Yesaya 5:7

5:7 Indeed ¹  Israel ²  is the vineyard of the Lord who commands armies,

the people ³  of Judah are the cultivated place in which he took delight.

He waited for justice, but look what he got – disobedience! ⁴ 

He waited for fairness, but look what he got – cries for help! ⁵ 

Yesaya 7:7

7:7 For this reason the sovereign master, ⁶  the Lord, says:

“It will not take place;

it will not happen.

Yesaya 10:14

10:14 My hand discovered the wealth of the nations, as if it were in a nest,

as one gathers up abandoned eggs,

I gathered up the whole earth.

There was no wing flapping,

or open mouth chirping.” ⁷ 

Yesaya 10:20

10:20 At that time ⁸  those left in Israel, those who remain of the family ⁹  of Jacob, will no longer rely on a foreign leader that abuses them. ¹⁰  Instead they will truly ¹¹  rely on the Lord, the Holy One of Israel. ¹² 

Yesaya 10:24

10:24 So ¹³  here is what the sovereign master, the Lord who commands armies, says: “My people who live in Zion, do not be afraid of Assyria, even though they beat you with a club and lift their cudgel against you as Egypt did. ¹⁴ 

Yesaya 14:7

14:7 The whole earth rests and is quiet;

they break into song.

Yesaya 14:18

14:18 ¹⁵ As for all the kings of the nations,

all of them ¹⁶  lie down in splendor, ¹⁷ 

each in his own tomb. ¹⁸ 

Yesaya 19:10

19:10 Those who make cloth ¹⁹  will be demoralized; ²⁰ 

all the hired workers will be depressed. ²¹ 

Yesaya 27:11

27:11 When its branches get brittle, ²²  they break;

women come and use them for kindling. ²³ 

For these people lack understanding, ²⁴ 

therefore the one who made them has no compassion on them;

the one who formed them has no mercy on them.

Yesaya 37:5

37:5 When King Hezekiah’s servants came to Isaiah,

Yesaya 45:16

45:16 They will all be ashamed and embarrassed;

those who fashion idols will all be humiliated. ²⁵ 

Yesaya 45:25

45:25 All the descendants of Israel will be vindicated by the Lord

and will boast in him. ²⁶ 

Yesaya 55:7

55:7 The wicked need to abandon their lifestyle ²⁷ 

and sinful people their plans. ²⁸ 

They should return ²⁹  to the Lord, and he will show mercy to them, ³⁰ 

and to their God, for he will freely forgive them. ³¹ 

Yesaya 56:3

56:3 No foreigner who becomes a follower of ³²  the Lord should say,

‘The Lord will certainly ³³  exclude me from his people.’

The eunuch should not say,

‘Look, I am like a dried-up tree.’”

Yesaya 57:13

57:13 When you cry out for help, let your idols ³⁴  help you!

The wind blows them all away, ³⁵ 

a breeze carries them away. ³⁶ 

But the one who looks to me for help ³⁷  will inherit the land

and will have access to ³⁸  my holy mountain.”

Yesaya 57:21

57:21 There will be no prosperity,” says my God, “for the wicked.”

[5:7]  ¹ tn Or “For” (KJV, ASV, NASB, NRSV).

[5:7]  ² tn Heb “the house of Israel” (so NASB, NIV, NRSV).

[5:7]  ³ tn Heb “men,” but in a generic sense.

[5:7]  ⁴ tn Heb “but, look, disobedience.” The precise meaning of מִשְׂפָּח (mishpakh), which occurs only here in the OT, is uncertain. Some have suggested a meaning “bloodshed.” The term is obviously chosen for its wordplay value; it sounds very much like מִשְׁפָּט (mishpat, “justice”). The sound play draws attention to the point being made; the people have not met the Lord’s expectations.

[5:7]  ⁵ tn Heb “but, look, a cry for help.” The verb (“he waited”) does double duty in the parallelism. צְעָקָה (tsa’qah) refers to the cries for help made by the oppressed. It sounds very much like צְדָקָה (tsÿdaqah, “fairness”). The sound play draws attention to the point being made; the people have not met the Lord’s expectations.

[7:7]  ⁶ tn The Hebrew term translated “sovereign master” here and in vv. 14, 19 is אֲדֹנָי (’adonay).

