Yesaya 7:10

7:10 The Lord again spoke to Ahaz:

Yesaya 14:22

14:22 “I will rise up against them,”

says the Lord who commands armies.

“I will blot out all remembrance of Babylon and destroy all her people, ¹ 

including the offspring she produces,” ² 

says the Lord.

Yesaya 6:12

6:12 and the Lord has sent the people off to a distant place,

and the very heart of the land is completely abandoned. ³ 

Yesaya 7:7

7:7 For this reason the sovereign master, ⁴  the Lord, says:

“It will not take place;

it will not happen.

Yesaya 16:13

16:13 This is the message the Lord previously announced about Moab.

Yesaya 24:14

24:14 They ⁵  lift their voices and shout joyfully;

they praise ⁶  the majesty of the Lord in the west.

Yesaya 1:10

1:10 Listen to the Lord’s word,

you leaders of Sodom! ⁷ 

Pay attention to our God’s rebuke, ⁸ 

people of Gomorrah!

Yesaya 3:15

3:15 Why do you crush my people

and grind the faces of the poor?” ⁹ 

The sovereign Lord who commands armies ¹⁰  has spoken.

Yesaya 10:23

10:23 The sovereign master, the Lord who commands armies, is certainly ready to carry out the decreed destruction throughout the land. ¹¹ 

Yesaya 22:12

22:12 At that time the sovereign master, the Lord who commands armies, called for weeping and mourning,

for shaved heads and sackcloth. ¹² 

Yesaya 23:9

23:9 The Lord who commands armies planned it –

to dishonor the pride that comes from all her beauty, ¹³ 

to humiliate all the dignitaries of the earth.

Yesaya 26:10

26:10 If the wicked are shown mercy,

they do not learn about justice. ¹⁴ 

Even in a land where right is rewarded, they act unjustly; ¹⁵ 

they do not see the Lord’s majesty revealed.

Yesaya 41:13

41:13 For I am the Lord your God,

the one who takes hold of your right hand,

who says to you, ‘Don’t be afraid, I am helping you.’

Yesaya 56:8

56:8 The sovereign Lord says this,

the one who gathers the dispersed of Israel:

“I will still gather them up.” ¹⁶ 

Yesaya 62:12

62:12 They will be called, “The Holy People,

the Ones Protected ¹⁷  by the Lord.”

You will be called, “Sought After,

City Not Abandoned.”

Yesaya 64:8

64:8 Yet, ¹⁸  Lord, you are our father.

We are the clay, and you are our potter;

we are all the product of your labor. ¹⁹ 

Yesaya 65:15

65:15 Your names will live on in the curse formulas of my chosen ones. ²⁰ 

The sovereign Lord will kill you,

but he will give his servants another name.

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 ²¹  he can teach us his requirements, ²² 

and ²³  we can follow his standards.” ²⁴ 

For Zion will be the center for moral instruction; ²⁵ 

the Lord will issue edicts from Jerusalem. ²⁶ 

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. ²⁷ 

The tribute ²⁸  will be brought to the place where the Lord who commands armies has chosen to reside, on Mount Zion. ²⁹ 

Yesaya 37:4

37:4 Perhaps the Lord your God will hear all these things the chief adviser has spoken on behalf of his master, the king of Assyria, who sent him to taunt the living God. ³⁰  When the Lord your God hears, perhaps he will punish him for the things he has said. ³¹  So pray for this remnant that remains.’” ³² 

Yesaya 44:23

44:23 Shout for joy, O sky, for the Lord intervenes; ³³ 

shout out, you subterranean regions ³⁴  of the earth.

O mountains, give a joyful shout;

you too, O forest and all your trees! ³⁵ 

For the Lord protects ³⁶  Jacob;

he reveals his splendor through Israel. ³⁷ 

Yesaya 49:5

49:5 So now the Lord says,

the one who formed me from birth ³⁸  to be his servant –

he did this ³⁹  to restore Jacob to himself,

so that Israel might be gathered to him;

and I will be honored ⁴⁰  in the Lord’s sight,

for my God is my source of strength ⁴¹  –

Yesaya 3:16

Washing Away Impurity

3:16 The Lord says,

“The women ⁴²  of Zion are proud.

They walk with their heads high ⁴³ 

and flirt with their eyes.

