Discovery BoxIsaiah 8:18 
Context8:18 Look, I and the sons whom the Lord has given me 1 are reminders and object lessons 2 in Israel, sent from the Lord who commands armies, who lives on Mount Zion.
Isaiah 10:12
Context10:12 But when 3 the sovereign master 4 finishes judging 5 Mount Zion and Jerusalem, then I 6 will punish the king of Assyria for what he has proudly planned and for the arrogant attitude he displays. 7
Isaiah 10:14
Context10:14 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.” 8
Isaiah 13:13
Context13:13 So I will shake the heavens, 9
and the earth will shake loose from its foundation, 10
because of the fury of the Lord who commands armies,
in the day he vents his raging anger. 11
Isaiah 15:9
Context15:9 Indeed, the waters of Dimon 12 are full of blood!
Indeed, I will heap even more trouble on Dimon. 13
A lion will attack 14 the Moabite fugitives
and the people left in the land.
Isaiah 16:10
Context16:10 Joy and happiness disappear from the orchards,
and in the vineyards no one rejoices or shouts;
no one treads out juice in the wine vats 15 –
I have brought the joyful shouts to an end. 16
Isaiah 18:4
Context18:4 For this is what the Lord has told me:
“I will wait 17 and watch from my place,
like scorching heat produced by the sunlight, 18
like a cloud of mist 19 in the heat 20 of harvest.” 21
Isaiah 19:3
Context19:3 The Egyptians will panic, 22
and I will confuse their strategy. 23
They will seek guidance from the idols and from the spirits of the dead,
from the pits used to conjure up underworld spirits, and from the magicians. 24
Isaiah 19:11
Context19:11 The officials of Zoan are nothing but fools; 25
Pharaoh’s wise advisers give stupid advice.
How dare you say to Pharaoh,
“I am one of the sages,
one well-versed in the writings of the ancient kings?” 26
Isaiah 22:21-22
Context22:21 I will put your robe on him, tie your belt around him, and transfer your authority to him. 27 He will become a protector of 28 the residents of Jerusalem and of the people 29 of Judah. 22:22 I will place the key 30 to the house of David on his shoulder. When he opens the door, no one can close it; when he closes the door, no one can open it.
Isaiah 26:9
Context26:9 I 31 look for 32 you during the night,
my spirit within me seeks you at dawn,
for when your judgments come upon the earth,
those who live in the world learn about justice. 33
Isaiah 28:16
Context28:16 Therefore, this is what the sovereign master, the Lord, says:
“Look, I am laying 34 a stone in Zion,
an approved 35 stone,
set in place as a precious cornerstone for the foundation. 36
The one who maintains his faith will not panic. 37
Isaiah 28:22
Context28:22 So now, do not mock,
or your chains will become heavier!
For I have heard a message about decreed destruction,
from the sovereign master, the Lord who commands armies, against the entire land. 38
Isaiah 29:11
Context29:11 To you this entire prophetic revelation 39 is like words in a sealed scroll. When they hand it to one who can read 40 and say, “Read this,” he responds, “I can’t, because it is sealed.”
Isaiah 29:23
Context29:23 For when they see their children,
whom I will produce among them, 41
they will honor 42 my name.
They will honor the Holy One of Jacob; 43
they will respect 44 the God of Israel.
Isaiah 36:10
Context36:10 Furthermore it was by the command of the Lord that I marched up against this land to destroy it. The Lord told me, ‘March up against this land and destroy it!’”’” 45
Isaiah 40:6
Context40:6 A voice says, “Cry out!”
Another asks, 46 “What should I cry out?”
The first voice responds: 47 “All people are like grass, 48
and all their promises 49 are like the flowers in the field.
