Isaiah 3:10

3:10 Tell the innocent ¹  it will go well with them, ² 

for they will be rewarded for what they have done. ³ 

Isaiah 35:3-4

35:3 Strengthen the hands that have gone limp,

steady the knees that shake! ⁴ 

35:4 Tell those who panic, ⁵ 

“Be strong! Do not fear!

Look, your God comes to avenge!

With divine retribution he comes to deliver you.” ⁶ 

Isaiah 41:10-14

41:10 Don’t be afraid, for I am with you!

Don’t be frightened, for I am your God! ⁷ 

I strengthen you –

yes, I help you –

yes, I uphold you with my saving right hand! ⁸ 

41:11 Look, all who were angry at you will be ashamed and humiliated;

your adversaries ⁹  will be reduced to nothing ¹⁰  and perish.

41:12 When you will look for your opponents, ¹¹  you will not find them;

your enemies ¹²  will be reduced to absolutely nothing.

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.’

41:14 Don’t be afraid, despised insignificant Jacob, ¹³ 

men of ¹⁴  Israel.

I am helping you,” says the Lord,

your protector, ¹⁵  the Holy One of Israel. ¹⁶ 

Isaiah 41:27

41:27 I first decreed to Zion, ‘Look, here’s what will happen!’ ¹⁷ 

I sent a herald to Jerusalem. ¹⁸ 

Isaiah 49:13-16

49:13 Shout for joy, O sky! ¹⁹ 

Rejoice, O earth!

Let the mountains give a joyful shout!

For the Lord consoles his people

and shows compassion to the ²⁰  oppressed.

The Lord Remembers Zion

49:14 “Zion said, ‘The Lord has abandoned me,

the sovereign master ²¹  has forgotten me.’

49:15 Can a woman forget her baby who nurses at her breast? ²² 

Can she withhold compassion from the child she has borne? ²³ 

Even if mothers ²⁴  were to forget,

I could never forget you! ²⁵ 

49:16 Look, I have inscribed your name ²⁶  on my palms;

your walls are constantly before me.

Isaiah 50:10

50:10 Who among you fears the Lord?

Who obeys ²⁷  his servant?

Whoever walks in deep darkness, ²⁸ 

without light,

should trust in the name of the Lord

and rely on his God.

Isaiah 51:3

51:3 Certainly the Lord will console Zion;

he will console all her ruins.

He will make her wilderness like Eden,

her desert like the Garden of the Lord.

Happiness and joy will be restored to ²⁹  her,

thanksgiving and the sound of music.

Isaiah 51:12

51:12 “I, I am the one who consoles you. ³⁰ 

Why are you afraid of mortal men,

of mere human beings who are as short-lived as grass? ³¹ 

Isaiah 57:15-19

57:15 For this is what the high and exalted one says,

the one who rules ³²  forever, whose name is holy:

“I dwell in an exalted and holy place,

but also with the discouraged and humiliated, ³³ 

in order to cheer up the humiliated

and to encourage the discouraged. ³⁴ 

57:16 For I will not be hostile ³⁵  forever

or perpetually angry,

for then man’s spirit would grow faint before me, ³⁶ 

the life-giving breath I created.

57:17 I was angry because of their sinful greed;

I attacked them and angrily rejected them, ³⁷ 

yet they remained disobedient and stubborn. ³⁸ 

57:18 I have seen their behavior, ³⁹ 

but I will heal them and give them rest,

and I will once again console those who mourn. ⁴⁰ 

57:19 I am the one who gives them reason to celebrate. ⁴¹ 

Complete prosperity ⁴²  is available both to those who are far away and those who are nearby,”

says the Lord, “and I will heal them.

Isaiah 60:1--61:3

Zion’s Future Splendor

60:1 “Arise! Shine! For your light arrives!

The splendor ⁴³  of the Lord shines on you!

60:2 For, look, darkness covers the earth

and deep darkness covers ⁴⁴  the nations,

but the Lord shines on you;

his splendor ⁴⁵  appears over you.

60:3 Nations come to your light,

kings to your bright light.

60:4 Look all around you! ⁴⁶ 

They all gather and come to you –

your sons come from far away

and your daughters are escorted by guardians.

60:5 Then you will look and smile, ⁴⁷ 

you will be excited and your heart will swell with pride. ⁴⁸ 

For the riches of distant lands ⁴⁹  will belong to you

and the wealth of nations will come to you.

