1:2 Listen, O heavens,
pay attention, O earth! 1
For the Lord speaks:
“I raised children, 2 I brought them up, 3
but 4 they have rebelled 5 against me!
1:9 If the Lord who commands armies 6 had not left us a few survivors,
we would have quickly become like Sodom, 7
we would have become like Gomorrah.
1:10 Listen to the Lord’s word,
you leaders of Sodom! 8
Pay attention to our God’s rebuke, 9
people of Gomorrah!
1:20 But if you refuse and rebel,
you will be devoured 10 by the sword.”
Know for certain that the Lord has spoken. 11
2:10 Go up into the rocky cliffs,
hide in the ground.
Get away from the dreadful judgment of the Lord, 12
from his royal splendor!
2:12 Indeed, the Lord who commands armies has planned a day of judgment, 13
for 14 all the high and mighty,
for all who are proud – they will be humiliated;
3:1 Look, the sovereign Lord who commands armies 15
is about to remove from Jerusalem 16 and Judah
every source of security, including 17
all the food and water, 18
3:15 Why do you crush my people
and grind the faces of the poor?” 19
The sovereign Lord who commands armies 20 has spoken.
3:17 So 21 the sovereign master 22 will afflict the foreheads of Zion’s women 23 with skin diseases, 24
the Lord will make the front of their heads bald.” 25
5:9 The Lord who commands armies told me this: 26
“Many houses will certainly become desolate,
large, impressive houses will have no one living in them. 27
5:16 The Lord who commands armies will be exalted 28 when he punishes, 29
the sovereign God’s authority will be recognized when he judges. 30
6:12 and the Lord has sent the people off to a distant place,
and the very heart of the land is completely abandoned. 33
7:18 At that time 36 the Lord will whistle for flies from the distant streams of Egypt and for bees from the land of Assyria. 37
8:1 The Lord told me, “Take a large tablet 38 and inscribe these words 39 on it with an ordinary stylus: 40 ‘Maher-Shalal-Hash-Baz.’ 41
8:11 Indeed this is what the Lord told me. He took hold of me firmly and warned me not to act like these people: 42
8:13 You must recognize the authority of the Lord who commands armies. 43
He is the one you must respect;
he is the one you must fear. 44
9:13 The people did not return to the one who struck them,
they did not seek reconciliation 47 with the Lord who commands armies.
10:16 For this reason 48 the sovereign master, the Lord who commands armies, will make his healthy ones emaciated. 49 His majestic glory will go up in smoke. 50
11:3 He will take delight in obeying the Lord. 51
He will not judge by mere appearances, 52
or make decisions on the basis of hearsay. 53
12:1 At that time 54 you will say:
“I praise you, O Lord,
for even though you were angry with me,
your anger subsided, and you consoled me.
12:2 Look, God is my deliverer! 55
I will trust in him 56 and not fear.
For the Lord gives me strength and protects me; 57
he has become my deliverer.” 58
12:4 At that time 59 you will say:
“Praise the Lord!
Ask him for help! 60
Publicize his mighty acts among the nations!
Make it known that he is unique! 61
13:5 They come from a distant land,
from the horizon. 62
It is the Lord with his instruments of judgment, 63
coming to destroy the whole earth. 64
13:6 Wail, for the Lord’s day of judgment 65 is near;
it comes with all the destructive power of the sovereign judge. 66
13:9 Look, the Lord’s day of judgment 67 is coming;
it is a day of cruelty and savage, raging anger, 68
destroying 69 the earth 70
and annihilating its sinners.
14:27 Indeed, 72 the Lord who commands armies has a plan,
and who can possibly frustrate it?
His hand is ready to strike,
and who can possibly stop it? 73
14:32 How will they respond to the messengers of this nation? 74
Indeed, the Lord has made Zion secure;
the oppressed among his people will find safety in her.
19:4 I will hand Egypt over to a harsh master;
a powerful king will rule over them,”
says the sovereign master, 75 the Lord who commands armies.
19:12 But where, oh where, are your wise men? 76
Let them tell you, let them find out
what the Lord who commands armies has planned for Egypt.
19:14 The Lord has made them undiscerning; 77
they lead Egypt astray in all she does,
so that she is like a drunk sliding around in his own vomit. 78
19:16 At that time 79 the Egyptians 80 will be like women. 81 They will tremble and fear because the Lord who commands armies brandishes his fist against them. 82
22:12 At that time the sovereign master, the Lord who commands armies, called for weeping and mourning,
for shaved heads and sackcloth. 83
22:15 This is what the sovereign master, the Lord who commands armies, says:
“Go visit this administrator, Shebna, who supervises the palace, 84 and tell him: 85
23:9 The Lord who commands armies planned it –
to dishonor the pride that comes from all her beauty, 86
to humiliate all the dignitaries of the earth.
23:11 The Lord stretched out his hand over the sea, 87
he shook kingdoms;
he 88 gave the order
to destroy Canaan’s fortresses. 89
23:17 At the end of seventy years 90 the Lord will revive 91 Tyre. She will start making money again by selling her services to all the earth’s kingdoms. 92
24:1 Look, the Lord is ready to devastate the earth
and leave it in ruins;
he will mar its surface
and scatter its inhabitants.
26:15 You have made the nation larger, 93 O Lord,
you have made the nation larger and revealed your splendor, 94
you have extended all the borders of the land.
26:17 As when a pregnant woman gets ready to deliver
and strains and cries out because of her labor pains,
so were we because of you, O Lord.
27:3 I, the Lord, protect it; 95
I water it regularly. 96
I guard it night and day,
so no one can harm it. 97
28:5 At that time 98 the Lord who commands armies will become a beautiful crown
and a splendid diadem for the remnant of his people.
28:9 Who is the Lord 99 trying to teach?
To whom is he explaining a message? 100
Those just weaned from milk!
