rivers divide. ²¹ 

The tribute ²²  will be brought to the place where the Lord who commands armies has chosen to reside, on Mount Zion. ²³ 

Yesaya 19:11

19:11 The officials of Zoan are nothing but fools; ²⁴ 

Pharaoh’s wise advisers give stupid advice.

How dare you say to Pharaoh,

“I am one of the sages,

one well-versed in the writings of the ancient kings?” ²⁵ 

Yesaya 23:18

23:18 Her profits and earnings will be set apart for the Lord. They will not be stored up or accumulated, for her profits will be given to those who live in the Lord’s presence and will be used to purchase large quantities of food and beautiful clothes. ²⁶ 

Yesaya 27:1

27:1 At that time ²⁷  the Lord will punish

with his destructive, ²⁸  great, and powerful sword

Leviathan the fast-moving ²⁹  serpent,

Leviathan the squirming serpent;

he will kill the sea monster. ³⁰ 

Yesaya 28:2

28:2 Look, the sovereign master ³¹  sends a strong, powerful one. ³² 

With the force of a hailstorm or a destructive windstorm, ³³ 

with the might of a driving, torrential rainstorm, ³⁴ 

he will knock that crown ³⁵  to the ground with his hand. ³⁶ 

Yesaya 28:15

28:15 For you say,

“We have made a treaty with death,

with Sheol ³⁷  we have made an agreement. ³⁸ 

When the overwhelming judgment sweeps by ³⁹ 

it will not reach us.

For we have made a lie our refuge,

we have hidden ourselves in a deceitful word.” ⁴⁰ 

Yesaya 28:21

28:21 For the Lord will rise up, as he did at Mount Perazim, ⁴¹ 

he will rouse himself, as he did in the Valley of Gibeon, ⁴² 

to accomplish his work,

his peculiar work,

to perform his task,

his strange task. ⁴³ 

Yesaya 29:11

29:11 To you this entire prophetic revelation ⁴⁴  is like words in a sealed scroll. When they hand it to one who can read ⁴⁵  and say, “Read this,” he responds, “I can’t, because it is sealed.”

Yesaya 29:13

29:13 The sovereign master ⁴⁶  says,

“These people say they are loyal to me; ⁴⁷ 

they say wonderful things about me, ⁴⁸ 

but they are not really loyal to me. ⁴⁹ 

Their worship consists of

nothing but man-made ritual. ⁵⁰ 

Yesaya 30:6

30:6 This is a message ⁵¹  about the animals in the Negev:

Through a land of distress and danger,

inhabited by lionesses and roaring lions, ⁵² 

by snakes and darting adders, ⁵³ 

they transport ⁵⁴  their wealth on the backs of donkeys,

their riches on the humps of camels,

to a nation that cannot help them. ⁵⁵ 

Yesaya 30:18

The Lord Will Not Abandon His People

30:18 For this reason the Lord is ready to show you mercy;

he sits on his throne, ready to have compassion on you. ⁵⁶ 

Indeed, the Lord is a just God;

all who wait for him in faith will be blessed. ⁵⁷ 

Yesaya 30:30

30:30 The Lord will give a mighty shout ⁵⁸ 

and intervene in power, ⁵⁹ 

with furious anger and flaming, destructive fire, ⁶⁰ 

with a driving rainstorm and hailstones.

Yesaya 31:4

The Lord Will Defend Zion

31:4 Indeed, this is what the Lord says to me:

“The Lord will be like a growling lion,

like a young lion growling over its prey. ⁶¹ 

Though a whole group of shepherds gathers against it,

it is not afraid of their shouts

or intimidated by their yelling. ⁶² 

In this same way the Lord who commands armies will descend

to do battle on Mount Zion and on its hill. ⁶³ 

Yesaya 36:2

36:2 The king of Assyria sent his chief adviser ⁶⁴  from Lachish to King Hezekiah in Jerusalem, ⁶⁵  along with a large army. The chief adviser ⁶⁶  stood at the conduit of the upper pool which is located on the road to the field where they wash and dry cloth. ⁶⁷ 