60:6 Camel caravans will cover your roads, ⁵⁰ 

young camels from Midian and Ephah.

All the merchants of Sheba ⁵¹  will come,

bringing gold and incense

and singing praises to the Lord. ⁵² 

60:7 All the sheep of Kedar will be gathered to you;

the rams of Nebaioth will be available to you as sacrifices. ⁵³ 

They will go up on my altar acceptably, ⁵⁴ 

and I will bestow honor on my majestic temple.

60:8 Who are these who float along ⁵⁵  like a cloud,

who fly like doves to their shelters? ⁵⁶ 

60:9 Indeed, the coastlands ⁵⁷  look eagerly for me,

the large ships ⁵⁸  are in the lead,

bringing your sons from far away,

along with their silver and gold,

to honor the Lord your God, ⁵⁹ 

the Holy One of Israel, ⁶⁰  for he has bestowed honor on you.

60:10 Foreigners will rebuild your walls;

their kings will serve you.

Even though I struck you down in my anger,

I will restore my favor and have compassion on you. ⁶¹ 

60:11 Your gates will remain open at all times;

they will not be shut during the day or at night,

so that the wealth of nations may be delivered,

with their kings leading the way. ⁶² 

60:12 Indeed, ⁶³  nations or kingdoms that do not serve you will perish;

such nations will be totally destroyed. ⁶⁴ 

60:13 The splendor of Lebanon will come to you,

its evergreens, firs, and cypresses together,

to beautify my palace; ⁶⁵ 

I will bestow honor on my throne room. ⁶⁶ 

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.’ ⁶⁷ 

60:15 You were once abandoned

and despised, with no one passing through,

but I will make you ⁶⁸  a permanent source of pride

and joy to coming generations.

60:16 You will drink the milk of nations;

you will nurse at the breasts of kings. ⁶⁹ 

Then you will recognize that I, the Lord, am your deliverer,

your protector, ⁷⁰  the powerful ruler of Jacob. ⁷¹ 

60:17 Instead of bronze, I will bring you gold,

instead of iron, I will bring you silver,

instead of wood, I will bring you ⁷²  bronze,

instead of stones, I will bring you ⁷³  iron.

I will make prosperity ⁷⁴  your overseer,

and vindication your sovereign ruler. ⁷⁵ 

60:18 Sounds of violence ⁷⁶  will no longer be heard in your land,

or the sounds of ⁷⁷  destruction and devastation within your borders.

You will name your walls, ‘Deliverance,’

and your gates, ‘Praise.’

60:19 The sun will no longer supply light for you by day,

nor will the moon’s brightness shine on you;

the Lord will be your permanent source of light –

the splendor of your God will shine upon you. ⁷⁸ 

60:20 Your sun will no longer set;

your moon will not disappear; ⁷⁹ 

the Lord will be your permanent source of light;

your time ⁸⁰  of sorrow will be over.

60:21 All of your people will be godly; ⁸¹ 

they will possess the land permanently.

I will plant them like a shoot;

they will be the product of my labor,

through whom I reveal my splendor. ⁸² 

60:22 The least of you will multiply into ⁸³  a thousand;

the smallest of you will become a large nation.

When the right time comes, I the Lord will quickly do this!” ⁸⁴ 

The Lord Will Rejuvenate His People

61:1 The spirit of the sovereign Lord is upon me,

because the Lord has chosen ⁸⁵  me. ⁸⁶ 

He has commissioned ⁸⁷  me to encourage ⁸⁸  the poor,

to help ⁸⁹  the brokenhearted,

to decree the release of captives,

and the freeing of prisoners,

61:2 to announce the year when the Lord will show his favor,

the day when our God will seek vengeance, ⁹⁰ 

to console all who mourn,

61:3 to strengthen those who mourn in Zion,

by giving them a turban, instead of ashes,

oil symbolizing joy, ⁹¹  instead of mourning,

a garment symbolizing praise, ⁹²  instead of discouragement. ⁹³ 

They will be called oaks of righteousness, ⁹⁴ 

trees planted by the Lord to reveal his splendor. ⁹⁵ 

Isaiah 62:11-12

62:11 Look, the Lord announces to the entire earth: ⁹⁶ 

“Say to Daughter Zion,

‘Look, your deliverer comes!

Look, his reward is with him

and his reward goes before him!’” ⁹⁷ 

62:12 They will be called, “The Holy People,

the Ones Protected ⁹⁸  by the Lord.”

