Yesaya 7:11

7:11 “Ask for a confirming sign from the Lord your God. You can even ask for something miraculous.” ¹ 

Yesaya 10:16

10:16 For this reason ²  the sovereign master, the Lord who commands armies, will make his healthy ones emaciated. ³  His majestic glory will go up in smoke. ⁴ 

Yesaya 13:2

13:2 ⁵ On a bare hill raise a signal flag,

shout to them,

wave your hand,

so they might enter the gates of the princes!

Yesaya 19:12

19:12 But where, oh where, are your wise men? ⁶ 

Let them tell you, let them find out

what the Lord who commands armies has planned for Egypt.

Yesaya 19:25

19:25 The Lord who commands armies will pronounce a blessing over the earth, saying, ⁷  “Blessed be my people, Egypt, and the work of my hands, Assyria, and my special possession, ⁸  Israel!”

Yesaya 22:16

22:16 ‘What right do you have to be here? What relatives do you have buried here? ⁹ 

Why ¹⁰  do you chisel out a tomb for yourself here?

He chisels out his burial site in an elevated place,

he carves out his tomb on a cliff.

Yesaya 23:7

23:7 Is this really your boisterous city ¹¹ 

whose origins are in the distant past, ¹² 

and whose feet led her to a distant land to reside?

Yesaya 48:3

48:3 “I announced events beforehand, ¹³ 

I issued the decrees and made the predictions; ¹⁴ 

suddenly I acted and they came to pass.

Yesaya 48:14

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

Who among them ¹⁵  announced these things?

The Lord’s ally ¹⁶  will carry out his desire against Babylon;

he will exert his power against the Babylonians. ¹⁷ 

Yesaya 48:18

48:18 If only you had obeyed my ¹⁸  commandments,

prosperity would have flowed to you like a river, ¹⁹ 

deliverance would have come to you like the waves of the sea. ²⁰ 

Yesaya 49:20

49:20 Yet the children born during your time of bereavement

will say within your hearing,

‘This place is too cramped for us, ²¹ 

make room for us so we can live here.’ ²² 

Yesaya 55:3

55:3 Pay attention and come to me!

Listen, so you can live! ²³ 

Then I will make an unconditional covenantal promise to ²⁴  you,

just like the reliable covenantal promises I made to David. ²⁵ 

Yesaya 62:2

62:2 Nations will see your vindication,

and all kings your splendor.

You will be called by a new name

that the Lord himself will give you. ²⁶ 

Yesaya 62:5

62:5 As a young man marries a young woman,

so your sons ²⁷  will marry you.

As a bridegroom rejoices over a bride,

so your God will rejoice over you.

Yesaya 65:11

65:11 But as for you who abandon the Lord

and forget about worshiping at ²⁸  my holy mountain,

who prepare a feast for the god called ‘Fortune,’ ²⁹ 

and fill up wine jugs for the god called ‘Destiny’ ³⁰  –

[7:11]  ¹ tn Heb “Make it as deep as Sheol or make it high upwards.” These words suggest that Ahaz can feel free to go beyond the bounds of ordinary human experience.

[10:16]  ² sn The irrational arrogance of the Assyrians (v. 15) will prompt the judgment about to be described.

[10:16]  ³ tn Heb “will send leanness against his healthy ones”; NASB, NIV “will send a wasting disease.”

[10:16]  ⁴ tc Heb “and in the place of his glory burning will burn, like the burning of fire.” The highly repetitive text (יֵקַד יְקֹד כִּיקוֹד אֵשׁ, yeqad yiqod kiqod ’esh) may be dittographic; if the second consonantal sequence יקד is omitted, the text would read “and in the place of his glory, it will burn like the burning of fire.”

[13:2]  ⁵ sn The Lord is speaking here (see v. 3).

[19:12]  ⁶ tn Heb “Where are they? Where are your wise men?” The juxtaposition of the interrogative pronouns is emphatic. See HALOT 38 s.v. אֶי.

[19:25]  ⁷ tn Heb “which the Lord who commands armies [traditionally, the Lord of hosts] will bless [it], saying.” The third masculine singular suffix on the form בֵּרֲכוֹ (berakho) should probably be emended to a third feminine singular suffix בֵּרֲכָהּ (berakhah), for its antecedent would appear to be the feminine noun אֶרֶץ (’erets, “earth”) at the end of v. 24.

[19:25]  ⁸ tn Or “my inheritance” (NAB, NASB, NIV).

[22:16]  ⁹ tn Heb “What to you here? And who to you here?” The point of the second question is not entirely clear. The interpretation reflected in the translation is based on the following context, which suggests that Shebna has no right to think of himself so highly and arrange such an extravagant burial place for himself.