Yesaya 36:16

36:16 Don’t listen to Hezekiah!’ For this is what the king of Assyria says, ‘Send me a token of your submission and surrender to me. ⁶⁸  Then each of you may eat from his own vine and fig tree and drink water from his own cistern,

Yesaya 39:2

39:2 Hezekiah welcomed ⁶⁹  them and showed them his storehouse with its silver, gold, spices, and high-quality olive oil, as well as his whole armory and everything in his treasuries. Hezekiah showed them everything in his palace and in his whole kingdom. ⁷⁰ 

Yesaya 41:26

41:26 Who decreed this from the beginning, so we could know?

Who announced it ⁷¹  ahead of time, so we could say, ‘He’s correct’?

Indeed, none of them decreed it!

Indeed, none of them announced it!

Indeed, no one heard you say anything!

Yesaya 42:22

42:22 But these people are looted and plundered;

all of them are trapped in pits ⁷² 

and held captive ⁷³  in prisons.

They were carried away as loot with no one to rescue them;

they were carried away as plunder, and no one says, “Bring that back!” ⁷⁴ 

Yesaya 43:10

43:10 You are my witnesses,” says the Lord,

“my servant whom I have chosen,

so that you may consider ⁷⁵  and believe in me,

and understand that I am he.

No god was formed before me,

and none will outlive me. ⁷⁶ 

Yesaya 45:21

45:21 Tell me! Present the evidence! ⁷⁷ 

Let them consult with one another!

Who predicted this in the past?

Who announced it beforehand?

Was it not I, the Lord?

I have no peer, there is no God but me,

a God who vindicates and delivers; ⁷⁸ 

there is none but me.

Yesaya 48:16

48:16 Approach me! Listen to this!

From the very first I have not spoken in secret;

when it happens, ⁷⁹  I am there.”

So now, the sovereign Lord has sent me, accompanied by his spirit. ⁸⁰ 

Yesaya 49:8

49:8 This is what the Lord says:

“At the time I decide to show my favor, I will respond to you;

in the day of deliverance I will help you;

I will protect you ⁸¹  and make you a covenant mediator for people, ⁸² 

to rebuild ⁸³  the land ⁸⁴ 

and to reassign the desolate property.

Yesaya 49:21

49:21 Then you will think to yourself, ⁸⁵ 

‘Who bore these children for me?

I was bereaved and barren,

dismissed and divorced. ⁸⁶ 

Who raised these children?

Look, I was left all alone;

where did these children come from?’”

Yesaya 51:13

51:13 Why do you forget ⁸⁷  the Lord, who made you,

who stretched out the sky ⁸⁸ 

and founded the earth?

Why do you constantly tremble all day long ⁸⁹ 

at the anger of the oppressor,

when he makes plans to destroy?

Where is the anger of the oppressor? ⁹⁰ 

Yesaya 54:17

54:17 No weapon forged to be used against you will succeed;

you will refute everyone who tries to accuse you. ⁹¹ 

This is what the Lord will do for his servants –

I will vindicate them,” ⁹² 

says the Lord.

Yesaya 60:9

60:9 Indeed, the coastlands ⁹³  look eagerly for me,

the large ships ⁹⁴  are in the lead,

bringing your sons from far away,

along with their silver and gold,

to honor the Lord your God, ⁹⁵ 

the Holy One of Israel, ⁹⁶  for he has bestowed honor on you.

Yesaya 62:8

62:8 The Lord swears an oath by his right hand,

by his strong arm: ⁹⁷ 

“I will never again give your grain

to your enemies as food,

and foreigners will not drink your wine,

which you worked hard to produce.

Yesaya 63:5

63:5 I looked, but there was no one to help;

I was shocked because there was no one offering support. ⁹⁸ 

So my right arm accomplished deliverance;

my raging anger drove me on. ⁹⁹ 

[3:14]  ¹ tn The words “he says” are supplied in the translation for stylistic reasons.