You will be called, “Sought After,

City Not Abandoned.”

Isaiah 65:13-14

65:13 So this is what the sovereign Lord says:

“Look, my servants will eat, but you will be hungry!

Look, my servants will drink, but you will be thirsty!

Look, my servants will rejoice, but you will be humiliated!

65:14 Look, my servants will shout for joy as happiness fills their hearts! ⁹⁹ 

But you will cry out as sorrow fills your hearts; ¹⁰⁰ 

you will wail because your spirits will be crushed. ¹⁰¹ 

Isaiah 66:10-14

66:10 Be happy for Jerusalem

and rejoice with her, all you who love her!

Share in her great joy,

all you who have mourned over her!

66:11 For ¹⁰²  you will nurse from her satisfying breasts and be nourished; ¹⁰³ 

you will feed with joy from her milk-filled breasts. ¹⁰⁴ 

66:12 For this is what the Lord says:

“Look, I am ready to extend to her prosperity that will flow like a river,

the riches of nations will flow into her like a stream that floods its banks. ¹⁰⁵ 

You will nurse from her breast ¹⁰⁶  and be carried at her side;

you will play on her knees.

66:13 As a mother consoles a child, ¹⁰⁷ 

so I will console you,

and you will be consoled over Jerusalem.”

66:14 When you see this, you will be happy, ¹⁰⁸ 

and you will be revived. ¹⁰⁹ 

The Lord will reveal his power to his servants

and his anger to his enemies. ¹¹⁰ 

Nehemiah 8:10

8:10 He said to them, “Go and eat delicacies and drink sweet drinks and send portions to those for whom nothing is prepared. For this day is holy to our Lord. ¹¹¹  Do not grieve, for the joy of the LORD is your strength.”

Psalms 85:8

85:8 I will listen to what God the Lord says. ¹¹² 

For he will make ¹¹³  peace with his people, his faithful followers. ¹¹⁴ 

Yet they must not ¹¹⁵  return to their foolish ways.

Jeremiah 31:10-14

31:10 Hear what the Lord has to say, O nations.

Proclaim it in the faraway lands along the sea.

Say, “The one who scattered Israel will regather them.

He will watch over his people like a shepherd watches over his flock.”

31:11 For the Lord will rescue the descendants of Jacob.

He will secure their release ¹¹⁶  from those who had overpowered them. ¹¹⁷ 

31:12 They will come and shout for joy on Mount Zion.

They will be radiant with joy ¹¹⁸  over the good things the Lord provides,

the grain, the fresh wine, the olive oil,

the young sheep and calves he has given to them.

They will be like a well-watered garden

and will not grow faint or weary any more.

31:13 The Lord says, ¹¹⁹  “At that time young women will dance and be glad.

Young men and old men will rejoice. ¹²⁰ 

I will turn their grief into gladness.

I will give them comfort and joy in place of their sorrow.

31:14 I will provide the priests with abundant provisions. ¹²¹ 

My people will be filled to the full with the good things I provide.”

Zephaniah 3:14-17

3:14 Shout for joy, Daughter Zion! ¹²² 

Shout out, Israel!

Be happy and boast with all your heart, Daughter Jerusalem!

3:15 The Lord has removed the judgment against you; ¹²³ 

he has turned back your enemy.

Israel’s king, the Lord, is in your midst!

You no longer need to fear disaster.

3:16 On that day they will say ¹²⁴  to Jerusalem,

“Don’t be afraid, Zion!

Your hands must not be paralyzed from panic! ¹²⁵ 

3:17 The Lord your God is in your midst;

he is a warrior who can deliver.

He takes great delight in you; ¹²⁶ 

he renews you by his love; ¹²⁷ 

he shouts for joy over you.” ¹²⁸ 

Zechariah 1:13

1:13 The Lord then addressed good, comforting words to the angelic messenger who was speaking to me.

Zechariah 9:9

9:9 Rejoice greatly, daughter of Zion!

Shout, daughter of Jerusalem!

Look! Your king is coming to you:

he is legitimate ¹²⁹  and victorious, ¹³⁰ 

humble and riding on a donkey ¹³¹  –

on a young donkey, the foal of a female donkey.

Zechariah 9:2

9:2 as are those of Hamath also, which adjoins Damascus, and Tyre ¹³²  and Sidon, ¹³³  though they consider themselves to be very wise.

