Isaiah 1:5

1:5 ¹ Why do you insist on being battered?

Why do you continue to rebel? ² 

Your head has a massive wound, ³ 

your whole body is weak. ⁴ 

Isaiah 10:25

10:25 For very soon my fury ⁵  will subside, and my anger will be directed toward their destruction.”

Isaiah 10:32

10:32 This very day, standing in Nob,

they shake their fist at Daughter Zion’s mountain ⁶  –

at the hill of Jerusalem.

Isaiah 29:17

Changes are Coming

29:17 In just a very short time ⁷ 

Lebanon will turn into an orchard,

and the orchard will be considered a forest. ⁸ 

Isaiah 32:5

32:5 A fool will no longer be called honorable;

a deceiver will no longer be called principled.

Isaiah 45:5-6

45:5 I am the Lord, I have no peer, ⁹ 

there is no God but me.

I arm you for battle, ¹⁰  even though you do not recognize ¹¹  me.

45:6 I do this ¹²  so people ¹³  will recognize from east to west

that there is no God but me;

I am the Lord, I have no peer.

Isaiah 45:22

45:22 Turn to me so you can be delivered, ¹⁴ 

all you who live in the earth’s remote regions!

For I am God, and I have no peer.

Isaiah 46:9

46:9 Remember what I accomplished in antiquity! ¹⁵ 

Truly I am God, I have no peer; ¹⁶ 

I am God, and there is none like me,

Isaiah 49:20

49:20 Yet the children born during your time of bereavement

will say within your hearing,

‘This place is too cramped for us, ¹⁷ 

make room for us so we can live here.’ ¹⁸ 

Isaiah 56:8

56:8 The sovereign Lord says this,

the one who gathers the dispersed of Israel:

“I will still gather them up.” ¹⁹ 

Isaiah 65:19

65:19 Jerusalem will bring me joy,

and my people will bring me happiness. ²⁰ 

The sound of weeping or cries of sorrow

will never be heard in her again.

Isaiah 65:24

65:24 Before they even call out, ²¹  I will respond;

while they are still speaking, I will hear.

[1:5]  ¹ sn In vv. 5-9 Isaiah addresses the battered nation (5-8) and speaks as their representative (9).

[1:5]  ² tn Heb “Why are you still beaten? [Why] do you continue rebellion?” The rhetorical questions express the prophet’s disbelief over Israel’s apparent masochism and obsession with sin. The interrogative construction in the first line does double duty in the parallelism. H. Wildberger (Isaiah, 1:18) offers another alternative by translating the two statements with one question: “Why do you still wish to be struck that you persist in revolt?”

[1:5]  ³ tn Heb “all the head is ill”; NRSV “the whole head is sick”; CEV “Your head is badly bruised.”

[1:5]  ⁴ tn Heb “and all the heart is faint.” The “heart” here stands for bodily strength and energy, as suggested by the context and usage elsewhere (see Jer 8:18; Lam 1:22).

[10:25]  ⁵ tc The Hebrew text has simply “fury,” but the pronominal element can be assumed on the basis of what immediately follows (see “my anger” in the clause). It is possible that the suffixed yod (י) has been accidentally dropped by virtual haplography. Note that a vav (ו) is prefixed to the form that immediately follows; yod and vav are very similar in later script phases.

[10:32]  ⁹ tc The consonantal text (Kethib) has “a mountain of a house (בֵּית, bet), Zion,” but the marginal reading (Qere) correctly reads “the mountain of the daughter (בַּת, bat) of Zion.” On the phrase “Daughter Zion,” see the note on the same phrase in 1:8.

[29:17]  ¹³ tn The Hebrew text phrases this as a rhetorical question, “Is it not yet a little, a short [time]?”

[29:17]  ¹⁴ sn The meaning of this verse is debated, but it seems to depict a reversal in fortunes. The mighty forest of Lebanon (symbolic of the proud and powerful, see 2:13; 10:34) will be changed into a common orchard, while the common orchard (symbolic of the oppressed and lowly) will grow into a great forest. See J. N. Oswalt, Isaiah (NICOT), 1:538.

[45:5]  ¹⁷ tn Heb “and there is none besides.” On the use of עוֹד (’od) here, see BDB 729 s.v. 1.c.

[45:5]  ¹⁸ tn Heb “gird you” (so NASB) or “strengthen you” (so NIV).

[45:5]  ¹⁹ tn Or “know” (NAB, NCV, NRSV, TEV, CEV, NLT); NIV “have not acknowledged.”

[45:6]  ²¹ tn The words “I do this” are supplied in the translation for stylistic reasons.

[45:6]  ²² tn Heb “they” (so KJV, ASV); TEV, CEV “everyone”; NLT “all the world.”

[45:22]  ²⁵ tn The Niphal imperative with prefixed vav (ו) indicates purpose after the preceding imperative. The Niphal probably has a tolerative sense, “allow yourselves to be delivered, accept help.”

[46:9]  ²⁹ tn Heb “remember the former things, from antiquity”; KJV, ASV “the former things of old.”

[46:9]  ³⁰ tn Heb “and there is no other” (so NASB, NIV, NRSV).

[49:20]  ³³ tn Heb “me.” The singular is collective.

[49:20]  ³⁴ tn Heb “draw near to me so I can dwell.”

[56:8]  ³⁷ tn The meaning of the statement is unclear. The text reads literally, “Still I will gather upon him to his gathered ones.” Perhaps the preposition -לְ (lamed) before “gathered ones” introduces the object of the verb, as in Jer 49:5. The third masculine singular suffix on both עָלָיו (’alayv) and נִקְבָּצָיו (niqbatsayv) probably refers to “Israel.” In this case one can translate literally, “Still I will gather to him his gathered ones.”

[65:19]  ⁴¹ tn Heb “and I will rejoice in Jerusalem, and be happy in my people.”

[65:24]  ⁴⁵ tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.