Isaiah 27:13

27:13 At that time ¹  a large ²  trumpet will be blown, and the ones lost ³  in the land of Assyria will come, as well as the refugees in ⁴  the land of Egypt. They will worship the Lord on the holy mountain in Jerusalem. ⁵ 

Isaiah 65:16

65:16 Whoever pronounces a blessing in the earth ⁶ 

will do so in the name of the faithful God; ⁷ 

whoever makes an oath in the earth

will do so in the name of the faithful God. ⁸ 

For past problems will be forgotten;

I will no longer think about them. ⁹ 

Isaiah 26:10

26:10 If the wicked are shown mercy,

they do not learn about justice. ¹⁰ 

Even in a land where right is rewarded, they act unjustly; ¹¹ 

they do not see the Lord’s majesty revealed.

Isaiah 42:4

42:4 He will not grow dim or be crushed ¹² 

before establishing justice on the earth;

the coastlands ¹³  will wait in anticipation for his decrees.” ¹⁴ 

Isaiah 62:7

62:7 Don’t allow him to rest until he reestablishes Jerusalem, ¹⁵ 

until he makes Jerusalem the pride ¹⁶  of the earth.

Isaiah 7:18

7:18 At that time ¹⁷  the Lord will whistle for flies from the distant streams of Egypt and for bees from the land of Assyria. ¹⁸ 

Isaiah 9:2

9:2 (9:1) The people walking in darkness

see a bright light; ¹⁹ 

light shines

on those who live in a land of deep darkness. ²⁰ 

Isaiah 19:18

19:18 At that time five cities ²¹  in the land of Egypt will speak the language of Canaan and swear allegiance to the Lord who commands armies. One will be called the City of the Sun. ²² 

Isaiah 19:20

19:20 It ²³  will become a visual reminder in the land of Egypt of ²⁴  the Lord who commands armies. When they cry out to the Lord because of oppressors, he will send them a deliverer and defender ²⁵  who will rescue them.

Isaiah 26:1

Judah Will Celebrate

26:1 At that time ²⁶  this song will be sung in the land of Judah:

“We have a strong city!

The Lord’s ²⁷  deliverance, like walls and a rampart, makes it secure. ²⁸ 

Isaiah 32:2

32:2 Each of them ²⁹  will be like a shelter from the wind

and a refuge from a rainstorm;

like streams of water in a dry region

and like the shade of a large cliff in a parched land.

Isaiah 38:11

38:11 “I thought,

‘I will no longer see the Lord ³⁰  in the land of the living,

I will no longer look on humankind with the inhabitants of the world. ³¹ 

Isaiah 40:24

40:24 Indeed, they are barely planted;

yes, they are barely sown;

yes, they barely take root in the earth,

and then he blows on them, causing them to dry up,

and the wind carries them away like straw.

Isaiah 30:6

30:6 This is a message ³²  about the animals in the Negev:

Through a land of distress and danger,

inhabited by lionesses and roaring lions, ³³ 

by snakes and darting adders, ³⁴ 

they transport ³⁵  their wealth on the backs of donkeys,

their riches on the humps of camels,

to a nation that cannot help them. ³⁶ 

Isaiah 34:6

34:6 The Lord’s sword is dripping with blood,

it is covered ³⁷  with fat;

it drips ³⁸  with the blood of young rams and goats

and is covered ³⁹  with the fat of rams’ kidneys.

For the Lord is holding a sacrifice ⁴⁰  in Bozrah, ⁴¹ 

a bloody ⁴²  slaughter in the land of Edom.

[27:13]  ¹ tn Heb “and it will be 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.

[27:13]  ² tn Traditionally, “great” (KJV, NAB, NASB, NIV, NLT); CEV “loud.”

[27:13]  ³ tn Or “the ones perishing.”

[27:13]  ⁴ tn Or “the ones driven into.”

[27:13]  ⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[65:16]  ⁶ tn Or “in the land” (NIV, NCV, NRSV). The same phrase occurs again later in this verse, with the same options.

[65:16]  ⁷ tn Heb “will pronounce a blessing by the God of truth.”

[65:16]  ⁸ tn Heb “will take an oath by the God of truth.”

[65:16]  ⁹ tn Heb “for the former distresses will be forgotten, and they will be hidden from my eyes.”

[26:10]  ¹¹ tn As in verse 9b, the translation understands צֶדֶק (tsedeq) in the sense of “justice,” but it is possible that it carries the nuance “righteousness,” in which case one might translate, “they do not learn to live in a righteous manner.”

[26:10]  ¹² tn Heb “in a land of uprightness they act unjustly”; NRSV “they deal perversely.”

[42:4]  ¹⁶ tn For rhetorical effect the terms used to describe the “crushed (רָצַץ, ratsats) reed” and “dim (כָּהָה, kahah) wick” in v. 3 are repeated here.

[42:4]  ¹⁷ tn Or “islands” (NIV); NLT “distant lands beyond the sea.”

[42:4]  ¹⁸ tn Or “his law” (KJV, ASV, NASB, NIV) or “his instruction” (NLT).

[62:7]  ²¹ tn “Jerusalem” is supplied in the translation for stylistic reasons; note the following line.

[62:7]  ²² tn Heb “[the object of] praise.”