Colossians 1:4

1:4 since ¹³⁴  we heard about your faith in Christ Jesus and the love that you have for all the saints.

Colossians 1:1

Salutation

1:1 From Paul, ¹³⁵  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 4:18

4:18 I, Paul, write this greeting by my own hand. ¹³⁶  Remember my chains. ¹³⁷  Grace be with you. ¹³⁸ 

Hebrews 6:17-18

6:17 In the same way ¹³⁹  God wanted to demonstrate more clearly to the heirs of the promise that his purpose was unchangeable, ¹⁴⁰  and so he intervened with an oath, 6:18 so that we who have found refuge in him ¹⁴¹  may find strong encouragement to hold fast to the hope set before us through two unchangeable things, since it is impossible for God to lie.

[3:10]  ¹ tn Or “the righteous” (KJV, NASB, NIV, TEV); NLT “those who are godly.”

[3:10]  ² tn Heb “that it is good.”

[3:10]  ³ tn Heb “for the fruit of their deeds they will eat.”

[35:3]  ⁴ tn Heb “staggering knees”; KJV, ASV, NRSV “feeble knees”; NIV “knees that give way.”

[35:4]  ⁵ tn Heb “Say to the hasty of heart,” i.e., those whose hearts beat quickly from fear.

[35:4]  ⁶ tn The jussive form וְיֹשַׁעֲכֶם (vÿyosha’akhem), which is subordinated to the preceding imperfect with vav conjunctive, indicates purpose.

[41:10]  ⁷ tn According to BDB (1043 s.v. שָׁעָה), the verb תִּשְׁתָּע (tishta’) in the second line of the poetic couplet is a Hitpael form from the root שָׁעָה (sha’ah, “gaze,” with metathesis of the stem prefix and the first root letter). Taking the Hitpael as iterative, one may then translate “do not anxiously look about.” However, the alleged Hitpael form of שָׁעָה (sha’ah) only occurs here and in verse 23. HALOT 1671 s.v. שׁתע proposes that the verb is instead a Qal form from the root שׁתע (“fear”) which is attested in cognate Semitic languages, including Ugaritic (discovered after the publishing of BDB), suggests the existence of this root. The poetic structure of v. 10 also supports the proposal, for the form in question is in synonymous parallelism to יָרֵא (yare’, “fear”).

[41:10]  ⁸ tn The “right hand” is a symbol of the Lord’s power to deliver (Exod 15:6, 12) and protect (Ps 63:9 HT [63:8 ET]). Here צֶדֶק (tsedeq) has its well-attested nuance of “vindicated righteousness,” i.e., “victory, deliverance” (see 45:8; 51:5, and BDB 841-42 s.v.).

[41:11]  ⁹ tn Heb “the men of your strife”; NASB “those who contend with you.”

[41:11]  ¹⁰ tn Heb “like nothing”; NAB “come to nought.”

[41:12]  ¹¹ tn Heb “the men of your struggle”; NASB “those who quarrel with you.”

[41:12]  ¹² tn Heb “the men of your battle”; NAB “who do battle with you.”

[41:14]  ¹³ tn Heb “O worm Jacob” (NAB, NIV). The worm metaphor suggests that Jacob is insignificant and despised.

[41:14]  ¹⁴ tn On the basis of the parallelism (note “worm”) and an alleged Akkadian cognate, some read “louse” or “weevil.” Cf. NAB “O maggot Israel”; NRSV “you insect Israel.”

[41:14]  ¹⁵ tn Heb “your kinsman redeemer.” A גָּאַל (ga’al, “kinsman redeemer”) was a protector of the extended family’s interests.

[41:14]  ¹⁶ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[41:27]  ¹⁷ tn The Hebrew text reads simply, “First to Zion, ‘Look here they are!’” The words “I decreed” are supplied in the translation for clarification.

[41:27]  ¹⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[49:13]  ¹⁹ tn Or “O heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[49:13]  ²⁰ tn Heb “his” (so KJV, NAB, NASB, NIV, NRSV).

[49:14]  ²¹ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay).

[49:15]  ²² tn Heb “her suckling”; NASB “her nursing child.”

[49:15]  ²³ tn Heb “so as not to have compassion on the son of her womb?”

[49:15]  ²⁴ tn Heb “these” (so ASV, NASB).