They skip along ⁴⁴ 

and the jewelry on their ankles jingles. ⁴⁵ 

Yesaya 9:19

9:19 Because of the anger of the Lord who commands armies, the land was scorched, ⁴⁶ 

and the people became fuel for the fire. ⁴⁷ 

People had no compassion on one another. ⁴⁸ 

Yesaya 11:9

11:9 They will no longer injure or destroy

on my entire royal mountain. ⁴⁹ 

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

just as the waters completely cover the sea. ⁵⁰ 

Yesaya 12:4

12:4 At that time ⁵¹  you will say:

“Praise the Lord!

Ask him for help! ⁵² 

Publicize his mighty acts among the nations!

Make it known that he is unique! ⁵³ 

Yesaya 19:12

19:12 But where, oh where, are your wise men? ⁵⁴ 

Let them tell you, let them find out

what the Lord who commands armies has planned for Egypt.

Yesaya 22:5

22:5 For the sovereign master, ⁵⁵  the Lord who commands armies,

has planned a day of panic, defeat, and confusion. ⁵⁶ 

In the Valley of Vision ⁵⁷  people shout ⁵⁸ 

and cry out to the hill. ⁵⁹ 

Yesaya 22:14-15

22:14 The Lord who commands armies told me this: ⁶⁰  “Certainly this sin will not be forgiven as long as you live,” ⁶¹  says the sovereign master, the Lord who commands armies.

22:15 This is what the sovereign master, the Lord who commands armies, says:

“Go visit this administrator, Shebna, who supervises the palace, ⁶²  and tell him: ⁶³ 

Yesaya 25:9

25:9 At that time they will say, ⁶⁴ 

“Look, here ⁶⁵  is our God!

We waited for him and he delivered us.

Here ⁶⁶  is the Lord! We waited for him.

Let’s rejoice and celebrate his deliverance!”

Yesaya 27:12

27:12 At that time ⁶⁷  the Lord will shake the tree, ⁶⁸  from the Euphrates River ⁶⁹  to the Stream of Egypt. Then you will be gathered up one by one, O Israelites. ⁷⁰ 

Yesaya 28:16

28:16 Therefore, this is what the sovereign master, the Lord, says:

“Look, I am laying ⁷¹  a stone in Zion,

an approved ⁷²  stone,

set in place as a precious cornerstone for the foundation. ⁷³ 

The one who maintains his faith will not panic. ⁷⁴ 

Yesaya 29:10

29:10 For the Lord has poured out on you

a strong urge to sleep deeply. ⁷⁵ 

He has shut your eyes (the prophets),

and covered your heads (the seers).

Yesaya 30:15

30:15 For this is what the master, the Lord, the Holy One of Israel says:

“If you repented and patiently waited for me, you would be delivered; ⁷⁶ 

if you calmly trusted in me you would find strength, ⁷⁷ 

but you are unwilling.

Yesaya 31:9

31:9 They will surrender their stronghold ⁷⁸  because of fear; ⁷⁹ 

their officers will be afraid of the Lord’s battle flag.” ⁸⁰ 

This is what the Lord says –

the one whose fire is in Zion,

whose firepot is in Jerusalem. ⁸¹ 

Yesaya 40:10

40:10 Look, the sovereign Lord comes as a victorious warrior; ⁸² 

his military power establishes his rule. ⁸³ 

Look, his reward is with him;

his prize goes before him. ⁸⁴ 

Yesaya 42:24

42:24 Who handed Jacob over to the robber?

Who handed Israel over to the looters? ⁸⁵ 

Was it not the Lord, against whom we sinned?

They refused to follow his commands;

they disobeyed his law. ⁸⁶ 

Yesaya 43:3

43:3 For I am the Lord your God,

the Holy One of Israel, ⁸⁷  your deliverer.

I have handed over Egypt as a ransom price,

Ethiopia and Seba ⁸⁸  in place of you.

Yesaya 48:14

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

Who among them ⁸⁹  announced these things?

The Lord’s ally ⁹⁰  will carry out his desire against Babylon;

he will exert his power against the Babylonians. ⁹¹ 

Yesaya 48:16

48:16 Approach me! Listen to this!

From the very first I have not spoken in secret;

when it happens, ⁹²  I am there.”

So now, the sovereign Lord has sent me, accompanied by his spirit. ⁹³ 

Yesaya 50:7

50:7 But the sovereign Lord helps me,

so I am not humiliated.

For that reason I am steadfastly resolved; ⁹⁴ 

I know I will not be put to shame.

Yesaya 50:9

50:9 Look, the sovereign Lord helps me.

Who dares to condemn me?

Look, all of them will wear out like clothes;

a moth will eat away at them.

