Isaiah 2:3

2:3 many peoples will come and say,

“Come, let us go up to the Lord’s mountain,

to the temple of the God of Jacob,

so ¹  he can teach us his requirements, ² 

and ³  we can follow his standards.” ⁴ 

For Zion will be the center for moral instruction; ⁵ 

the Lord will issue edicts from Jerusalem. ⁶ 

Isaiah 7:17

7:17 The Lord will bring on you, your people, and your father’s family a time ⁷  unlike any since Ephraim departed from Judah – the king of Assyria!” ⁸ 

Isaiah 10:20

10:20 At that time ⁹  those left in Israel, those who remain of the family ¹⁰  of Jacob, will no longer rely on a foreign leader that abuses them. ¹¹  Instead they will truly ¹²  rely on the Lord, the Holy One of Israel. ¹³ 

Isaiah 29:22

29:22 So this is what the Lord, the one who delivered Abraham, says to the family of Jacob: ¹⁴ 

“Jacob will no longer be ashamed;

their faces will no longer show their embarrassment. ¹⁵ 

Isaiah 36:22

36:22 Eliakim son of Hilkiah, the palace supervisor, accompanied by Shebna the scribe and Joah son of Asaph, the secretary, went to Hezekiah with their clothes torn in grief ¹⁶  and reported to him what the chief adviser had said.

Isaiah 37:2

37:2 Eliakim the palace supervisor, Shebna the scribe, and the leading priests, ¹⁷  clothed in sackcloth, sent this message to the prophet Isaiah son of Amoz:

Isaiah 37:38--38:1

37:38 One day, ¹⁸  as he was worshiping ¹⁹  in the temple of his god Nisroch, ²⁰  his sons Adrammelech and Sharezer struck him down with the sword. ²¹  They ran away to the land of Ararat; his son Esarhaddon replaced him as king.

The Lord Hears Hezekiah’s Prayer

38:1 In those days Hezekiah was stricken with a terminal illness. ²²  The prophet Isaiah son of Amoz visited him and told him, “This is what the Lord says, ‘Give instructions to your household, for you are about to die; you will not get well.’”

Isaiah 39:6

39:6 ‘Look, a time is coming when everything in your palace and the things your ancestors ²³  have accumulated to this day will be carried away to Babylon; nothing will be left,’ says the Lord.

Isaiah 48:1

The Lord Appeals to the Exiles

48:1 Listen to this, O family of Jacob, ²⁴ 

you who are called by the name ‘Israel,’

and are descended from Judah, ²⁵ 

who take oaths in the name of the Lord,

and invoke ²⁶  the God of Israel –

but not in an honest and just manner. ²⁷ 

Isaiah 63:7

A Prayer for Divine Intervention

63:7 I will tell of the faithful acts of the Lord,

of the Lord’s praiseworthy deeds.

I will tell about all ²⁸  the Lord did for us,

the many good things he did for the family of Israel, ²⁹ 

because of ³⁰  his compassion and great faithfulness.

Isaiah 66:20

66:20 They will bring back all your countrymen ³¹  from all the nations as an offering to the Lord. They will bring them ³²  on horses, in chariots, in wagons, on mules, and on camels ³³  to my holy hill Jerusalem,” says the Lord, “just as the Israelites bring offerings to the Lord’s temple in ritually pure containers.

[2:3]  ¹ tn The prefixed verb form with simple vav (ו) introduces a purpose/result clause after the preceding prefixed verb form (probably to be taken as a cohortative; see IBHS 650 §39.2.2a).

[2:3]  ² tn Heb “his ways.” In this context God’s “ways” are the standards of moral conduct he decrees that people should live by.

[2:3]  ³ tn The cohortative with vav (ו) after the prefixed verb form indicates the ultimate purpose/goal of their action.

[2:3]  ⁴ tn Heb “walk in his ways.”

[2:3]  ⁵ tn Heb “for out of Zion will go instruction.”

[2:3]  ⁶ tn Heb “the word of the Lord from Jerusalem.”

[7:17]  ⁷ tn Heb “days” (so KJV, NAB); NASB, NRSV “such days.”