Isaiah 41:15
Context41:15 “Look, I am making you like 50 a sharp threshing sledge,
new and double-edged. 51
You will thresh the mountains and crush them;
you will make the hills like straw. 52
Isaiah 41:20
Context41:20 I will do this so 53 people 54 will observe and recognize,
so they will pay attention and understand
that the Lord’s power 55 has accomplished this,
and that the Holy One of Israel has brought it into being.” 56
Isaiah 41:25
Context41:25 I have stirred up one out of the north 57 and he advances,
one from the eastern horizon who prays in my name. 58
He steps on 59 rulers as if they were clay,
like a potter treading the clay.
Isaiah 43:2
Context43:2 When you pass through the waters, I am with you;
when you pass 60 through the streams, they will not overwhelm you.
When you walk through the fire, you will not be burned;
the flames will not harm 61 you.
Isaiah 43:6
Context43:6 I will say to the north, ‘Hand them over!’
and to the south, ‘Don’t hold any back!’
Bring my sons from distant lands,
and my daughters from the remote regions of the earth,
Isaiah 43:14
Context43:14 This is what the Lord says,
your protector, 62 the Holy One of Israel: 63
“For your sake I send to Babylon
and make them all fugitives, 64
turning the Babylonians’ joyful shouts into mourning songs. 65
Isaiah 43:20
Context43:20 The wild animals of the desert honor me,
the jackals and ostriches,
because I put water in the desert
and streams in the wilderness,
to quench the thirst of my chosen people,
Isaiah 44:2
Context44:2 This is what the Lord, the one who made you, says –
the one who formed you in the womb and helps you:
“Don’t be afraid, my servant Jacob,
Jeshurun, 66 whom I have chosen!
Isaiah 44:5
Context44:5 One will say, ‘I belong to the Lord,’
and another will use 67 the name ‘Jacob.’
One will write on his hand, ‘The Lord’s,’
and use the name ‘Israel.’” 68
Isaiah 44:7
Context44:7 Who is like me? Let him make his claim! 69
Let him announce it and explain it to me –
since I established an ancient people – 70
let them announce future events! 71
Isaiah 44:20
Contexthis deceived mind misleads him.
He cannot rescue himself,
nor does he say, ‘Is this not a false god I hold in my right hand?’ 73
Isaiah 44:24
Context44:24 This is what the Lord, your protector, 74 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, 75
Isaiah 44:28--45:1
Context44:28 who commissions 76 Cyrus, the one I appointed as shepherd 77
to carry out all my wishes 78
and to decree concerning Jerusalem, ‘She will be rebuilt,’
and concerning the temple, ‘It will be reconstructed.’” 79
45:1 This is what the Lord says to his chosen 80 one,
to Cyrus, whose right hand I hold 81
in order to subdue nations before him,
and disarm kings, 82
to open doors before him,
so gates remain unclosed:
Isaiah 45:4
Context45:4 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 83 me.
Isaiah 45:8
Context45:8 O sky, rain down from above!
Let the clouds send down showers 84 of deliverance!
Let the earth absorb it 85 so salvation may grow, 86
and deliverance may sprout up 87 along with it.
I, the Lord, create it. 88
Isaiah 47:10
Context47:10 You were complacent in your evil deeds; 89
you thought, 90 ‘No one sees me.’
Your self-professed 91 wisdom and knowledge lead you astray,
when you say, ‘I am unique! No one can compare to me!’ 92
Isaiah 48:17
Context48:17 This is what the Lord, your protector, 93 says,
the Holy One of Israel: 94
“I am the Lord your God,
who teaches you how to succeed,
who leads you in the way you should go.
Isaiah 49:18
ContextAll of them gather to you.
As surely as I live,” says the Lord,
“you will certainly wear all of them like jewelry;
you will put them on as if you were a bride.
Isaiah 51:22-23
Context51:22 This is what your sovereign master, 96 the Lord your God, says:
“Look, I have removed from your hand
the cup of intoxicating wine, 97
the goblet full of my anger. 98
You will no longer have to drink it.
51:23 I will put it into the hand of your tormentors 99
who said to you, ‘Lie down, so we can walk over you.’
You made your back like the ground,
and like the street for those who walked over you.”