Yesaya 51:9

51:9 Wake up! Wake up!

Clothe yourself with strength, O arm of the Lord! ⁹⁵ 

Wake up as in former times, as in antiquity!

Did you not smash ⁹⁶  the Proud One? ⁹⁷ 

Did you not ⁹⁸  wound the sea monster? ⁹⁹ 

Yesaya 52:4

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

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

Assyria oppressed them for no good reason.

Yesaya 52:12

52:12 Yet do not depart quickly

or leave in a panic. ¹⁰⁰ 

For the Lord goes before you;

the God of Israel is your rear guard.

Yesaya 54:6

54:6 “Indeed, the Lord will call you back

like a wife who has been abandoned and suffers from depression, ¹⁰¹ 

like a young wife when she has been rejected,” says your God.

Yesaya 55:7

55:7 The wicked need to abandon their lifestyle ¹⁰² 

and sinful people their plans. ¹⁰³ 

They should return ¹⁰⁴  to the Lord, and he will show mercy to them, ¹⁰⁵ 

and to their God, for he will freely forgive them. ¹⁰⁶ 

Yesaya 58:11

58:11 The Lord will continually lead you;

he will feed you even in parched regions. ¹⁰⁷ 

He will give you renewed strength, ¹⁰⁸ 

and you will be like a well-watered garden,

like a spring that continually produces water.

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.’ ¹⁰⁹ 

Yesaya 65:23

65:23 They will not work in vain,

or give birth to children that will experience disaster. ¹¹⁰ 

For the Lord will bless their children

and their descendants. ¹¹¹ 

Yesaya 4:5

4:5 Then the Lord will create

over all of Mount Zion ¹¹² 

and over its convocations

a cloud and smoke by day

and a bright flame of fire by night; ¹¹³ 

indeed a canopy will accompany the Lord’s glorious presence. ¹¹⁴ 

Yesaya 20:2

20:2 At that time the Lord announced through ¹¹⁵  Isaiah son of Amoz: “Go, remove the sackcloth from your waist and take your sandals off your feet.” He did as instructed and walked around in undergarments ¹¹⁶  and barefoot.

Yesaya 25:8

25:8 he will swallow up death permanently. ¹¹⁷ 

The sovereign Lord will wipe away the tears from every face,

and remove his people’s disgrace from all the earth.

Indeed, the Lord has announced it! ¹¹⁸ 

Yesaya 32:6

32:6 For a fool speaks disgraceful things; ¹¹⁹ 

his mind plans out sinful deeds. ¹²⁰ 

He commits godless deeds ¹²¹ 

and says misleading things about the Lord;

he gives the hungry nothing to satisfy their appetite ¹²² 

and gives the thirsty nothing to drink. ¹²³ 

Yesaya 36:7

36:7 Perhaps you will tell me, ‘We are trusting in the Lord our God.’ But Hezekiah is the one who eliminated his high places and altars and then told the people of Judah and Jerusalem, ‘You must worship at this altar.’

Yesaya 38:5

38:5 “Go and tell Hezekiah: ‘This is what the Lord God of your ancestor ¹²⁴  David says: “I have heard your prayer; I have seen your tears. Look, I will add fifteen years to your life,

Yesaya 40:2

40:2 “Speak kindly to ¹²⁵  Jerusalem, ¹²⁶  and tell her

that her time of warfare is over, ¹²⁷ 

that her punishment is completed. ¹²⁸ 

For the Lord has made her pay double ¹²⁹  for all her sins.”

Yesaya 45:14

The Lord is the Nations’ Only Hope

45:14 This is what the Lord says:

“The profit ¹³⁰  of Egypt and the revenue ¹³¹  of Ethiopia,

along with the Sabeans, those tall men,

will be brought to you ¹³²  and become yours.

They will walk behind you, coming along in chains. ¹³³ 

They will bow down to you

and pray to you: ¹³⁴ 

‘Truly God is with ¹³⁵  you; he has no peer; ¹³⁶ 

there is no other God!’”

Yesaya 49:22

49:22 This is what the sovereign Lord says:

“Look I will raise my hand to the nations;

I will raise my signal flag to the peoples.

They will bring your sons in their arms

and carry your daughters on their shoulders.