Those just taken from their mother’s breast! 101
29:10 For the Lord has poured out on you
a strong urge to sleep deeply. 102
He has shut your eyes (the prophets),
and covered your heads (the seers).
29:19 The downtrodden will again rejoice in the Lord;
the poor among humankind will take delight 103 in the Holy One of Israel. 104
30:27 Look, the name 105 of the Lord comes from a distant place
in raging anger and awesome splendor. 106
He speaks angrily
and his word is like destructive fire. 107
30:30 The Lord will give a mighty shout 108
and intervene in power, 109
with furious anger and flaming, destructive fire, 110
with a driving rainstorm and hailstones.
34:2 For the Lord is angry at all the nations
and furious with all their armies.
He will annihilate them and slaughter them.
34:8 For the Lord has planned a day of revenge, 111
a time when he will repay Edom for her hostility toward Zion. 112
37:21 Isaiah son of Amoz sent this message to Hezekiah: “This is what the Lord God of Israel says: ‘Because you prayed to me concerning King Sennacherib of Assyria, 114 37:22 this is what the Lord says about him: 115
“The virgin daughter Zion 116
despises you – she makes fun of you;
daughter Jerusalem
shakes her head after you. 117
37:32 “For a remnant will leave Jerusalem;
survivors will come out of Mount Zion.
The intense devotion of the Lord who commands armies 118 will accomplish this.
38:11 “I thought,
‘I will no longer see the Lord 123 in the land of the living,
I will no longer look on humankind with the inhabitants of the world. 124
40:3 A voice cries out,
“In the wilderness clear a way for the Lord;
construct in the desert a road for our God.
40:7 The grass dries up,
the flowers wither,
when the wind sent by the Lord 128 blows on them.
Surely humanity 129 is like grass.
40:10 Look, the sovereign Lord comes as a victorious warrior; 130
his military power establishes his rule. 131
Look, his reward is with him;
his prize goes before him. 132
41:14 Don’t be afraid, despised insignificant Jacob, 133
men of 134 Israel.
I am helping you,” says the Lord,
your protector, 135 the Holy One of Israel. 136
42:8 I am the Lord! That is my name!
I will not share my glory with anyone else,
or the praise due me with idols.
42:13 The Lord emerges like a hero,
like a warrior he inspires himself for battle; 137
he shouts, yes, he yells,
he shows his enemies his power. 138
42:19 My servant is truly blind,
my messenger is truly deaf.
My covenant partner, 139 the servant of the Lord, is truly blind. 140
43:12 I decreed and delivered and proclaimed,
and there was no other god among you.
You are my witnesses,” says the Lord, “that I am God.
43:16 This is what the Lord says,
the one who made a road through the sea,
a pathway through the surging waters,
45:5 I am the Lord, I have no peer, 141
there is no God but me.
I arm you for battle, 142 even though you do not recognize 143 me.
45:6 I do this 144 so people 145 will recognize from east to west
that there is no God but me;
I am the Lord, I have no peer.
45:7 I am 146 the one who forms light
and creates darkness; 147
the one who brings about peace
and creates calamity. 148
I am the Lord, who accomplishes all these things.
45:24 they will say about me,
“Yes, the Lord is a powerful deliverer.”’” 149
All who are angry at him will cower before him. 150
48:2 Indeed, they live in the holy city; 151
they trust in 152 the God of Israel,
whose name is the Lord who commands armies.
48:20 Leave Babylon!
Flee from the Babylonians!
Announce it with a shout of joy!
Make this known!
Proclaim it throughout the earth! 153
Say, ‘The Lord protects 154 his servant Jacob.
49:4 But I thought, 155 “I have worked in vain;
I have expended my energy for absolutely nothing.” 156
But the Lord will vindicate me;
my God will reward me. 157
49:13 Shout for joy, O sky! 158
Rejoice, O earth!
Let the mountains give a joyful shout!
For the Lord consoles his people
and shows compassion to the 159 oppressed.
50:7 But the sovereign Lord helps me,
so I am not humiliated.
For that reason I am steadfastly resolved; 160
I know I will not be put to shame.
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.
51:1 “Listen to me, you who pursue godliness, 161
who seek the Lord!
Look at the rock from which you were chiseled,
at the quarry 162 from which you were dug! 163
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.
52:8 Listen, 164 your watchmen shout;
in unison they shout for joy,
for they see with their very own eyes 165
the Lord’s return to Zion.
52:11 Leave! Leave! Get out of there!
Don’t touch anything unclean!
Get out of it!
Stay pure, you who carry the Lord’s holy items! 166
52:12 Yet do not depart quickly
or leave in a panic. 167
For the Lord goes before you;
the God of Israel is your rear guard.
54:8 In a burst 168 of anger I rejected you 169 momentarily,
but with lasting devotion I will have compassion on you,”
says your protector, 170 the Lord.
56:1 This is what the Lord says,
“Promote 171 justice! Do what is right!
For I am ready to deliver you;
I am ready to vindicate you openly. 172
56:4 For this is what the Lord says:
“For the eunuchs who observe my Sabbaths
and choose what pleases me
and are faithful to 173 my covenant,
59:1 Look, the Lord’s hand is not too weak 174 to deliver you;
his ear is not too deaf to hear you. 175
59:15 Honesty has disappeared;
the one who tries to avoid evil is robbed.
The Lord watches and is displeased, 176
for there is no justice.
60:2 For, look, darkness covers the earth
and deep darkness covers 177 the nations,
but the Lord shines on you;
his splendor 178 appears over you.
60:20 Your sun will no longer set;
your moon will not disappear; 179
the Lord will be your permanent source of light;
your time 180 of sorrow will be over.
61:2 to announce the year when the Lord will show his favor,
the day when our God will seek vengeance, 181
to console all who mourn,
61:8 For I, the Lord, love justice
and hate robbery and sin.
