Yesaya 9:7

9:7 His dominion will be vast ¹ 

and he will bring immeasurable prosperity. ² 

He will rule on David’s throne

and over David’s kingdom, ³ 

establishing it ⁴  and strengthening it

by promoting justice and fairness, ⁵ 

from this time forward and forevermore.

The Lord’s intense devotion to his people ⁶  will accomplish this.

Yesaya 10:20

10:20 At that time ⁷  those left in Israel, those who remain of the family ⁸  of Jacob, will no longer rely on a foreign leader that abuses them. ⁹  Instead they will truly ¹⁰  rely on the Lord, the Holy One of Israel. ¹¹ 

Yesaya 14:1

14:1 The Lord will certainly have compassion on Jacob; ¹²  he will again choose Israel as his special people ¹³  and restore ¹⁴  them to their land. Resident foreigners will join them and unite with the family ¹⁵  of Jacob.

Yesaya 14:29

14:29 Don’t be so happy, all you Philistines,

just because the club that beat you has been broken! ¹⁶ 

For a viper will grow out of the serpent’s root,

and its fruit will be a darting adder. ¹⁷ 

Yesaya 49:6

49:6 he says, “Is it too insignificant a task for you to be my servant,

to reestablish the tribes of Jacob,

and restore the remnant ¹⁸  of Israel? ¹⁹ 

I will make you a light to the nations, ²⁰ 

so you can bring ²¹  my deliverance to the remote regions of the earth.”

Yesaya 56:3

56:3 No foreigner who becomes a follower of ²²  the Lord should say,

‘The Lord will certainly ²³  exclude me from his people.’

The eunuch should not say,

‘Look, I am like a dried-up tree.’”

Yesaya 58:12

58:12 Your perpetual ruins will be rebuilt; ²⁴ 

you will reestablish the ancient foundations.

You will be called, ‘The one who repairs broken walls,

the one who makes the streets inhabitable again.’ ²⁵ 

[9:7]  ¹ tc The Hebrew text has לְםַרְבֵּה (lÿmarbeh), which is a corrupt reading. לם is dittographic; note the preceding word, שָׁלוֹם (shalom). The corrected text reads literally, “great is the dominion.”

[9:7]  ² tn Heb “and to peace there will be no end” (KJV and ASV both similar). On the political and socio-economic sense of שָׁלוֹם (shalom) in this context, see the note at v. 6 on “Prince of Peace.”

[9:7]  ³ tn Heb “over the throne of David, and over his kingdom.” The referent of the pronoun “his” (i.e., David) has been specified in the translation for clarity.

[9:7]  ⁴ tn The feminine singular pronominal suffix on this form and the following one (translated “it” both times) refers back to the grammatically feminine noun “kingdom.”

[9:7]  ⁵ tn Heb “with/by justice and fairness”; ASV “with justice and with righteousness.”

[9:7]  ⁶ tn Heb “the zeal of the Lord.” In this context the Lord’s “zeal” refers to his intense devotion to and love for his people which prompts him to vindicate them and to fulfill his promises to David and the nation.

[10:20]  ⁷ 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]  ⁸ tn Heb “house” (so KJV, NASB, NIV, NRSV).

[10:20]  ⁹ 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]  ¹⁰ tn Or “sincerely”; KJV, ASV, NAB, NRSV “in truth.”

[10:20]  ¹¹ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[14:1]  ¹² tn The sentence begins with כִּי (ki), which is understood as asseverative (“certainly”) in the translation. Another option is to translate, “For the Lord will have compassion.” In this case one of the reasons for Babylon’s coming demise (13:22b) is the Lord’s desire to restore his people.

[14:1]  ¹³ tn The words “as his special people” are supplied in the translation for clarification.

[14:1]  ¹⁴ tn Or “settle” (NASB, NIV, NCV, NLT).

[14:1]  ¹⁵ tn Heb “house.”

[14:29]  ¹⁶ sn The identity of this “club” (also referred to as a “serpent” in the next line) is uncertain. It may refer to an Assyrian king, or to Ahaz. For discussion see J. N. Oswalt, Isaiah (NICOT), 1:331-32. The viper/adder referred to in the second half of the verse is his successor.

[14:29]  ¹⁷ tn Heb “flying burning one.” The designation “burning one” may allude to the serpent’s appearance or the effect of its poisonous bite. (See the note at 6:2.) The qualifier “flying” probably refers to the serpent’s quick, darting movements, though one might propose a homonym here, meaning “biting.” (See J. N. Oswalt, Isaiah [NICOT], 1:332, n. 18.) Some might think in terms of a mythological flying, fire breathing dragon (cf. NAB “a flying saraph”; CEV “a flying fiery dragon”), but this proposal does not make good sense in 30:6, where the phrase “flying burning one” appears again in a list of desert animals.

[49:6]  ¹⁸ tn Heb “the protected [or “preserved”] ones.”

[49:6]  ¹⁹ sn The question is purely rhetorical; it does not imply that the servant was dissatisfied with his commission or that he minimized the restoration of Israel.

[49:6]  ²⁰ tn See the note at 42:6.

[49:6]  ²¹ tn Heb “be” (so KJV, ASV); CEV “you must take.”

[56:3]  ²² tn Heb “who attaches himself to.”

[56:3]  ²³ tn The infinitive absolute precedes the finite verb for emphasis.

[58:12]  ²⁴ tn Heb “and they will build from you ancient ruins.”

[58:12]  ²⁵ tc The Hebrew text has “the one who restores paths for dwelling.” The idea of “paths to dwell in” is not a common notion. Some have proposed emending נְתִיבוֹת (nÿtivot, “paths”) to נְתִיצוֹת (nÿtitsot, “ruins”), a passive participle from נָתַץ (natats, “tear down”; see HALOT 732 s.v. *נְתִיצָה), because tighter parallelism with the preceding line is achieved. However, none of the textual sources support this emendation. The line may mean that paths must be repaired in order to dwell in the land.