Yesaya 49:11

49:11 I will make all my mountains into a road;

I will construct my roadways.”

Yesaya 2:14

2:14 for all the tall mountains,

for all the high hills, ¹ 

Yesaya 2:2

2:2 In the future ² 

the mountain of the Lord’s temple will endure ³ 

as the most important of mountains,

and will be the most prominent of hills. ⁴ 

All the nations will stream to it,

Yesaya 57:7

57:7 On every high, elevated hill you prepare your bed;

you go up there to offer sacrifices.

Yesaya 64:1

64:1 (63:19b) ⁵  If only you would tear apart the sky ⁶  and come down!

The mountains would tremble ⁷  before you!

Yesaya 14:25

14:25 I will break Assyria ⁸  in my land,

I will trample them ⁹  underfoot on my hills.

Their yoke will be removed from my people,

the burden will be lifted from their shoulders. ¹⁰ 

Yesaya 10:32

10:32 This very day, standing in Nob,

they shake their fist at Daughter Zion’s mountain ¹¹  –

at the hill of Jerusalem.

Yesaya 34:3

34:3 Their slain will be left unburied, ¹² 

their corpses will stink; ¹³ 

the hills will soak up their blood. ¹⁴ 

Yesaya 11:9

11:9 They will no longer injure or destroy

on my entire royal mountain. ¹⁵ 

For there will be universal submission to the Lord’s sovereignty,

just as the waters completely cover the sea. ¹⁶ 

Yesaya 18:3

18:3 All you who live in the world,

who reside on the earth,

you will see a signal flag raised on the mountains;

you will hear a trumpet being blown.

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 65:11

65:11 But as for you who abandon the Lord

and forget about worshiping at ¹⁹  my holy mountain,

who prepare a feast for the god called ‘Fortune,’ ²⁰ 

and fill up wine jugs for the god called ‘Destiny’ ²¹  –

Yesaya 40:4

40:4 Every valley must be elevated,

and every mountain and hill leveled.

The rough terrain will become a level plain,

the rugged landscape a wide valley.

Yesaya 42:15

42:15 I will make the trees on the mountains and hills wither up; ²² 

I will dry up all their vegetation.

I will turn streams into islands, ²³ 

and dry up pools of water. ²⁴ 

Yesaya 25:7

25:7 On this mountain he will swallow up

the shroud that is over all the peoples, ²⁵ 

the woven covering that is over all the nations; ²⁶ 

Yesaya 25:10

25:10 For the Lord’s power will make this mountain secure. ²⁷ 

Moab will be trampled down where it stands, ²⁸ 

as a heap of straw is trampled down in ²⁹  a manure pile.

Yesaya 22:5

22:5 For the sovereign master, ³⁰  the Lord who commands armies,

has planned a day of panic, defeat, and confusion. ³¹ 

In the Valley of Vision ³²  people shout ³³ 

and cry out to the hill. ³⁴ 

Yesaya 37:32

37:32 “For a remnant will leave Jerusalem;

survivors will come out of Mount Zion.

The intense devotion of the Lord who commands armies ³⁵  will accomplish this.

Yesaya 52:7

52:7 How delightful it is to see approaching over the mountains ³⁶ 

the feet of a messenger who announces peace,

a messenger who brings good news, who announces deliverance,

who says to Zion, “Your God reigns!” ³⁷ 

Yesaya 65:9

65:9 I will bring forth descendants from Jacob,

and from Judah people to take possession of my mountains.

My chosen ones will take possession of the land; ³⁸ 

my servants will live there.

Yesaya 13:4

13:4 ³⁹ There is a loud noise on the mountains –

it sounds like a large army! ⁴⁰ 

There is great commotion among the kingdoms ⁴¹  –

nations are being assembled!

The Lord who commands armies is mustering

forces for battle.

Yesaya 30:25

30:25 On every high mountain

and every high hill

there will be streams flowing with water,

at the time of ⁴²  great slaughter when the fortified towers collapse.

Yesaya 40:12

The Lord is Incomparable

40:12 Who has measured out the waters ⁴³  in the hollow of his hand,

or carefully ⁴⁴  measured the sky, ⁴⁵ 

or carefully weighed ⁴⁶  the soil of the earth,

or weighed the mountains in a balance,

or the hills on scales? ⁴⁷ 

Yesaya 42:11

42:11 Let the desert and its cities shout out,

the towns where the nomads of Kedar live!

Let the residents of Sela shout joyfully;

let them shout loudly from the mountaintops.

Yesaya 49:13

49:13 Shout for joy, O sky! ⁴⁸ 

Rejoice, O earth!

Let the mountains give a joyful shout!

For the Lord consoles his people

and shows compassion to the ⁴⁹  oppressed.

Yesaya 55:12

55:12 Indeed you will go out with joy;

you will be led along in peace;

the mountains and hills will give a joyful shout before you,

and all the trees in the field will clap their hands.

Yesaya 64:3

64:3 When you performed awesome deeds that took us by surprise, ⁵⁰ 

you came down, and the mountains trembled ⁵¹  before you.

Yesaya 18:6

18:6 They will all be left ⁵²  for the birds of the hills

and the wild animals; ⁵³ 

the birds will eat them during the summer,

and all the wild animals will eat them during the winter.

Yesaya 57:13

57:13 When you cry out for help, let your idols ⁵⁴  help you!

The wind blows them all away, ⁵⁵ 

a breeze carries them away. ⁵⁶ 

But the one who looks to me for help ⁵⁷  will inherit the land

and will have access to ⁵⁸  my holy mountain.”

Yesaya 65:25

65:25 A wolf and a lamb will graze together; ⁵⁹ 

a lion, like an ox, will eat straw, ⁶⁰ 

and a snake’s food will be dirt. ⁶¹ 

They will no longer injure or destroy

on my entire royal mountain,” ⁶²  says the Lord.

Yesaya 30:29

30:29 You will sing

as you do in the evening when you are celebrating a festival.

You will be happy like one who plays a flute

as he goes to the mountain of the Lord, the Rock who shelters Israel. ⁶³ 

Yesaya 41:15

41:15 “Look, I am making you like ⁶⁴  a sharp threshing sledge,

new and double-edged. ⁶⁵ 

You will thresh the mountains and crush them;

you will make the hills like straw. ⁶⁶ 

Yesaya 54:10

54:10 Even if the mountains are removed

and the hills displaced,

my devotion will not be removed from you,

nor will my covenant of friendship ⁶⁷  be displaced,”

says the Lord, the one who has compassion on you.