[3:14]  ² tn The pronominal element is masculine plural; the leaders are addressed.

[3:14]  ³ tn The verb בָּעַר (ba’ar, “graze, ruin”; HALOT 146 s.v. II בער) is a homonym of the more common בָּעַר (ba’ar, “burn”; see HALOT 145 s.v. I בער).

[3:14]  ⁴ sn The vineyard is a metaphor for the nation here. See 5:1-7.

[3:14]  ⁵ tn Heb “the plunder of the poor [is] in your houses” (so NASB).

[7:1]  ⁶ tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[7:1]  ⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[7:1]  ⁸ tn Or perhaps, “but they were unable to attack it.” This statement sounds like a summary of the whole campaign. The following context explains why they were unable to defeat the southern kingdom. The parallel passage (2 Kgs 16:5; cf. Num 22:11; 1 Sam 17:9 for a similar construction) affirms that Syria and Israel besieged Ahaz. Consequently, the statement that “they were not able to battle against them” must refer to the inability to conquer Ahaz.

[11:15]  ⁹ 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]  ¹⁰ tn Heb “tongue” (so KJV, NAB, NASB, NRSV).

[11:15]  ¹¹ sn That is, the Red Sea.

[11:15]  ¹² tn Heb “the river”; capitalized in some English versions (e.g., ASV, NASB, NRSV) as a reference to the Euphrates River.

[11:15]  ¹³ 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]  ¹⁴ 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.

[14:29]  ¹⁵ sn The identity of this “club” (also referred to as a “serpent” in the next line) is uncertain. It may refer to an Assyrian king, or to Ahaz. For discussion see J. N. Oswalt, Isaiah (NICOT), 1:331-32. The viper/adder referred to in the second half of the verse is his successor.

[14:29]  ¹⁶ tn Heb “flying burning one.” The designation “burning one” may allude to the serpent’s appearance or the effect of its poisonous bite. (See the note at 6:2.) The qualifier “flying” probably refers to the serpent’s quick, darting movements, though one might propose a homonym here, meaning “biting.” (See J. N. Oswalt, Isaiah [NICOT], 1:332, n. 18.) Some might think in terms of a mythological flying, fire breathing dragon (cf. NAB “a flying saraph”; CEV “a flying fiery dragon”), but this proposal does not make good sense in 30:6, where the phrase “flying burning one” appears again in a list of desert animals.

[18:2]  ¹⁷ tn The precise meaning of the qualifying terms is uncertain. מְמֻשָּׁךְ (mÿmushakh) appears to be a Pual participle from the verb מָשַׁךְ (mashakh, “to draw, extend”). Lexicographers theorize that it here refers to people who “stretch out,” as it were, or are tall. See BDB 604 s.v. מָשַׁךְ, and HALOT 645-46 s.v. משׁךְ. מוֹרָט (morat) is taken as a Pual participle from מָרַט (marat), which can mean “to pull out [hair],” in the Qal, “become bald” in the Niphal, and “be wiped clean” in the Pual. Lexicographers theorize that the word here refers to people with bare, or smooth, skin. See BDB 598-99 s.v. מָרַט, and HALOT 634-35 s.v. מרט. These proposed meanings, which are based on etymological speculation, must be regarded as tentative.

[18:2]  ¹⁸ tn Heb “from it and onwards.” HALOT 245 s.v. הָלְאָה suggests the translation “far and wide.”

[18:2]  ¹⁹ tn Once more the precise meaning of the qualifying terms is uncertain. The expression קַו־קָו (qav-qav) is sometimes related to a proposed Arabic cognate and taken to mean “strength” (see BDB 876 II קַו). Others, on the basis of Isa 28:10, 13, understand the form as gibberish (literally, “kav, kav”) and take it to be a reference to this nation’s strange, unknown language. The form מְבוּסָה (mÿvusah) appears to be derived from בּוּס (bus, “to trample”), so lexicographers suggest the meaning “trampling” or “subjugation,” i.e., a nation that subdues others. See BDB 101 s.v. בּוּס and HALOT 541 s.v. מְבוּסָה. These proposals, which are based on etymological speculation, must be regarded as tentative.