Isaiah 54:14
Context54:14 You will be reestablished when I vindicate you. 100
You will not experience oppression; 101
indeed, you will not be afraid.
You will not be terrified, 102
for nothing frightening 103 will come near you.
Isaiah 54:17
Context54:17 No weapon forged to be used against you will succeed;
you will refute everyone who tries to accuse you. 104
This is what the Lord will do for his servants –
I will vindicate them,” 105
says the Lord.
Isaiah 56:3
Context56:3 No foreigner who becomes a follower of 106 the Lord should say,
‘The Lord will certainly 107 exclude me from his people.’
The eunuch should not say,
‘Look, I am like a dried-up tree.’”
Isaiah 56:12
Context‘Come on, I’ll get some wine!
Let’s guzzle some beer!
Tomorrow will be just like today!
We’ll have everything we want!’ 109
Isaiah 57:6
Context57:6 Among the smooth stones of the stream are the idols you love;
they, they are the object of your devotion. 110
You pour out liquid offerings to them,
you make an offering.
Because of these things I will seek vengeance. 111
Isaiah 57:10-11
Context57:10 Because of the long distance you must travel, you get tired, 112
but you do not say, ‘I give up.’ 113
You get renewed energy, 114
so you don’t collapse. 115
57:11 Whom are you worried about?
Whom do you fear, that you would act so deceitfully
and not remember me
or think about me? 116
Because I have been silent for so long, 117
you are not afraid of me. 118
Isaiah 58:7
Context58:7 I want you 119 to share your food with the hungry
and to provide shelter for homeless, oppressed people. 120
When you see someone naked, clothe him!
Don’t turn your back on your own flesh and blood! 121
Isaiah 58:9
Context58:9 Then you will call out, and the Lord will respond;
you will cry out, and he will reply, ‘Here I am.’
You must 122 remove the burdensome yoke from among you
and stop pointing fingers and speaking sinfully.
Isaiah 60:7
Context60:7 All the sheep of Kedar will be gathered to you;
the rams of Nebaioth will be available to you as sacrifices. 123
They will go up on my altar acceptably, 124
and I will bestow honor on my majestic temple.
Isaiah 60:16
Context60:16 You will drink the milk of nations;
you will nurse at the breasts of kings. 125
Then you will recognize that I, the Lord, am your deliverer,
your protector, 126 the powerful ruler of Jacob. 127
Isaiah 60:22
Context60:22 The least of you will multiply into 128 a thousand;
the smallest of you will become a large nation.
When the right time comes, I the Lord will quickly do this!” 129
Isaiah 62:8
Context62:8 The Lord swears an oath by his right hand,
by his strong arm: 130
“I will never again give your grain
to your enemies as food,
and foreigners will not drink your wine,
which you worked hard to produce.
Isaiah 65:5
Context65:5 They say, ‘Keep to yourself!
Don’t get near me, for I am holier than you!’
These people are like smoke in my nostrils,
like a fire that keeps burning all day long.
Isaiah 65:7
Context65:7 for your sins and your ancestors’ sins,” 131 says the Lord.
“Because they burned incense on the mountains
and offended 132 me on the hills,
I will punish them in full measure.” 133
Isaiah 65:9
Context65:9 I will bring forth descendants from Jacob,
and from Judah people to take possession of my mountains.
My chosen ones will take possession of the land; 134
my servants will live there.
Isaiah 66:1
Context66:1 This is what the Lord says:
“The heavens are my throne
and the earth is my footstool.
Where then is the house you will build for me?
Where is the place where I will rest?
Isaiah 66:22
Context66:22 “For just as the new heavens and the new earth I am about to make will remain standing before me,” says the Lord, “so your descendants and your name will remain.
1 sn This refers to Shear-jashub (7:3) and Maher-Shalal-Hash-Baz (8:1, 3).