Yesaya 7:25

7:25 They will stay away from all the hills that were cultivated, for fear of the thorns and briers. ⁶⁸  Cattle will graze there and sheep will trample on them. ⁶⁹ 

Yesaya 13:2

13:2 ⁷⁰ On a bare hill raise a signal flag,

shout to them,

wave your hand,

so they might enter the gates of the princes!

Yesaya 30:17

30:17 One thousand will scurry at the battle cry of one enemy soldier; ⁷¹ 

at the battle cry of five enemy soldiers you will all run away, ⁷² 

until the remaining few are as isolated ⁷³ 

as a flagpole on a mountaintop

or a signal flag on a hill.”

Yesaya 65:7

65:7 for your sins and your ancestors’ sins,” ⁷⁴  says the Lord.

“Because they burned incense on the mountains

and offended ⁷⁵  me on the hills,

I will punish them in full measure.” ⁷⁶ 

Yesaya 14:13

14:13 You said to yourself, ⁷⁷ 

“I will climb up to the sky.

Above the stars of El ⁷⁸ 

I will set up my throne.

I will rule on the mountain of assembly

on the remote slopes of Zaphon. ⁷⁹ 

Yesaya 8:18

8:18 Look, I and the sons whom the Lord has given me ⁸⁰  are reminders and object lessons ⁸¹  in Israel, sent from the Lord who commands armies, who lives on Mount Zion.

Yesaya 24:23

24:23 The full moon will be covered up, ⁸² 

the bright sun ⁸³  will be darkened; ⁸⁴ 

for the Lord who commands armies will rule ⁸⁵ 

on Mount Zion in Jerusalem ⁸⁶ 

in the presence of his assembly, in majestic splendor. ⁸⁷ 

Yesaya 25:6

25:6 The Lord who commands armies will hold a banquet for all the nations on this mountain. ⁸⁸ 

At this banquet there will be plenty of meat and aged wine –

tender meat and choicest wine. ⁸⁹ 

Yesaya 28:21

28:21 For the Lord will rise up, as he did at Mount Perazim, ⁹⁰ 

he will rouse himself, as he did in the Valley of Gibeon, ⁹¹ 

to accomplish his work,

his peculiar work,

to perform his task,

his strange task. ⁹² 

Yesaya 40:9

40:9 Go up on a high mountain, O herald Zion!

Shout out loudly, O herald Jerusalem! ⁹³ 

Shout, don’t be afraid!

Say to the towns of Judah,

“Here is your God!”

Yesaya 44:23

44:23 Shout for joy, O sky, for the Lord intervenes; ⁹⁴ 

shout out, you subterranean regions ⁹⁵  of the earth.

O mountains, give a joyful shout;

you too, O forest and all your trees! ⁹⁶ 

For the Lord protects ⁹⁷  Jacob;

he reveals his splendor through Israel. ⁹⁸ 

Yesaya 10:12

10:12 But when ⁹⁹  the sovereign master ¹⁰⁰  finishes judging ¹⁰¹  Mount Zion and Jerusalem, then I ¹⁰²  will punish the king of Assyria for what he has proudly planned and for the arrogant attitude he displays. ¹⁰³ 

Yesaya 66:20

66:20 They will bring back all your countrymen ¹⁰⁴  from all the nations as an offering to the Lord. They will bring them ¹⁰⁵  on horses, in chariots, in wagons, on mules, and on camels ¹⁰⁶  to my holy hill Jerusalem,” says the Lord, “just as the Israelites bring offerings to the Lord’s temple in ritually pure containers.

Yesaya 37:24

37:24 Through your messengers you taunted the sovereign master, ¹⁰⁷ 

‘With my many chariots I climbed up

the high mountains,

the slopes of Lebanon.

I cut down its tall cedars

and its best evergreens.

I invaded its most remote regions, ¹⁰⁸ 

its thickest woods.

Yesaya 27:13

27:13 At that time ¹⁰⁹  a large ¹¹⁰  trumpet will be blown, and the ones lost ¹¹¹  in the land of Assyria will come, as well as the refugees in ¹¹²  the land of Egypt. They will worship the Lord on the holy mountain in Jerusalem. ¹¹³ 

Yesaya 29:8

29:8 It will be like a hungry man dreaming that he is eating,

only to awaken and find that his stomach is empty. ¹¹⁴ 

It will be like a thirsty man dreaming that he is drinking,

only to awaken and find that he is still weak and his thirst unquenched. ¹¹⁵ 

So it will be for the horde from all the nations

that fight against Mount Zion.

Yesaya 56:7

56:7 I will bring them to my holy mountain;

I will make them happy in the temple where people pray to me. ¹¹⁶ 

Their burnt offerings and sacrifices will be accepted on my altar,

for my temple will be known as a temple where all nations may pray.” ¹¹⁷ 

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. ¹¹⁸ 

Though a whole group of shepherds gathers against it,

it is not afraid of their shouts

or intimidated by their yelling. ¹¹⁹ 

In this same way the Lord who commands armies will descend

to do battle on Mount Zion and on its hill. ¹²⁰ 

Yesaya 4:5

4:5 Then the Lord will create

over all of Mount Zion ¹²¹ 

and over its convocations

a cloud and smoke by day

and a bright flame of fire by night; ¹²² 

indeed a canopy will accompany the Lord’s glorious presence. ¹²³ 

Yesaya 17:13

17:13 Though these people make an uproar as loud as the roaring of powerful waves, ¹²⁴ 

when he shouts at ¹²⁵  them, they will flee to a distant land,

driven before the wind like dead weeds on the hills,

or like dead thistles ¹²⁶  before a strong gale.

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 ¹²⁷  he can teach us his requirements, ¹²⁸ 

and ¹²⁹  we can follow his standards.” ¹³⁰ 

For Zion will be the center for moral instruction; ¹³¹ 

the Lord will issue edicts from Jerusalem. ¹³² 

Yesaya 5:25

5:25 So the Lord is furious ¹³³  with his people;

he lifts ¹³⁴  his hand and strikes them.

The mountains shake,

and corpses lie like manure ¹³⁵  in the middle of the streets.

Despite all this, his anger does not subside,

and his hand is ready to strike again. ¹³⁶ 

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. ¹³⁷ 

The tribute ¹³⁸  will be brought to the place where the Lord who commands armies has chosen to reside, on Mount Zion. ¹³⁹ 

Yesaya 63:18

63:18 For a short time your special ¹⁴⁰  nation possessed a land, ¹⁴¹ 

but then our adversaries knocked down ¹⁴²  your holy sanctuary.

