1:29 Indeed, they 1 will be ashamed of the sacred trees
you 2 find so desirable;
you will be embarrassed because of the sacred orchards 3
where you choose to worship.
3:17 So 4 the sovereign master 5 will afflict the foreheads of Zion’s women 6 with skin diseases, 7
the Lord will make the front of their heads bald.” 8
13:2 9 On a bare hill raise a signal flag,
shout to them,
wave your hand,
so they might enter the gates of the princes!
14:17 Is this the one who made the world like a desert,
who ruined its 10 cities,
and refused to free his prisoners so they could return home?”’ 11
16:7 So Moab wails over its demise 12 –
they all wail!
Completely devastated, they moan
about what has happened to the raisin cakes of Kir Hareseth. 13
19:14 The Lord has made them undiscerning; 14
they lead Egypt astray in all she does,
so that she is like a drunk sliding around in his own vomit. 15
22:4 So I say:
“Don’t look at me! 16
I am weeping bitterly.
Don’t try 17 to console me
concerning the destruction of my defenseless people.” 18
23:16 “Take the harp,
go through the city,
forgotten prostitute!
Play it well,
play lots of songs,
so you’ll be noticed!” 19
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; 20
I water it regularly. 21
I guard it night and day,
so no one can harm it. 22
37:23 Whom have you taunted and hurled insults at?
At whom have you shouted
and looked so arrogantly? 25
At the Holy One of Israel! 26
44:9 All who form idols are nothing;
the things in which they delight are worthless.
Their witnesses cannot see;
they recognize nothing, so they are put to shame.
45:6 I do this 27 so people 28 will recognize from east to west
that there is no God but me;
I am the Lord, I have no peer.
45:22 Turn to me so you can be delivered, 29
all you who live in the earth’s remote regions!
For I am God, and I have no peer.
47:15 They will disappoint you, 30
those you have so faithfully dealt with since your youth. 31
Each strays off in his own direction, 32
leaving no one to rescue you.”
48:7 Now they come into being, 33 not in the past;
before today you did not hear about them,
so you could not say,
‘Yes, 34 I know about them.’
50:7 But the sovereign Lord helps me,
so I am not humiliated.
For that reason I am steadfastly resolved; 35
I know I will not be put to shame.
51:15 I am the Lord your God,
who churns up the sea so that its waves surge.
The Lord who commands armies is his name!
52:14 (just as many were horrified by the sight of you) 36
he was so disfigured 37 he no longer looked like a man; 38
54:16 Look, I create the craftsman,
who fans the coals into a fire
and forges a weapon. 39
I create the destroyer so he might devastate.
55:9 for just as the sky 40 is higher than the earth,
so my deeds 41 are superior to 42 your deeds
and my plans 43 superior to your plans.
59:16 He sees there is no advocate; 44
he is shocked 45 that no one intervenes.
So he takes matters into his own hands; 46
his desire for justice drives him on. 47
1 tc The Hebrew text (and the Qumran scroll 1QIsaa) has the third person here, though a few Hebrew
2 tn The second person pronouns in vv. 29-30 are masculine plural, indicating that the rebellious sinners (v. 28) are addressed.
3 tn Or “gardens” (so KJV, NASB, NIV, NRSV); NAB “groves.”
4 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.
5 tn The Hebrew term translated “sovereign master” here and in v. 18 is אֲדֹנָי (’adonay).
6 tn Heb “the daughters of Zion.”
7 tn Or “a scab” (KJV, ASV); NIV, NCV, CEV “sores.”
8 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.”
9 sn The Lord is speaking here (see v. 3).
10 tc The pronominal suffix is masculine, even though its antecedent appears to be the grammatically feminine noun “world.” Some have suggested that the form עָרָיו (’arayv, plural noun with third masculine singular suffix) should be emended to עָרֶיהָ (’areha, plural noun with third feminine singular suffix). This emendation may be unnecessary in light of other examples of lack of agreement a suffix and its antecedent noun.
11 tn Heb “and his prisoners did not let loose to [their] homes.” This really means, “he did not let loose his prisoners and send them back to their homes.’ On the elliptical style, see GKC 366 §117.o.
12 tn Heb “So Moab wails for Moab.”
13 tn The Hebrew text has, “for the raisin cakes of Kir Hareseth you [masculine plural] moan, surely destroyed.” The “raisin cakes” could have cultic significance (see Hos 3:1), but the next verse focuses on agricultural disaster, so here the raisin cakes are mentioned as an example of the fine foods that are no longer available (see 2 Sam 6:19; Song 2:5) because the vines have been destroyed by the invader (see v. 8). Some prefer to take אֲשִׁישֵׁי (’ashishe, “raisin cakes of”) as “men of” (see HALOT 95 s.v. *אָשִׁישׁ; cf. NIV). The verb form תֶהְגּוּ (tehgu, “you moan”) is probably the result of dittography (note that the preceding word ends in tav [ת]) and should be emended to הגו (a perfect, third plural form), “they moan.”