[22:16]  ¹⁰ tn Heb “that you chisel out.”

[23:7]  ¹¹ tn Heb “Is this to you, boisterous one?” The pronoun “you” is masculine plural, like the imperatives in v. 6, so it is likely addressed to the Egyptians and residents of the coast. “Boisterous one” is a feminine singular form, probably referring to the personified city of Tyre.

[23:7]  ¹² tn Heb “in the days of antiquity [is] her beginning.”

[48:3]  ¹³ tn Heb “the former things beforehand I declared.”

[48:3]  ¹⁴ tn Heb “and from my mouth they came forth and I caused them to be heard.”

[48:14]  ¹⁵ sn This probably refers to the idol gods (see v. 5).

[48:14]  ¹⁶ tn Or “friend,” or “covenant partner.”

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

[48:14]  ¹⁷ tn Heb “and his arm [against] the Babylonians.”

[48:18]  ¹⁸ tn Heb “paid attention to” (so NASB, NIV, NRSV); TEV “had listened to.”

[48:18]  ¹⁹ tn Heb “like a river your peace would have been.” שָׁלוֹם (shalom) probably refers here to the peace and prosperity which God promised in return for obedience to the covenant.

[48:18]  ²⁰ tn Heb “and your righteousness like the waves of the sea.” צְדָקָה (tsÿdaqah) probably refers here to divine deliverance from enemies. See v. 19.

[49:20]  ²¹ tn Heb “me.” The singular is collective.

[49:20]  ²² tn Heb “draw near to me so I can dwell.”

[55:3]  ²³ tn The jussive with vav (ו) conjunctive following the imperative indicates purpose/result.

[55:3]  sn To live here refers to covenantal blessing, primarily material prosperity and national security (see vv. 4-5, 13, and Deut 30:6, 15, 19-20).

[55:3]  ²⁴ tn Or “an eternal covenant with.”

[55:3]  ²⁵ tn Heb “the reliable expressions of loyalty of David.” The syntactical relationship of חַסְדֵי (khasde, “expressions of loyalty”) to the preceding line is unclear. If the term is appositional to בְּרִית (bÿrit, “covenant”), then the Lord here transfers the promises of the Davidic covenant to the entire nation. Another option is to take חַסְדֵי (khasde) as an adverbial accusative and to translate “according to the reliable covenantal promises.” In this case the new covenantal arrangement proposed here is viewed as an extension or perhaps fulfillment of the Davidic promises. A third option, the one reflected in the above translation, is to take the last line as comparative. In this case the new covenant being proposed is analogous to the Davidic covenant. Verses 4-5, which compare David’s international prominence to what Israel will experience, favors this view. In all three of these interpretations, “David” is an objective genitive; he is the recipient of covenantal promises. A fourth option would be to take David as a subjective genitive and understand the line as giving the basis for the preceding promise: “Then I will make an unconditional covenantal promise to you, because of David’s faithful acts of covenantal loyalty.”

[62:2]  ²⁶ tn Heb “which the mouth of the Lord will designate.”

[62:5]  ²⁷ tc The Hebrew text has “your sons,” but this produces an odd metaphor and is somewhat incongruous with the parallelism. In the context (v. 4b, see also 54:5-7) the Lord is the one who “marries” Zion. Therefore several prefer to emend “your sons” to בֹּנָיִךְ (bonayikh, “your builder”; e.g., NRSV). In Ps 147:2 the Lord is called the “builder of Jerusalem.” However, this emendation is not the best option for at least four reasons. First, although the Lord is never called the “builder” of Jerusalem in Isaiah, the idea of Zion’s children possessing the land does occur (Isa 49:20; 54:3; cf. also 14:1; 60:21). Secondly, all the ancient versions support the MT reading. Thirdly, although the verb בָּעַל (ba’al) can mean “to marry,” its basic idea is “to possess.” Consequently, the verb stresses a relationship more than a state. All the ancient versions render this verb “to dwell in” or “to dwell with.” The point is not just that the land will be reinhabited, but that it will be in a relationship of “belonging” to the Israelites. Hence a relational verb like בָּעַל is used (J. N. Oswalt, Isaiah [NICOT], 2:581). Finally, “sons” is a well-known metaphor for “inhabitants” (J. de Waard, Isaiah, 208).

[65:11]  ²⁸ tn The Hebrew text has simply, “forget.” The words “about worshiping at” are supplied in the translation for clarification.

[65:11]  ²⁹ tn The Hebrew has לַגַּד (laggad, “for Gad”), the name of a pagan deity. See HALOT 176 s.v. II גַּד 2.

[65:11]  ³⁰ tn The Hebrew has לַמְנִי (lamni, “for Meni”), the name of a pagan deity. See HALOT 602 s.v. מְגִי.