Isaiah 26:3

26:3 You keep completely safe the people who maintain their faith,

for they trust in you. ¹ 

Isaiah 49:3

49:3 He said to me, “You are my servant,

Israel, through whom I will reveal my splendor.” ² 

Isaiah 26:13

26:13 O Lord, our God,

masters other than you have ruled us,

but we praise your name alone.

Isaiah 41:11

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

your adversaries ³  will be reduced to nothing ⁴  and perish.

Isaiah 14:3

14:3 When the Lord gives you relief from your suffering and anxiety, ⁵  and from the hard labor which you were made to perform,

Isaiah 16:4

16:4 Please let the Moabite fugitives live ⁶  among you.

Hide them ⁷  from the destroyer!”

Certainly ⁸  the one who applies pressure will cease, ⁹ 

the destroyer will come to an end,

those who trample will disappear ¹⁰  from the earth.

Isaiah 33:1

The Lord Will Restore Zion

33:1 The destroyer is as good as dead, ¹¹ 

you who have not been destroyed!

The deceitful one is as good as dead, ¹² 

the one whom others have not deceived!

When you are through destroying, you will be destroyed;

when you finish ¹³  deceiving, others will deceive you!

Isaiah 43:2

43:2 When you pass through the waters, I am with you;

when you pass ¹⁴  through the streams, they will not overwhelm you.

When you walk through the fire, you will not be burned;

the flames will not harm ¹⁵  you.

Isaiah 64:7

64:7 No one invokes ¹⁶  your name,

or makes an effort ¹⁷  to take hold of you.

For you have rejected us ¹⁸ 

and handed us over to our own sins. ¹⁹ 

Isaiah 45:14

The Lord is the Nations’ Only Hope

45:14 This is what the Lord says:

“The profit ²⁰  of Egypt and the revenue ²¹  of Ethiopia,

along with the Sabeans, those tall men,

will be brought to you ²²  and become yours.

They will walk behind you, coming along in chains. ²³ 

They will bow down to you

and pray to you: ²⁴ 

‘Truly God is with ²⁵  you; he has no peer; ²⁶ 

there is no other God!’”

Isaiah 52:1

52:1 Wake up! Wake up!

Clothe yourself with strength, O Zion!

Put on your beautiful clothes,

O Jerusalem, ²⁷  holy city!

For uncircumcised and unclean pagans

will no longer invade you.

Isaiah 54:9

54:9 “As far as I am concerned, this is like in Noah’s time, ²⁸ 

when I vowed that the waters of Noah’s flood ²⁹  would never again cover the earth.

In the same way I have vowed that I will not be angry at you or shout at you.

Isaiah 62:4

62:4 You will no longer be called, “Abandoned,”

and your land will no longer be called “Desolate.”

Indeed, ³⁰  you will be called “My Delight is in Her,” ³¹ 

and your land “Married.” ³² 

For the Lord will take delight in you,

and your land will be married to him. ³³ 

[26:3]  ¹ tn Heb “[one of] firm purpose you will keep [in] peace, peace, for in you he possesses trust.” The Hebrew term יֵצֶר (yetser) refers to what one devises in the mind; סָמוּךְ (samukh) probably functions here like an attributive adjective and carries the nuance “firm.” So the phrase literally means, “a firm purpose,” but as the object of the verb “keep, guard,” it must stand by metonymy for the one(s) who possess a firm purpose. In this context the “righteous nation” (v. 2) is probably in view and the “firm purpose” refers to their unwavering faith in God’s vindication (see 25:9). In this context שָׁלוֹם (shalom, “peace”), which is repeated for emphasis, likely refers to national security, not emotional or psychological composure (see vv. 1-2). The passive participle בָּטוּחַ (batuakh) expresses a state that results from the subject’s action.