[7:17]  ⁸ sn Initially the prophecy appears to be a message of salvation. Immanuel seems to have a positive ring to it, sour milk and honey elsewhere symbolize prosperity and blessing (see Deut 32:13-14; Job 20:17), verse 16 announces the defeat of Judah’s enemies, and verse 17a could be taken as predicting a return to the glorious days of David and Solomon. However, the message turns sour in verses 17b-25. God will be with his people in judgment, as well as salvation. The curds and honey will be signs of deprivation, not prosperity, the relief announced in verse 16 will be short-lived, and the new era will be characterized by unprecedented humiliation, not a return to glory. Because of Ahaz’s refusal to trust the Lord, potential blessing would be transformed into a curse, just as Isaiah turns an apparent prophecy of salvation into a message of judgment. Because the words “the king of Assyria” are rather awkwardly tacked on to the end of the sentence, some regard them as a later addition. However, the very awkwardness facilitates the prophet’s rhetorical strategy here, as he suddenly turns what sounds like a positive message into a judgment speech. Actually, “the king of Assyria,” stands in apposition to the earlier object “days,” and specifies who the main character of these coming “days” will be.

[10:20]  ¹³ tn Or “in that day.” The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[10:20]  ¹⁴ tn Heb “house” (so KJV, NASB, NIV, NRSV).

[10:20]  ¹⁵ tn Heb “on one who strikes him down.” This individual is the king (“foreign leader”) of the oppressing nation (which NLT specifies as “the Assyrians”).

[10:20]  ¹⁶ tn Or “sincerely”; KJV, ASV, NAB, NRSV “in truth.”

[10:20]  ¹⁷ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[29:22]  ¹⁹ tn Heb “So this is what the Lord says to the house of Jacob, the one who ransomed Abraham.” The relative pronoun must refer back to “the Lord,” not to the immediately preceding “Jacob.” It is uncertain to what event in Abraham’s experience this refers. Perhaps the name “Abraham” stands here by metonymy for his descendants through Jacob. If so, the Exodus is in view.

[29:22]  ²⁰ tn Heb “and his face will no longer be pale.”

[36:22]  ²⁵ tn Heb “with their clothes torn”; the words “in grief” have been supplied in the translation to indicate that this was done as a sign of grief and mourning.

[37:2]  ³¹ tn Heb “elders of the priests” (so KJV, NAB, NASB); NCV “the older priests”; NRSV, TEV, CEV “the senior priests.”

[37:38]  ³⁷ sn The assassination of King Sennacherib probably took place in 681 b.c.

[37:38]  ³⁸ tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[37:38]  ³⁹ sn No such Mesopotamian god is presently known. Perhaps the name Nisroch is a corruption of Nusku.

[37:38]  ⁴⁰ sn Extra-biblical sources also mention the assassination of Sennacherib, though they refer to only one assassin. See M. Cogan and H. Tadmor, II Kings (AB), 239-40.

[38:1]  ⁴³ tn Heb “was sick to the point of dying”; NRSV “became sick and was at the point of death.”

[39:6]  ⁴⁹ tn Heb “fathers” (so KJV, NAB, NASB, NIV).

[48:1]  ⁵⁵ tn Heb “house of Jacob”; TEV, CEV “people of Israel.”

[48:1]  ⁵⁶ tc The Hebrew text reads literally “and from the waters of Judah came out.” מִמֵּי (mimme) could be a corruption of מִמְּעֵי (mimmÿ’e, “from the inner parts of”; cf. NASB, NIV, NLT, NRSV) as suggested in the above translation. Some translations (ESV, NKJV) retain the MT reading because the Qumran scroll 1QIsa^a, which corrects a similar form to “from inner parts of” in 39:7, does not do it here.

[48:1]  ⁵⁷ tn Heb “cause to remember”; KJV, ASV “make mention of.”

[48:1]  ⁵⁸ tn Heb “not in truth and not in righteousness.”

[63:7]  ⁶¹ tn Heb “according to all which.”

[63:7]  ⁶² tn Heb “greatness of goodness to the house of Israel which he did for them.”

[63:7]  ⁶³ tn Heb “according to.”

[66:20]  ⁶⁷ tn Heb “brothers” (so NIV); NCV “fellow Israelites.”

[66:20]  ⁶⁸ tn The words “they will bring them” are supplied in the translation for stylistic reasons.

[66:20]  ⁶⁹ tn The precise meaning of this word is uncertain. Some suggest it refers to “chariots.” See HALOT 498 s.v. *כִּרְכָּרָה.