4:1 Seven women will grab hold of
one man at that time. 1
They will say, “We will provide 2 our own food,
we will provide 3 our own clothes;
but let us belong to you 4 –
take away our shame!” 5
5:6 I will make it a wasteland;
no one will prune its vines or hoe its ground, 6
and thorns and briers will grow there.
I will order the clouds
not to drop any rain on it.
5:19 They say, “Let him hurry, let him act quickly, 7
so we can see;
let the plan of the Holy One of Israel 8 take shape 9 and come to pass,
then we will know it!”
5:29 Their roar is like a lion’s;
they roar like young lions.
They growl and seize their prey;
they drag it away and no one can come to the rescue.
5:30 At that time 10 they will growl over their prey, 11
it will sound like sea waves crashing against rocks. 12
One will look out over the land and see the darkness of disaster,
clouds will turn the light into darkness. 13
8:14 He will become a sanctuary, 16
but a stone that makes a person trip,
and a rock that makes one stumble –
to the two houses of Israel. 17
He will become 18 a trap and a snare
to the residents of Jerusalem. 19
9:19 Because of the anger of the Lord who commands armies, the land was scorched, 20
and the people became fuel for the fire. 21
People had no compassion on one another. 22
10:14 My hand discovered the wealth of the nations, as if it were in a nest,
as one gathers up abandoned eggs,
I gathered up the whole earth.
There was no wing flapping,
or open mouth chirping.” 23
10:20 At that time 24 those left in Israel, those who remain of the family 25 of Jacob, will no longer rely on a foreign leader that abuses them. 26 Instead they will truly 27 rely on the Lord, the Holy One of Israel. 28
13:8 They panic –
cramps and pain seize hold of them
like those of a woman who is straining to give birth.
They look at one another in astonishment;
their faces are flushed red. 29
16:4 Please let the Moabite fugitives live 30 among you.
Hide them 31 from the destroyer!”
Certainly 32 the one who applies pressure will cease, 33
the destroyer will come to an end,
those who trample will disappear 34 from the earth.
16:5 Then a trustworthy king will be established;
he will rule in a reliable manner,
this one from David’s family. 35
He will be sure to make just decisions
and will be experienced in executing justice. 36
19:18 At that time five cities 37 in the land of Egypt will speak the language of Canaan and swear allegiance to the Lord who commands armies. One will be called the City of the Sun. 38
24:16 From the ends of the earth we 39 hear songs –
the Just One is majestic. 40
But I 41 say, “I’m wasting away! I’m wasting away! I’m doomed!
Deceivers deceive, deceivers thoroughly deceive!” 42
28:2 Look, the sovereign master 43 sends a strong, powerful one. 44
With the force of a hailstorm or a destructive windstorm, 45
with the might of a driving, torrential rainstorm, 46
he will knock that crown 47 to the ground with his hand. 48
28:12 In the past he said to them, 49
“This is where security can be found.
Provide security for the one who is exhausted!
This is where rest can be found.” 50
But they refused to listen.
28:16 Therefore, this is what the sovereign master, the Lord, says:
“Look, I am laying 51 a stone in Zion,
an approved 52 stone,
set in place as a precious cornerstone for the foundation. 53
The one who maintains his faith will not panic. 54
29:11 To you this entire prophetic revelation 55 is like words in a sealed scroll. When they hand it to one who can read 56 and say, “Read this,” he responds, “I can’t, because it is sealed.”
29:22 So this is what the Lord, the one who delivered Abraham, says to the family of Jacob: 57
“Jacob will no longer be ashamed;
their faces will no longer show their embarrassment. 58
29:23 For when they see their children,
whom I will produce among them, 59
they will honor 60 my name.
They will honor the Holy One of Jacob; 61
they will respect 62 the God of Israel.
30:12 For this reason this is what the Holy One of Israel says:
“You have rejected this message; 63
you trust instead in your ability to oppress and trick, 64
and rely on that kind of behavior. 65
30:15 For this is what the master, the Lord, the Holy One of Israel says:
“If you repented and patiently waited for me, you would be delivered; 66
if you calmly trusted in me you would find strength, 67
but you are unwilling.