I will repay them because of my faithfulness; 182
I will make a permanent covenant with them.
61:9 Their descendants will be known among the nations,
their offspring among the peoples.
All who see them will recognize that
the Lord has blessed them.” 183
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. 184
62:3 You will be a majestic crown in the hand of the Lord,
a royal turban in the hand of your God.
62:6 I 185 post watchmen on your walls, O Jerusalem;
they should keep praying all day and all night. 186
You who pray to 187 the Lord, don’t be silent!
62:11 Look, the Lord announces to the entire earth: 188
“Say to Daughter Zion,
‘Look, your deliverer comes!
Look, his reward is with him
and his reward goes before him!’” 189
62:12 They will be called, “The Holy People,
the Ones Protected 190 by the Lord.”
You will be called, “Sought After,
City Not Abandoned.”
64:8 Yet, 191 Lord, you are our father.
We are the clay, and you are our potter;
we are all the product of your labor. 192
64:9 Lord, do not be too angry!
Do not hold our sins against us continually! 193
Take a good look at your people, at all of us! 194
64:12 In light of all this, 195 how can you still hold back, Lord?
How can you be silent and continue to humiliate us?
65:15 Your names will live on in the curse formulas of my chosen ones. 196
The sovereign Lord will kill you,
but he will give his servants another name.
65:23 They will not work in vain,
or give birth to children that will experience disaster. 197
For the Lord will bless their children
and their descendants. 198
66:6 The sound of battle comes from the city;
the sound comes from the temple!
It is the sound of the Lord paying back his enemies.
66:14 When you see this, you will be happy, 199
and you will be revived. 200
The Lord will reveal his power to his servants
and his anger to his enemies. 201
66:15 For look, the Lord comes with fire,
his chariots come like a windstorm, 202
to reveal his raging anger,
his battle cry, and his flaming arrows. 203
1 sn The personified heavens and earth are summoned to God’s courtroom as witnesses against God’s covenant people. Long before this Moses warned the people that the heavens and earth would be watching their actions (see Deut 4:26; 30:19; 31:28; 32:1).
2 tn Or “sons” (NAB, NASB).
sn “Father” and “son” occur as common terms in ancient Near Eastern treaties and covenants, delineating the suzerain and vassal as participants in the covenant relationship. The prophet uses these terms, the reference to heavens and earth as witnesses, and allusions to deuteronomic covenant curses (1:7-9, 19-20) to set his prophecy firmly against the backdrop of Israel’s covenantal relationship with Yahweh.
3 sn The normal word pair for giving birth to and raising children is יָלַד (yalad, “to give birth to”) and גָּדַל (gadal, “to grow, raise”). The pair גָּדַל and רוּם (rum, “to raise up”) probably occur here to highlight the fact that Yahweh made something important of Israel (cf. R. Mosis, TDOT 2:403).
4 sn Against the backdrop of Yahweh’s care for his chosen people, Israel’s rebellion represents abhorrent treachery. The conjunction prefixed to a nonverbal element highlights the sad contrast between Yahweh’s compassionate care for His people and Israel’s thankless rebellion.
5 sn To rebel carries the idea of “covenant treachery.” Although an act of פֶּשַׁע (pesha’, “rebellion”) often signifies a breach of the law, the legal offense also represents a violation of an existing covenantal relationship (E. Carpenter and M. Grisanti, NIDOTTE 3:707).
6 tn Traditionally, “the Lord of hosts.” The title pictures God as the sovereign king who has at his disposal a multitude of attendants, messengers, and warriors to do his bidding. In some contexts, like this one, the military dimension of his rulership is highlighted. In this case, the title pictures him as one who leads armies into battle against his enemies.
7 tc The translation assumes that כִּמְעָט (kim’at, “quickly,” literally, “like a little”) goes with what follows, contrary to the MT accents, which take it with what precedes. In this case, one could translate the preceding line, “If the Lord who commands armies had not left us a few survivors.” If כִּמְעָט goes with the preceding line (following the MT accents), this expression highlights the idea that there would only be a few survivors (H. Wildberger, Isaiah, 1:20; H. Zobel, TDOT 8:456). Israel would not be almost like Sodom but exactly like Sodom.
8 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.
9 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.
10 sn The wordplay in the Hebrew draws attention to the options. The people can obey, in which case they will “eat” v. 19 (תֹּאכֵלוּ [to’khelu], Qal active participle of אָכַל) God’s blessing, or they can disobey, in which case they will be devoured (Heb “eaten,” תְּאֻכְּלוּ, [tÿ’ukkÿlu], Qal passive/Pual of אָכַל) by God’s judgment.
11 tn Heb “for the mouth of the Lord has spoken.” The introductory כִּי (ki) may be asseverative (as reflected in the translation) or causal/explanatory, explaining why the option chosen by the people will become reality (it is guaranteed by the divine word).
12 tn Heb “from the dread of the Lord,” that is, from the dread that he produces in the objects of his judgment.” The words “get away” are supplied in the translation for stylistic reasons.
13 tn Heb “indeed [or “for”] the Lord who commands armies [traditionally, the Lord of hosts] has a day.”
14 tn Or “against” (NAB, NASB, NRSV).
15 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.
16 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
17 tn Heb “support and support.” The masculine and feminine forms of the noun are placed side-by-side to emphasize completeness. See GKC 394 §122.v.
18 tn Heb “all the support of food, and all the support of water.”
19 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.
20 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.
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.”
21 tn In the Hebrew text vv. 16-17 and one long sentence, “Because the daughters of Zion are proud and walk…, the sovereign master will afflict….” In v. 17 the Lord refers to himself in the third person.
22 tn The Hebrew term translated “sovereign master” here and in v. 18 is אֲדֹנָי (’adonay).
23 tn Heb “the daughters of Zion.”
24 tn Or “a scab” (KJV, ASV); NIV, NCV, CEV “sores.”