[49:3]  ² sn This verse identifies the servant as Israel. This seems to refer to the exiled nation (cf. 41:8-9; 44:1-2, 21; 45:4; 48:20), but in vv. 5-6 this servant says he has been commissioned to reconcile Israel to God, so he must be distinct from the exiled nation. This servant is an ideal “Israel” who, like Moses of old, mediates a covenant for the nation (see v. 8), leads them out of bondage (v. 9a), and carries out God’s original plan for Israel by positively impacting the pagan nations (see v. 6b). By living according to God’s law, Israel was to be a model of God’s standards of justice to the surrounding nations (Deut 4:6-8). The sinful nation failed, but the servant, the ideal “Israel,” will succeed by establishing justice throughout the earth.

[41:11]  ³ tn Heb “the men of your strife”; NASB “those who contend with you.”

[41:11]  ⁴ tn Heb “like nothing”; NAB “come to nought.”

[14:3]  ⁴ 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]  ⁵ tn That is, “live as resident foreigners.”

[16:4]  ⁶ tn Heb “Be a hiding place for them.”

[16:4]  ⁷ 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]  ⁸ 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]  ⁹ 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.

[33:1]  ⁶ tn Heb “Woe [to] the destroyer.”

[33:1]  ⁷ tn Heb “and the deceitful one”; NAB, NIV “O traitor”; NRSV “you treacherous one.” In the parallel structure הוֹי (hoy, “woe [to]”) does double duty.

[33:1]  ⁸ tc The form in the Hebrew text appears to derive from an otherwise unattested verb נָלָה (nalah). The translation follows the Qumran scroll 1QIsa^a in reading ככלתך, a Piel infinitival form from the verbal root כָּלָה (kalah), meaning “finish.”

[43:2]  ⁷ tn The verb is understood by ellipsis (note the preceding line).

[43:2]  ⁸ tn Heb “burn” (so NASB); NAB, NRSV, NLT “consume”; NIV “set you ablaze.”

[64:7]  ⁸ tn Or “calls out in”; NASB, NIV, NRSV “calls on.”

[64:7]  ⁹ tn Or “rouses himself”; NASB “arouses himself.”

[64:7]  ¹⁰ tn Heb “for you have hidden your face from us.”

[64:7]  ¹¹ 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.

[45:14]  ⁹ tn Heb “labor,” which stands metonymically for the fruits of labor, either “monetary profit,” or “products.”

[45:14]  ¹⁰ tn Or perhaps, “merchandise” (so KJV, NASB, NIV, NRSV); NAB “the gain of Ethiopia”; CEV “the treasures of Ethiopia.”

[45:14]  ¹¹ tn Heb “they will pass over to you”; NASB, NIV “will come over to you”; CEV “will belong to you.”

[45:14]  ¹² sn Restored Israel is depicted here in typical ancient Near Eastern fashion as an imperial power that receives riches and slaves as tribute.

[45:14]  ¹³ sn Israel’s vassals are portrayed as so intimidated and awed that they treat Israel as an intermediary to God or sub-deity.

[45:14]  ¹⁴ tn Or perhaps, “among.” Cf. KJV, ASV “Surely God is in thee.”

[45:14]  ¹⁵ tn Heb “there is no other” (so NIV, NRSV). The same phrase occurs at the end of v. 18, in v. 21, and at the end of v. 22.

[52:1]  ¹⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[54:9]  ¹¹ tc The Hebrew text reads literally, “For [or “indeed”] the waters of Noah [is] this to me.” כִּי־מֵי (ki-me, “for the waters of”) should be emended to כְּמֵי (kÿmey, “like the days of”), which is supported by the Qumran scroll 1QIsa^a and all the ancient versions except LXX.

[54:9]  ¹² tn Heb “the waters of Noah” (so NAB, NIV, NRSV).

[62:4]  ¹² tn Or “for”; KJV, NAB, NASB, NIV, NRSV “but.”

[62:4]  ¹³ tn Hebrew חֶפְצִי־בָהּ (kheftsi-vah), traditionally transliterated “Hephzibah” (so KJV, ASV, NIV).

[62:4]  ¹⁴ tn Hebrew בְּעוּלָה (bÿ’ulah), traditionally transliterated “Beulah” (so KJV, ASV, NIV).

[62:4]  ¹⁵ tn That is, the land will be restored to the Lord’s favor and once again enjoy his blessing and protection. To indicate the land’s relationship to the Lord, the words “to him” have been supplied at the end of the clause.