Yesaya 10:29

10:29 They went through the pass,

spent the night at Geba.

Ramah trembled,

Gibeah of Saul ran away.

Yesaya 10:34

10:34 The thickets of the forest will be chopped down with an ax,

and mighty Lebanon will fall. ¹⁴³ 

Yesaya 40:16

40:16 Not even Lebanon could supply enough firewood for a sacrifice; ¹⁴⁴ 

its wild animals would not provide enough burnt offerings. ¹⁴⁵ 

Yesaya 65:10

65:10 Sharon ¹⁴⁶  will become a pasture for sheep,

and the Valley of Achor ¹⁴⁷  a place where cattle graze; ¹⁴⁸ 

they will belong to my people, who seek me. ¹⁴⁹ 

Yesaya 26:4

26:4 Trust in the Lord from this time forward, ¹⁵⁰ 

even in Yah, the Lord, an enduring protector! ¹⁵¹ 

Yesaya 45:2

45:2 “I will go before you

and level mountains. ¹⁵² 

Bronze doors I will shatter

and iron bars ¹⁵³  I will hack through.

Yesaya 48:21

48:21 They do not thirst as he leads them through dry regions;

he makes water flow out of a rock for them;

he splits open a rock and water flows out.’ ¹⁵⁴ 

Yesaya 2:21

2:21 so they themselves can go into the crevices of the rocky cliffs

and the openings under the rocky overhangs, ¹⁵⁵ 

trying to escape the dreadful judgment of the Lord ¹⁵⁶ 

and his royal splendor,

when he rises up to terrify the earth. ¹⁵⁷ 

Yesaya 10:26

10:26 The Lord who commands armies is about to beat them ¹⁵⁸  with a whip, similar to the way he struck down Midian at the rock of Oreb. ¹⁵⁹  He will use his staff against the sea, lifting it up as he did in Egypt. ¹⁶⁰ 

Yesaya 17:10

17:10 For you ignore ¹⁶¹  the God who rescues you;

you pay no attention to your strong protector. ¹⁶² 

So this is what happens:

You cultivate beautiful plants

and plant exotic vines. ¹⁶³ 

Yesaya 2:10

2:10 Go up into the rocky cliffs,

hide in the ground.

Get away from the dreadful judgment of the Lord, ¹⁶⁴ 

from his royal splendor!

Yesaya 17:9

17:9 At that time ¹⁶⁵  their fortified cities will be

like the abandoned summits of the Amorites, ¹⁶⁶ 

which they abandoned because of the Israelites;

there will be desolation.

Yesaya 51:1

There is Hope for the Future

51:1 “Listen to me, you who pursue godliness, ¹⁶⁷ 

who seek the Lord!

Look at the rock from which you were chiseled,

at the quarry ¹⁶⁸  from which you were dug! ¹⁶⁹ 

Yesaya 2:19

2:19 They ¹⁷⁰  will go into caves in the rocky cliffs

and into holes in the ground, ¹⁷¹ 

trying to escape the dreadful judgment of the Lord ¹⁷² 

and his royal splendor,

when he rises up to terrify the earth. ¹⁷³ 

Yesaya 35:2

35:2 Let it richly bloom; ¹⁷⁴ 

let it rejoice and shout with delight! ¹⁷⁵ 

It is given the grandeur ¹⁷⁶  of Lebanon,

the splendor of Carmel and Sharon.

They will see the grandeur of the Lord,

the splendor of our God.

Yesaya 33:9

33:9 The land ¹⁷⁷  dries up ¹⁷⁸  and withers away;

the forest of Lebanon shrivels up ¹⁷⁹  and decays.

Sharon ¹⁸⁰  is like the desert; ¹⁸¹ 

Bashan and Carmel ¹⁸²  are parched. ¹⁸³ 

Yesaya 44:8

44:8 Don’t panic! Don’t be afraid! ¹⁸⁴ 

Did I not tell you beforehand and decree it?

You are my witnesses! Is there any God but me?

There is no other sheltering rock; ¹⁸⁵  I know of none.

Yesaya 11:14

11:14 They will swoop down ¹⁸⁶  on the Philistine hills to the west; ¹⁸⁷ 

together they will loot the people of the east.

They will take over Edom and Moab, ¹⁸⁸ 

and the Ammonites will be their subjects.

Yesaya 32:14

32:14 For the fortress is neglected;

the once-crowded ¹⁸⁹  city is abandoned.

Hill ¹⁹⁰  and watchtower

are permanently uninhabited. ¹⁹¹ 

Wild donkeys love to go there,

and flocks graze there. ¹⁹² 

Yesaya 33:16

33:16 This is the person who will live in a secure place; ¹⁹³ 

he will find safety in the rocky, mountain strongholds; ¹⁹⁴ 

he will have food

and a constant supply of water.

Yesaya 50:7

50:7 But the sovereign Lord helps me,

so I am not humiliated.

For that reason I am steadfastly resolved; ¹⁹⁵ 

I know I will not be put to shame.

Yesaya 5:2

5:2 He built a hedge around it, ¹⁹⁶  removed its stones,

and planted a vine.

He built a tower in the middle of it,

and constructed a winepress.

He waited for it to produce edible grapes,

but it produced sour ones instead. ¹⁹⁷ 

Yesaya 60:14

60:14 The children of your oppressors will come bowing to you;

all who treated you with disrespect will bow down at your feet.

They will call you, ‘The City of the Lord,

Zion of the Holy One of Israel.’ ¹⁹⁸ 

[2:14]  ¹ sn The high mountains and hills symbolize the apparent security of proud men, as do the high tower and fortified wall of v. 15.

[2:2]  ² tn Heb “in the end of the days.” This phrase may refer generally to the future, or more technically to the final period of history. See BDB 31 s.v. ַאחֲרִית. The verse begins with a verb that functions as a “discourse particle” and is not translated. In numerous places throughout the OT, the “to be” verb with a prefixed conjunction (וְהָיָה [vÿhayah] and וַיְהִי [vayÿhi]) occurs in this fashion to introduce a circumstantial clause and does not require translation.

[2:2]  ³ tn Or “be established” (KJV, NIV, NRSV).

[2:2]  ⁴ tn Heb “as the chief of the mountains, and will be lifted up above the hills.” The image of Mount Zion being elevated above other mountains and hills pictures the prominence it will attain in the future.

[64:1]  ⁵ sn In BHS the chapter division occurs in a different place from the English Bible: 64:1 ET (63:19b HT) and 64:2-12 (64:1-11 HT). Beginning with 65:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.

