¹ tn The prefixed verb form with simple vav (ו) introduces a purpose/result clause after the preceding prefixed verb form (probably to be taken as a cohortative; see IBHS 650 §39.2.2a).

² tn Heb “his ways.” In this context God’s “ways” are the standards of moral conduct he decrees that people should live by.

³ tn The cohortative with vav (ו) after the prefixed verb form indicates the ultimate purpose/goal of their action.

⁴ tn Heb “walk in his ways.”

⁵ tn Heb “for out of Zion will go instruction.”

⁶ tn Heb “the word of the Lord from Jerusalem.”

⁷ sn Instead of referring to the large plow as a whole, the plowshare is simply the metal tip which actually breaks the earth and cuts the furrow.

⁸ sn This implement was used to prune the vines, i.e., to cut off extra leaves and young shoots (H. Wildberger, Isaiah, 1:93; M. Klingbeil, NIDOTTE 1:1117-18). It was a short knife with a curved hook at the end sharpened on the inside like a sickle. Breaking weapons and fashioning agricultural implements indicates a transition from fear and stress to peace and security.

⁹ tn Heb “Woe [to] the massing of the many nations.” The word הוֹי (hoy) could be translated as a simple interjection here (“ah!”), but since the following verses announce the demise of these nations, it is preferable to take הוֹי as a funeral cry. See the note on the first phrase of 1:4.

¹⁰ tn Heb “like the loud noise of the seas, they make a loud noise.”

¹¹ tn Heb “the uproar of the peoples.” The term הוֹי (hoy, “woe, ah”) does double duty in the parallel structure of the verse; the words “are as good as dead” are supplied in the translation to reflect this.

¹² tn Heb “like the uproar of mighty waters they are in an uproar.”

¹³ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay).

¹⁴ tn Heb “the height of its extremity”; ASV “its farthest height.”

¹⁵ tn Heb “and his form from the sons of men.” The preposition מִן (min) here carries the sense “away from,” i.e., “so as not to be.”

¹⁶ tn This statement completes the sentence begun in v. 14a. The introductory כֵּן (ken) answers to the introductory כַּאֲשֶׁר (ka’asher) of v. 14a. Verses 14b-15a are parenthetical, explaining why many were horrified.

¹⁷ tn Traditionally the verb יַזֶּה (yazzeh, a Hiphil stem) has been understood as a causative of נָזָה (nazah, “spurt, spatter”) and translated “sprinkle.” In this case the passage pictures the servant as a priest who “sprinkles” (or spiritually cleanses) the nations. Though the verb נָזָה does occur in the Hiphil with the meaning “sprinkle,” the usual interpretation is problematic. In all other instances where the object or person sprinkled is indicated, the verb is combined with a preposition. This is not the case in Isaiah 52:15, unless one takes the following עָלָיו (’alayv, “on him”) with the preceding line. But then one would have to emend the verb to a plural, make the nations the subject of the verb “sprinkle,” and take the servant as the object. Consequently some interpreters doubt the cultic idea of “sprinkling” is present here. Some emend the text; others propose a homonymic root meaning “spring, leap,” which in the Hiphil could mean “cause to leap, startle” and would fit the parallelism of the verse nicely.

¹⁸ tn Heb “Because of him kings will shut their mouths,” i.e., be speechless.

¹⁹ tn Scholars have debated the precise meaning of the term רַבִּים (rabbim) that occurs five times in this passage (Isa 52:14, 15; 53:11, 12 [2x]). Its two broad categories of translation are “much”/“many” and “great” (HALOT 1171-72 s.v. I רַב). Unlike other Hebrew terms for might or strength, this term is linked with numbers or abundance. In all sixteen uses outside of Isaiah 52:13-53:12 (articular and plural) it signifies an inclusive meaning: “the majority” or “the multitude” (J. Jeremias, TDNT 6:536-37). This term occurs in parallelism with עֲצוּמִים (’atsumim), which normally signifies “numerous” or “large” or “powerful” (through large numbers). Like רַבִּים (rabbim), it refers to greatness in numbers (cf. Deut 4:38; 7:1; 9:1; 11:34). It emphasizes the multitudes with whom the Servant will share the spoil of his victory. As J. Olley wrote: “Yahweh has won the victory and vindicates his Servant, giving to him many subservient people, together with their spoils. These numerous peoples in turn receive blessing, sharing in the “peace” resulting from Yahweh’s victory and the Servant’s suffering” (John W. Olley, “‘The Many’: How Is Isa 53,12a to Be Understood,” Bib 68 [1987]: 330-56).

²⁰ sn The servant is compared here to a warrior who will be richly rewarded for his effort and success in battle.

²¹ tn Heb “because he laid bare his life”; traditionally, ASV “because he (+ hath KJV) poured out his soul (life NIV) unto death.”

²² tn The Hiphil of פָּגַע (paga’) can mean “cause to attack” (v. 6), “urge, plead verbally” (Jer 15:11; 36:25), or “intervene militarily” (Isa 59:16). Perhaps the third nuance fits best here, for military imagery is employed in the first two lines of the verse.

²³ tn Heb “according to all which.”

²⁴ tn Heb “greatness of goodness to the house of Israel which he did for them.”

²⁵ tn Heb “according to.”