2 tn Or “signs and portents” (NAB, NRSV). The names of all three individuals has symbolic value. Isaiah’s name (which meant “the Lord delivers”) was a reminder that the Lord was the nation’s only source of protection; Shear-jashub’s name was meant, at least originally, to encourage Ahaz (see the note at 7:3), and Maher-Shalal-Hash-Baz’s name was a guarantee that God would defeat Israel and Syria (see the note at 8:4). The word מוֹפֶת (mofet, “portent”) can often refer to some miraculous event, but in 20:3 it is used, along with its synonym אוֹת (’ot, “sign”) of Isaiah’s walking around half-naked as an object lesson of what would soon happen to the Egyptians.
3 tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
4 tn The Hebrew term translated “sovereign master” here and in vv. 16, 23, 24, 33 is אֲדֹנָי (’adonay).
5 tn Heb “his work on/against.” Cf. NAB, NASB, NRSV “on”; NIV “against.”
6 tn The Lord is speaking here, as in vv. 5-6a.
7 tn Heb “I will visit [judgment] on the fruit of the greatness of the heart of the king of Assyria, and on the glory of the height of his eyes.” The proud Assyrian king is likened to a large, beautiful fruit tree.
8 sn The Assyrians’ conquests were relatively unopposed, like robbing a bird’s nest of its eggs when the mother bird is absent.
9 tn Or “the sky.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
10 tn Heb “from its place” (so NAB, NASB, NIV, NCV).
11 tn Heb “and in the day of the raging of his anger.”
12 tc The Qumran scroll 1QIsaa reads “Dibon” instead of “Dimon” in this verse.
13 tn Heb “Indeed I will place on Dimon added things.” Apparently the Lord is speaking.
14 tn The words “will attack” are supplied in the translation for clarification.
15 tn Heb “wine in the vats the treader does not tread.”
16 sn The Lord appears to be the speaker here. See 15:9.
17 tn Or “be quiet, inactive”; NIV “will remain quiet.”
18 tn Heb “like the glowing heat because of light.” The precise meaning of the line is uncertain.
19 tn Heb “a cloud of dew,” or “a cloud of light rain.”
20 tc Some medieval Hebrew
21 sn It is unclear how the comparisons in v. 4b relate to the preceding statement. How is waiting and watching similar to heat or a cloud? For a discussion of interpretive options, see J. N. Oswalt, Isaiah (NICOT), 1:362.
22 tn Heb “and the spirit of Egypt will be laid waste in its midst.”
23 tn The verb בָּלַע (bala’, “confuse”) is a homonym of the more common בָּלַע (bala’, “swallow”); see HALOT 135 s.v. I בלע.
24 tn Heb “they will inquire of the idols and of the spirits of the dead and of the ritual pits and of the magicians.” Hebrew אוֹב (’ov, “ritual pit”) refers to a pit used by a magician to conjure up underworld spirits. See the note on “incantations” in 8:19.
25 tn Or “certainly the officials of Zoan are fools.” אַךְ (’akh) can carry the sense, “only, nothing but,” or “certainly, surely.”
26 tn Heb “A son of wise men am I, a son of ancient kings.” The term בֶּן (ben, “son of”) could refer to literal descent, but many understand the word, at least in the first line, in its idiomatic sense of “member [of a guild].” See HALOT 138 s.v. בֶּן and J. N. Oswalt, Isaiah (NICOT), 1:371. If this is the case, then one can take the word in a figurative sense in the second line as well, the “son of ancient kings” being one devoted to their memory as preserved in their literature.
27 tn Heb “and your dominion I will place in his hand.”
28 tn Heb “a father to.” The Hebrew term אָב (’av, “father”) is here used metaphorically of one who protects and supports those under his care and authority, like a father does his family. For another example of this metaphorical use of the word, see Job 29:16.
29 tn Heb “house.”
30 sn This may refer to a literal insignia worn by the chief administrator. Even so, it would still symbolize the administrator’s authority to grant or exclude access to the king. See J. N. Oswalt, Isaiah (NICOT), 1:422.
31 tn Heb “with my soul I.” This is a figure for the speaker himself (“I”).