[64:1]  ⁶ tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[64:1]  ⁷ tn Or “quake.” נָזֹלּוּ (nazollu) is from the verbal root זָלַל (zalal, “quake”; see HALOT 272 s.v. II זלל). Perhaps there is a verbal allusion to Judg 5:5, the only other passage where this verb occurs. In that passage the poet tells how the Lord’s appearance to do battle caused the mountains to shake.

[14:25]  ⁸ tn Heb “to break Assyria.”

[14:25]  ⁹ tn Heb “him.” This is a collective singular referring to the nation, or a reference to the king of Assyria who by metonymy stands for the entire nation.

[14:25]  ¹⁰ tn Heb “and his [i.e., Assyria’s] yoke will be removed from them [the people?], and his [Assyria’s] burden from his [the nation’s?] shoulder will be removed.” There are no antecedents in this oracle for the suffixes in the phrases “from them” and “from his shoulder.” Since the Lord’s land and hills are referred to in the preceding line and the statement seems to echo 10:27, it is likely that God’s people are the referents of the suffixes; the translation uses “my people” to indicate this.

[10:32]  ¹¹ tc The consonantal text (Kethib) has “a mountain of a house (בֵּית, bet), Zion,” but the marginal reading (Qere) correctly reads “the mountain of the daughter (בַּת, bat) of Zion.” On the phrase “Daughter Zion,” see the note on the same phrase in 1:8.

[34:3]  ¹² tn Heb “will be cast aside”; NASB, NIV “thrown out.”

[34:3]  ¹³ tn Heb “[as for] their corpses, their stench will arise.”

[34:3]  ¹⁴ tn Heb “hills will dissolve from their blood.”

[11:9]  ¹⁵ tn Heb “in all my holy mountain.” In the most basic sense the Lord’s “holy mountain” is the mountain from which he rules over his kingdom (see Ezek 28:14, 16). More specifically it probably refers to Mount Zion/Jerusalem or to the entire land of Israel (see Pss 2:6; 15:1; 43:3; Isa 56:7; 57:13; Ezek 20:40; Ob 16; Zeph 3:11). If the Lord’s universal kingdom is in view in this context (see the note on “earth” at v. 4), then the phrase would probably be metonymic here, standing for God’s worldwide dominion (see the next line).

[11:9]  ¹⁶ tn Heb “for the earth will be full of knowledge of the Lord, as the waters cover the sea.” The translation assumes that a universal kingdom is depicted here, but אֶרֶץ (’erets) could be translated “land” (see the note at v. 4). “Knowledge of the Lord” refers here to a recognition of the Lord’s sovereignty which results in a willingness to submit to his authority. See the note at v. 2.

[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.”

[65:11]  ¹⁹ tn The Hebrew text has simply, “forget.” The words “about worshiping at” are supplied in the translation for clarification.

[65:11]  ²⁰ tn The Hebrew has לַגַּד (laggad, “for Gad”), the name of a pagan deity. See HALOT 176 s.v. II גַּד 2.

[65:11]  ²¹ tn The Hebrew has לַמְנִי (lamni, “for Meni”), the name of a pagan deity. See HALOT 602 s.v. מְגִי.

[42:15]  ²² tn Heb “I will dry up the mountains and hills.” The “mountains and hills” stand by synecdoche for the trees that grow on them. Some prefer to derive the verb from a homonymic root and translate, “I will lay waste.”

[42:15]  ²³ tc The Hebrew text reads, “I will turn streams into coastlands [or “islands”].” Scholars who believe that this reading makes little sense have proposed an emendation of אִיִּים (’iyyim, “islands”) to צִיּוֹת (tsiyyot, “dry places”; cf. NCV, NLT, TEV). However, since all the versions support the MT reading, there is insufficient grounds for an emendation here. Although the imagery of changing rivers into islands is somewhat strange, J. N. Oswalt describes this imagery against the backdrop of rivers of the Near East. The receding of these rivers at times occasioned the appearance of previously submerged islands (Isaiah [NICOT], 2:126).

[42:15]  ²⁴ sn The imagery of this verse, which depicts the Lord bringing a curse of infertility to the earth, metaphorically describes how the Lord will destroy his enemies.

[25:7]  ²⁵ tn The Hebrew text reads, “the face of the shroud, the shroud over all the nations.” Some emend the second הַלּוֹט (hallot) to a passive participle הַלּוּט (hallut, “that is wrapped”).

[25:7]  ²⁶ sn The point of the imagery is unclear. Perhaps the shroud/covering referred to was associated with death in some way (see v. 8).

[25:10]  ²⁷ tn Heb “for the hand of the Lord will rest on this mountain”; TEV “will protect Mount Zion”; NCV “will protect (rest on NLT) Jerusalem.”

[25:10]  ²⁸ tn Heb “under him,” i.e., “in his place.”

[25:10]  ²⁹ tc The marginal reading (Qere) is בְּמוֹ (bÿmo, “in”). The consonantal text (Kethib) has בְּמִי (bÿmi, “in the water of”).

[22:5]  ³⁰ tn The Hebrew term translated “sovereign master” here and in vv. 12, 14, 15 is אֲדֹנָי (’adonay).

[22:5]  ³¹ tn Heb “For [there is] a day of panic, and trampling, and confusion for the master, the Lord who commands armies [traditionally, the Lord of hosts].”

[22:5]  ³² tn The traditional accentuation of the Hebrew text suggests that this phrase goes with what precedes.

[22:5]  ³³ tn The precise meaning of this statement is unclear. Some take קִר (qir) as “wall” and interpret the verb to mean “tear down.” However, tighter parallelism (note the reference to crying for help in the next line) is achieved if one takes both the verb and noun from a root, attested in Ugaritic and Arabic, meaning “make a sound.” See J. N. Oswalt, Isaiah (NICOT), 1:404, n. 5.

[22:5]  ³⁴ sn Perhaps “the hill” refers to the temple mount.

[37:32]  ³⁵ tn Heb “the zeal of the Lord who commands armies [traditionally, the Lord of hosts].” In this context the Lord’s “zeal” refers to his intense devotion to and love for his people which prompts him to protect and restore them.

[52:7]  ³⁶ tn Heb “How delightful on the mountains.”

[52:7]  ³⁷ tn Or “has become king.” When a new king was enthroned, his followers would give this shout. For other examples of this enthronement formula (Qal perfect 3rd person masculine singular מָלַךְ [malakh], followed by the name of the king), see 2 Sam 15:10; 1 Kgs 1:11, 13, 18; 2 Kgs 9:13. The Lord is an eternal king, but here he is pictured as a victorious warrior who establishes his rule from Zion.