Yesaya 50:4

The Servant Perseveres

50:4 The sovereign Lord has given me the capacity to be his spokesman, ¹³⁷ 

so that I know how to help the weary. ¹³⁸ 

He wakes me up every morning;

he makes me alert so I can listen attentively as disciples do. ¹³⁹ 

Yesaya 61:1

The Lord Will Rejuvenate His People

61:1 The spirit of the sovereign Lord is upon me,

because the Lord has chosen ¹⁴⁰  me. ¹⁴¹ 

He has commissioned ¹⁴²  me to encourage ¹⁴³  the poor,

to help ¹⁴⁴  the brokenhearted,

to decree the release of captives,

and the freeing of prisoners,

Yesaya 65:13

65:13 So this is what the sovereign Lord says:

“Look, my servants will eat, but you will be hungry!

Look, my servants will drink, but you will be thirsty!

Look, my servants will rejoice, but you will be humiliated!

[14:22]  ¹ tn Heb “I will cut off from Babylon name and remnant” (ASV, NAB, and NRSV all similar).

[14:22]  ² tn Heb “descendant and child.”

[6:12]  ³ tn Heb “and great is the abandonment in the midst of the land.”

[7:7]  ⁴ tn The Hebrew term translated “sovereign master” here and in vv. 14, 19 is אֲדֹנָי (’adonay).

[24:14]  ⁵ sn The remnant of the nations (see v. 13) may be the unspecified subject. If so, then those who have survived the judgment begin to praise God.

[24:14]  ⁶ tn Heb “they yell out concerning.”

[1:10]  ⁷ sn Building on the simile of v. 9, the prophet sarcastically addresses the leaders and people of Jerusalem as if they were leaders and residents of ancient Sodom and Gomorrah. The sarcasm is appropriate, for if the judgment is comparable to Sodom’s, that must mean that the sin which prompted the judgment is comparable as well.

[1:10]  ⁸ tn Heb “to the instruction of our God.” In this context, which is highly accusatory and threatening, תּוֹרָה (torah, “law, instruction”) does not refer to mere teaching, but to corrective teaching and rebuke.

[3:15]  ⁹ sn The rhetorical question expresses the Lord’s outrage at what the leaders have done to the poor. He finds it almost unbelievable that they would have the audacity to treat his people in this manner.

[3:15]  ¹⁰ tn Heb “the master, the Lord who commands armies [traditionally, the Lord of hosts].” On the title “the Lord who commands armies,” see the note at 1:9.

[3:15]  sn The use of this title, which also appears in v. 1, forms an inclusio around vv. 1-15. The speech begins and ends with a reference to “the master, the Lord who commands armies.”

[10:23]  ¹¹ tn Heb “Indeed (or perhaps “for”) destruction and what is decreed the sovereign master, the Lord who commands armies, is about to accomplish in the middle of all the land.” The phrase כָלָא וְנֶחֱרָצָה (khala’ venekheratsah, “destruction and what is decreed”) is a hendiadys; the two terms express one idea, with the second qualifying the first.

[22:12]  ¹² tn Heb “for baldness and the wearing of sackcloth.” See the note at 15:2.

[23:9]  ¹³ tn Heb “the pride of all the beauty.”

[26:10]  ¹⁴ tn As in verse 9b, the translation understands צֶדֶק (tsedeq) in the sense of “justice,” but it is possible that it carries the nuance “righteousness,” in which case one might translate, “they do not learn to live in a righteous manner.”

[26:10]  ¹⁵ tn Heb “in a land of uprightness they act unjustly”; NRSV “they deal perversely.”

[56:8]  ¹⁶ tn The meaning of the statement is unclear. The text reads literally, “Still I will gather upon him to his gathered ones.” Perhaps the preposition -לְ (lamed) before “gathered ones” introduces the object of the verb, as in Jer 49:5. The third masculine singular suffix on both עָלָיו (’alayv) and נִקְבָּצָיו (niqbatsayv) probably refers to “Israel.” In this case one can translate literally, “Still I will gather to him his gathered ones.”

[62:12]  ¹⁷ tn Or “the redeemed of the Lord” (KJV, NAB).

[64:8]  ¹⁸ tn On the force of וְעַתָּה (vÿ’attah) here, see HALOT 902 s.v. עַתָּה.

[64:8]  ¹⁹ tn Heb “the work of your hand.”

[65:15]  ²⁰ tn Heb “you will leave your name for an oath to my chosen ones.”

[65:15]  sn For an example of such a curse formula see Jer 29:22.

[2:3]  ²¹ 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]  ²² 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]  ²³ tn The cohortative with vav (ו) after the prefixed verb form indicates the ultimate purpose/goal of their action.

