Isaiah 1:15

1:15 When you spread out your hands in prayer,

I look the other way; ¹ 

when you offer your many prayers,

I do not listen,

because your hands are covered with blood. ² 

Isaiah 7:13

7:13 So Isaiah replied, ³  “Pay attention, ⁴  family ⁵  of David. ⁶  Do you consider it too insignificant to try the patience of men? Is that why you are also trying the patience of my God?

Isaiah 13:9

13:9 Look, the Lord’s day of judgment ⁷  is coming;

it is a day of cruelty and savage, raging anger, ⁸ 

destroying ⁹  the earth ¹⁰ 

and annihilating its sinners.

Isaiah 14:3

14:3 When the Lord gives you relief from your suffering and anxiety, ¹¹  and from the hard labor which you were made to perform,

Isaiah 16:4

16:4 Please let the Moabite fugitives live ¹²  among you.

Hide them ¹³  from the destroyer!”

Certainly ¹⁴  the one who applies pressure will cease, ¹⁵ 

the destroyer will come to an end,

those who trample will disappear ¹⁶  from the earth.

Isaiah 16:10

16:10 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 ¹⁷  –

I have brought the joyful shouts to an end. ¹⁸ 

Isaiah 22:4

22:4 So I say:

“Don’t look at me! ¹⁹ 

I am weeping bitterly.

Don’t try ²⁰  to console me

concerning the destruction of my defenseless people.” ²¹ 

Isaiah 30:1

Egypt Will Prove Unreliable

30:1 “The rebellious ²²  children are as good as dead,” ²³  says the Lord,

“those who make plans without consulting me, ²⁴ 

who form alliances without consulting my Spirit, ²⁵ 

and thereby compound their sin. ²⁶ 

Isaiah 38:12

38:12 My dwelling place ²⁷  is removed and taken away ²⁸  from me

like a shepherd’s tent.

I rolled up my life like a weaver rolls cloth; ²⁹ 

from the loom he cuts me off. ³⁰ 

You turn day into night and end my life. ³¹ 

Isaiah 53:3

53:3 He was despised and rejected by people, ³² 

one who experienced pain and was acquainted with illness;

people hid their faces from him; ³³ 

he was despised, and we considered him insignificant. ³⁴ 

Isaiah 58:12

58:12 Your perpetual ruins will be rebuilt; ³⁵ 

you will reestablish the ancient foundations.

You will be called, ‘The one who repairs broken walls,

the one who makes the streets inhabitable again.’ ³⁶ 

Isaiah 59:2

59:2 But your sinful acts have alienated you from your God;

your sins have caused him to reject you and not listen to your prayers. ³⁷ 

Isaiah 59:9

Israel Confesses its Sin

59:9 For this reason deliverance ³⁸  is far from us ³⁹ 

and salvation does not reach us.

We wait for light, ⁴⁰  but see only darkness; ⁴¹ 

we wait for ⁴²  a bright light, ⁴³  but live ⁴⁴  in deep darkness. ⁴⁵ 

Isaiah 64:7

64:7 No one invokes ⁴⁶  your name,

or makes an effort ⁴⁷  to take hold of you.

For you have rejected us ⁴⁸ 

and handed us over to our own sins. ⁴⁹ 

[1:15]  ¹ tn Heb “I close my eyes from you.”

[1:15]  ² sn This does not just refer to the blood of sacrificial animals, but also the blood, as it were, of their innocent victims. By depriving the poor and destitute of proper legal recourse and adequate access to the economic system, the oppressors have, for all intents and purposes, “killed” their victims.

[7:13]  ³ tn Heb “and he said.” The subject is unexpressed, but the reference to “my God” at the end of the verse indicates the prophet is speaking.

[7:13]  ⁴ tn The verb is second plural in form, because the prophet addresses the whole family of David. He continues to use the plural in v. 14 (with one exception, see the notes on that verse), but then switches back to the second singular (addressing Ahaz specifically) in vv. 16-17.

[7:13]  ⁵ tn Heb “house.” See the note at v. 2.

[7:13]  ⁶ sn The address to the “house of David” is designed to remind Ahaz and his royal court of the protection promised to them through the Davidic covenant. The king’s refusal to claim God’s promise magnifies his lack of faith.

[13:9]  ⁵ tn Heb “the day of the Lord.”

[13:9]  ⁶ tn Heb “[with] cruelty, and fury, and rage of anger.” Three synonyms for “anger” are piled up at the end of the line to emphasize the extraordinary degree of divine anger that will be exhibited in this judgment.

[13:9]  ⁷ tn Heb “making desolate.”

[13:9]  ⁸ tn Or “land” (KJV, NAB, NASB, NIV, NLT).

[14:3]  ⁷ tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[16:4]  ⁹ tn That is, “live as resident foreigners.”

[16:4]  ¹⁰ tn Heb “Be a hiding place for them.”

[16:4]  ¹¹ 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.

[16:4]  ¹² 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.

[16:4]  ¹³ 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.

[16:10]  ¹¹ tn Heb “wine in the vats the treader does not tread.”

[16:10]  ¹² sn The Lord appears to be the speaker here. See 15:9.

[22:4]  ¹³ tn Heb “look away from me” (so KJV, ASV, NRSV).