[18:2]  ²⁰ tn The precise meaning of the verb בָּזָא (baza’), which occurs only in this oracle (see also v. 7) in the OT, is uncertain. BDB 102 s.v. suggests “divide” on the basis of alleged Aramaic and Arabic cognates; HALOT 117 s.v., citing an alleged Arabic cognate, suggests “wash away.”

[18:7]  ²¹ tn On the interpretive difficulties of this verse, see the notes at v. 2, where the same terminology is used.

[18:7]  ²² tn The words “the tribute” are repeated here in the translation for clarity.

[18:7]  ²³ tn Heb “to the place of the name of the Lord who commands armies [traditionally, the Lord of hosts], Mount Zion.”

[19:11]  ²⁴ tn Or “certainly the officials of Zoan are fools.” אַךְ (’akh) can carry the sense, “only, nothing but,” or “certainly, surely.”

[19:11]  ²⁵ tn Heb “A son of wise men am I, a son of ancient kings.” The term בֶּן (ben, “son of”) could refer to literal descent, but many understand the word, at least in the first line, in its idiomatic sense of “member [of a guild].” See HALOT 138 s.v. בֶּן and J. N. Oswalt, Isaiah (NICOT), 1:371. If this is the case, then one can take the word in a figurative sense in the second line as well, the “son of ancient kings” being one devoted to their memory as preserved in their literature.

[23:18]  ²⁶ tn Heb “for eating to fullness and for beautiful covering[s].”

[23:18]  sn The point of this verse, which in its blatant nationalism comes precariously close to comparing the Lord to one who controls or manages a prostitute, is that Tyre will become a subject of Israel and her God. Tyre’s commercial profits will be used to enrich the Lord’s people.

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

[27:1]  ²⁸ tn Heb “hard, severe”; cf. NAB, NRSV “cruel”; KJV “sore”; NLT “terrible.”

[27:1]  ²⁹ tn Heb “fleeing” (so NAB, NASB, NRSV). Some translate “slippery” or “slithering.”

[27:1]  ³⁰ 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.

[28:2]  ³¹ tn The Hebrew term translated “sovereign master” here and in vv. 16, 22 is אֲדֹנָי (’adonay).

[28:2]  ³² tn Heb “Look, a strong and powerful [one] belongs to the Lord.”

[28:2]  ³³ tn Heb “like a rainstorm of hail, a wind of destruction.”

[28:2]  ³⁴ tn Heb “like a rainstorm of mighty, overflowing waters.”

[28:2]  ³⁵ tn The words “that crown” are supplied in the translation for clarification. The object of the verb is unexpressed in the Hebrew text.

[28:2]  ³⁶ tn Or “by [his] power.”

[28:15]  ³⁷ sn Sheol is the underworld, land of the dead, according to the OT world view.

[28:15]  ³⁸ tn Elsewhere the noun חֹזֶה (khozeh) refers to a prophet who sees visions. In v. 18 the related term חָזוּת (khazut, “vision”) is used. The parallelism in both verses (note “treaty”) seems to demand a meaning “agreement” for both nouns. Perhaps חֹזֶה and חזוּת are used in a metonymic sense in vv. 15 and 18. Another option is to propose a homonymic root. See J. N. Oswalt, Isaiah (NICOT), 1:514, and HALOT 301 s.v. II חֹזֶה.

[28:15]  ³⁹ tn Heb “the overwhelming scourge, when it passes by” (NRSV similar).

[28:15]  ⁴⁰ sn “Lie” and “deceitful word” would not be the terms used by the people. They would likely use the words “promise” and “reliable word,” but the prophet substitutes “lie” and “deceitful word” to emphasize that this treaty with death will really prove to be disappointing.