25 tn The precise meaning of this line is unclear because of the presence of the rare word פֹּת (pot). Since the verb in the line means “lay bare, make naked,” some take פֹּת as a reference to the genitals (cf. KJV, ASV, NRSV, CEV). (In 1 Kgs 7:50 a noun פֹּת appears, with the apparent meaning “socket.”) J. N. Oswalt (Isaiah [NICOT], 1:139, n. 2), basing his argument on alleged Akkadian evidence and the parallelism of the verse, takes פֹּת as “forehead.”
26 tn Heb “in my ears, the Lord who commands armies [traditionally, the Lord of hosts].”
27 tn Heb “great and good [houses], without a resident.”
28 tn Or “elevated”; TEV “the Lord Almighty shows his greatness.”
29 tn Heb “by judgment/justice.” When God justly punishes the evildoers denounced in the preceding verses, he will be recognized as a mighty warrior.
30 tn Heb “The holy God will be set apart by fairness.” In this context God’s holiness is his sovereign royal authority, which implies a commitment to justice (see the note on the phrase “the sovereign king of Israel” in 1:4). When God judges evildoers as they deserve, his sovereignty will be acknowledged.
sn The appearance of מִשְׁפָט (mishpat, “justice”) and צְדָקָה (tsÿdaqah, “fairness”) here is rhetorically significant, when one recalls v. 7. There God denounces his people for failing to produce a society where “justice” and “fairness” are valued and maintained. God will judge his people for their failure, taking “justice” and “fairness” into his own hands.
31 tn Some have seen a reference to the Trinity in the seraphs’ threefold declaration, “holy, holy, holy.” This proposal has no linguistic or contextual basis and should be dismissed as allegorical. Hebrew sometimes uses repetition for emphasis. (See IBHS 233-34 §12.5a; and GKC 431-32 §133.k.) By repeating the word “holy,” the seraphs emphasize the degree of the Lord’s holiness. For another example of threefold repetition for emphasis, see Ezek 21:27 (Heb. v. 32). (Perhaps Jer 22:29 provides another example.)
sn Or “The Lord who commands armies has absolute sovereign authority!” The basic sense of the word “holy” is “set apart from that which is commonplace, special, unique.” In this context the Lord’s holiness is first and foremost his transcendent sovereignty as the ruler of the world. He is “set apart” from the world over which he rules. Note the emphasis on the elevated position of his throne in v. 1 and his designation as “the king” in v. 5. At the same time his holiness encompasses his moral authority, which derives from his royal position. As king he has the right to dictate to his subjects how they are to live; indeed his very own character sets the standard for proper behavior. He is “set apart” from his subjects in a moral sense as well. He sets the standard; they fall short of it. Note that in v. 5 Isaiah laments that he is morally unworthy to be in the king’s presence.
32 tn Perhaps in this context, the title has a less militaristic connotation and pictures the Lord as the ruler of the heavenly assembly. See the note at 1:9.
33 tn Heb “and great is the abandonment in the midst of the land.”
34 tn Heb “days” (so KJV, NAB); NASB, NRSV “such days.”
35 sn Initially the prophecy appears to be a message of salvation. Immanuel seems to have a positive ring to it, sour milk and honey elsewhere symbolize prosperity and blessing (see Deut 32:13-14; Job 20:17), verse 16 announces the defeat of Judah’s enemies, and verse 17a could be taken as predicting a return to the glorious days of David and Solomon. However, the message turns sour in verses 17b-25. God will be with his people in judgment, as well as salvation. The curds and honey will be signs of deprivation, not prosperity, the relief announced in verse 16 will be short-lived, and the new era will be characterized by unprecedented humiliation, not a return to glory. Because of Ahaz’s refusal to trust the Lord, potential blessing would be transformed into a curse, just as Isaiah turns an apparent prophecy of salvation into a message of judgment. Because the words “the king of Assyria” are rather awkwardly tacked on to the end of the sentence, some regard them as a later addition. However, the very awkwardness facilitates the prophet’s rhetorical strategy here, as he suddenly turns what sounds like a positive message into a judgment speech. Actually, “the king of Assyria,” stands in apposition to the earlier object “days,” and specifies who the main character of these coming “days” will be.
36 tn Heb “in that day” (so KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
37 sn Swarming flies are irritating; bees are irritating and especially dangerous because of the pain they inflict with their sting (see Deut 1:44; Ps 118:12). The metaphors are well chosen, for the Assyrians (symbolized by the bees) were much more powerful and dangerous than the Egyptians (symbolized by the flies). Nevertheless both would put pressure on Judah, for Egypt wanted Judah as a buffer state against Assyrian aggression, while Assyrian wanted it as a base for operations against Egypt. Following the reference to sour milk and honey, the metaphor is especially apt, for flies are attracted to dairy products and bees can be found in the vicinity of honey.
38 sn Probably made of metal, wood, or leather. See HALOT 193 s.v. גִּלָּיוֹן.
39 tn Heb “write” (so KJV, ASV, NIV, NRSV).
40 tn Heb “with the stylus of a man.” The significance of the qualifying genitive “a man” is uncertain. For various interpretations see J. N. Oswalt, Isaiah (NICOT), 1:219, n. 1.
41 tn Heb “quickly, [the] plunder; it hurries, [the] loot.” The first word (מַהֵר, maher) is either a Piel imperative (“hurry [to]”) or infinitive (“hurrying,” or “quickly”). The third word (חָשׁ, khash) is either a third masculine singular perfect or a masculine singular participle, in either case from the root חוּשׁ (khush, “hurry”). Perhaps it is best to translate, “One hastens to the plunder, one hurries to the loot.” In this case מַהֵר is understood as an infinitive functioning as a verb, the subject of חוּשׁ is taken as indefinite, and the two nouns are understood as adverbial accusatives. As we discover in v. 3, this is the name of the son to be born to Isaiah through the prophetess.