[65:9]  ³⁸ tn Heb “it.” The third feminine singular pronominal suffix probably refers to the land which contains the aforementioned mountains.

[13:4]  ³⁹ sn In vv. 4-10 the prophet appears to be speaking, since the Lord is referred to in the third person. However, since the Lord refers to himself in the third person later in this chapter (see v. 13), it is possible that he speaks throughout the chapter.

[13:4]  ⁴⁰ tn Heb “a sound, a roar [is] on the mountains, like many people.”

[13:4]  ⁴¹ tn Heb “a sound, tumult of kingdoms.”

[30:25]  ⁴² tn Or “in the day of” (KJV).

[40:12]  ⁴³ tn The Qumran scroll 1QIsa^a has מי ים (“waters of the sea”), a reading followed by NAB.

[40:12]  ⁴⁴ tn Heb “with a span.” A “span” was the distance between the ends of the thumb and the little finger of the spread hand” (BDB 285 s.v. זֶרֶת).

[40:12]  ⁴⁵ tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[40:12]  ⁴⁶ tn Heb “or weighed by a third part [of a measure].”

[40:12]  ⁴⁷ sn The implied answer to the rhetorical questions of v. 12 is “no one but the Lord. The Lord, and no other, created the world. Like a merchant weighing out silver or commodities on a scale, the Lord established the various components of the physical universe in precise proportions.

[49:13]  ⁴⁸ tn Or “O heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[49:13]  ⁴⁹ tn Heb “his” (so KJV, NAB, NASB, NIV, NRSV).

[64:3]  ⁵⁰ tn Heb “[for which] we were not waiting.”

[64:3]  ⁵¹ tn See the note at v. 1.

[18:6]  ⁵² tn Heb “they will be left together” (so NASB).

[18:6]  ⁵³ tn Heb “the beasts of the earth” (so KJV, NASB).

[57:13]  ⁵⁴ tn The Hebrew text has קִבּוּצַיִךְ (qibbutsayikh, “your gatherings”), an otherwise unattested noun from the verbal root קָבַץ (qavats, “gather”). Perhaps this alludes to their religious assemblies and by metonymy to their rituals. Since idolatry is a prominent theme in the context, some understand this as a reference to a collection of idols. The second half of the verse also favors this view.

[57:13]  ⁵⁵ tn Heb “all of them a wind lifts up.”

[57:13]  ⁵⁶ tn Heb “a breath takes [them] away.”

[57:13]  ⁵⁷ tn Or “seeks refuge in me.” “Seeking refuge” is a metonymy for “being loyal to.”

[57:13]  ⁵⁸ tn Heb “possess, own.” The point seems to be that he will have free access to God’s presence, as if God’s temple mount were his personal possession.

[65:25]  ⁵⁹ sn A similar statement appears in 11:6.

[65:25]  ⁶⁰ sn These words also appear in 11:7.

[65:25]  ⁶¹ sn Some see an allusion to Gen 3:14 (note “you will eat dirt”). The point would be that even in this new era the snake (often taken as a symbol of Satan) remains under God’s curse. However, it is unlikely that such an allusion exists. Even if there is an echo of Gen 3:14, the primary allusion is to 11:8, where snakes are pictured as no longer dangerous. They will no longer attack other living creatures, but will be content to crawl along the ground. (The statement “you will eat dirt” in Gen 3:14 means “you will crawl on the ground.” In the same way the statement “dirt will be its food” in Isa 65:25 means “it will crawl on the ground.”)

[65:25]  ⁶² tn Heb “in all my holy mountain.” These same words appear in 11:9. See the note there.

[65:25]  sn As in 11:1-9 the prophet anticipates a time when the categories predator-prey no longer exist. See the note at the end of 11:8.

[30:29]  ⁶³ tn Heb “[you will have] joy of heart, like the one going with a flute to enter the mountain of the Lord to the Rock of Israel.” The image here is not a foundational rock, but a rocky cliff where people could hide for protection (for example, the fortress of Masada).

[41:15]  ⁶⁴ tn Heb “into” (so NIV); ASV “have made thee to be.”

[41:15]  ⁶⁵ tn Heb “owner of two-mouths,” i.e., double-edged.

[41:15]  ⁶⁶ sn The mountains and hills symbolize hostile nations that are obstacles to Israel’s restoration.

[54:10]  ⁶⁷ tn Heb “peace” (so many English versions); NLT “of blessing.”

[7:25]  ⁶⁸ tn Heb “and all the hills which were hoed with a hoe, you will not go there [for] fear of the thorns and briers.”

[7:25]  ⁶⁹ tn Heb “and it will become a pasture for cattle and a trampling place for sheep.”

[7:25]  sn At this point one is able to summarize the content of the “sign” (vv. 14-15) as follows: A young woman known to be present when Isaiah delivered this message to Ahaz (perhaps a member of the royal family or the prophetess mentioned in 8:3) would soon give birth to a boy whom the mother would name Immanuel, “God is with us.” Eventually Immanuel would be forced to eat sour milk and honey, which would enable him to make correct moral decisions. How would this situation come about and how would it constitute a sign? Before this situation developed, the Israelites and Syrians would be defeated. But then the Lord would usher in a period of time unlike any since the division of the kingdom almost 200 years before. The Assyrians would overrun the land, destroy the crops, and force the people to subsist on goats’ milk and honey. At that time, as the people saw Immanuel eating his sour milk and honey, the Davidic family would be forced to acknowledge that God was indeed with them. He was present with them in the Syrian-Israelite crisis, fully capable of rescuing them; but he was also present with them in judgment, disciplining them for their lack of trust. The moral of the story is quite clear: Failure to appropriate God’s promises by faith can turn potential blessing into disciplinary judgment.

[13:2]  ⁷⁰ sn The Lord is speaking here (see v. 3).

[30:17]  ⁷¹ tn Heb “One thousand from before [or “because of”] one battle cry.” גְּעָרָה (gÿ’arah) is often defined as “threat,” but in war contexts it likely refers to a shout or battle cry. See Ps 76:6.

[30:17]  ⁷² tn Heb “from before [or “because of”] the battle cry of five you will flee.

[30:17]  ⁷³ tn Heb “until you are left” (so NAB, NASB, NRSV).

[65:7]  ⁷⁴ tn Heb “the iniquities of your fathers.”

[65:7]  ⁷⁵ tn Or perhaps, “taunted”; KJV “blasphemed”; NAB “disgraced”; NASB “scorned”; NIV “defied”; NRSV “reviled.”