30:28 His battle cry overwhelms like a flooding river 68
that reaches one’s neck.
He shakes the nations in a sieve that isolates the chaff; 69
he puts a bit into the mouth of the nations and leads them to destruction. 70
30:29 You will sing
as you do in the evening when you are celebrating a festival.
You will be happy like one who plays a flute
as he goes to the mountain of the Lord, the Rock who shelters Israel. 71
31:8 Assyria will fall by a sword, but not one human-made; 72
a sword not made by humankind will destroy them. 73
They will run away from this sword 74
and their young men will be forced to do hard labor.
31:9 They will surrender their stronghold 75 because of fear; 76
their officers will be afraid of the Lord’s battle flag.” 77
This is what the Lord says –
the one whose fire is in Zion,
whose firepot is in Jerusalem. 78
34:16 Carefully read the scroll of the Lord! 79
Not one of these creatures will be missing, 80
none will lack a mate. 81
For the Lord has issued the decree, 82
and his own spirit gathers them. 83
41:2 Who stirs up this one from the east? 88
Who 89 officially commissions him for service? 90
He hands nations over to him, 91
and enables him to subdue 92 kings.
He makes them like dust with his sword,
like windblown straw with his bow. 93
41:4 Who acts and carries out decrees? 94
Who 95 summons the successive generations from the beginning?
I, the Lord, am present at the very beginning,
and at the very end – I am the one. 96
41:13 For I am the Lord your God,
the one who takes hold of your right hand,
who says to you, ‘Don’t be afraid, I am helping you.’
41:16 You will winnow them and the wind will blow them away;
the wind will scatter them.
You will rejoice in the Lord;
you will boast in the Holy One of Israel.
41:20 I will do this so 97 people 98 will observe and recognize,
so they will pay attention and understand
that the Lord’s power 99 has accomplished this,
and that the Holy One of Israel has brought it into being.” 100
42:1 101 “Here is my servant whom I support,
my chosen one in whom I take pleasure.
I have placed my spirit on him;
he will make just decrees 102 for the nations. 103
43:1 Now, this is what the Lord says,
the one who created you, O Jacob,
and formed you, O Israel:
“Don’t be afraid, for I will protect 104 you.
I call you by name, you are mine.
43:3 For I am the Lord your God,
the Holy One of Israel, 105 your deliverer.
I have handed over Egypt as a ransom price,
Ethiopia and Seba 106 in place of you.
43:14 This is what the Lord says,
your protector, 107 the Holy One of Israel: 108
“For your sake I send to Babylon
and make them all fugitives, 109
turning the Babylonians’ joyful shouts into mourning songs. 110
43:17 the one who led chariots and horses to destruction, 111
together with a mighty army.
They fell down, 112 never to rise again;
they were extinguished, put out like a burning wick:
44:24 This is what the Lord, your protector, 113 says,
the one who formed you in the womb:
“I am the Lord, who made everything,
who alone stretched out the sky,
who fashioned the earth all by myself, 114
44:28 who commissions 115 Cyrus, the one I appointed as shepherd 116
to carry out all my wishes 117
and to decree concerning Jerusalem, ‘She will be rebuilt,’
and concerning the temple, ‘It will be reconstructed.’” 118
45:1 This is what the Lord says to his chosen 119 one,
to Cyrus, whose right hand I hold 120
in order to subdue nations before him,
and disarm kings, 121
to open doors before him,
so gates remain unclosed:
45:3 I will give you hidden treasures, 122
riches stashed away in secret places,
so you may recognize that I am the Lord,
the one who calls you by name, the God of Israel.
45:4 For the sake of my servant Jacob,
Israel, my chosen one,
I call you by name
and give you a title of respect, even though you do not recognize 123 me.
45:19 I have not spoken in secret,
in some hidden place. 124
I did not tell Jacob’s descendants,
‘Seek me in vain!’ 125
I am the Lord,
the one who speaks honestly,
who makes reliable announcements. 126
46:11 who summons an eagle 127 from the east,
from a distant land, one who carries out my plan.
Yes, I have decreed, 128
yes, I will bring it to pass;
I have formulated a plan,
yes, I will carry it out.
47:9 Both of these will come upon you
suddenly, in one day!