42 tc Heb “with strength of hand and he warned me from walking in the way of these people, saying.” Some want to change the pointing of the suffix and thereby emend the Qal imperfect יִסְּרֵנִי (yissÿreni, “he was warning me”) to the more common Piel perfect יִסְּרַנִי (yissÿrani, “he warned me”). Others follow the lead of the Qumran scroll 1QIsaa and read יְסִירֵנִי (yÿsireni, “he was turning me aside,” a Hiphil imperfect from סוּר, sur).
43 tn Heb “the Lord who commands armies [traditionally, the Lord of hosts], him you must set apart.” The word order is emphatic, with the object being placed first.
44 tn Heb “he is your [object of] fear, he is your [object of] terror.” The roots יָרֵא (yare’) and עָרַץ (’arats) are repeated from v. 12b.
45 tn Heb “to [the] instruction and to [the] testimony.” The words “then you must recall” are supplied in the translation for stylistic reasons. In the Hebrew text vv. 19-20a are one long sentence, reading literally, “When they say to you…, to the instruction and to the testimony.” On the identity of the “instruction” and “testimony” see the notes at v. 16.
46 tn Heb “If they do not speak according to this word, [it is] because it has no light of dawn.” The literal translation suggests that “this word” refers to the instruction/testimony. However, it is likely that אִם־לֹא (’im-lo’) is asseverative here, as in 5:9. In this case “this word” refers to the quotation recorded in v. 19. For a discussion of the problem see J. N. Oswalt, Isaiah (NICOT), 230, n. 9. The singular pronoun in the second half of the verse is collective, referring back to the nation (see v. 19b).
47 tn This verse describes the people’s response to the judgment described in vv. 11-12. The perfects are understood as indicating simple past.
48 sn The irrational arrogance of the Assyrians (v. 15) will prompt the judgment about to be described.
49 tn Heb “will send leanness against his healthy ones”; NASB, NIV “will send a wasting disease.”
50 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.”
51 tn The Hebrew text reads literally, “and his smelling is in the fear of the Lord.” In Amos 5:21 the Hiphil of רוּחַ (ruakh, “smell”) carries the nuance of “smell with delight, get pleasure from.” There the Lord declares that he does not “smell with delight” (i.e., get pleasure from) Israel’s religious assemblies, which probably stand by metonymy for the incense offered during these festivals. In Isa 11:3 there is no sacrificial context to suggest such a use, but it is possible that “the fear of the Lord” is likened to incense. This coming king will get the same kind of delight from obeying (fearing) the Lord, as a deity does in the incense offered by worshipers. Some regard such an explanation as strained in this context, and prefer to omit this line from the text as a virtual dittograph of the preceding statement.
52 tn Heb “by what appears to his eyes”; KJV “after the sight of his eyes”; NIV “by what he sees with his eyes.”
53 tn Heb “by what is heard by his ears”; NRSV “by what his ears hear.”
54 tn Or “in that day” (KJV).
55 tn Or “salvation” (KJV, NIV, NRSV).
56 tn The words “in him” are supplied in the translation for clarification.
57 tc The Hebrew text has, “for my strength and protection [is] the Lord, the Lord (Heb “Yah, Yahweh).” The word יְהוָה (yehvah) is probably dittographic or explanatory here (note that the short form of the name [יָהּ, yah] precedes, and that the graphically similar וַיְהִי [vayÿhi] follows). Exod 15:2, the passage from which the words of v. 2b are taken, has only יָהּ. The word זִמְרָת (zimrat) is traditionally understood as meaning “song,” in which case one might translate, “for the Lord gives me strength and joy” (i.e., a reason to sing); note that in v. 5 the verb זָמַר (zamar, “sing”) appears. Many recent commentators, however, have argued that the noun is here instead a homonym, meaning “protection” or “strength.” See HALOT 274 s.v. III *זמר.
58 tn Or “salvation” (so many English versions, e.g., KJV, NIV, NRSV, NLT); NAB “my savior.”
59 tn Or “in that day” (KJV).
60 tn Heb “call in his name,” i.e., “invoke his name.”
61 tn Heb “bring to remembrance that his name is exalted.” The Lord’s “name” stands here for his character and reputation.
62 tn Heb “from the end of the sky.”
63 tn Or “anger”; cf. KJV, ASV “the weapons of his indignation.”
64 tn Or perhaps, “land” (so KJV, NAB, NASB, NLT). Even though the heading and subsequent context (see v. 17) indicate Babylon’s judgment is in view, the chapter has a cosmic flavor that suggests that the coming judgment is universal in scope. Perhaps Babylon’s downfall occurs in conjunction with a wider judgment, or the cosmic style is poetic hyperbole used to emphasize the magnitude and importance of the coming event.
65 tn Heb “the day of the Lord” (so KJV, NAB).
66 tn Heb “like destruction from the sovereign judge it comes.” The comparative preposition (כְּ, kÿ) has here the rhetorical nuance, “in every way like.” The point is that the destruction unleashed will have all the earmarks of divine judgment. One could paraphrase, “it comes as only destructive divine judgment can.” On this use of the preposition in general, see GKC 376 §118.x.
sn The divine name used here is שַׁדַּי (shaddai, “Shaddai”). Shaddai (or El Shaddai) is the sovereign king/judge of the world who grants life/blesses and kills/judges. In Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness. The patriarchs knew God primarily as El Shaddai (Exod 6:3). While the origin and meaning of this name is uncertain (see discussion below) its significance is clear. The name is used in contexts where God appears as the source of fertility and life. In Gen 17:1-8 he appears to Abram, introduces himself as El Shaddai, and announces his intention to make the patriarch fruitful. In the role of El Shaddai God repeats these words (now elevated to the status of a decree) to Jacob (35:11). Earlier Isaac had pronounced a blessing upon Jacob in which he asked El Shaddai to make Jacob fruitful (28:3). Jacob later prays that his sons will be treated with mercy when they return to Egypt with Benjamin (43:14). The fertility theme is not as apparent here, though one must remember that Jacob viewed Benjamin as the sole remaining son of the favored and once-barren Rachel (cf. 29:31; 30:22-24; 35:16-18). It is quite natural that he would appeal to El Shaddai to preserve Benjamin’s life, for it was El Shaddai’s miraculous power which made it possible for Rachel to give him sons in the first place. In 48:3 Jacob, prior to blessing Joseph’s sons, tells him how El Shaddai appeared to him at Bethel (cf. chapter 28) and promised to make him fruitful. When blessing Joseph on his deathbed Jacob refers to Shaddai (we should probably read “El Shaddai,” along with a few Hebrew
67 tn Heb “the day of the Lord.”