[10:14]  ⁷ sn The Assyrians’ conquests were relatively unopposed, like robbing a bird’s nest of its eggs when the mother bird is absent.

[10:20]  ⁸ tn Or “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.

[10:20]  ⁹ tn Heb “house” (so KJV, NASB, NIV, NRSV).

[10:20]  ¹⁰ tn Heb “on one who strikes him down.” This individual is the king (“foreign leader”) of the oppressing nation (which NLT specifies as “the Assyrians”).

[10:20]  ¹¹ tn Or “sincerely”; KJV, ASV, NAB, NRSV “in truth.”

[10:20]  ¹² sn See the note on the phrase “the Holy One of Israel” in 1:4.

[10:24]  ¹³ tn Heb “therefore.” The message that follows is one of encouragement, for it focuses on the eventual destruction of the Assyrians. Consequently “therefore” relates back to vv. 5-21, not to vv. 22-23, which must be viewed as a brief parenthesis in an otherwise positive speech.

[10:24]  ¹⁴ tn Heb “in the way [or “manner”] of Egypt.”

[14:18]  ¹⁵ sn It is unclear where the quotation of the kings, begun in v. 10b, ends. However, the reference to the “kings of the nations” in v. 18 (see also v. 9) seems to indicate that the quotation has ended at this point and that Israel’s direct taunt (cf. vv. 4b-10a) has resumed. In fact the references to the “kings of the nations” may form a stylistic inclusio or frame around the quotation.

[14:18]  ¹⁶ tc The phrase “all of them” does not appear in the Qumran scroll 1QIsa^a.

[14:18]  ¹⁷ sn This refers to the typically extravagant burial of kings.

[14:18]  ¹⁸ tn Heb “house” (so KJV, ASV), but in this context a tomb is in view. Note the verb “lie down” in the preceding line and the reference to a “grave” in the next line.

[19:10]  ¹⁹ tn Some interpret שָׁתֹתֶיהָ (shatoteha) as “her foundations,” i.e., leaders, nobles. See BDB 1011 s.v. שָׁת. Others, on the basis of alleged cognates in Akkadian and Coptic, repoint the form שְׁתִיתֶיהָ (shÿtiteha) and translate “her weavers.” See J. N. Oswalt, Isaiah (NICOT), 1:370.

[19:10]  ²⁰ tn Heb “crushed.” Emotional distress is the focus of the context (see vv. 8-9, 10b).

[19:10]  ²¹ tn Heb “sad of soul”; cf. NIV, NLT “sick at heart.”

[27:11]  ²² tn Heb “are dry” (so NASB, NIV, NRSV).

[27:11]  ²³ tn Heb “women come [and] light it.” The city is likened to a dead tree with dried up branches that is only good for firewood.

[27:11]  ²⁴ tn Heb “for not a people of understanding [is] he.”

[45:16]  ²⁵ tn “together they will walk in humiliation, the makers of images.”

[45:25]  ²⁶ tn Heb “In the Lord all the offspring of Israel will be vindicated and boast.”

[55:7]  ²⁷ tn Heb “Let the wicked one abandon his way.” The singular is collective.

[55:7]  ²⁸ tn Heb “and the man of evil his thoughts.” The singular is collective.

[55:7]  ²⁹ tn Heb “let him return.” The singular is collective, meaning “let them.”

[55:7]  ³⁰ tn The imperfect with vav (ו) conjunctive after the jussive indicates purpose/result.

[55:7]  ³¹ sn The appeal and promise of vv. 6-7 echoes the language of Deut 4:25-31; 30:1-10; and 1 Kgs 8:46-53, all of which anticipate the exile and speak of the prerequisites for restoration.

[56:3]  ³² tn Heb “who attaches himself to.”

[56:3]  ³³ tn The infinitive absolute precedes the finite verb for emphasis.

[57:13]  ³⁴ 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]  ³⁵ tn Heb “all of them a wind lifts up.”

[57:13]  ³⁶ tn Heb “a breath takes [them] away.”

[57:13]  ³⁷ tn Or “seeks refuge in me.” “Seeking refuge” is a metonymy for “being loyal to.”

[57:13]  ³⁸ 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.