You will lose your children and be widowed. 129
You will be overwhelmed by these tragedies, 130
despite 131 your many incantations
and your numerous amulets. 132
48:17 This is what the Lord, your protector, 133 says,
the Holy One of Israel: 134
“I am the Lord your God,
who teaches you how to succeed,
who leads you in the way you should go.
49:10 They will not be hungry or thirsty;
the sun’s oppressive heat will not beat down on them, 135
for one who has compassion on them will guide them;
he will lead them to springs of water.
51:9 Wake up! Wake up!
Clothe yourself with strength, O arm of the Lord! 136
Wake up as in former times, as in antiquity!
Did you not smash 137 the Proud One? 138
Did you not 139 wound the sea monster? 140
53:3 He was despised and rejected by people, 141
one who experienced pain and was acquainted with illness;
people hid their faces from him; 142
he was despised, and we considered him insignificant. 143
54:10 Even if the mountains are removed
and the hills displaced,
my devotion will not be removed from you,
nor will my covenant of friendship 144 be displaced,”
says the Lord, the one who has compassion on you.
55:5 Look, you will summon nations 145 you did not previously know;
nations 146 that did not previously know you will run to you,
because of the Lord your God,
the Holy One of Israel, 147
for he bestows honor on you.
56:12 Each one says, 148
‘Come on, I’ll get some wine!
Let’s guzzle some beer!
Tomorrow will be just like today!
We’ll have everything we want!’ 149
57:19 I am the one who gives them reason to celebrate. 150
Complete prosperity 151 is available both to those who are far away and those who are nearby,”
says the Lord, “and I will heal them.
60:14 The children of your oppressors will come bowing to you;
all who treated you with disrespect will bow down at your feet.
They will call you, ‘The City of the Lord,
Zion of the Holy One of Israel.’ 152
64:6 We are all like one who is unclean,
all our so-called righteous acts are like a menstrual rag in your sight. 153
We all wither like a leaf;
our sins carry us away like the wind.
1 tn Or “in that day” (ASV).
sn The seven to one ratio emphasizes the great disparity that will exist in the population due to the death of so many men in battle.
2 tn Heb “eat” (so NASB, NIV, NRSV); CEV “buy.”
3 tn Heb “wear” (so NASB, NRSV); NCV “make.”
4 tn Heb “only let your name be called over us.” The Hebrew idiom “call the name over” indicates ownership. See 2 Sam 12:28, and BDB 896 s.v. I ָקרָא Niph. 2.d.(4). The language reflects the cultural reality of ancient Israel, where women were legally the property of their husbands.
5 sn This refers to the humiliation of being unmarried and childless. The women’s words reflect the cultural standards of ancient Israel, where a woman’s primary duties were to be a wife and mother.
6 tn Heb “it will not be pruned or hoed” (so NASB); ASV and NRSV both similar.
7 tn Heb “let his work hurry, let it hasten.” The pronoun “his” refers to God, as the parallel line makes clear. The reference to his “work” alludes back to v. 12, which refers to his ‘work” of judgment. With these words the people challenged the prophet’s warning of approaching judgment. They were in essence saying that they saw no evidence that God was about to work in such a way.
8 sn See the note on the phrase “the Holy One of Israel” in 1:4.
9 tn Heb “draw near” (so NASB); NRSV “hasten to fulfillment.”
10 tn Or “in that day” (KJV).
11 tn Heb “over it”; the referent (the prey) has been specified in the translation for clarity.
12 tn Heb “like the growling of the sea.”
13 tn Heb “and one will gaze toward the land, and look, darkness of distress, and light will grow dark by its [the land’s?] clouds.”
sn The motif of light turning to darkness is ironic when compared to v. 20. There the sinners turn light (= moral/ethical good) to darkness (= moral/ethical evil). Now ironically the Lord will turn light (= the sinners’ sphere of existence and life) into darkness (= the judgment and death).