68 tn Heb “[with] cruelty, and fury, and rage of anger.” Three synonyms for “anger” are piled up at the end of the line to emphasize the extraordinary degree of divine anger that will be exhibited in this judgment.
69 tn Heb “making desolate.”
70 tn Or “land” (KJV, NAB, NASB, NIV, NLT).
71 tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
72 tn Or “For” (KJV, NASB, NIV, NRSV).
73 tn Heb “His hand is outstretched and who will turn it back?”
74 sn The question forces the Philistines to consider the dilemma they will face – surrender and oppression, or battle and death.
75 tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay).
76 tn Heb “Where are they? Where are your wise men?” The juxtaposition of the interrogative pronouns is emphatic. See HALOT 38 s.v. אֶי.
77 tn Heb “the Lord has mixed into her midst a spirit of blindness.”
78 tn Heb “like the going astray of a drunkard in his vomit.”
79 tn Heb “in that day” (so KJV), likewise at the beginning of vv. 18 and 19.
80 tn Heb “Egypt,” which stands by metonymy for the country’s inhabitants.
81 sn As the rest of the verse indicates, the point of the simile is that the Egyptians will be relatively weak physically and will wilt in fear before the Lord’s onslaught.
82 tn Heb “and he will tremble and be afraid because of the brandishing of the hand of the Lord who commands armies [traditionally, the Lord of hosts], which he brandishes against him.” Since according to the imagery here the Lord’s “hand” is raised as a weapon against the Egyptians, the term “fist” has been used in the translation.
83 tn Heb “for baldness and the wearing of sackcloth.” See the note at 15:2.
84 tn Heb “who is over the house” (so ASV); NASB “who is in charge of the royal household.”
85 tn The words “and tell him” are supplied in the translation for clarification.
86 tn Heb “the pride of all the beauty.”
87 tn Heb “his hand he stretched out over the sea.”
88 tn Heb “the Lord.” For stylistic reasons the pronoun (“he”) has been used in the translation here.
89 tn Heb “concerning Canaan, to destroy her fortresses.” NIV, NLT translate “Canaan” as “Phoenicia” here.
90 tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
91 tn Heb “visit [with favor]” (cf. KJV, NAB, NASB, NRSV); NIV “will deal with.”
92 tn Heb “and she will return to her [prostitute’s] wages and engage in prostitution with all the kingdoms of the earth on the face of the earth.”
93 tn Heb “you have added to the nation.” The last line of the verse suggests that geographical expansion is in view. “The nation” is Judah.
94 tn Or “brought honor to yourself.”
95 tn Heb “her.” Apparently “vineyard” is the antecedent, though normally this noun is understood as masculine (see Lev 25:3, however).
96 tn Or perhaps, “constantly.” Heb “by moments.”
97 tn Heb “lest [someone] visit [harm] upon it, night and day I guard it.”
98 tn Or “in that day” (KJV).
99 tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.
100 tn Heb “Who is he teaching knowledge? For whom is he explaining a message?” The translation assumes that the Lord is the subject of the verbs “teaching” and “explaining,” and that the prophet is asking the questions. See v. 12. According to some vv. 9-10 record the people’s sarcastic response to the Lord’s message through Isaiah.
101 tn Heb “from the breasts.” The words “their mother’s” are supplied in the translation for clarification. The translation assumes that this is the prophet’s answer to the questions asked in the first half of the verse. The Lord is trying to instruct people who are “infants” morally and ethically.
102 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.
103 tn Or “will rejoice” (NIV, NCV, NLT).
104 sn See the note on the phrase “the Holy One of Israel” in 1:4.
105 sn The “name” of the Lord sometimes stands by metonymy for the Lord himself, see Exod 23:21; Lev 24:11; Pss 54:1 (54:3 HT); 124:8. In Isa 30:27 the point is that he reveals that aspect of his character which his name suggests – he comes as Yahweh (“he is present”), the ever present helper of his people who annihilates their enemies and delivers them. The name “Yahweh” originated in a context where God assured a fearful Moses that he would be with him as he confronted Pharaoh and delivered Israel from slavery in Egypt. See Exod 3.
106 tn Heb “his anger burns, and heaviness of elevation.” The meaning of the phrase “heaviness of elevation” is unclear, for מַשָּׂאָה (masa’ah, “elevation”) occurs only here. Some understand the term as referring to a cloud (elevated above the earth’s surface), in which case one might translate, “and in heavy clouds” (cf. NAB “with lowering clouds”). Others relate the noun to מָשָׂא (masa’, “burden”) and interpret it as a reference to judgment. In this case one might translate, “and with severe judgment.” The present translation assumes that the noun refers to his glory and that “heaviness” emphasizes its degree.
107 tn Heb “his lips are full of anger, and his tongue is like consuming fire.” The Lord’s lips and tongue are used metonymically for his word (or perhaps his battle cry; see v. 31).
108 tn Heb “the Lord will cause the splendor of his voice to be heard.”
109 tn Heb “and reveal the lowering of his arm.”
110 tn Heb “and a flame of consuming fire.”