[49:15]  ²⁵ sn The argument of v. 15 seems to develop as follows: The Lord has an innate attachment to Zion, just like a mother does for her infant child. But even if mothers were to suddenly abandon their children, the Lord would never forsake Zion. In other words, the Lord’s attachment to Zion is like a mother’s attachment to her infant child, but even stronger.

[49:16]  ²⁶ tn Heb “you.” Here the pronoun is put by metonymy for the person’s name.

[50:10]  ²⁷ tn Heb “[who] listens to the voice of his servant?” The interrogative is understood by ellipsis (note the preceding line).

[50:10]  ²⁸ tn The plural indicates degree. Darkness may refer to exile and/or moral evil.

[51:3]  ²⁹ tn Heb “found in” (so NAB, NASB, NIV, NRSV).

[51:12]  ³⁰ tc The plural suffix should probably be emended to the second masculine singular (which is used in v. 13). The final mem (ם) is probably dittographic; note the mem at the beginning of the next word.

[51:12]  ³¹ tn Heb “Who are you that you are afraid of man who dies, and of the son of man who [as] grass is given up?” The feminine singular forms should probably be emended to the masculine singular (see v. 13). They have probably been influenced by the construction אַתְּ־הִיא (’at-hi’) in vv. 9-10.

[57:15]  ³² tn Heb “the one who dwells forever.” שֹׁכֵן עַד (shokhen ’ad) is sometimes translated “the one who lives forever,” and understood as a reference to God’s eternal existence. However, the immediately preceding and following descriptions (“high and exalted” and “holy”) emphasize his sovereign rule. In the next line, he declares, “I dwell in an exalted and holy [place],” which refers to the place from which he rules. Therefore it is more likely that שֹׁכֵן עַד (shokhen ’ad) means “I dwell [in my lofty palace] forever” and refers to God’s eternal kingship.

[57:15]  ³³ tn Heb “and also with the crushed and lowly of spirit.” This may refer to the repentant who have humbled themselves (see 66:2) or more generally to the exiles who have experienced discouragement and humiliation.

[57:15]  ³⁴ tn Heb “to restore the lowly of spirit and to restore the heart of the crushed.”

[57:16]  ³⁵ tn Or perhaps, “argue,” or “accuse” (so NAB, NIV, NRSV).

[57:16]  ³⁶ tn Heb “for a spirit from before me would be faint.”

[57:17]  ³⁷ tn Heb “and I struck him, hiding, and I was angry.” פָּנַיִם (panayim, “face”) is the implied object of “hiding.”

[57:17]  ³⁸ tn Heb “and he walked [as an] apostate in the way of his heart.”

[57:18]  ³⁹ tn Heb “his ways” (so KJV, NASB, NIV); TEV “how they acted.”

[57:18]  ⁴⁰ tn Heb “and I will restore consolation to him, to his mourners.”

[57:19]  ⁴¹ 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).

[57:19]  ⁴² tn Heb “Peace, peace.” The repetition of the noun emphasizes degree.

[60:1]  ⁴³ tn Or “glory” (so most English versions).

[60:2]  ⁴⁴ tn The verb “covers” is understood by ellipsis (note the preceding line).

[60:2]  ⁴⁵ tn Or “glory” (so most English versions); TEV “the brightness of his presence.”

[60:4]  ⁴⁶ tn Heb “Lift up around your eyes and see!”

[60:5]  ⁴⁷ tn Or “shine,” or “be radiant” (NAB, NASB, NIV, NRSV).

[60:5]  ⁴⁸ tn Heb “and it will tremble and be wide, your heart.”

[60:5]  ⁴⁹ tn Heb “the wealth of the sea,” i.e., wealth that is transported from distant lands via the sea.

[60:6]  ⁵⁰ tn Heb “an abundance of camels will cover you.”

[60:6]  ⁵¹ tn Heb “all of them, from Sheba.”

[60:6]  ⁵² tn Heb “and they will announce the praises of the Lord.”

[60:7]  ⁵³ 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.

[60:7]  ⁵⁴ 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 1QIsa^a 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).

[60:8]  ⁵⁵ tn Heb “fly” (so KJV, NASB, NRSV); NAB, NIV “fly along.”

[60:8]  ⁵⁶ tn Heb “to their windows,” i.e., to the openings in their coops. See HALOT 83 s.v. אֲרֻבָּה.

[60:9]  ⁵⁷ tn Or “islands” (NIV); CEV “distant islands”; TEV “distant lands.”