[7:18]  ²⁶ tn Heb “in that day” (so KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[7:18]  ²⁷ sn Swarming flies are irritating; bees are irritating and especially dangerous because of the pain they inflict with their sting (see Deut 1:44; Ps 118:12). The metaphors are well chosen, for the Assyrians (symbolized by the bees) were much more powerful and dangerous than the Egyptians (symbolized by the flies). Nevertheless both would put pressure on Judah, for Egypt wanted Judah as a buffer state against Assyrian aggression, while Assyrian wanted it as a base for operations against Egypt. Following the reference to sour milk and honey, the metaphor is especially apt, for flies are attracted to dairy products and bees can be found in the vicinity of honey.

[9:2]  ³¹ sn The darkness symbolizes judgment and its effects (see 8:22); the light represents deliverance and its effects, brought about by the emergence of a conquering Davidic king (see vv. 3-6).

[9:2]  ³² tn Traditionally צַלְמָוֶת (tsalmavet) has been interpreted as a compound noun, meaning “shadow of death” (so KJV, ASV, NIV), but usage indicates that the word, though it sometimes refers to death, means “darkness.” The term should probably be repointed as an abstract noun צַלְמוּת (tsalmut). See the note at Ps 23:4.

[19:18]  ³⁶ sn The significance of the number “five” in this context is uncertain. For a discussion of various proposals, see J. N. Oswalt, Isaiah (NICOT), 1:376-77.

[19:18]  ³⁷ tc The Hebrew text has עִיר הַהֶרֶס (’ir haheres, “City of Destruction”; cf. NASB, NIV) but this does not fit the positive emphasis of vv. 18-22. The Qumran scroll 1QIsa^a and some medieval Hebrew mss read עִיר הָחֶרֶס (’ir hakheres, “City of the Sun,” i.e., Heliopolis). This reading also finds support from Symmachus’ Greek version, the Targum, and the Vulgate. See HALOT 257 s.v. חֶרֶס and HALOT 355 s.v. II חֶרֶס.

[19:20]  ⁴¹ tn The masculine noun מִזְבֵּחַ (mizbbeakh, “altar”) in v. 19 is probably the subject of the masculine singular verb הָיָה (hayah) rather than the feminine noun מַצֵּבָה (matsevah, “sacred pillar”), also in v. 19.

[19:20]  ⁴² tn Heb “a sign and a witness to the Lord who commands armies [traditionally, the Lord of hosts] in the land of Egypt.”

[19:20]  ⁴³ tn רָב (rav) is a substantival participle (from רִיב, riv) meaning “one who strives, contends.”

[26:1]  ⁴⁶ tn Heb “In that day” (so KJV).

[26:1]  ⁴⁷ tn Heb “his”; the referent (the Lord) has been specified in the translation for clarity.

[26:1]  ⁴⁸ tn Heb “deliverance he makes walls and a rampart.”

[32:2]  ⁵¹ tn Heb “a man,” but אִישׁ (’ish) probably refers here to “each” of the officials mentioned in the previous verse.

[38:11]  ⁵⁶ tn The Hebrew text has יָהּ יָהּ (yah yah, the abbreviated form of יְהוָה [yÿhvah] repeated), but this is probably a corruption of יְהוָה.

[38:11]  ⁵⁷ tc The Hebrew text has חָדֶל (khadel), which appears to be derived from a verbal root meaning “to cease, refrain.” But the form has probably suffered an error of transmission; the original form (attested in a few medieval Hebrew mss) was likely חֶלֶד (kheled, “world”).

[30:6]  ⁶¹ tn Traditionally, “burden” (so KJV, ASV); NAB, NASB, NIV, NRSV “oracle.”

[30:6]  ⁶² tc Heb “[a land of] a lioness and a lion, from them.” Some emend מֵהֶם (mehem, “from them”) to מֵהֵם (mehem), an otherwise unattested Hiphil participle from הָמַם (hamam, “move noisily”). Perhaps it would be better to take the initial mem (מ) as enclitic and emend the form to הֹמֶה (homeh), a Qal active participle from הָמָה (hamah, “to make a noise”); cf. J. N. Oswalt, Isaiah (NICOT), 1:542, n. 9.

[30:6]  ⁶³ tn Heb “flying fiery one.” See the note at 14:29.

[30:6]  ⁶⁴ tn Or “carry” (KJV, NAB, NASB, NIV, NRSV).

[30:6]  ⁶⁵ sn This verse describes messengers from Judah transporting wealth to Egypt in order to buy Pharaoh’s protection through a treaty.

[34:6]  ⁶⁶ tn The verb is a rare Hotpaal passive form. See GKC 150 §54.h.

[34:6]  ⁶⁷ tn The words “it drips” are supplied in the translation for stylistic reasons.

[34:6]  ⁶⁸ tn The words “and is covered” are supplied in the translation for stylistic reasons.

[34:6]  ⁶⁹ tn Heb “for there is a sacrifice to the Lord.”

[34:6]  ⁷⁰ sn The Lord’s judgment of Edom is compared to a bloody sacrificial scene.

[34:6]  ⁷¹ tn Heb “great” (so KJV, NAB, NASB, NIV, NRSV).