Discovery BoxIsaiah 8:13 
Context8:13 You must recognize the authority of the Lord who commands armies. 1
He is the one you must respect;
he is the one you must fear. 2
Isaiah 13:20
Context13:20 No one will live there again;
no one will ever reside there again. 3
No bedouin 4 will camp 5 there,
no shepherds will rest their flocks 6 there.
Isaiah 28:28
Context28:28 Grain is crushed,
though one certainly does not thresh it forever.
The wheel of one’s wagon rolls over it,
but his horses do not crush it.
Isaiah 41:28
Context41:28 I look, but there is no one,
among them there is no one who serves as an adviser,
that I might ask questions and receive answers.
Isaiah 45:7
Context45:7 I am 7 the one who forms light
and creates darkness; 8
the one who brings about peace
and creates calamity. 9
I am the Lord, who accomplishes all these things.
Isaiah 57:1
Contextbut no one cares. 11
Honest people disappear, 12
that the godly 15 disappear 16 because of 17 evil. 18
Isaiah 66:23
Context66:23 From one month 19 to the next and from one Sabbath to the next, all people 20 will come to worship me,” 21 says the Lord.
1 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.
2 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.
3 tn Heb “she will not be inhabited forever, and she will not be dwelt in to generation and generation (i.e., forever).” The Lord declares that Babylon, personified as a woman, will not be inhabited. In other words, her people will be destroyed and the Chaldean empire will come to a permanent end.
4 tn Or “Arab” (NAB, NASB, NIV); cf. CEV, NLT “nomads.”
5 tn יַהֵל (yahel) is probably a corrupted form of יֶאֱהַל (ye’ehal). See GKC 186 §68.k.
6 tn The words “their flocks” are supplied in the translation for clarification. The Hebrew text does not supply the object here, but see Jer 33:12.
7 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.
8 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.”
9 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).
10 tn Or “righteous” (KJV, NASB, NIV, NRSV, NLT); NAB “the just man”; TEV “Good people.”
11 tn Or perhaps, “understands.” Heb “and there is no man who sets [it] upon [his] heart.”
12 tn Heb “Men of loyalty are taken away.” The Niphal of אָסַף (’asaf) here means “to die.”
13 tn The Hebrew term בְּאֵין (bÿ’en) often has the nuance “when there is no.” See Prov 8:24; 11;14; 14:4; 15:22; 26:20; 29:18.
14 tn Or “realizes”; Heb “understands” (so NASB, NIV, NRSV).
15 tn Or “righteous” (KJV, NASB, NIV, NRSV, NLT); NAB “the just man.”
16 tn Heb “are taken away.” The Niphal of אָסַף (’asaf) here means “to die.”
17 tn The term מִפְּנֵי (mippÿne, “from the face of”) often has a causal nuance. It also appears with the Niphal of אָסַף (’asaph, “gather”) in 2 Chr 12:5: אֲשֶׁר־נֶאֶסְפוּ אֶל־יְרוּשָׁלַם מִפְּנֵי שִׁישָׁק (’asher-ne’esphu ’el-yÿrushalam mippÿney shishaq, “who had gathered at Jerusalem because of [i.e., due to fear of] Shishak”).
18 tn The translation assumes that this verse, in proverbial fashion, laments society’s apathy over the persecution of the godly. The second half of the verse observes that such apathy results in more widespread oppression. Since the next verse pictures the godly being taken to a place of rest, some interpret the second half of v. 1 in a more positive vein. According to proponents of this view, God removes the godly so that they might be spared suffering and calamity, a fact which the general populace fails to realize.
19 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.
20 tn Heb “all flesh” (so KJV, ASV, NRSV); NAB, NASB, NIV “all mankind”; NLT “All humanity.”
21 tn Or “bow down before” (NASB).