32 tn Or “long for, desire.” The speaker acknowledges that he is eager to see God come in judgment (see vv. 8, 9b).
33 tn The translation understands צֶדֶק (tsedeq) in the sense of “justice,” but it is possible that it carries the nuance “righteousness,” in which case one might translate, “those who live in the world learn to live in a righteous manner” (cf. NCV).
34 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.
35 tn Traditionally “tested,” but the implication is that it has passed the test and stands approved.
36 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).
37 tn Heb “will not hurry,” i.e., act in panic.
38 tn Or “the whole earth” (KJV, ASV, NAB, NCV).
39 tn Heb “vision” (so NASB, NIV, NRSV).
40 tn Heb “one who knows a/the scroll.”
41 tn Heb “for when he sees his children, the work of my hands in his midst.”
42 tn Or “treat as holy” (also in the following line); NASB, NRSV “will sanctify.”
43 sn Holy One of Jacob is similar to the phrase “Holy One of Israel” common throughout Isaiah; see the sn at Isa 1:4.
44 tn Or “fear,” in the sense of “stand in awe of.”
45 sn In v. 10 the chief adviser develops further the argument begun in v. 7. He claims that Hezekiah has offended the Lord and that the Lord has commissioned Assyria as his instrument of discipline and judgment.
46 tn Heb “and he says.” Apparently a second “voice” responds to the command of the first “voice.”
47 tn The words “the first voice responds” are supplied in the translation for clarification. The first voice tells the second one what to declare.
48 tn Heb “all flesh is grass.” The point of the metaphor is explained in v. 7.
49 tn Heb “and all his loyalty.” The antecedent of the third masculine suffix is בָּשָׂר (basar, “flesh”), which refers collectively to mankind. The LXX, apparently understanding the antecedent as “grass,” reads “glory,” but חֶסֶד (khesed) rarely, if ever, has this nuance. The normal meaning of חֶסֶד (“faithfulness, loyalty, devotion”) fits very well in the argument. Human beings and their faithfulness (verbal expressions of faithfulness are specifically in view; cf. NRSV “constancy”) are short-lived and unreliable, in stark contrast to the decrees and promises of the eternal God.
50 tn Heb “into” (so NIV); ASV “have made thee to be.”
51 tn Heb “owner of two-mouths,” i.e., double-edged.
52 sn The mountains and hills symbolize hostile nations that are obstacles to Israel’s restoration.
53 tn The words “I will do this” are supplied in the translation for clarification. The Hebrew text has here simply, “in order that.”
54 tn Heb “they”; NAB, NRSV “that all may see”; CEV, NLT “Everyone will see.”
55 tn Heb “hand” (so KJV, NASB, NIV, NRSV).
56 tn Or “created it” (KJV, NAB, NASB, NIV, NRSV); TEV “has made it happen.”
57 sn That is, Cyrus the Persian. See the note at v. 2.
58 tn Heb “[one] from the rising of the sun [who] calls in my name.”
59 tn The Hebrew text has וְיָבֹא (vÿyavo’, “and he comes”), but this is likely a corruption of an original וַיָּבָס (vayyavas), from בּוּס (bus, “step on”).
60 tn The verb is understood by ellipsis (note the preceding line).
61 tn Heb “burn” (so NASB); NAB, NRSV, NLT “consume”; NIV “set you ablaze.”
62 tn Or “kinsman redeemer.” See the note at 41:14.
63 sn See the note on the phrase “the Holy One of Israel” in 1:4.
64 tn Heb “and I bring down [as] fugitives all of them.”
65 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.
66 sn Jeshurun is a poetic name for Israel; it occurs here and in Deut 32:15; 33:5, 26.
67 tn The Hebrew text has a Qal verb form, “and another will call by the name of Jacob.” With support from Symmachus (an ancient Greek textual witness), some read the Niphal, “and another will be called by the name of Jacob.”
68 tn Heb “and by the name of Israel he will title.” Some, with support from several ancient versions, prefer to change the Piel (active) verb form to a Pual (passive), “and he will be titled by the name of Israel.”