[2:3]  ²⁴ tn Heb “walk in his ways.”

[2:3]  ²⁵ tn Heb “for out of Zion will go instruction.”

[2:3]  ²⁶ tn Heb “the word of the Lord from Jerusalem.”

[18:7]  ²⁷ tn On the interpretive difficulties of this verse, see the notes at v. 2, where the same terminology is used.

[18:7]  ²⁸ tn The words “the tribute” are repeated here in the translation for clarity.

[18:7]  ²⁹ tn Heb “to the place of the name of the Lord who commands armies [traditionally, the Lord of hosts], Mount Zion.”

[37:4]  ³⁰ tn Heb “all the words of the chief adviser whom his master, the king of Assyria, sent to taunt the living God.”

[37:4]  ³¹ tn Heb “and rebuke the words which the Lord your God hears.”

[37:4]  ³² tn Heb “and lift up a prayer on behalf of the remnant that is found.”

[44:23]  ³³ tn Heb “acts”; NASB, NRSV “has done it”; NLT “has done this wondrous thing.”

[44:23]  ³⁴ 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]  ³⁵ tn Heb “O forest and all the trees in it”; NASB, NRSV “and every tree in it.”

[44:23]  ³⁶ tn Heb “redeems.” See the note at 41:14.

[44:23]  ³⁷ 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.”

[49:5]  ³⁸ tn Heb “from the womb” (so KJV, NASB).

[49:5]  ³⁹ tn The words “he did this” are supplied in the translation for stylistic reasons. In the Hebrew text the infinitive construct of purpose is subordinated to the previous statement.

[49:5]  ⁴⁰ tn The vav (ו) + imperfect is translated here as a result clause; one might interpret it as indicating purpose, “and so I might be honored.”

[49:5]  ⁴¹ tn Heb “and my God is [perhaps, “having been”] my strength.” The disjunctive structure (vav [ו] + subject + verb) is interpreted here as indicating a causal circumstantial clause.

[3:16]  ⁴² tn Heb “daughters” (so KJV, NAB, NRSV).

[3:16]  ⁴³ tn Heb “with an outstretched neck.” They proudly hold their heads high so that others can see the jewelry around their necks.

[3:16]  ⁴⁴ tn Heb “walking and skipping, they walk.”

[3:16]  ⁴⁵ tn Heb “and with their feet they jingle.”

[9:19]  ⁴⁶ tn The precise meaning of the verb עְתַּם (’ÿtam), which occurs only here, is uncertain, though the context strongly suggests that it means “burn, scorch.”

[9:19]  ⁴⁷ sn The uncontrollable fire of the people’s wickedness (v. 18) is intensified by the fire of the Lord’s judgment (v. 19). God allows (or causes) their wickedness to become self-destructive as civil strife and civil war break out in the land.

[9:19]  ⁴⁸ tn Heb “men were not showing compassion to their brothers.” The idiom “men to their brothers” is idiomatic for reciprocity. The prefixed verbal form is either a preterite without vav (ו) consecutive or an imperfect used in a customary sense, describing continual or repeated behavior in past time.

[11:9]  ⁴⁹ 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]  ⁵⁰ 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.

[12:4]  ⁵¹ tn Or “in that day” (KJV).

[12:4]  ⁵² tn Heb “call in his name,” i.e., “invoke his name.”

[12:4]  ⁵³ tn Heb “bring to remembrance that his name is exalted.” The Lord’s “name” stands here for his character and reputation.

[19:12]  ⁵⁴ tn Heb “Where are they? Where are your wise men?” The juxtaposition of the interrogative pronouns is emphatic. See HALOT 38 s.v. אֶי.

[22:5]  ⁵⁵ tn The Hebrew term translated “sovereign master” here and in vv. 12, 14, 15 is אֲדֹנָי (’adonay).

[22:5]  ⁵⁶ 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]  ⁵⁷ tn The traditional accentuation of the Hebrew text suggests that this phrase goes with what precedes.

[22:5]  ⁵⁸ 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]  ⁵⁹ sn Perhaps “the hill” refers to the temple mount.

[22:14]  ⁶⁰ tn Heb “it was revealed in my ears [by?] the Lord who commands armies [traditionally, the Lord of hosts].”

[22:14]  ⁶¹ tn Heb “Certainly this sin will not be atoned for until you die.” This does not imply that their death will bring atonement; rather it emphasizes that their sin is unpardonable. The statement has the form of an oath.