[60:9]  ⁵⁸ tn Heb “the ships of Tarshish.” See the note at 2:16.

[60:9]  ⁵⁹ tn Heb “to the name of the Lord your God.”

[60:9]  ⁶⁰ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[60:10]  ⁶¹ tn Heb “in my favor I will have compassion on you.”

[60:11]  ⁶² tn Or “led in procession.” The participle is passive.

[60:12]  ⁶³ tn Or “For” (KJV, NAB, NASB, NIV, NRSV, NLT); TEV “But.”

[60:12]  ⁶⁴ tn The infinitive absolute appears before the finite verb for emphasis.

[60:13]  ⁶⁵ tn Or “holy place, sanctuary.”

[60:13]  ⁶⁶ tn Heb “the place of my feet.” See Ezek 43:7, where the Lord’s throne is called the “place of the soles of my feet.”

[60:14]  ⁶⁷ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[60:15]  ⁶⁸ tn Heb “Instead of your being abandoned and despised, with no one passing through, I will make you.”

[60:16]  ⁶⁹ 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.

[60:16]  ⁷⁰ tn Or “redeemer.” See the note at 41:14.

[60:16]  ⁷¹ sn See 1:24 and 49:26.

[60:17]  ⁷² tn The words “I will bring you” are supplied in the translation; they are understood by ellipsis (see the preceding lines).

[60:17]  ⁷³ tn The words “I will bring you” are supplied in the translation; they are understood by ellipsis (see the first two lines of the verse).

[60:17]  ⁷⁴ tn Or “peace” (KJV and many other English versions).

[60:17]  ⁷⁵ tn The plural indicates degree. The language is ironic; in the past Zion was ruled by oppressive tyrants, but now personified prosperity and vindication will be the only things that will “dominate” the city.

[60:18]  ⁷⁶ tn The words “sounds of” are supplied in the translation for stylistic reasons.

[60:18]  ⁷⁷ tn The words “sounds of” are supplied in the translation for stylistic reasons.

[60:19]  ⁷⁸ tn Heb “and your God for your splendor.”

[60:20]  ⁷⁹ sn In this verse “sun” and “moon” refer to the Lord’s light, which will replace the sun and moon (see v. 19). Light here symbolizes the restoration of divine blessing and prosperity in conjunction with the Lord’s presence. See 30:26.

[60:20]  ⁸⁰ tn Heb “days” (so KJV, NAB, NIV, NRSV, NLT).

[60:21]  ⁸¹ tn Or “righteous” (NASB, NIV, NRSV, NLT); NAB “just.”

[60:21]  ⁸² tn Heb “a shoot of his planting, the work of my hands, to reveal splendor.”

[60:22]  ⁸³ tn Heb “will become” (so NASB, NIV).

[60:22]  ⁸⁴ tn Heb “I, the Lord, in its time, I will quickly do it.”

[61:1]  ⁸⁵ tn Heb “anointed,” i.e., designated to carry out an assigned task.

[61:1]  ⁸⁶ sn The speaker is not identified, but he is distinct from the Lord and from Zion’s suffering people. He possesses the divine spirit, is God’s spokesman, and is sent to release prisoners from bondage. The evidence suggests he is the Lord’s special servant, described earlier in the servant songs (see 42:1-4, 7; 49:2, 9; 50:4; see also 51:16).

[61:1]  ⁸⁷ tn Or “sent” (NAB); NCV “has appointed me.”

[61:1]  ⁸⁸ tn Or “proclaim good news to.”

[61:1]  ⁸⁹ tn Heb “to bind up [the wounds of].”

[61:2]  ⁹⁰ tn Heb “to announce the year of the Lord’s favor, and the day of our God’s vengeance.

[61:3]  ⁹¹ tn Heb “oil of joy” (KJV, ASV); NASB, NIV, NRSV “the oil of gladness.”

[61:3]  ⁹² tn Heb “garment of praise.”

[61:3]  ⁹³ tn Heb “a faint spirit” (so NRSV); KJV, ASV “the spirit of heaviness”; NASB “a spirit of fainting.”

[61:3]  ⁹⁴ tn Rather than referring to the character of the people, צֶדֶק (tsedeq) may carry the nuance “vindication” here, suggesting that God’s restored people are a testimony to his justice. See v. 2, which alludes to the fact that God will take vengeance against the enemies of his people. Cf. NAB “oaks of justice.”