[65:7]  ⁷⁶ tn Heb “I will measure out their pay [from the] beginning into their lap,” i.e., he will give them everything they have earned.

[14:13]  ⁷⁷ tn Heb “you, you said in your heart.”

[14:13]  ⁷⁸ sn In Canaanite mythology the stars of El were astral deities under the authority of the high god El.

[14:13]  ⁷⁹ sn Zaphon, the Canaanite version of Olympus, was the “mountain of assembly” where the gods met.

[8:18]  ⁸⁰ sn This refers to Shear-jashub (7:3) and Maher-Shalal-Hash-Baz (8:1, 3).

[8:18]  ⁸¹ tn Or “signs and portents” (NAB, NRSV). The names of all three individuals has symbolic value. Isaiah’s name (which meant “the Lord delivers”) was a reminder that the Lord was the nation’s only source of protection; Shear-jashub’s name was meant, at least originally, to encourage Ahaz (see the note at 7:3), and Maher-Shalal-Hash-Baz’s name was a guarantee that God would defeat Israel and Syria (see the note at 8:4). The word מוֹפֶת (mofet, “portent”) can often refer to some miraculous event, but in 20:3 it is used, along with its synonym אוֹת (’ot, “sign”) of Isaiah’s walking around half-naked as an object lesson of what would soon happen to the Egyptians.

[24:23]  ⁸² tn Heb “will be ashamed.”

[24:23]  ⁸³ tn Or “glow of the sun.”

[24:23]  ⁸⁴ tn Heb “will be ashamed” (so NCV).

[24:23]  ⁸⁵ tn Or “take his throne,” “become king.”

[24:23]  ⁸⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[24:23]  ⁸⁷ tn Heb “and before his elders [in] splendor.”

[25:6]  ⁸⁸ sn That is, Mount Zion (see 24:23); cf. TEV; NLT “In Jerusalem.”

[25:6]  ⁸⁹ tn Heb “And the Lord who commands armies [traditionally, the Lord of hosts] will make for all the nations on this mountain a banquet of meats, a banquet of wine dregs, meats filled with marrow, dregs that are filtered.”

[28:21]  ⁹⁰ sn This probably alludes to David’s victory over the Philistines at Baal Perazim. See 2 Sam 5:20.

[28:21]  ⁹¹ 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]  ⁹² 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.

[40:9]  ⁹³ tn The second feminine singular imperatives are addressed to personified Zion/Jerusalem, who is here told to ascend a high hill and proclaim the good news of the Lord’s return to the other towns of Judah. Isa 41:27 and 52:7 speak of a herald sent to Zion, but the masculine singular form מְבַשֵּׂר (mÿvaser) is used in these verses, in contrast to the feminine singular form מְבַשֶּׂרֶת (mÿvaseret) employed in 40:9, where Zion is addressed as a herald.

[44:23]  ⁹⁴ tn Heb “acts”; NASB, NRSV “has done it”; NLT “has done this wondrous thing.”

[44:23]  ⁹⁵ tn Heb “lower regions.” This refers to Sheol and forms a merism with “sky” in the previous line. See Pss 63:9; 71:20.

[44:23]  ⁹⁶ tn Heb “O forest and all the trees in it”; NASB, NRSV “and every tree in it.”

[44:23]  ⁹⁷ tn Heb “redeems.” See the note at 41:14.

[44:23]  ⁹⁸ tn That is, by delivering Israel. Cf. NCV “showed his glory when he saved Israel”; TEV “has shown his greatness by saving his people Israel.”

[10:12]  ⁹⁹ 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]  ¹⁰⁰ tn The Hebrew term translated “sovereign master” here and in vv. 16, 23, 24, 33 is אֲדֹנָי (’adonay).

[10:12]  ¹⁰¹ tn Heb “his work on/against.” Cf. NAB, NASB, NRSV “on”; NIV “against.”

[10:12]  ¹⁰² tn The Lord is speaking here, as in vv. 5-6a.

[10:12]  ¹⁰³ 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.

[66:20]  ¹⁰⁴ tn Heb “brothers” (so NIV); NCV “fellow Israelites.”

[66:20]  ¹⁰⁵ tn The words “they will bring them” are supplied in the translation for stylistic reasons.

[66:20]  ¹⁰⁶ tn The precise meaning of this word is uncertain. Some suggest it refers to “chariots.” See HALOT 498 s.v. *כִּרְכָּרָה.

[37:24]  ¹⁰⁷ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay).

[37:24]  ¹⁰⁸ tn Heb “the height of its extremity”; ASV “its farthest height.”

[27:13]  ¹⁰⁹ tn Heb “and it will be in that day.” The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[27:13]  ¹¹⁰ tn Traditionally, “great” (KJV, NAB, NASB, NIV, NLT); CEV “loud.”

[27:13]  ¹¹¹ tn Or “the ones perishing.”

[27:13]  ¹¹² tn Or “the ones driven into.”

[27:13]  ¹¹³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[29:8]  ¹¹⁴ tn Or “that he [or “his appetite”] is unsatisfied.”

[29:8]  ¹¹⁵ tn Or “that he is faint and that he [or “his appetite”] longs [for water].”

[56:7]  ¹¹⁶ tn Heb “in the house of my prayer.”

[56:7]  ¹¹⁷ tn Heb “for my house will be called a house of prayer for all the nations.”

[31:4]  ¹¹⁸ 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]  ¹¹⁹ 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]  ¹²⁰ 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.

[4:5]  ¹²¹ tn Heb “over all the place, Mount Zion.” Cf. NLT “Jerusalem”; CEV “the whole city.”

[4:5]  ¹²² tn Heb “a cloud by day, and smoke, and brightness of fire, a flame by night.” Though the accents in the Hebrew text suggest otherwise, it might be preferable to take “smoke” with what follows, since one would expect smoke to accompany fire.

[4:5]  sn The imagery of the cloud by day and fire by night recalls the days of Moses, when a cloud and fire were tangible reminders that the Lord was guiding and protecting his people (Exod 13:21-22; 14:19, 24). In the future age envisioned in Isa 4, the Lord’s protective presence will be a reality.

[4:5]  ¹²³ tn Heb “indeed (or “for”) over all the glory, a canopy.” This may allude to Exod 40:34-35, where a cloud overshadows the meeting tent as it is filled with God’s glory.

[17:13]  ¹²⁴ tn Heb “the peoples are in an uproar like the uproar of mighty waters.”