[22:15]  ⁶² tn Heb “who is over the house” (so ASV); NASB “who is in charge of the royal household.”

[22:15]  ⁶³ tn The words “and tell him” are supplied in the translation for clarification.

[25:9]  ⁶⁴ tn Heb “and one will say in that day.”

[25:9]  ⁶⁵ tn Heb “this [one].”

[25:9]  ⁶⁶ tn Heb “this [one].”

[27:12]  ⁶⁷ 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.

[27:12]  ⁶⁸ tn Heb “the Lord will beat out.” The verb is used of beating seeds or grain to separate the husk from the kernel (see Judg 6:11; Ruth 2:17; Isa 28:27), and of beating the olives off the olive tree (Deut 24:20). The latter metaphor may be in view here, where a tree metaphor has been employed in the preceding verses. See also 17:6.

[27:12]  ⁶⁹ tn Heb “the river,” a frequent designation in the OT for the Euphrates. For clarity most modern English versions substitute the name “Euphrates” for “the river” here.

[27:12]  ⁷⁰ sn The Israelites will be freed from exile (likened to beating the olives off the tree) and then gathered (likened to collecting the olives).

[28:16]  ⁷¹ tc The Hebrew text has a third person verb form, which does not agree with the first person suffix that precedes. The form should be emended to יֹסֵד (yosed), a Qal active participle used in a present progressive or imminent future sense.

[28:16]  ⁷² tn Traditionally “tested,” but the implication is that it has passed the test and stands approved.

[28:16]  ⁷³ sn The reality behind the metaphor is not entirely clear from the context. The stone appears to represent someone or something that gives Zion stability. Perhaps the ideal Davidic ruler is in view (see 32:1). Another option is that the image of beginning a building project by laying a precious cornerstone suggests that God is about to transform Zion through judgment and begin a new covenant community that will experience his protection (see 4:3-6; 31:5; 33:20-24; 35:10).

[28:16]  ⁷⁴ tn Heb “will not hurry,” i.e., act in panic.

[29:10]  ⁷⁵ tn Heb “a disposition [or “spirit”] of deep sleep.” Through this mixed metaphor (sleep is likened to a liquid which one pours and in turn symbolizes spiritual dullness) the prophet emphasizes that God himself has given the people over to their spiritual insensitivity as a form of judgment.

[30:15]  ⁷⁶ tn Heb “in returning and in quietness you will be delivered.” Many English versions render the last phrase “shall be saved” or something similar (e.g., NAB, NASB, NRSV).

[30:15]  ⁷⁷ tn Heb “in quietness and in trust is your strength” (NASB and NRSV both similar).

[31:9]  ⁷⁸ tn Heb “rocky cliff” (cf. ASV, NASB “rock”), viewed metaphorically as a place of defense and security.

[31:9]  ⁷⁹ tn Heb “His rocky cliff, because of fear, will pass away [i.e., “perish”].”

[31:9]  ⁸⁰ tn Heb “and they will be afraid of the flag, his officers.”

[31:9]  ⁸¹ sn The “fire” and “firepot” here symbolize divine judgment, which is heating up like a fire in Jerusalem, waiting to be used against the Assyrians when they attack the city.

[40:10]  ⁸² tn Heb “comes as a strong one”; ASV “will come as a mighty one.” The preposition בְּ (bet) here carries the nuance “in the capacity of.” It indicates that the Lord possesses the quality expressed by the noun. See GKC 379 §119.i and HALOT 104 s.v. בְּ.

[40:10]  ⁸³ tn Heb “his arm rules for him” (so NIV, NRSV). The Lord’s “arm” symbolizes his military power (see Isa 51:9-10; 63:5).

[40:10]  ⁸⁴ tn As the Lord returns to Jerusalem as a victorious warrior, he brings with him the spoils of victory, called here his “reward” and “prize.” These terms might also be translated “wages” and “recompense.” Verse 11 indicates that his rescued people, likened to a flock of sheep, are his reward.

[42:24]  ⁸⁵ tn Heb “Who gave to the robber Jacob, and Israel to the looters?” In the first line the consonantal text (Kethib) has מְשׁוֹסֶה (mÿshoseh), a Polel participle from שָׁסָה (shasah, “plunder”). The marginal reading (Qere) is מְשִׁיסָּה (mÿshissah), a noun meaning “plunder.” In this case one could translate “Who handed Jacob over as plunder?”

[42:24]  ⁸⁶ tn Heb “they were not willing in his ways to walk, and they did not listen to his law.”