14 tn Hebrew שָׂרָף (saraf, “seraph”) literally means “burning one,” perhaps suggesting that these creatures had a fiery appearance (cf. TEV, CEV “flaming creatures”; NCV “heavenly creatures of fire”). Elsewhere in the OT the word “seraph” refers to poisonous snakes (Num 21:6; Deut 8:15; Isa 14:29; 30:6). Perhaps they were called “burning ones” because of their appearance or the effect of their venomous bites, which would cause a victim to burn up with fever. It is possible that the seraphs seen by Isaiah were at least partially serpentine in appearance. Though it might seem strange for a snake-like creature to have wings, two of the texts where “seraphs” are snakes describe them as “flying” (Isa 14:29; 30:6), perhaps referring to their darting movements. See the note at 14:29.
15 sn Some understand “feet” here as a euphemistic reference to the genitals.
16 tn Because the metaphor of protection (“sanctuary”) does not fit the negative mood that follows in vv. 14b-15, some contend that מִקְדָּשׁ (miqdash, “sanctuary”) is probably a corruption of an original מוֹקֵשׁ (moqesh, “snare”), a word that appears in the next line (cf. NAB and H. Wildberger, Isaiah, 1:355-56). If the MT reading is retained (as in the above translation), the fact that Yahweh is a sanctuary wraps up the point of v. 13 and stands in contrast to God’s treatment of those who rebel against him (the rest of v. 14).
17 sn The two “houses” of Israel (= the patriarch Jacob) are the northern kingdom of Israel and the southern kingdom of Judah.
18 tn These words are supplied in the translation for stylistic reasons. וְהָיָה (vÿhayah, “and he will be”) does double duty in the parallel structure of the verse.
19 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
20 tn The precise meaning of the verb עְתַּם (’ÿtam), which occurs only here, is uncertain, though the context strongly suggests that it means “burn, scorch.”
21 sn The uncontrollable fire of the people’s wickedness (v. 18) is intensified by the fire of the Lord’s judgment (v. 19). God allows (or causes) their wickedness to become self-destructive as civil strife and civil war break out in the land.
22 tn Heb “men were not showing compassion to their brothers.” The idiom “men to their brothers” is idiomatic for reciprocity. The prefixed verbal form is either a preterite without vav (ו) consecutive or an imperfect used in a customary sense, describing continual or repeated behavior in past time.
23 sn The Assyrians’ conquests were relatively unopposed, like robbing a bird’s nest of its eggs when the mother bird is absent.
24 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.
25 tn Heb “house” (so KJV, NASB, NIV, NRSV).
26 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”).
27 tn Or “sincerely”; KJV, ASV, NAB, NRSV “in truth.”
28 sn See the note on the phrase “the Holy One of Israel” in 1:4.
29 tn Heb “their faces are faces of flames.” Their faces are flushed with fear and embarrassment.
30 tn That is, “live as resident foreigners.”
31 tn Heb “Be a hiding place for them.”
32 tn The present translation understands כִּי (ki) as asseverative, but one could take it as explanatory (“for,” KJV, NASB) or temporal (“when,” NAB, NRSV). In the latter case, v. 4b would be logically connected to v. 5.
33 tn A perfect verbal form is used here and in the next two lines for rhetorical effect; the demise of the oppressor(s) is described as if it had already occurred.
34 tc The Hebrew text has, “they will be finished, the one who tramples, from the earth.” The plural verb form תַּמּוּ, (tammu, “disappear”) could be emended to agree with the singular subject רֹמֵס (romes, “the one who tramples”) or the participle can be emended to a plural (רֹמֵסִם, romesim) to agree with the verb. The translation assumes the latter. Haplography of mem (ם) seems likely; note that the word after רֹמֵס begins with a mem.
35 tn Heb “and a throne will be established in faithfulness, and he will sit on it in reliability, in the tent of David.”
36 tn Heb “one who judges and seeks justice, and one experienced in fairness.” Many understand מְהִר (mÿhir) to mean “quick, prompt” (see BDB 555 s.v. מָהִיר), but HALOT 552 s.v. מָהִיר offers the meaning “skillful, experienced,” and translates the phrase in v. 5 “zealous for what is right.”
37 sn The significance of the number “five” in this context is uncertain. For a discussion of various proposals, see J. N. Oswalt, Isaiah (NICOT), 1:376-77.