111 tn Heb “for a day of vengeance [is] for the Lord.”
112 tn Heb “a year of repayment for the strife of Zion.” The translation assumes that רִיב (riv) refers to Edom’s hostility toward Zion. Another option is to understand רִיב (riv) as referring to the Lord’s taking up Zion’s cause. In this case one might translate, “a time when he will repay Edom and vindicate Zion.”
113 tn Heb “that the Lord might rescue Jerusalem from my hand?” The logic runs as follows: Since no god has ever been able to withstand the Assyrian onslaught, how can the people of Jerusalem possibly think the Lord will rescue them?
114 tn The parallel text in 2 Kgs 19:20 reads, “That which you prayed to me concerning Sennacherib king of Assyria I have heard.” The verb “I have heard” does not appear in Isa 37:21, where אֲשֶׁר (’asher) probably has a causal sense: “because.”
115 tn Heb “this is the word which the Lord has spoken about him.”
116 sn Zion (Jerusalem) is pictured here as a young, vulnerable daughter whose purity is being threatened by the would-be Assyrian rapist. The personification hints at the reality which the young girls of the city would face if the Assyrians conquer it.
117 sn Shaking the head was a mocking gesture of derision.
118 tn Heb “the zeal of the Lord who commands armies [traditionally, the Lord of hosts].” In this context the Lord’s “zeal” refers to his intense devotion to and love for his people which prompts him to protect and restore them.
119 tn Heb “walked before you.” For a helpful discussion of the background and meaning of this Hebrew idiom, see M. Cogan and H. Tadmor, II Kings (AB), 254.
120 tn Heb “and with a complete heart”; KJV, ASV “with a perfect heart.”
121 tn Heb “and that which is good in your eyes I have done.”
122 tn Heb “wept with great weeping”; NCV “cried loudly”; TEV “began to cry bitterly.”
123 tn The Hebrew text has יָהּ יָהּ (yah yah, the abbreviated form of יְהוָה [yÿhvah] repeated), but this is probably a corruption of יְהוָה.
124 tc The Hebrew text has חָדֶל (khadel), which appears to be derived from a verbal root meaning “to cease, refrain.” But the form has probably suffered an error of transmission; the original form (attested in a few medieval Hebrew
125 tn Heb “good” (so KJV, NASB, NIV, NRSV, NLT); NAB “favorable.”
126 tn Heb “and he said.” The verb אָמַר (’amar, “say”) is sometimes used of what one thinks (that is, says to oneself).
127 tn Or “surely”; cf. CEV “At least.”
128 tn The Hebrew text has רוּחַ יְהוָה (ruakh yehvah), which in this context probably does not refer to the Lord’s personal Spirit. The phrase is better translated “the breath of the Lord,” or “the wind of [i.e., sent by] the Lord.” The Lord’s sovereign control over nature, including the hot desert winds that dry up vegetation, is in view here (cf. Ps 147:18; Isa 59:19).
129 tn Heb “the people” (so KJV, ASV, NAB, NASB, NIV, NRSV).
130 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.
131 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).
132 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.
133 tn Heb “O worm Jacob” (NAB, NIV). The worm metaphor suggests that Jacob is insignificant and despised.
134 tn On the basis of the parallelism (note “worm”) and an alleged Akkadian cognate, some read “louse” or “weevil.” Cf. NAB “O maggot Israel”; NRSV “you insect Israel.”
135 tn Heb “your kinsman redeemer.” A גָּאַל (ga’al, “kinsman redeemer”) was a protector of the extended family’s interests.
136 sn See the note on the phrase “the Holy One of Israel” in 1:4.
137 tn Heb “like a man of war he stirs up zeal” (NIV similar).
138 tn Or perhaps, “he triumphs over his enemies” (cf. NIV); NLT “will crush all his enemies.”
139 tc The precise meaning of מְשֻׁלָּם (mÿshullam) in this context is uncertain. In later biblical Hebrew the form (which appears to be a Pual participle from the root שָׁלַם, shalam) occurs as a proper name, Meshullam. The Pual of שָׁלַם (“be complete”) is attested with the meaning “repaid, requited,” but that makes little sense here. BDB 1023 s.v. שָׁלַם relates the form to the denominative verb שָׁלַם (“be at peace”) and paraphrases “one in a covenant of peace” (J. N. Oswalt suggests “the covenanted one”; Isaiah [NICOT], 2:128, n. 59) Some emend the form to מֹשְׁלָם (moshÿlam, “their ruler”) or to מְשֻׁלָּחִי (mÿshullakhi, “my sent [or “commissioned”] one”), which fits nicely in the parallelism (note “my messenger” in the previous line). The translation above assumes an emendation to כְּמוֹ שֹׁלְמִי (kÿmo sholÿmi, “like my ally”). Isaiah uses כְּמוֹ in 30:22 and perhaps 51:5; for שֹׁלְמי (“my ally”) see Ps 7:5 HT (7:4 ET).
140 tn Heb “Who is blind but my servant, and deaf like my messenger I send? Who is blind like my commissioned one, blind like the servant of the Lord?” The point of the rhetorical questions is that no one is as blind/deaf as this servant. In this context the Lord’s “servant” is exiled Israel (cf. 41:8-9), which is spiritually blind and deaf and has failed to fulfill God’s purpose for it. This servant stands in contrast to the ideal “Israel” of the servant songs.
141 tn Heb “and there is none besides.” On the use of עוֹד (’od) here, see BDB 729 s.v. 1.c.
142 tn Heb “gird you” (so NASB) or “strengthen you” (so NIV).
143 tn Or “know” (NAB, NCV, NRSV, TEV, CEV, NLT); NIV “have not acknowledged.”
144 tn The words “I do this” are supplied in the translation for stylistic reasons.
145 tn Heb “they” (so KJV, ASV); TEV, CEV “everyone”; NLT “all the world.”