[61:3]  ⁹⁵ tn Heb “a planting of the Lord to reveal splendor.”

[62:11]  ⁹⁶ tn Heb “to the end of the earth” (so NASB, NRSV).

[62:11]  ⁹⁷ sn As v. 12 indicates, the returning exiles are the Lord’s reward/prize. See also 40:10 and the note there.

[62:12]  ⁹⁸ tn Or “the redeemed of the Lord” (KJV, NAB).

[65:14]  ⁹⁹ tn Heb “from the good of the heart.”

[65:14]  ¹⁰⁰ tn Heb “from the pain of the heart.”

[65:14]  ¹⁰¹ tn Heb “from the breaking of the spirit.”

[66:11]  ¹⁰² tn Or “in order that”; ASV, NRSV “that.”

[66:11]  ¹⁰³ tn Heb “you will suck and be satisfied, from her comforting breast.”

[66:11]  ¹⁰⁴ tn Heb “you will slurp and refresh yourselves from her heavy breast.”

[66:12]  ¹⁰⁵ tn Heb “Look, I am ready to extend to her like a river prosperity [or “peace”], and like an overflowing stream, the riches of nations.”

[66:12]  ¹⁰⁶ tn The words “from her breast” are supplied in the translation for clarification (see v. 11).

[66:13]  ¹⁰⁷ tn Heb “like a man whose mother comforts him.”

[66:14]  ¹⁰⁸ tn “and you will see and your heart will be happy.”

[66:14]  ¹⁰⁹ tn Heb “and your bones like grass will sprout.”

[66:14]  ¹¹⁰ tn Heb “and the hand of the Lord will be made known to his servants, and anger to his enemies.”

[8:10]  ¹¹¹ tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).

[85:8]  ¹¹² sn I will listen. Having asked for the Lord’s favor, the psalmist (who here represents the nation) anticipates a divine word of assurance.

[85:8]  ¹¹³ tn Heb “speak.” The idiom “speak peace” refers to establishing or maintaining peaceful relations with someone (see Gen 37:4; Zech 9:10; cf. Ps 122:8).

[85:8]  ¹¹⁴ tn Heb “to his people and to his faithful followers.” The translation assumes that “his people” and “his faithful followers” are viewed as identical here.

[85:8]  ¹¹⁵ tn Or “yet let them not.” After the negative particle אֵל (’el), the prefixed verbal form is jussive, indicating the speaker’s desire or wish.

[31:11]  ¹¹⁶ sn Two rather theologically significant metaphors are used in this verse. The Hebrew word translated “will set…free” is a word used in the legal sphere for paying a redemption price to secure the freedom of a person or thing (see, e.g., Exod 13:13, 15). It is used metaphorically and theologically to refer to Israel’s deliverance from Egyptian bondage (Deut 15:15; Mic 6:4) and its deliverance from Babylonian exile (Isa 35:10). The word translated “secure their release” is a word used in the sphere of family responsibility where a person paid the price to free an indentured relative (Lev 25:48, 49) or paid the price to restore a relative’s property seized to pay a debt (Lev 25:25, 33). This word, too, was used to refer metaphorically and theologically to Israel’s deliverance from Egyptian bondage (Exod 6:6) or release from Babylonian exile (Isa 43:1-4; 44:22). These words are traditionally translated “ransom” and “redeem” and are a part of traditional Jewish and Christian vocabulary for physical and spiritual deliverance.

[31:11]  ¹¹⁷ tn Heb “from the hand/power of the one too strong for him.”

[31:12]  ¹¹⁸ tn Reading a Qal perfect from the root II נָהַר (nahar; so KBL 509 s.v. and HALOT 639 s.v.) rather than I נָהַר (so BDB 625 s.v.).

[31:13]  ¹¹⁹ tn Heb “Oracle of the Lord.” This phrase has been brought up to the beginning of v. 13 from the end of v. 14 to introduce the transition from third person description by Jeremiah to first person address by the Lord.

[31:13]  ¹²⁰ tc The translation follows the reading of the LXX (Greek version). The Hebrew reads “will dance and be glad, young men and old men together.” The Greek version presupposes a Qal imperfect of a rare verb (יַחְדּוּ [yakhdu] from the verb חָדָה [khadah]; see BDB 292 s.v. II חָדָה Qal) as opposed to the Hebrew text which reads a common adverb יַחְדָּו (yakhdav). The consonantal text is the same but the vocalization is different. There are no other examples of the syntax of the adverb used this way (i.e., of a compound subject added to a third subject) and the vocalization of the Hebrew text can be explained on the basis of a scribe misvocalizing the text based on his greater familiarity with the adverb.