[22:4]  ¹⁴ tn Heb “don’t hurry” (so NCV).

[22:4]  ¹⁵ tn Heb “the daughter of my people.” “Daughter” is here used metaphorically to express the speaker’s emotional attachment to his people, as well as their vulnerability and weakness.

[30:1]  ¹⁵ tn Or “stubborn” (NCV); cf. NIV “obstinate.”

[30:1]  ¹⁶ tn Heb “Woe [to] rebellious children.”

[30:1]  ¹⁷ tn Heb “making a plan, but not from me.”

[30:1]  ¹⁸ tn Heb “and pouring out a libation, but not [from] my spirit.” This translation assumes that the verb נָסַךְ (nasakh) means “pour out,” and that the cognate noun מַסֵּכָה (massekhah) means “libation.” In this case “pouring out a libation” alludes to a ceremony that formally ratifies an alliance. Another option is to understand the verb נָסַךְ as a homonym meaning “weave,” and the cognate noun מַסֵּכָה as a homonym meaning “covering.” In this case forming an alliance is likened to weaving a garment.

[30:1]  ¹⁹ tn Heb “consequently adding sin to sin.”

[38:12]  ¹⁷ tn According to HALOT 217 s.v. דּוֹר this noun is a hapax legomenon meaning “dwelling place,” derived from a verbal root meaning “live” (see Ps 84:10). For an interpretation that understands the form as the well-attested noun meaning “generation,” see J. N. Oswalt, Isaiah (NICOT), 1:679, n. 4.

[38:12]  ¹⁸ tn The verb form appears to be a Niphal from גָּלָה (galah), which normally means “uncovered, revealed” in the Niphal. Because of the following reference to a shepherd’s tent, some prefer to emend the form to וְנָגַל, a Niphal from גָלָל (galal, “roll”) and translate “is rolled [or “folded”] up.”

[38:12]  ¹⁹ tn Heb “I rolled up, like a weaver, my life” (so ASV).

[38:12]  ²⁰ sn For a discussion of the imagery employed here, see J. N. Oswalt, Isaiah (NICOT), 1:684.

[38:12]  ²¹ tn Heb “from day to night you bring me to an end.”

[53:3]  ¹⁹ 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]).

[53:3]  ²⁰ 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).

[53:3]  ²¹ sn The servant is likened to a seriously ill person who is shunned by others because of his horrible disease.

[58:12]  ²¹ tn Heb “and they will build from you ancient ruins.”

[58:12]  ²² tc The Hebrew text has “the one who restores paths for dwelling.” The idea of “paths to dwell in” is not a common notion. Some have proposed emending נְתִיבוֹת (nÿtivot, “paths”) to נְתִיצוֹת (nÿtitsot, “ruins”), a passive participle from נָתַץ (natats, “tear down”; see HALOT 732 s.v. *נְתִיצָה), because tighter parallelism with the preceding line is achieved. However, none of the textual sources support this emendation. The line may mean that paths must be repaired in order to dwell in the land.

[59:2]  ²³ tn Heb “and your sins have caused [his] face to be hidden from you so as not to hear.”

[59:9]  ²⁵ tn מִשְׁפָּט (mishpat), which refers to “justice” in the earlier verses, here refers to “justice from God,” or “vindication.” Because the people are unjust, God refuses to vindicate them before their enemies. See v. 11.

[59:9]  ²⁶ sn The prophet speaks on behalf of the sinful nation and confesses its sins.

[59:9]  ²⁷ sn Light here symbolizes prosperity and blessing.

[59:9]  ²⁸ tn Heb “but, look, darkness”; NIV “but all is darkness.”

[59:9]  ²⁹ tn The words “we wait for” are supplied in the translation; the verb is understood by ellipsis (note the preceding line).

[59:9]  ³⁰ tn The plural noun form may indicate degree here.

[59:9]  ³¹ tn Or “walk about”; NCV “all we have is darkness.”

[59:9]  ³² tn The plural noun form may indicate degree here.

[64:7]  ²⁷ tn Or “calls out in”; NASB, NIV, NRSV “calls on.”

[64:7]  ²⁸ tn Or “rouses himself”; NASB “arouses himself.”

[64:7]  ²⁹ tn Heb “for you have hidden your face from us.”

[64:7]  ³⁰ tc The Hebrew text reads literally, “and you caused us to melt in the hand of our sin.” The verb וַתְּמוּגֵנוּ (vattÿmugenu) is a Qal preterite 2nd person masculine singular with a 1st person common plural suffix from the root מוּג (mug, “melt”). However, elsewhere the Qal of this verb is intransitive. If the verbal root מוּג (mug) is retained here, the form should be emended to a Polel pattern (וַתְּמֹגְגֵנוּ, vattÿmogÿgenu). The translation assumes an emendation to וַתְּמַגְּנֵנוּ (vattÿmaggÿnenu, “and you handed us over”). This form is a Piel preterite 2nd person masculine singular with a 1st person common plural suffix from the verbal root מִגֵּן (miggen, “hand over, surrender”; see HALOT 545 s.v. מגן and BDB 171 s.v. מָגָן). The point is that God has abandoned them to their sinful ways and no longer seeks reconciliation.