Yesaya 6:1

Isaiah’s Commission

6:1 In the year of King Uzziah’s death, ¹  I saw the sovereign master ²  seated on a high, elevated throne. The hem of his robe filled the temple.

Yesaya 7:21

7:21 At that time ³  a man will keep alive a young cow from the herd and a couple of goats.

Yesaya 8:4

8:4 for before the child knows how to cry out, ‘My father’ or ‘My mother,’ the wealth of Damascus and the plunder of Samaria ⁴  will be carried off by the king of Assyria.” ⁵ 

Yesaya 9:20

9:20 They devoured ⁶  on the right, but were still hungry,

they ate on the left, but were not satisfied.

People even ate ⁷  the flesh of their own arm! ⁸ 

Yesaya 11:10

Israel is Reclaimed and Reunited

11:10 At that time ⁹  a root from Jesse ¹⁰  will stand like a signal flag for the nations. Nations will look to him for guidance, ¹¹  and his residence will be majestic.

Yesaya 11:12

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

he will gather Israel’s dispersed people ¹² 

and assemble Judah’s scattered people

from the four corners of the earth.

Yesaya 16:7

16:7 So Moab wails over its demise ¹³  –

they all wail!

Completely devastated, they moan

about what has happened to the raisin cakes of Kir Hareseth. ¹⁴ 

Yesaya 22:22

22:22 I will place the key ¹⁵  to the house of David on his shoulder. When he opens the door, no one can close it; when he closes the door, no one can open it.

Yesaya 24:13

24:13 This is what will happen throughout ¹⁶  the earth,

among the nations.

It will be like when they beat an olive tree,

and just a few olives are left at the end of the harvest. ¹⁷ 

Yesaya 25:2

25:2 Indeed, ¹⁸  you have made the city ¹⁹  into a heap of rubble,

the fortified town into a heap of ruins;

the fortress of foreigners ²⁰  is no longer a city,

it will never be rebuilt.

Yesaya 26:1

Judah Will Celebrate

26:1 At that time ²¹  this song will be sung in the land of Judah:

“We have a strong city!

The Lord’s ²²  deliverance, like walls and a rampart, makes it secure. ²³ 

Yesaya 40:6

40:6 A voice says, “Cry out!”

Another asks, ²⁴  “What should I cry out?”

The first voice responds: ²⁵  “All people are like grass, ²⁶ 

and all their promises ²⁷  are like the flowers in the field.

Yesaya 40:28

40:28 Do you not know?

Have you not heard?

The Lord is an eternal God,

the creator of the whole earth. ²⁸ 

He does not get tired or weary;

there is no limit to his wisdom. ²⁹ 

Yesaya 42:10

42:10 Sing to the Lord a brand new song!

Praise him ³⁰  from the horizon of the earth,

you who go down to the sea, and everything that lives in it, ³¹ 

you coastlands ³²  and those who live there!

Yesaya 43:17

43:17 the one who led chariots and horses to destruction, ³³ 

together with a mighty army.

They fell down, ³⁴  never to rise again;

they were extinguished, put out like a burning wick:

Yesaya 44:12

44:12 A blacksmith works with his tool ³⁵ 

and forges metal over the coals.

He forms it ³⁶  with hammers;

he makes it with his strong arm.

He gets hungry and loses his energy; ³⁷ 

he drinks no water and gets tired.

Yesaya 45:6

45:6 I do this ³⁸  so people ³⁹  will recognize from east to west

that there is no God but me;

I am the Lord, I have no peer.

Yesaya 52:10

52:10 The Lord reveals ⁴⁰  his royal power ⁴¹ 

in the sight of all the nations;

the entire ⁴²  earth sees

our God deliver. ⁴³ 

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 60:5

60:5 Then you will look and smile, ⁴⁴ 

you will be excited and your heart will swell with pride. ⁴⁵ 

For the riches of distant lands ⁴⁶  will belong to you

and the wealth of nations will come to you.

Yesaya 62:6

62:6 I ⁴⁷  post watchmen on your walls, O Jerusalem;

they should keep praying all day and all night. ⁴⁸ 

You who pray to ⁴⁹  the Lord, don’t be silent!

Yesaya 64:6

64:6 We are all like one who is unclean,

all our so-called righteous acts are like a menstrual rag in your sight. ⁵⁰ 

We all wither like a leaf;

our sins carry us away like the wind.