146 tn The words “I am” are supplied in the translation for stylistic reasons. In the Hebrew text the participle at the beginning of v. 7 stands in apposition to “the Lord” in v. 6.
147 tn On the surface v. 7a appears to describe God’s sovereign control over the cycle of day and night, but the following statement suggests that “light” and “darkness” symbolize “deliverance” and “judgment.”
148 sn This verses affirms that God is ultimately sovereign over his world, including mankind and nations. In accordance with his sovereign will, he can cause wars to cease and peace to predominate (as he was about to do for his exiled people through Cyrus), or he can bring disaster and judgment on nations (as he was about to do to Babylon through Cyrus).
149 tn Heb “‘Yes, in the Lord,’ one says about me, ‘is deliverance and strength.’”
150 tn Heb “will come to him and be ashamed.”
151 tn Heb “they call themselves [or “are called”] from the holy city.” The precise meaning of the statement is uncertain. The Niphal of קָרָא (qara’) is combined with the preposition מִן (min) only here. When the Qal of קָרָא is used with מִן, the preposition often indicates the place from which one is summoned (see 46:11). So one could translate, “from the holy city they are summoned,” meaning that they reside there.
152 tn Heb “lean on” (so NASB, NRSV); NAB, NIV “rely on.”
153 tn Heb “to the end of the earth” (so KJV, NASB, NRSV).
154 tn Heb “redeems.” See the note at 41:14.
155 tn Or “said” (KJV, NASB, NIV, NRSV); NLT “I replied.”
156 tn Heb “for nothing and emptiness.” Synonyms are combined to emphasize the common idea.
157 tn Heb “But my justice is with the Lord, and my reward [or “wage”] with my God.”
158 tn Or “O heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
159 tn Heb “his” (so KJV, NAB, NASB, NIV, NRSV).
160 tn Heb “Therefore I set my face like flint.”
161 tn Or “righteousness” (KJV, NASB, NIV, NRSV); NAB “justice”; NLT “hope for deliverance.”
162 tn Heb “the excavation of the hole.”
163 sn The “rock” and “quarry” refer here to Abraham and Sarah, the progenitors of the nation.
164 tn קוֹל (qol, “voice”) is used at the beginning of the verse as an interjection.
165 tn Heb “eye in eye”; KJV, ASV “eye to eye”; NAB “directly, before their eyes.”
166 tn Heb “the vessels of the Lord” (so KJV, NAB).
167 tn Heb “or go in flight”; NAB “leave in headlong flight.”
168 tn According to BDB 1009 s.v. שֶׁטֶף the noun שֶׁצֶף here is an alternate form of שֶׁטֶף (shetef, “flood”). Some relate the word to an alleged Akkadian cognate meaning “strength.”
169 tn Heb “I hid my face from you.”
170 tn Or “redeemer.” See the note at 41:14.
171 tn Heb “guard”; KJV “Keep”; NAB “Observe”; NASB “Preserve”; NIV, NRSV “Maintain.”
172 tn Heb “for near is my deliverance to enter, and my vindication [or “righteousness”] to be revealed.”
173 tn Heb “and take hold of” (so KJV); NASB “hold fast.”
174 tn Heb “short” (so NAB, NASB, NIV, NRSV).
175 tn Heb “or his ear too heavy [i.e., “dull”] to hear.”
176 tn Heb “and it is displeasing in his eyes.”
177 tn The verb “covers” is understood by ellipsis (note the preceding line).
178 tn Or “glory” (so most English versions); TEV “the brightness of his presence.”
179 sn In this verse “sun” and “moon” refer to the Lord’s light, which will replace the sun and moon (see v. 19). Light here symbolizes the restoration of divine blessing and prosperity in conjunction with the Lord’s presence. See 30:26.
180 tn Heb “days” (so KJV, NAB, NIV, NRSV, NLT).
181 tn Heb “to announce the year of the Lord’s favor, and the day of our God’s vengeance.
182 tn Heb “in faithfulness”; NASB, NRSV, NLT “faithfully.”
183 tn Heb “all who see them will recognize them, that they [are] descendants [whom] the Lord has blessed.”
184 tn Heb “which the mouth of the Lord will designate.”
185 sn The speaker here is probably the prophet.
186 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.
187 tn Or “invoke”; NIV “call on”; NASB, NRSV “remind.”
188 tn Heb “to the end of the earth” (so NASB, NRSV).
189 sn As v. 12 indicates, the returning exiles are the Lord’s reward/prize. See also 40:10 and the note there.
190 tn Or “the redeemed of the Lord” (KJV, NAB).
191 tn On the force of וְעַתָּה (vÿ’attah) here, see HALOT 902 s.v. עַתָּה.
192 tn Heb “the work of your hand.”
193 tn Heb “do not remember sin continually.”
194 tn Heb “Look, gaze at your people, all of us.” Another option is to translate, “Take a good look! We are all your people.”
195 tn Heb “because of these”; KJV, ASV “for these things.”
196 tn Heb “you will leave your name for an oath to my chosen ones.”
sn For an example of such a curse formula see Jer 29:22.
197 tn Heb “and they will not give birth to horror.”
198 tn Heb “for offspring blessed by the Lord they [will be], and their descendants along with them.”
199 tn “and you will see and your heart will be happy.”
200 tn Heb “and your bones like grass will sprout.”
201 tn Heb “and the hand of the Lord will be made known to his servants, and anger to his enemies.”
202 sn Chariots are like a windstorm in their swift movement and in the way that they kick up dust.
203 tn Heb “to cause to return with the rage of his anger, and his battle cry [or “rebuke”] with flames of fire.”
204 tn Heb “new moon.” The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
205 tn Heb “all flesh” (so KJV, ASV, NRSV); NAB, NASB, NIV “all mankind”; NLT “All humanity.”
206 tn Or “bow down before” (NASB).