38 tc The Hebrew text has עִיר הַהֶרֶס (’ir haheres, “City of Destruction”; cf. NASB, NIV) but this does not fit the positive emphasis of vv. 18-22. The Qumran scroll 1QIsaa and some medieval Hebrew
39 sn The identity of the subject is unclear. Apparently in vv. 15-16a an unidentified group responds to the praise they hear in the west by exhorting others to participate.
40 tn Heb “Beauty belongs to the just one.” These words may summarize the main theme of the songs mentioned in the preceding line.
41 sn The prophet seems to contradict what he hears the group saying. Their words are premature because more destruction is coming.
42 tn Heb “and [with] deception deceivers deceive.”
tn Verse 16b is a classic example of Hebrew wordplay. In the first line (“I’m wasting away…”) four consecutive words end with hireq yod ( ִי); in the second line all forms are derived from the root בָּגַד (bagad). The repetition of sound draws attention to the prophet’s lament.
43 tn The Hebrew term translated “sovereign master” here and in vv. 16, 22 is אֲדֹנָי (’adonay).
44 tn Heb “Look, a strong and powerful [one] belongs to the Lord.”
45 tn Heb “like a rainstorm of hail, a wind of destruction.”
46 tn Heb “like a rainstorm of mighty, overflowing waters.”
47 tn The words “that crown” are supplied in the translation for clarification. The object of the verb is unexpressed in the Hebrew text.
48 tn Or “by [his] power.”
49 tn Heb “who said to them.”
50 sn This message encapsulates the Lord’s invitation to his people to find security in his protection and blessing.
51 tc The Hebrew text has a third person verb form, which does not agree with the first person suffix that precedes. The form should be emended to יֹסֵד (yosed), a Qal active participle used in a present progressive or imminent future sense.
52 tn Traditionally “tested,” but the implication is that it has passed the test and stands approved.
53 sn The reality behind the metaphor is not entirely clear from the context. The stone appears to represent someone or something that gives Zion stability. Perhaps the ideal Davidic ruler is in view (see 32:1). Another option is that the image of beginning a building project by laying a precious cornerstone suggests that God is about to transform Zion through judgment and begin a new covenant community that will experience his protection (see 4:3-6; 31:5; 33:20-24; 35:10).
54 tn Heb “will not hurry,” i.e., act in panic.
55 tn Heb “vision” (so NASB, NIV, NRSV).
56 tn Heb “one who knows a/the scroll.”
57 tn Heb “So this is what the Lord says to the house of Jacob, the one who ransomed Abraham.” The relative pronoun must refer back to “the Lord,” not to the immediately preceding “Jacob.” It is uncertain to what event in Abraham’s experience this refers. Perhaps the name “Abraham” stands here by metonymy for his descendants through Jacob. If so, the Exodus is in view.
58 tn Heb “and his face will no longer be pale.”
59 tn Heb “for when he sees his children, the work of my hands in his midst.”
60 tn Or “treat as holy” (also in the following line); NASB, NRSV “will sanctify.”
61 sn Holy One of Jacob is similar to the phrase “Holy One of Israel” common throughout Isaiah; see the sn at Isa 1:4.
62 tn Or “fear,” in the sense of “stand in awe of.”
63 tn The sentence actually begins with the word “because.” In the Hebrew text vv. 12-13 are one long sentence.
64 tn Heb “and you trust in oppression and cunning.”
65 tn Heb “and you lean on it”; NAB “and depend on it.”
66 tn Heb “in returning and in quietness you will be delivered.” Many English versions render the last phrase “shall be saved” or something similar (e.g., NAB, NASB, NRSV).
67 tn Heb “in quietness and in trust is your strength” (NASB and NRSV both similar).
68 tn Heb “his breath is like a flooding river.” This might picture the Lord breathing heavily as he runs down his enemy, but in light of the preceding verse, which mentions his lips and tongue, “breath” probably stands metonymically for the word or battle cry that he expels from his mouth as he shouts. In Isa 34:16 and Ps 33:6 the Lord’s “breath” is associated with his command.
69 tn Heb “shaking nations in a sieve of worthlessness.” It is not certain exactly how שָׁוְא (shavÿ’, “emptiness, worthlessness”) modifies “sieve.” A sieve is used to separate grain from chaff and isolate what is worthless so that it might be discarded. Perhaps the nations are likened to such chaff; God’s judgment will sift them out for destruction.