[6:1]  ¹ sn That is, approximately 740 b.c.

[6:1]  ² tn The Hebrew term translated “sovereign master” here and in vv. 8, 11 is אֲדֹנָי (’adonay).

[7:21]  ³ tn Heb “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.

[8:4]  ⁴ map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

[8:4]  ⁵ sn The child’s name foreshadows what will happen to Judah’s enemies; when their defeat takes place, the child will be a reminder that God predicted the event and brought it to pass. As such the child will be a reminder of God’s protective presence with his people.

[9:20]  ⁶ tn Or “cut.” The verb גָּזַר (gazar) means “to cut.” If it is understood here, then one might paraphrase, “They slice off meat on the right.” However, HALOT 187 s.v. I גזר, proposes here a rare homonym meaning “to devour.”

[9:20]  ⁷ tn The prefixed verbal form is either a preterite without vav consecutive or an imperfect used in a customary sense, describing continual or repeated behavior in past time.

[9:20]  ⁸ tn Some suggest that זְרֹעוֹ (zÿro’o, “his arm”) be repointed זַרְעוֹ (zar’o, “his offspring”). In either case, the metaphor is that of a desperately hungry man who resorts to an almost unthinkable act to satisfy his appetite. He eats everything he can find to his right, but still being unsatisfied, then turns to his left and eats everything he can find there. Still being desperate for food, he then resorts to eating his own flesh (or offspring, as this phrase is metaphorically understood by some English versions, e.g., NIV, NCV, TEV, NLT). The reality behind the metaphor is the political turmoil of the period, as the next verse explains. There was civil strife within the northern kingdom; even the descendants of Joseph were at each other’s throats. Then the northern kingdom turned on their southern brother, Judah.

[11:10]  ⁹ tn Or “in that day” (KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[11:10]  ¹⁰ sn See the note at v. 1.

[11:10]  ¹¹ tn Heb “ a root from Jesse, which stands for a signal flag of the nations, of him nations will inquire” [or “seek”].

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

[16:7]  ¹³ tn Heb “So Moab wails for Moab.”

[16:7]  ¹⁴ tn The Hebrew text has, “for the raisin cakes of Kir Hareseth you [masculine plural] moan, surely destroyed.” The “raisin cakes” could have cultic significance (see Hos 3:1), but the next verse focuses on agricultural disaster, so here the raisin cakes are mentioned as an example of the fine foods that are no longer available (see 2 Sam 6:19; Song 2:5) because the vines have been destroyed by the invader (see v. 8). Some prefer to take אֲשִׁישֵׁי (’ashishe, “raisin cakes of”) as “men of” (see HALOT 95 s.v. *אָשִׁישׁ; cf. NIV). The verb form תֶהְגּוּ (tehgu, “you moan”) is probably the result of dittography (note that the preceding word ends in tav [ת]) and should be emended to הגו (a perfect, third plural form), “they moan.”

[22:22]  ¹⁵ sn This may refer to a literal insignia worn by the chief administrator. Even so, it would still symbolize the administrator’s authority to grant or exclude access to the king. See J. N. Oswalt, Isaiah (NICOT), 1:422.

[24:13]  ¹⁶ tn Heb “in the midst of” (so KJV, ASV, NASB).

[24:13]  ¹⁷ sn The judgment will severely reduce the earth’s population. See v. 6.

[25:2]  ¹⁸ tn Or “For” (KJV, NAB, NASB, NRSV).

[25:2]  ¹⁹ tn The Hebrew text has “you have made from the city.” The prefixed mem (מ) on עִיר (’ir, “city”) was probably originally an enclitic mem suffixed to the preceding verb. See J. N. Oswalt, Isaiah (NICOT), 1:456, n. 3.

[25:2]  ²⁰ tc Some with support from the LXX emend זָרִים (zarim, “foreigners”) to זֵדִים (zedim, “the insolent”).

[26:1]  ²¹ tn Heb “In that day” (so KJV).

[26:1]  ²² tn Heb “his”; the referent (the Lord) has been specified in the translation for clarity.

[26:1]  ²³ tn Heb “deliverance he makes walls and a rampart.”

[40:6]  ²⁴ tn Heb “and he says.” Apparently a second “voice” responds to the command of the first “voice.”