[28:21]  ⁴¹ sn This probably alludes to David’s victory over the Philistines at Baal Perazim. See 2 Sam 5:20.

[28:21]  ⁴² sn This probably alludes to the Lord’s victory over the Canaanites at Gibeon, during the days of Joshua. See Josh 10:10-11.

[28:21]  ⁴³ sn God’s judgment of his own people is called “his peculiar work” and “his strange task,” because he must deal with them the way he treated their enemies in the past.

[29:11]  ⁴⁴ tn Heb “vision” (so NASB, NIV, NRSV).

[29:11]  ⁴⁵ tn Heb “one who knows a/the scroll.”

[29:13]  ⁴⁶ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonai).

[29:13]  ⁴⁷ tn Heb “Because these people draw near to me with their mouth.”

[29:13]  ⁴⁸ tn Heb “and with their lips they honor me.”

[29:13]  ⁴⁹ tn Heb “but their heart is far from me.” The heart is viewed here as the seat of the will, from which genuine loyalty derives.

[29:13]  ⁵⁰ tn Heb “their fear of me is a commandment of men that has been taught.”

[30:6]  ⁵¹ tn Traditionally, “burden” (so KJV, ASV); NAB, NASB, NIV, NRSV “oracle.”

[30:6]  ⁵² tc Heb “[a land of] a lioness and a lion, from them.” Some emend מֵהֶם (mehem, “from them”) to מֵהֵם (mehem), an otherwise unattested Hiphil participle from הָמַם (hamam, “move noisily”). Perhaps it would be better to take the initial mem (מ) as enclitic and emend the form to הֹמֶה (homeh), a Qal active participle from הָמָה (hamah, “to make a noise”); cf. J. N. Oswalt, Isaiah (NICOT), 1:542, n. 9.

[30:6]  ⁵³ tn Heb “flying fiery one.” See the note at 14:29.

[30:6]  ⁵⁴ tn Or “carry” (KJV, NAB, NASB, NIV, NRSV).

[30:6]  ⁵⁵ sn This verse describes messengers from Judah transporting wealth to Egypt in order to buy Pharaoh’s protection through a treaty.

[30:18]  ⁵⁶ tn Heb “Therefore the Lord waits to show you mercy, and therefore he is exalted to have compassion on you.” The logical connection between this verse and what precedes is problematic. The point seems to be that Judah’s impending doom does not bring God joy. Rather the prospect of their suffering stirs within him a willingness to show mercy and compassion, if they are willing to seek him on his terms.

[30:18]  ⁵⁷ tn Heb “Blessed are all who wait for him.”

[30:30]  ⁵⁸ tn Heb “the Lord will cause the splendor of his voice to be heard.”

[30:30]  ⁵⁹ tn Heb “and reveal the lowering of his arm.”

[30:30]  ⁶⁰ tn Heb “and a flame of consuming fire.”

[31:4]  ⁶¹ tn Heb “As a lion growls, a young lion over its prey.” In the Hebrew text the opening comparison is completed later in the verse (“so the Lord will come down…”), after a parenthesis describing how fearless the lion is. The present translation divides the verse into three sentences for English stylistic reasons.

[31:4]  ⁶² tn Heb “Though there is summoned against it fullness of shepherds, by their voice it is not terrified, and to their noise it does not respond.”

[31:4]  ⁶³ tn Some prefer to translate the phrase לִצְבֹּא עַל (litsbo’ ’al) as “fight against,” but the following context pictures the Lord defending, not attacking, Zion.

[36:2]  ⁶⁴ sn For a discussion of this title see M. Cogan and H. Tadmor, II Kings (AB), 229-30.

[36:2]  ⁶⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[36:2]  ⁶⁶ tn Heb “he”; the referent (the chief adviser) has been specified in the translation for clarity.