69 tn Heb “let him call” or “let him proclaim” (so NASB, NIV, NRSV); NAB “Let him stand up and speak.”
70 tc The Hebrew text reads, “from (the time) I established an ancient people, and the coming things.” Various emendations have been proposed. One of the options assumes the reading מַשְׁמִיעִים מֵעוֹלָם אוֹתִיּוֹת (mashmi’im me’olam ’otiyyot); This literally reads “the ones causing to hear from antiquity coming things,” but more idiomatically would read “as for those who predict from antiquity what will happen” (cf. NAB, NEB, REB). The emendation directs the attention of the reader to those who claim to be able to predict the future, challenging them to actually do what they claim they can do. The MT presents Yahweh as an example to whom these alleged “predictors of the future” can compare themselves. Since the ancient versions are unanimous in their support of the MT, the emendations should be set aside.
71 tn Heb and those things which are coming let them declare for themselves.”
72 tn Or perhaps, “he eats on an ash heap.”
73 tn Heb “Is it not a lie in my right hand?”
74 tn Heb “your redeemer.” See the note at 41:14.
75 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.
76 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.
77 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.
78 tn Heb “that he might bring to completion all my desire.”
79 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).
80 tn Heb “anointed” (so KJV, NAB, NIV, NRSV, NLT); NCV “his appointed king.”
81 sn The “right hand” is a symbol of activity and strength; the Lord directs Cyrus’ activities and assures his success.
82 tn Heb “and the belts of kings I will loosen”; NRSV “strip kings of their robes”; NIV “strip kings of their armor.”
83 tn Or “know” (NCV, NRSV, TEV, NLT); NIV “acknowledge.”
84 tn Heb “let the clouds drip with”; KJV “let the skies pour down.”
85 tn Heb “open up” (so NASB); NIV, NLT “open wide.”
86 tc The plural verb should be emended to a singular form. The vav (ו) ending is probably virtually dittographic (note the yod at the beginning of the following word).
87 tc The Hiphil verb form (תַצְמִיחַ, tatsmiakh) should probably be emended to a Qal (תִצְמַח, titsmakh). The יח sequence at the end of the form is probably due to dittography (note the following יַחַד, yakhad).
88 tn The masculine singular pronominal suffix probably refers back to יָשַׁע (yasha’, “salvation”).
89 tn Heb “you trusted in your evil”; KJV, NAB, NASB, NIV, NRSV “wickedness.”
90 tn Or “said”; NAB “said to yourself”’ NASB “said in your heart.”
91 tn The words “self-professed” are supplied in the translation for clarification.
93 tn Heb “your redeemer.” See the note at 41:14.
94 sn See the note on the phrase “the Holy One of Israel” in 1:4.
95 tn Heb “Lift up around your eyes and see.”
96 tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay).
97 tn Heb “the cup of [= that causes] staggering” (so ASV, NAB, NRSV); NASB “the cup of reeling.”
98 tn Heb “the goblet of the cup of my anger.”
99 tn That is, to make them drink it.
100 tn Heb “in righteousness [or “vindication”] you will be established.” The precise meaning of צְדָקָה (tsÿdaqah) here is uncertain. It could mean “righteousness, justice,” indicating that the city will be a center for justice. But the context focuses on deliverance, suggesting that the term means “deliverance, vindication” here.
101 tn Heb “Be far from oppression!” The imperative is used here in a rhetorical manner to express certainty and assurance. See GKC 324 §110.c.
102 tn Heb “from terror.” The rhetorical command, “be far” is understood by ellipsis here. Note the preceding context.
103 tn Heb “it,” i.e., the “terror” just mentioned.
104 tn Heb “and every tongue that rises up for judgment with you will prove to be guilty.”
105 tn Heb “this is the inheritance of the servants of the Lord, and their vindication from me.”
106 tn Heb “who attaches himself to.”
107 tn The infinitive absolute precedes the finite verb for emphasis.
108 tn The words “each one says” are supplied in the translation for clarification.