[17:13]  ¹²⁵ tn Or “rebukes.” The verb and related noun are used in theophanies of God’s battle cry which terrifies his enemies. See, for example, Pss 18:15; 76:7; 106:9; Isa 50:2; Nah 1:4, and A. Caquot, TDOT 3:49-53.

[17:13]  ¹²⁶ tn Or perhaps “tumbleweed” (NAB, NIV, CEV); KJV “like a rolling thing.”

[2:3]  ¹²⁷ 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]  ¹²⁸ 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]  ¹²⁹ tn The cohortative with vav (ו) after the prefixed verb form indicates the ultimate purpose/goal of their action.

[2:3]  ¹³⁰ tn Heb “walk in his ways.”

[2:3]  ¹³¹ tn Heb “for out of Zion will go instruction.”

[2:3]  ¹³² tn Heb “the word of the Lord from Jerusalem.”

[5:25]  ¹³³ tn Heb “the anger of the Lord rages.”

[5:25]  ¹³⁴ tn Or “extends”; KJV, ASV “he hath stretched forth.”

[5:25]  ¹³⁵ tn Or “garbage” (NCV, CEV, NLT); NAB, NASB, NIV “refuse.”

[5:25]  ¹³⁶ tn Heb “in all this his anger is not turned, and still his hand is outstretched.”

[18:7]  ¹³⁷ tn On the interpretive difficulties of this verse, see the notes at v. 2, where the same terminology is used.

[18:7]  ¹³⁸ tn The words “the tribute” are repeated here in the translation for clarity.

[18:7]  ¹³⁹ tn Heb “to the place of the name of the Lord who commands armies [traditionally, the Lord of hosts], Mount Zion.”

[63:18]  ¹⁴⁰ tn Or “holy” (ASV, NASB, NRSV, TEV, NLT).

[63:18]  ¹⁴¹ tn Heb “for a short time they had a possession, the people of your holiness.”

[63:18]  ¹⁴² tn Heb “your adversaries trampled on.”

[10:34]  ¹⁴³ tn The Hebrew text has, “and Lebanon, by/as [?] a mighty one, will fall.” The translation above takes the preposition בְּ (bet) prefixed to “mighty one” as indicating identity, “Lebanon, as a mighty one, will fall.” In this case “mighty one” describes Lebanon. (In Ezek 17:23 and Zech 11:2 the adjective is used of Lebanon’s cedars.) Another option is to take the preposition as indicating agency and interpret “mighty one” as a divine title (see Isa 33:21). One could then translate, “and Lebanon will fall by [the agency of] the Mighty One.”

[40:16]  ¹⁴⁴ tn The words “for a sacrifice” are supplied in the translation for clarification.

[40:16]  ¹⁴⁵ sn The point is that not even the Lebanon forest could supply enough wood and animals for an adequate sacrifice to the Lord.

[65:10]  ¹⁴⁶ sn Sharon was a plain located to the west, along the Mediterranean coast north of Joppa and south of Carmel.

[65:10]  ¹⁴⁷ sn The Valley of Achor (“Achor” means “trouble” in Hebrew) was the site of Achan’s execution. It was located to the east, near Jericho.

[65:10]  ¹⁴⁸ tn Heb “a resting place for cattle”; NASB, NIV “for herds.”

[65:10]  ¹⁴⁹ tn Heb “for my people who seek me.”

[26:4]  ¹⁵⁰ tn Or “forevermore.” For other uses of the phrase עֲדֵי־עַד (’ade-’ad) see Isa 65:18 and Pss 83:17; 92:7.

[26:4]  ¹⁵¹ tc The Hebrew text has “for in Yah, the Lord, an everlasting rock.” Some have suggested that the phrase בְּיָהּ (beyah, “in Yah”) is the result of dittography. A scribe seeing כִּי יְהוָה (ki yÿhvah) in his original text would somehow have confused the letters and accidentally inserted בְּיָהּ between the words (bet and kaf [ב and כ] can be confused in later script phases). A number of English versions retain both divine names for emphasis (ESV, NIV, NKJV, NRSV, NLT). One of the Qumran texts (1QIsa^a) confirms the MT reading as well.

[45:2]  ¹⁵² tc The form הֲדוּרִים (hadurim) makes little, if any, sense here. It is probably a corruption of an original הָרָרִים (hararim, “mountains”), the reduplicated form of הָר (har, “mountain”).

[45:2]  ¹⁵³ tn That is, on the gates. Cf. CEV “break the iron bars on bronze gates.”

[48:21]  ¹⁵⁴ sn The translation above (present tense) assumes that this verse describes God’s provision for returning Babylonian exiles (see v. 20; 35:6; 49:10) in terms reminiscent of the Exodus from Egypt (see Exod 17:6).

[2:21]  ¹⁵⁵ sn The precise point of vv. 20-21 is not entirely clear. Are they taking the idols into their hiding places with them, because they are so attached to their man-made images? Or are they discarding the idols along the way as they retreat into the darkest places they can find? In either case it is obvious that the gods are incapable of helping them.

[2:21]  ¹⁵⁶ tn Heb “from the dread of the Lord,” that is, from the dread that he produces in the objects of his judgment.” The words “trying to escape” are supplied in the translation for stylistic reasons.

[2:21]  ¹⁵⁷ tn Or “land.” It is not certain if these verses are describing the judgment of Judah (see vv. 6-9) or a more universal judgment on all proud men. Almost all English versions translate “earth,” taking this to refer to universal judgment.

[10:26]  ¹⁵⁸ tn Heb “him” (so KJV, ASV, NASB); the singular refers to the leader or king who stands for the entire nation. This is specified by NCV, CEV as “the Assyrians.”

[10:26]  ¹⁵⁹ sn According to Judg 7:25, the Ephraimites executed the Midianite general Oreb at a rock which was subsequently named after the executed enemy.

[10:26]  ¹⁶⁰ tc The Hebrew text reads literally, “and his staff [will be] against the sea, and he will lift it in the way [or “manner”] of Egypt.” If the text is retained, “the sea” symbolizes Assyria’s hostility, the metaphor being introduced because of the reference to Egypt. The translation above assumes an emendation of עַל הַיָּם (’al hayyam, “against the sea”) to עַלֵיהֶם (’alehem, “against them”). The proposed shift from the third singular pronoun (note “beat him” earlier in the verse) to the plural is not problematic, for the singular is collective. Note that a third plural pronoun is used at the end of v. 25 (“their destruction”). The final phrase, “in the way/manner of Egypt,” probably refers to the way in which God used the staff of Moses to bring judgment down on Egypt.