70 tn Heb “and a bit that leads astray [is] in the jaws of the peoples.” Here the nations are likened to horse that can be controlled by a bit placed in its mouth. In this case the Lord uses his sovereign control over the “horse” to lead it to its demise.
71 tn Heb “[you will have] joy of heart, like the one going with a flute to enter the mountain of the Lord to the Rock of Israel.” The image here is not a foundational rock, but a rocky cliff where people could hide for protection (for example, the fortress of Masada).
72 tn Heb “Assyria will fall by a sword, not of a man.”
73 tn Heb “and a sword not of humankind will devour him.”
74 tn Heb “he will flee for himself from before a sword.”
75 tn Heb “rocky cliff” (cf. ASV, NASB “rock”), viewed metaphorically as a place of defense and security.
76 tn Heb “His rocky cliff, because of fear, will pass away [i.e., “perish”].”
77 tn Heb “and they will be afraid of the flag, his officers.”
78 sn The “fire” and “firepot” here symbolize divine judgment, which is heating up like a fire in Jerusalem, waiting to be used against the Assyrians when they attack the city.
79 tn Heb “Seek from upon the scroll of the Lord and read.”
sn It is uncertain what particular scroll is referred to here. Perhaps the phrase simply refers to this prophecy and is an admonition to pay close attention to the details of the message.
80 tn Heb “one from these will not be missing.” הֵנָּה (hennah, “these”) is feminine plural in the Hebrew text. It may refer only to the birds mentioned in v. 15b or may include all of the creatures listed in vv. 14b-15 (all of which are identified with feminine nouns).
81 tn Heb “each its mate they will not lack.”
82 tc The Hebrew text reads literally, “for a mouth, it has commanded.” The Qumran scroll 1QIsaa and a few medieval
83 tn Heb “and his spirit, he gathers them.” The pronominal suffix (“them”) is feminine plural, referring to the birds mentioned in v. 15b or to all of the creatures listed in vv. 14b-15 (all of which are identified with feminine nouns).
84 sn The assassination of King Sennacherib probably took place in 681
85 tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
86 sn No such Mesopotamian god is presently known. Perhaps the name Nisroch is a corruption of Nusku.
87 sn Extra-biblical sources also mention the assassination of Sennacherib, though they refer to only one assassin. See M. Cogan and H. Tadmor, II Kings (AB), 239-40.
88 sn The expression this one from the east refers to the Persian conqueror Cyrus, as later texts indicate (see 44:28-45:6; 46:11; 48:14-16).
89 tn The interrogative particle is understood by ellipsis.
90 tn Heb “[in] righteousness called him to his foot.”
91 tn Heb “he [the Lord] places before him [Cyrus] nations.”
92 tn The verb יַרְדְּ (yardÿ) is an otherwise unattested Hiphil form from רָדָה (radah, “rule”). But the Hiphil makes no sense with “kings” as object; one must understand an ellipsis and supply “him” (Cyrus) as the object. The Qumran scroll 1QIsaa has יוֹרִד (yorid), which appears to be a Hiphil form from יָרַד (yarad, “go down”). Others suggest reading יָרֹד (yarod), a Qal form from רָדַד (radad, “beat down”).
93 sn The point is that they are powerless before Cyrus’ military power and scatter before him.
94 tn Heb “Who acts and accomplishes?”; NASB “Who has performed and accomplished it.”
95 tn The interrogative particle is understood by ellipsis (note the preceding line).
96 tn Heb “I, the Lord, [am with] the first, and with the last ones I [am] he.”
97 tn The words “I will do this” are supplied in the translation for clarification. The Hebrew text has here simply, “in order that.”
98 tn Heb “they”; NAB, NRSV “that all may see”; CEV, NLT “Everyone will see.”
99 tn Heb “hand” (so KJV, NASB, NIV, NRSV).
100 tn Or “created it” (KJV, NAB, NASB, NIV, NRSV); TEV “has made it happen.”
101 sn Verses 1-7 contain the first of Isaiah’s “servant songs,” which describe the ministry of a special, ideal servant who accomplishes God’s purposes for Israel and the nations. This song depicts the servant as a just king who brings justice to the earth and relief for the oppressed. The other songs appear in 49:1-13; 50:4-11; and 52:13-53:12.
