1:28 All rebellious sinners will be shattered, 1
those who abandon the Lord will perish.
2:5 O descendants 2 of Jacob,
come, let us walk in the Lord’s guiding light. 3
3:4 The Lord says, 4 “I will make youths their officials;
malicious young men 5 will rule over them.
3:13 The Lord takes his position to judge;
he stands up to pass sentence on his people. 6
9:11 Then the Lord provoked 7 their adversaries to attack them, 8
he stirred up 9 their enemies –
14:5 The Lord has broken the club of the wicked,
the scepter of rulers.
24:3 The earth will be completely devastated
and thoroughly ransacked.
For the Lord has decreed this judgment. 10
26:16 O Lord, in distress they looked for you;
they uttered incantations because of your discipline. 11
30:31 Indeed, the Lord’s shout will shatter Assyria; 12
he will beat them with a club.
33:5 The Lord is exalted, 13
indeed, 14 he lives in heaven; 15
he fills Zion with justice and fairness.
40:13 Who comprehends 16 the mind 17 of the Lord,
or gives him instruction as his counselor? 18
41:21 “Present your argument,” says the Lord.
“Produce your evidence,” 19 says Jacob’s king. 20
42:21 The Lord wanted to exhibit his justice
by magnifying his law and displaying it. 21
43:11 I, I am the Lord,
and there is no deliverer besides me.
43:15 I am the Lord, your Holy One, 22
the one who created Israel, your king.”
45:25 All the descendants of Israel will be vindicated by the Lord
and will boast in him. 23
47:4 says our protector –
the Lord who commands armies is his name,
the Holy One of Israel. 24
48:22 There will be no prosperity for the wicked,” says the Lord.
49:14 “Zion said, ‘The Lord has abandoned me,
the sovereign master 25 has forgotten me.’
54:13 All your children will be followers of the Lord,
and your children will enjoy great prosperity. 26
55:6 Seek the Lord while he makes himself available; 27
call to him while he is nearby!
60:1 “Arise! Shine! For your light arrives!
The splendor 28 of the Lord shines on you!
1 tn Heb “and [there will be] a shattering of rebels and sinners together.”
2 tn Heb “house,” referring to the family line or descendants (likewise in v. 6).
3 tn Heb “let’s walk in the light of the Lord.” In this context, which speaks of the Lord’s instruction and commands, the “light of the Lord” refers to his moral standards by which he seeks to guide his people. One could paraphrase, “let’s obey the Lord’s commands.”
4 tn The words “the Lord says” are supplied in the translation for clarification. The prophet speaks in vv. 1-3 (note the third person reference to the Lord in v. 1), but here the Lord himself announces that he will intervene in judgment. It is unclear where the Lord’s words end and the prophet’s pick up again. The prophet is apparently speaking again by v. 8, where the Lord is referred to in the third person. Since vv. 4-7 comprise a thematic unity, the quotation probably extends through v. 7.
5 tn תַעֲלוּלִים (ta’alulim) is often understood as an abstract plural meaning “wantonness, cruelty” (cf. NLT). In this case the chief characteristic of these leaders is substituted for the leaders themselves. However, several translations make the parallelism tighter by emending the form to עוֹלְלִים (’olÿlim, “children”; cf. ESV, NASB, NCV, NIV, NKJV, NRSV). This emendation is unnecessary for at least two reasons. The word in the MT highlights the cruelty or malice of the “leaders” who are left behind in the wake of God’s judgment. The immediate context makes clear the fact that they are mere youths. The coming judgment will sweep away the leaders, leaving a vacuum which will be filled by incompetent, inexperienced youths.
6 tc The Hebrew text has “nations,” but the preceding and following contexts make it clear that the Lord is judging his covenant people. עָמִים (’amim) should be changed (with support from the LXX) to עמו. The final mem (ם) on the form in the Hebrew is either dittographic or enclitic. When the mem was added or read as a plural ending, the vav (ו) was then misread as a yod (י).
7 tn The translation assumes that the prefixed verb with vav (ו) consecutive continues the narrative of past judgment.
8 tc The Hebrew text reads literally, “adversaries of Rezin against him [i.e., them].” The next verse describes how the Syrians (over whom Rezin ruled, see 7:1, 8) and the Philistines encroached on Israel’s territory. Since the Syrians and Israelites were allies by 735
9 tn The prefixed verbal form is understood as a preterite, used, as is often the case in poetry, without vav consecutive. Note that prefixed forms with vav consecutive both precede (וַיְשַׂגֵּב, vaysaggev, “and he provoked”) and follow in v. 12 (וַיֹּאכְלוּ, vayyo’khÿlu, “and they devoured”) this verb.
10 tn Heb “for the Lord has spoken this word.”
11 tn The meaning of this verse is unclear. It appears to read literally, “O Lord, in distress they visit you, they pour out [?] an incantation, your discipline to them.” פָּקַד (paqad) may here carry the sense of “seek with interest” (cf. Ezek 23:21 and BDB 823 s.v.) or “seek in vain” (cf. Isa 34:16), but it is peculiar for the Lord to be the object of this verb. צָקוּן (tsaqun) may be a Qal perfect third plural form from צוּק (tsuq, “pour out, melt”), though the verb is not used of pouring out words in its two other occurrences. Because of the appearance of צַר (tsar, “distress”) in the preceding line, it is tempting to emend the form to a noun and derive it from צוּק (“be in distress”) The term לַחַשׁ (lakhash) elsewhere refers to an incantation (Isa 3:3; Jer 8:17; Eccl 10:11) or amulet (Isa 3:20). Perhaps here it refers to ritualistic prayers or to magical incantations used to ward off evil.
12 tn Heb “Indeed by the voice of the Lord Assyria will be shattered.”
13 tn Or “elevated”; NCV, NLT “is very great.”
14 tn Or “for” (KJV, NASB, NIV).
15 tn Heb “on high” (so KJV, NAB, NASB, NIV, NRSV); CEV “in the heavens.”
16 tn Perhaps the verb is used metonymically here in the sense of “advises” (note the following line).
17 tn In this context רוּחַ (ruakh) likely refers to the Lord’s “mind,” or mental faculties, rather than his personal Spirit (see BDB 925 s.v.).
18 tn Heb “or [as] the man of his counsel causes him to know?”
19 tn Heb “strong [words],” see HALOT 870 s.v. *עֲצֻמוֹת.
20 sn Apparently this challenge is addressed to the pagan idol gods, see vv. 23-24.
21 tn Heb “The Lord was pleased for the sake of his righteousness [or “justice”], he was magnifying [the] law and was making [it] glorious.” The Lord contrasts his good intentions for the people with their present crisis (v. 22). To demonstrate his just character and attract the nations, the Lord wanted to showcase his law among and through Israel (Deut 4:5-8). But Israel disobeyed (v. 24) and failed to carry out their commission.
22 sn See the note on the phrase “the Holy One of Israel” in 1:4.
23 tn Heb “In the Lord all the offspring of Israel will be vindicated and boast.”
24 tc The Hebrew text reads, “Our redeemer – the Lord who commands armies [traditionally, the Lord of hosts] is his name, the Holy One of Israel.” The ancient Greek version adds “says” before “our redeemer.” אָמַר (’amar) may have accidentally dropped from the text by virtual haplography. Note that the preceding word אָדָם (’adam) is graphically similar.
sn See the note on the phrase “the Holy One of Israel” in 1:4.
25 tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay).
26 tn Heb “and great [will be] the peace of your sons.”
27 tn Heb “while he allows himself to be found.” The Niphal form has a tolerative force here.
28 tn Or “glory” (so most English versions).