14 tn Heb “the Lord has mixed into her midst a spirit of blindness.”
15 tn Heb “like the going astray of a drunkard in his vomit.”
16 tn Heb “look away from me” (so KJV, ASV, NRSV).
17 tn Heb “don’t hurry” (so NCV).
18 tn Heb “the daughter of my people.” “Daughter” is here used metaphorically to express the speaker’s emotional attachment to his people, as well as their vulnerability and weakness.
19 tn Heb “so you will be remembered.”
20 tn Heb “her.” Apparently “vineyard” is the antecedent, though normally this noun is understood as masculine (see Lev 25:3, however).
21 tn Or perhaps, “constantly.” Heb “by moments.”
22 tn Heb “lest [someone] visit [harm] upon it, night and day I guard it.”
23 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?
24 tn The parallel text in 2 Kgs 19:19 reads, “that you, Lord, are the only God.”
25 tn Heb “and lifted your eyes on high?” Cf. NIV “lifted your eyes in pride”; NRSV “haughtily lifted your eyes.”
26 sn See the note on the phrase “the Holy One of Israel” in 1:4.
27 tn The words “I do this” are supplied in the translation for stylistic reasons.
28 tn Heb “they” (so KJV, ASV); TEV, CEV “everyone”; NLT “all the world.”
29 tn The Niphal imperative with prefixed vav (ו) indicates purpose after the preceding imperative. The Niphal probably has a tolerative sense, “allow yourselves to be delivered, accept help.”
30 tn Heb “So they will be to you”; NIV “That is all they can do for you.”
31 tn Heb “that for which you toiled, your traders from your youth.” The omen readers and star gazers are likened to merchants with whom Babylon has had an ongoing economic relationship.
32 tn Heb “each to his own side, they err.”
33 tn Heb “are created” (so KJV, NASB, NIV, NRSV); NLT “They are brand new.”
34 tn Heb “look”; KJV, NASB “Behold.”
35 tn Heb “Therefore I set my face like flint.”
36 tn Some witnesses read “him,” which is more consistent with the context, where the servant is spoken about, not addressed. However, it is possible that the Lord briefly addresses the servant here. The present translation assumes the latter view and places the phrase in parentheses.
37 tn Heb “such was the disfigurement.” The noun מִשְׁחַת (mishkhat) occurs only here. It may be derived from the verbal root שָׁחַת (shakhat, “be ruined”; see BDB 1007-8 s.v. שָׁחַת). The construct form appears here before a prepositional phrase (cf. GKC 421 §130.a).
38 tn Heb “from a man his appearance.” The preposition מִן (min) here carries the sense “away from,” i.e., “so as not to be.” See BDB 583 s.v.
39 tn Heb “who brings out an implement for his work.”
40 tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
41 tn Heb “ways” (so many English versions).
42 tn Heb “are higher than.”
43 tn Or “thoughts” (so many English versions).
44 tn Heb “man” (so KJV, ASV); TEV “no one to help.”
45 tn Or “appalled” (NAB, NIV, NRSV), or “disgusted.”
46 tn Heb “and his arm delivers for him.”
47 tn Heb “and his justice [or “righteousness”] supports him.”
48 tc The Hebrew text reads literally “and I, their deeds and their thoughts, am coming.” The syntax here is very problematic, suggesting that the text may have suffered corruption. Some suggest that the words “their deeds and their thoughts” have been displaced from v. 17. This line presents two primary challenges. In the first place, the personal pronoun “I” has no verb after it. Most translations insert “know” for the sake of clarity (NASB, NRSV, NLT, ESV). The NIV has “I, because of their actions and their imaginations…” Since God’s “knowledge” of Israel’s sin occasions judgment, the verb “hate” is an option as well (see above translation). The feminine form of the next verb (בָּאָה, ba’ah) could be understood in one of two ways. One could provide an implied noun “time” (עֵת, ’et) and render the next line “the time is coming/has come” (NASB, ESV). One could also emend the feminine verb to the masculine בָּא (ba’) and have the “I” at the beginning of the line govern this verb as well (for the Lord is speaking here): “I am coming” (cf. NIV, NCV, NRSV, TEV, NLT).
49 tn Heb “and the tongues”; KJV, NASB, NIV, NRSV “and tongues.”