[17:10]  ¹⁶¹ tn Heb “you have forgotten” (so NAB, NIV, NRSV).

[17:10]  ¹⁶² tn Heb “and the rocky cliff of your strength you do not remember.”

[17:10]  ¹⁶³ tn Heb “a vine, a strange one.” The substantival adjective זָר (zar) functions here as an appositional genitive. It could refer to a cultic plant of some type, associated with a pagan rite. But it is more likely that it refers to an exotic, or imported, type of vine, one that is foreign (i.e., “strange”) to Israel.

[2:10]  ¹⁶⁴ tn Heb “from the dread of the Lord,” that is, from the dread that he produces in the objects of his judgment.” The words “get away” are supplied in the translation for stylistic reasons.

[17:9]  ¹⁶⁵ tn Heb “in that day” (so KJV).

[17:9]  ¹⁶⁶ tn The Hebrew text reads literally, “like the abandonment of the wooded height and the top one.” The following relative clause appears to allude back to the Israelite conquest of the land, so it seems preferable to emend הַחֹרֶשׁ וְהָאָמִיר (hakhoresh vÿha’amir, “the wooded height and the top one”) to חֹרֵשֵׁי הָאֱמֹרִי (khoreshe ha’emori, “[like the abandonment] of the wooded heights of the Amorites”).

[51:1]  ¹⁶⁷ tn Or “righteousness” (KJV, NASB, NIV, NRSV); NAB “justice”; NLT “hope for deliverance.”

[51:1]  ¹⁶⁸ tn Heb “the excavation of the hole.”

[51:1]  ¹⁶⁹ sn The “rock” and “quarry” refer here to Abraham and Sarah, the progenitors of the nation.

[2:19]  ¹⁷⁰ tn The identity of the grammatical subject is unclear. The “idols” could be the subject; they will “go” into the caves and holes when the idolaters throw them there in their haste to escape God’s judgment (see vv. 20-21). The picture of the idols, which represent the foreign deities worshiped by the people, fleeing from the Lord would be highly polemical and fit the overall mood of the chapter. However it seems more likely that the idolaters themselves are the subject, for v. 10 uses similar language in sarcastically urging them to run from judgment.

[2:19]  ¹⁷¹ tn Heb “dust”; ASV “into the holes of the earth.”

[2:19]  ¹⁷² tn Heb “from the dread of the Lord,” that is, from the dread that he produces in the objects of his judgment.” The words “trying to escape” are supplied in the translation for stylistic reasons.

[2:19]  ¹⁷³ tn Or “land.” It is not certain if these verses are describing the judgment of Judah (see vv. 6-9) or a more universal judgment on all proud men.

[35:2]  ¹⁷⁴ tn The ambiguous verb form תִּפְרַח (tifrakh) is translated as a jussive because it is parallel to the jussive form תָגֵל (tagel).

[35:2]  ¹⁷⁵ tn Heb “and let it rejoice, yes [with] rejoicing and shouting.” גִּילַת (gilat) may be an archaic feminine nominal form (see GKC 421 §130.b).

[35:2]  ¹⁷⁶ tn Or “glory” (KJV, NIV, NRSV); also a second time later in this verse.

[33:9]  ¹⁷⁷ tn Or “earth” (KJV); NAB “the country.”

[33:9]  ¹⁷⁸ 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]  ¹⁷⁹ 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]  ¹⁸⁰ sn Sharon was a fertile plain along the Mediterranean coast. See 35:2.

[33:9]  ¹⁸¹ tn Or “the Arabah” (NIV). See 35:1.

[33:9]  ¹⁸² sn Both of these areas were known for their trees and vegetation. See 2:13; 35:2.

[33:9]  ¹⁸³ tn Heb “shake off [their leaves]” (so ASV, NRSV); NAB “are stripped bare.”

[44:8]  ¹⁸⁴ tn BDB 923 s.v. רָהָה derives this verb from an otherwise unattested root, while HALOT 403 s.v. יָרָה defines it as “be stupefied” on the basis of an Arabic cognate. The form is likely a corruption of תיראו, the reading attested in the Qumran scroll 1QIsa^a.

[44:8]  ¹⁸⁵ tn Heb “rock” or “rocky cliff,” a title that depicts God as a protective refuge in his role as sovereign king; thus the translation “sheltering rock.”

[11:14]  ¹⁸⁶ tn Heb “fly.” Ephraim/Judah are compared to a bird of prey.

[11:14]  ¹⁸⁷ tn Heb “on the shoulder of Philistia toward the sea.” This refers to the slopes of the hill country west of Judah. See HALOT 506 s.v. כָּתֵף.

[11:14]  ¹⁸⁸ tn Heb “Edom and Moab [will be the place of] the outstretching of their hand,” i.e., included in their area of jurisdiction (see HALOT 648 s.v. ח(וֹ)מִשְׁלֹ).

[32:14]  ¹⁸⁹ tn Or “noisy” (NAB, NIV, NCV).

[32:14]  ¹⁹⁰ tn Hebrew עֹפֶל (’ofel), probably refers here to a specific area within the city of Jerusalem. See HALOT 861 s.v. II עֹפֶל.

[32:14]  ¹⁹¹ tn The Hebrew text has בְעַד מְעָרוֹת (vÿ’ad mÿ’arot). The force of בְעַד, which usually means “behind, through, round about,” or “for the benefit of,” is uncertain here. HALOT 616 s.v. *מְעָרָה takes מְעָרוֹת (mÿ’arot) as a homonym of “cave” and define it here as “cleared field.” Despite these lexical problems, the general point of the statement seems clear – the city will be uninhabited.

[32:14]  ¹⁹² tn Heb “the joy of wild donkeys, a pasture for flocks.”

[33:16]  ¹⁹³ tn Heb “he [in the] exalted places will live.”

[33:16]  ¹⁹⁴ tn Heb “mountain strongholds, cliffs [will be] his elevated place.”

[50:7]  ¹⁹⁵ tn Heb “Therefore I set my face like flint.”

[5:2]  ¹⁹⁶ tn Or, “dug it up” (so NIV); KJV “fenced it.’ See HALOT 810 s.v. עזק.

[5:2]  ¹⁹⁷ tn Heb “wild grapes,” i.e., sour ones (also in v. 4).

[5:2]  sn At this point the love song turns sour as the Lord himself breaks in and completes the story (see vv. 3-6). In the final line of v. 2 the love song presented to the Lord becomes a judgment speech by the Lord.

[60:14]  ¹⁹⁸ sn See the note on the phrase “the Holy One of Israel” in 1:4.