109 tn Heb “great, [in] abundance, very much,” i.e., “very great indeed.” See HALOT 452 s.v. יֶתֶר.
110 tn Heb “among the smooth stones of the stream [is] your portion, they, they [are] your lot.” The next line indicates idols are in view.
111 tn The text reads literally, “Because of these am I relenting?” If the prefixed interrogative particle is retained at the beginning of the sentence, then the question would be rhetorical, with the Niphal of נָחָם (nakham) probably being used in the sense of “relent, change one’s mind.” One could translate: “Because of these things, how can I relent?” However, the initial letter he may be dittographic (note the final he [ה] on the preceding word). In this case one may understand the verb in the sense of “console oneself, seek vengeance,” as in 1:24.
112 tn Heb “by the greatness [i.e., “length,” see BDB 914 s.v. רֹב 2] of your way you get tired.”
113 tn Heb “it is hopeless” (so NAB, NASB, NIV); NRSV “It is useless.”
114 tn Heb “the life of your hand you find.” The term חַיָּה (khayyah, “life”) is here used in the sense of “renewal” (see BDB 312 s.v.) while יָד (yad) is used of “strength.”
115 tn Heb “you do not grow weak.”
116 tn Heb “you do not place [it] on your heart.”
117 tn Heb “Is it not [because] I have been silent, and from long ago?”
118 sn God’s patience with sinful Israel has caused them to think that they can sin with impunity and suffer no consequences.
119 tn Heb “Is it not?” The rhetorical question here expects a positive answer, “It is!”
120 tn Heb “and afflicted [ones], homeless [ones] you should bring [into] a house.” On the meaning of מְרוּדִים (mÿrudim, “homeless”) see HALOT 633 s.v. *מָרוּד.
121 tn Heb “and from your flesh do not hide yourself.”
122 tn Heb “if you.” In the Hebrew text vv. 9b-10 are one long conditional sentence. The protasis (“if” clauses appear in vv. 9b-10a), with the apodosis (“then” clause) appearing in v. 10b.
123 tn Heb “will serve you,” i.e., be available as sacrifices (see the next line). Another option is to understood these “rams” as symbolic of leaders who will be subject to the people of Zion. See v. 10.
124 tc Heb “they will go up on acceptance [on] my altar.” Some have suggested that the preposition עַל (’al) is dittographic (note the preceding יַעֲלוּ [ya’alu]). Consequently, the form should be emended to לְרָצוֹן (lÿratson, “acceptably”; see BDB 953 s.v. רָצוֹן). However, the Qumran scroll 1QIsaa has both לרצון followed by the preposition על, which would argue against deleted the preposition. As the above translation seeks to demonstrate, the preposition עַל (’al) indicates a norm (“in accordance with acceptance” or “acceptably”; IBHS 218 §11.2.13e, n. 111) and the “altar” functions as an objective accusative with a verb of motion (cf. Gen 49:4; Lev 2:2; Num 13:17; J. N. Oswalt, Isaiah [NICOT], 2:534, n. 14).
125 sn The nations and kings are depicted as a mother nursing her children. Restored Zion will be nourished by them as she receives their wealth as tribute.
126 tn Or “redeemer.” See the note at 41:14.
127 sn See 1:24 and 49:26.
128 tn Heb “will become” (so NASB, NIV).
129 tn Heb “I, the Lord, in its time, I will quickly do it.”
130 tn The Lord’s right hand and strong arm here symbolize his power and remind the audience that his might guarantees the fulfillment of the following promise.
131 tn Heb “the iniquities of your fathers.”
132 tn Or perhaps, “taunted”; KJV “blasphemed”; NAB “disgraced”; NASB “scorned”; NIV “defied”; NRSV “reviled.”
133 tn Heb “I will measure out their pay [from the] beginning into their lap,” i.e., he will give them everything they have earned.
134 tn Heb “it.” The third feminine singular pronominal suffix probably refers to the land which contains the aforementioned mountains.