102 tn Heb “he will bring out justice” (cf. ASV, NASB, NRSV).
103 sn Like the ideal king portrayed in Isa 11:1-9, the servant is energized by the divine spirit and establishes justice on the earth.
104 tn Or “redeem.” See the note at 41:14. Cf. NCV “saved you”; CEV “rescued you”; NLT “ransomed you.”
105 sn See the note on the phrase “the Holy One of Israel” in 1:4.
106 sn Seba is not the same as Sheba in southern Arabia; cf. Gen 1:10; 1 Chr 1:9.
107 tn Or “kinsman redeemer.” See the note at 41:14.
108 sn See the note on the phrase “the Holy One of Israel” in 1:4.
109 tn Heb “and I bring down [as] fugitives all of them.”
110 tn The Hebrew text reads literally, “as for the Babylonians, in ships their joyful shout.” This might be paraphrased, “even the Babylonians in the ships [over which] they joyfully shouted.” The point would be that the Lord caused the Babylonians to flee for safety in the ships in which they took such great pride. A slight change in vocalization yields the reading “into mourning songs,” which provides a good contrast with “joyful shout.” The prefixed bet (בְּ) would indicate identity.
111 tn Heb “led out chariots and horses.” The words “to destruction” are supplied in the translation for clarification. The verse refers to the destruction of the Egyptians at the Red Sea.
112 tn Heb “lay down”; NAB “lie prostrate together”; CEV “lie dead”; NRSV “they lie down.”
113 tn Heb “your redeemer.” See the note at 41:14.
114 tn The consonantal text (Kethib) has “Who [was] with me?” The marginal reading (Qere) is “from with me,” i.e., “by myself.” See BDB 87 s.v. II אֵת 4.c.
115 tn Heb “says to.” It is possible that the sentence is not completed, as the description of Cyrus and his God-given role is developed in the rest of the verse. 45:1 picks up where 44:28a leaves off with the Lord’s actual words to Cyrus finally being quoted in 45:2.
116 tn Heb “my shepherd.” The shepherd motif is sometimes applied, as here, to a royal figure who is responsible for the well-being of the people whom he rules.
117 tn Heb “that he might bring to completion all my desire.”
118 tn Heb “and [concerning the] temple, you will be founded.” The preposition -לְ (lÿ) is understood by ellipsis at the beginning of the second line. The verb תִּוָּסֵד (tivvased, “you will be founded”) is second masculine singular and is probably addressed to the personified temple (הֵיכָל [hekhal, “temple”] is masculine).
119 tn Heb “anointed” (so KJV, NAB, NIV, NRSV, NLT); NCV “his appointed king.”
120 sn The “right hand” is a symbol of activity and strength; the Lord directs Cyrus’ activities and assures his success.
121 tn Heb “and the belts of kings I will loosen”; NRSV “strip kings of their robes”; NIV “strip kings of their armor.”
122 tn Heb “treasures of darkness” (KJV, NASB, NIV, NRSV); TEV “treasures from dark, secret places.”
123 tn Or “know” (NCV, NRSV, TEV, NLT); NIV “acknowledge.”
124 tn Heb “in a place of a land of darkness” (ASV similar); NASB “in some dark land.”
125 tn “In vain” translates תֹהוּ (tohu), used here as an adverbial accusative: “for nothing.”
126 tn The translation above assumes that צֶדֶק (tsedeq) and מֵישָׁרִים (mesharim) are adverbial accusatives (see 33:15). If they are taken as direct objects, indicating the content of what is spoken, one might translate, “who proclaims deliverance, who announces justice.”
127 tn Or, more generally, “a bird of prey” (so NAB, NASB, NIV, NRSV; see 18:6).
128 tn Heb “spoken”; KJV “I have spoken it.”
129 tn Heb “loss of children and widowhood.” In the Hebrew text the phrase is in apposition to “both of these” in line 1.
130 tn Heb “according to their fullness, they will come upon you.”
131 tn For other examples of the preposition bet (בְּ) having the sense of “although, despite,” see BDB 90 s.v. III.7.