[36:2]  ⁶⁷ tn Heb “the field of the washer”; traditionally “the fuller’s field” (so KJV, ASV, NAB, NASB, NRSV).

[36:16]  ⁶⁸ tn Heb “make with me a blessing and come out to me.”

[39:2]  ⁶⁹ tn Heb “was happy with”; NAB, NASB “was pleased”; NIV “received the envoys gladly.”

[39:2]  ⁷⁰ tn Heb “there was nothing which Hezekiah did not show them in his house and in all his kingdom.”

[41:26]  ⁷¹ tn The words “who announced it” are supplied in the translation for clarification. The interrogative particle and verb are understood by ellipsis (see the preceding line).

[42:22]  ⁷² tc The Hebrew text has בַּחוּרִים (bakhurim, “young men”), but the text should be emended to בְּהוֹרִים (bÿhorim, “in holes”).

[42:22]  ⁷³ tn Heb “and made to be hidden”; NAB, NASB, NIV, TEV “hidden away in prisons.”

[42:22]  ⁷⁴ tn Heb “they became loot and there was no one rescuing, plunder and there was no one saying, ‘Bring back’.”

[43:10]  ⁷⁵ tn Or “know” (KJV, NAB, NASB, NIV, NRSV).

[43:10]  ⁷⁶ tn Heb “and after me, there will not be”; NASB “there will be none after Me.”

[45:21]  ⁷⁷ tn Heb “Declare! Bring near!”; NASB “Declare and set forth your case.” See 41:21.

[45:21]  ⁷⁸ tn Or “a righteous God and deliverer”; NASB, NIV, NRSV “a righteous God and a Savior.”

[48:16]  ⁷⁹ tn Heb “from the time of its occurring.”

[48:16]  ⁸⁰ sn The speaker here is not identified specifically, but he is probably Cyrus, the Lord’s “ally” mentioned in vv. 14-15.

[49:8]  ⁸¹ tn The translation assumes the verb is derived from the root נָצָר (natsar, “protect”). Some prefer to derive it from the root יָצָר (yatsar, “form”).

[49:8]  ⁸² tn Heb “a covenant of people.” A person cannot literally be a covenant; בְּרִית (bÿrit) is probably metonymic here, indicating a covenant mediator. Here עָם (’am, “people”) appears to refer to Israel. See the note at 42:6.

[49:8]  ⁸³ tn The Hiphil of קוּם (qum, “arise”) is probably used here in the sense of “rebuild.”

[49:8]  ⁸⁴ tn The “land” probably stands by metonymy for the ruins within it.

[49:21]  ⁸⁵ tn Heb “and you will say in your heart.”

[49:21]  ⁸⁶ tn Or “exiled and thrust away”; NIV “exiled and rejected.”

[51:13]  ⁸⁷ tn Heb “and that you forget.”

[51:13]  ⁸⁸ tn Or “the heavens” (also in v. 16). The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[51:13]  ⁸⁹ tn Heb “and that you tremble constantly all the day.”

[51:13]  ⁹⁰ tn The question anticipates the answer, “Ready to disappear!” See v. 14.

[54:17]  ⁹¹ tn Heb “and every tongue that rises up for judgment with you will prove to be guilty.”

[54:17]  ⁹² tn Heb “this is the inheritance of the servants of the Lord, and their vindication from me.”

[60:9]  ⁹³ tn Or “islands” (NIV); CEV “distant islands”; TEV “distant lands.”

[60:9]  ⁹⁴ tn Heb “the ships of Tarshish.” See the note at 2:16.

[60:9]  ⁹⁵ tn Heb “to the name of the Lord your God.”

[60:9]  ⁹⁶ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[62:8]  ⁹⁷ tn The Lord’s right hand and strong arm here symbolize his power and remind the audience that his might guarantees the fulfillment of the following promise.

[63:5]  ⁹⁸ sn See Isa 59:16 for similar language.

[63:5]  ⁹⁹ tn Heb “and my anger, it supported me”; NIV “my own wrath sustained me.”