[43:3]  ⁸⁷ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[43:3]  ⁸⁸ sn Seba is not the same as Sheba in southern Arabia; cf. Gen 1:10; 1 Chr 1:9.

[48:14]  ⁸⁹ sn This probably refers to the idol gods (see v. 5).

[48:14]  ⁹⁰ tn Or “friend,” or “covenant partner.”

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

[48:14]  ⁹¹ tn Heb “and his arm [against] the Babylonians.”

[48:16]  ⁹² tn Heb “from the time of its occurring.”

[48:16]  ⁹³ sn The speaker here is not identified specifically, but he is probably Cyrus, the Lord’s “ally” mentioned in vv. 14-15.

[50:7]  ⁹⁴ tn Heb “Therefore I set my face like flint.”

[51:9]  ⁹⁵ tn The arm of the Lord is a symbol of divine military power. Here it is personified and told to arouse itself from sleep and prepare for action.

[51:9]  ⁹⁶ tn Heb “Are you not the one who smashed?” The feminine singular forms agree grammatically with the feminine noun “arm.” The Hebrew text has ַהמַּחְצֶבֶת (hammakhtsevet), from the verbal root חָצַב (khatsav, “hew, chop”). The Qumran scroll 1QIsa^a has, probably correctly, המחצת, from the verbal root מָחַץ (makhats, “smash”) which is used in Job 26:12 to describe God’s victory over “the Proud One.”

[51:9]  ⁹⁷ tn This title (רַהַב, rahav, “proud one”) is sometimes translated as a proper name: “Rahab” (cf. NAB, NASB, NIV, NRSV). It is used here of a symbolic sea monster, known elsewhere in the Bible and in Ugaritic myth as Leviathan. This sea creature symbolizes the forces of chaos that seek to destroy the created order. In the Bible “the Proud One” opposes God’s creative work, but is defeated (see Job 26:12; Ps 89:10). Here the title refers to Pharaoh’s Egyptian army that opposed Israel at the Red Sea (see v. 10, and note also Isa 30:7 and Ps 87:4, where the title is used of Egypt).

[51:9]  ⁹⁸ tn The words “did you not” are understood by ellipsis (note the preceding line). The rhetorical questions here and in v. 10 expect the answer, “Yes, you certainly did!”

[51:9]  ⁹⁹ tn Hebrew תַּנִּין (tannin) is another name for the symbolic sea monster. See the note at 27:1. In this context the sea creature represents Egypt. See the note on the title “Proud One” earlier in this verse.

[52:12]  ¹⁰⁰ tn Heb “or go in flight”; NAB “leave in headlong flight.”

[54:6]  ¹⁰¹ tn Heb “like a woman abandoned and grieved in spirit.”

[55:7]  ¹⁰² tn Heb “Let the wicked one abandon his way.” The singular is collective.

[55:7]  ¹⁰³ tn Heb “and the man of evil his thoughts.” The singular is collective.

[55:7]  ¹⁰⁴ tn Heb “let him return.” The singular is collective, meaning “let them.”

[55:7]  ¹⁰⁵ tn The imperfect with vav (ו) conjunctive after the jussive indicates purpose/result.

[55:7]  ¹⁰⁶ 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.

[58:11]  ¹⁰⁷ tn Heb “he will satisfy in parched regions your appetite.”

[58:11]  ¹⁰⁸ tn Heb “and your bones he will strengthen.”

[60:14]  ¹⁰⁹ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[65:23]  ¹¹⁰ tn Heb “and they will not give birth to horror.”

[65:23]  ¹¹¹ tn Heb “for offspring blessed by the Lord they [will be], and their descendants along with them.”

[4:5]  ¹¹² tn Heb “over all the place, Mount Zion.” Cf. NLT “Jerusalem”; CEV “the whole city.”

[4:5]  ¹¹³ 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]  ¹¹⁴ 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.

[20:2]  ¹¹⁵ tn Heb “spoke by the hand of.”

[20:2]  ¹¹⁶ tn The word used here (עָרוֹם, ’arom) sometimes means “naked,” but here it appears to mean simply “lightly dressed,” i.e., stripped to one’s undergarments. See HALOT 883 s.v. עָרוֹם. The term also occurs in vv. 3, 4.

[25:8]  ¹¹⁷ sn The image of the Lord “swallowing” death would be especially powerful, for death was viewed in Canaanite mythology and culture as a hungry enemy that swallows its victims. See the note at 5:14.