[40:6]  ²⁵ tn The words “the first voice responds” are supplied in the translation for clarification. The first voice tells the second one what to declare.

[40:6]  ²⁶ tn Heb “all flesh is grass.” The point of the metaphor is explained in v. 7.

[40:6]  ²⁷ tn Heb “and all his loyalty.” The antecedent of the third masculine suffix is בָּשָׂר (basar, “flesh”), which refers collectively to mankind. The LXX, apparently understanding the antecedent as “grass,” reads “glory,” but חֶסֶד (khesed) rarely, if ever, has this nuance. The normal meaning of חֶסֶד (“faithfulness, loyalty, devotion”) fits very well in the argument. Human beings and their faithfulness (verbal expressions of faithfulness are specifically in view; cf. NRSV “constancy”) are short-lived and unreliable, in stark contrast to the decrees and promises of the eternal God.

[40:28]  ²⁸ tn Heb “the ends of the earth,” but this is a merism, where the earth’s extremities stand for its entirety, i.e., the extremities and everything in between them.

[40:28]  ²⁹ sn Exiled Israel’s complaint (v. 27) implies that God might be limited in some way. Perhaps he, like so many of the pagan gods, has died. Or perhaps his jurisdiction is limited to Judah and does not include Babylon. Maybe he is unable to devise an adequate plan to rescue his people, or is unable to execute it. But v. 28 affirms that he is not limited temporally or spatially nor is his power and wisdom restricted in any way. He can and will deliver his people, if they respond in hopeful faith (v. 31a).

[42:10]  ³⁰ tn Heb “his praise.” The phrase stands parallel to “new song” in the previous line.

[42:10]  ³¹ tn Heb “and its fullness”; NASB, NIV “and all that is in it.”

[42:10]  ³² tn Or “islands” (NASB, NIV); NLT “distant coastlands.”

[43:17]  ³³ tn Heb “led out chariots and horses.” The words “to destruction” are supplied in the translation for clarification. The verse refers to the destruction of the Egyptians at the Red Sea.

[43:17]  ³⁴ tn Heb “lay down”; NAB “lie prostrate together”; CEV “lie dead”; NRSV “they lie down.”

[44:12]  ³⁵ tn The noun מַעֲצָד (ma’atsad), which refers to some type of tool used for cutting, occurs only here and in Jer 10:3. See HALOT 615 s.v. מַעֲצָד.

[44:12]  ³⁶ tn Some English versions take the pronoun “it” to refer to an idol being fashioned by the blacksmith (cf. NIV, NCV, CEV). NLT understands the referent to be “a sharp tool,” which is then used by the carpenter in the following verse to carve an idol from wood.

[44:12]  ³⁷ tn Heb “and there is no strength”; NASB “his strength fails.”

[45:6]  ³⁸ tn The words “I do this” are supplied in the translation for stylistic reasons.

[45:6]  ³⁹ tn Heb “they” (so KJV, ASV); TEV, CEV “everyone”; NLT “all the world.”

[52:10]  ⁴⁰ tn Heb “lays bare”; NLT “will demonstrate.”

[52:10]  ⁴¹ tn Heb “his holy arm.” This is a metonymy for his power.

[52:10]  ⁴² tn Heb “the remote regions,” which here stand for the extremities and everything in between.

[52:10]  ⁴³ tn Heb “the deliverance of our God.” “God” is a subjective genitive here.

[60:5]  ⁴⁴ tn Or “shine,” or “be radiant” (NAB, NASB, NIV, NRSV).

[60:5]  ⁴⁵ tn Heb “and it will tremble and be wide, your heart.”

[60:5]  ⁴⁶ tn Heb “the wealth of the sea,” i.e., wealth that is transported from distant lands via the sea.

[62:6]  ⁴⁷ sn The speaker here is probably the prophet.

[62:6]  ⁴⁸ tn Heb “all day and all night continually they do not keep silent.” The following lines suggest that they pray for the Lord’s intervention and restoration of the city.

[62:6]  ⁴⁹ tn Or “invoke”; NIV “call on”; NASB, NRSV “remind.”

[64:6]  ⁵⁰ tn Heb “and like a garment of menstruation [are] all our righteous acts”; KJV, NIV “filthy rags”; ASV “a polluted garment.”