[31:14]  ¹²¹ tn Heb “I will satiate the priests with fat.” However, the word translated “fat” refers literally to the fat ashes of the sacrifices (see Lev 1:16; 4:2 and cf. BDB 206 s.v. דֶּשֶׁן 2. The word is used more abstractly for “abundance” or “rich food” (see Job 36:16 and BDB 206 s.v. דֶּשֶׁן 1). The people and the priests were prohibited from eating the fat (Lev 7:23-24).

[3:14]  ¹²² sn This phrase is used as an epithet for the city and the nation. “Daughter” may seem extraneous in English but consciously joins the various epithets and metaphors of Israel and Jerusalem as a woman, a device used to evoke sympathy from the reader.

[3:15]  ¹²³ tn Heb “your judgments,” that is, “the judgments directed against you.” The translation reflects the implications of the parallelism.

[3:16]  ¹²⁴ tn Heb “it will be said.” The passive construction has been translated as active for stylistic reasons.

[3:16]  ¹²⁵ tn Heb “your hands must not go limp.”

[3:17]  ¹²⁶ tn Heb “he rejoices over you with joy.”

[3:17]  ¹²⁷ tc The MT reads, “he is silent in his love,” but this makes no sense in light of the immediately preceding and following lines. Some take the Hiphil verb form as causative (see Job 11:3) rather than intransitive and translate, “he causes [you] to be silent by his love,” that is, “he soothes [you] by his love.” The present translation follows the LXX and assumes an original reading יְחַדֵּשׁ (yÿkhaddesh, “he renews”) with ellipsis of the object (“you”).

[3:17]  ¹²⁸ tn Heb “he rejoices over you with a shout of joy.”

[9:9]  ¹²⁹ tn The Hebrew term צַדִּיק (tsadiq) ordinarily translated “righteous,” frequently occurs, as here, with the idea of conforming to a standard or meeting certain criteria. The Messianic king riding into Jerusalem is fully qualified to take the Davidic throne (cf. 1 Sam 23:3; Isa 9:5-6; 11:4; 16:5; Jer 22:1-5; 23:5-6).

[9:9]  ¹³⁰ tn The Hebrew term נוֹשָׁע (nosha’) a Niphal participle of יָשַׁע (yasha’, “to save”) could mean “one delivered” or, if viewed as active, “one bringing salvation” (similar KJV, NIV, NKJV). It is preferable to take the normal passive use of the Niphal and understand that the king, having been delivered, is as a result “victorious” (so also NRSV, TEV, NLT).

[9:9]  ¹³¹ sn The NT understands this verse to be a prophecy of the triumphal entry of Jesus into Jerusalem on Palm Sunday, and properly so (cf. Matt 21:5; John 12:15), but reference to the universal rule of the king in v. 10 reveals that this is a “split prophecy,” that is, it has a two-stage fulfillment. Verse 9 was fulfilled in Jesus’ earthly ministry but v. 10 awaits a millennial consummation (cf. Rev 19:11-16).

[9:2]  ¹³² map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[9:2]  ¹³³ map For location see Map1 A1; JP3 F3; JP4 F3.

[1:4]  ¹³⁴ tn The adverbial participle ἀκούσαντες (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).

[1:1]  ¹³⁵ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[4:18]  ¹³⁶ tn Grk “the greeting by my hand, of Paul.”

[4:18]  ¹³⁷ tn Or “my imprisonment.”

[4:18]  ¹³⁸ tc Most witnesses, including a few important ones (א² D Ψ 075 0278 Ï lat sy), conclude this letter with ἀμήν (amhn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, the external evidence for the omission is quite compelling (א* A B C F G 048 6 33 81 1739* 1881 sa). The strongly preferred reading is therefore the omission of ἀμήν.

[6:17]  ¹³⁹ tn Grk “in which.”

[6:17]  ¹⁴⁰ tn Or “immutable” (here and in v. 18); Grk “the unchangeableness of his purpose.”

[6:18]  ¹⁴¹ tn Grk “have taken refuge”; the basis of that refuge is implied in the preceding verse.