[25:8]  ¹¹⁸ tn Heb “has spoken” (so NAB, NASB, NIV, NRSV, NLT).

[32:6]  ¹¹⁹ tn Or “foolishness,” in a moral-ethical sense. See 9:17.

[32:6]  ¹²⁰ tn Heb “and his heart commits sin”; KJV, ASV “his heart will work iniquity”; NASB “inclines toward wickedness.”

[32:6]  ¹²¹ tn Heb “in order to do [or “so that he does”] what is godless [or “defiled”].”

[32:6]  ¹²² tn Heb “so that he leaves empty the appetite [or “desire”] of the hungry.”

[32:6]  ¹²³ tn Heb “and the drink of the thirsty he causes to fail.”

[38:5]  ¹²⁴ tn Heb “father” (so KJV, NAB, NIV).

[40:2]  ¹²⁵ tn Heb “speak to the heart of Jerusalem.” Jerusalem is personified as a woman.

[40:2]  ¹²⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[40:2]  ¹²⁷ tn Heb “that she is filled [with] her warfare.” Some understand צָבָא (tsavah, “warfare”) as meaning “hard service” or “compulsory labor” in this context.

[40:2]  ¹²⁸ tn Heb “that her punishment is accepted [as satisfactory].”

[40:2]  ¹²⁹ tn Heb “for she has received from the hand of the Lord double.” The principle of the double portion in punishment is also seen in Jer 16:18; 17:18 and Rev 18:6. For examples of the double portion in Israelite law, see Exod 22:4, 7, 9 (double restitution by a thief) and Deut 21:17 (double inheritance portion for the firstborn).

[45:14]  ¹³⁰ tn Heb “labor,” which stands metonymically for the fruits of labor, either “monetary profit,” or “products.”

[45:14]  ¹³¹ tn Or perhaps, “merchandise” (so KJV, NASB, NIV, NRSV); NAB “the gain of Ethiopia”; CEV “the treasures of Ethiopia.”

[45:14]  ¹³² tn Heb “they will pass over to you”; NASB, NIV “will come over to you”; CEV “will belong to you.”

[45:14]  ¹³³ sn Restored Israel is depicted here in typical ancient Near Eastern fashion as an imperial power that receives riches and slaves as tribute.

[45:14]  ¹³⁴ sn Israel’s vassals are portrayed as so intimidated and awed that they treat Israel as an intermediary to God or sub-deity.

[45:14]  ¹³⁵ tn Or perhaps, “among.” Cf. KJV, ASV “Surely God is in thee.”

[45:14]  ¹³⁶ tn Heb “there is no other” (so NIV, NRSV). The same phrase occurs at the end of v. 18, in v. 21, and at the end of v. 22.

[50:4]  ¹³⁷ tn Heb “has given to me a tongue of disciples.”

[50:4]  sn Verses 4-11 contain the third of the so-called servant songs, which depict the career of the Lord’s special servant, envisioned as an ideal Israel (49:3) who rescues the exiles and fulfills God’s purposes for the world. Here the servant alludes to opposition (something hinted at in 49:4), but also expresses his determination to persevere with the Lord’s help.

[50:4]  ¹³⁸ tc Heb “to know [?] the weary with a word.” Comparing it with Arabic and Aramaic cognates yields the meaning of “help, sustain.” Nevertheless, the meaning of עוּת (’ut) is uncertain. The word occurs only here in the OT (see BDB 736 s.v.). Various scholars have suggested an emendation to עָנוֹת (’anot) from עָנָה (’anah, “answer”): “so that I know how to respond kindly to the weary.” Since the Qumran scroll 1QIsa^a and the Vulgate support the MT reading, that reading is retained.

[50:4]  ¹³⁹ tn Heb “he arouses for me an ear, to hear like disciples.”

[61:1]  ¹⁴⁰ tn Heb “anointed,” i.e., designated to carry out an assigned task.

[61:1]  ¹⁴¹ sn The speaker is not identified, but he is distinct from the Lord and from Zion’s suffering people. He possesses the divine spirit, is God’s spokesman, and is sent to release prisoners from bondage. The evidence suggests he is the Lord’s special servant, described earlier in the servant songs (see 42:1-4, 7; 49:2, 9; 50:4; see also 51:16).

[61:1]  ¹⁴² tn Or “sent” (NAB); NCV “has appointed me.”

[61:1]  ¹⁴³ tn Or “proclaim good news to.”

[61:1]  ¹⁴⁴ tn Heb “to bind up [the wounds of].”