132 sn Reference is made to incantations and amulets, both of which were important in Mesopotamian religion. They were used to ward off danger and demons.
133 tn Heb “your redeemer.” See the note at 41:14.
134 sn See the note on the phrase “the Holy One of Israel” in 1:4.
135 tn Heb “and the heat and the sun will not strike them.” In Isa 35:7, its only other occurrence in the OT, שָׁרָב (sharav) stands parallel to “parched ground” and in contrast to “pool.” In later Hebrew and Aramaic it refers to “dry heat, heat of the sun” (Jastrow 1627 s.v.). Here it likely has this nuance and forms a hendiadys with “sun.”
136 tn The arm of the Lord is a symbol of divine military power. Here it is personified and told to arouse itself from sleep and prepare for action.
137 tn Heb “Are you not the one who smashed?” The feminine singular forms agree grammatically with the feminine noun “arm.” The Hebrew text has ַהמַּחְצֶבֶת (hammakhtsevet), from the verbal root חָצַב (khatsav, “hew, chop”). The Qumran scroll 1QIsaa has, probably correctly, המחצת, from the verbal root מָחַץ (makhats, “smash”) which is used in Job 26:12 to describe God’s victory over “the Proud One.”
138 tn This title (רַהַב, rahav, “proud one”) is sometimes translated as a proper name: “Rahab” (cf. NAB, NASB, NIV, NRSV). It is used here of a symbolic sea monster, known elsewhere in the Bible and in Ugaritic myth as Leviathan. This sea creature symbolizes the forces of chaos that seek to destroy the created order. In the Bible “the Proud One” opposes God’s creative work, but is defeated (see Job 26:12; Ps 89:10). Here the title refers to Pharaoh’s Egyptian army that opposed Israel at the Red Sea (see v. 10, and note also Isa 30:7 and Ps 87:4, where the title is used of Egypt).
139 tn The words “did you not” are understood by ellipsis (note the preceding line). The rhetorical questions here and in v. 10 expect the answer, “Yes, you certainly did!”
140 tn Hebrew תַּנִּין (tannin) is another name for the symbolic sea monster. See the note at 27:1. In this context the sea creature represents Egypt. See the note on the title “Proud One” earlier in this verse.
141 tn Heb “lacking of men.” If the genitive is taken as specifying (“lacking with respect to men”), then the idea is that he lacked company because he was rejected by people. Another option is to take the genitive as indicating genus or larger class (i.e., “one lacking among men”). In this case one could translate, “he was a transient” (cf. the use of חָדֵל [khadel] in Ps 39:5 HT [39:4 ET]).
142 tn Heb “like a hiding of the face from him,” i.e., “like one before whom the face is hidden” (see BDB 712 s.v. מַסְתֵּר).
143 sn The servant is likened to a seriously ill person who is shunned by others because of his horrible disease.
144 tn Heb “peace” (so many English versions); NLT “of blessing.”
145 tn Heb “a nation,” but the singular is collective here, as the plural verbs in the next line indicate (note that both “know” and “run” are third plural forms).
146 tn Heb “a nation,” but the singular is collective here, as the plural verbs that follow indicate.
147 sn See the note on the phrase “the Holy One of Israel” in 1:4.
148 tn The words “each one says” are supplied in the translation for clarification.
149 tn Heb “great, [in] abundance, very much,” i.e., “very great indeed.” See HALOT 452 s.v. יֶתֶר.
150 tc The Hebrew text has literally, “one who creates fruit of lips.” Perhaps the pronoun אֲנִי (’ani) should be inserted after the participle; it may have been accidentally omitted by haplography: נוּב שְׂפָתָיִם[אֲנִי] בּוֹרֵא (bore’ [’ani] nuv sÿfatayim). “Fruit of the lips” is often understood as a metonymy for praise; perhaps it refers more generally to joyful shouts (see v. 18).
151 tn Heb “Peace, peace.” The repetition of the noun emphasizes degree.
152 sn See the note on the phrase “the Holy One of Israel” in 1:4.
153 tn Heb “and like a garment of menstruation [are] all our righteous acts”; KJV, NIV “filthy rags”; ASV “a polluted garment.”