Isaiah 5:5

5:5 Now I will inform you

what I am about to do to my vineyard:

I will remove its hedge and turn it into pasture, ¹ 

I will break its wall and allow animals to graze there. ² 

Isaiah 8:8

8:8 It will spill into Judah, flooding and engulfing, as it reaches to the necks of its victims. He will spread his wings out over your entire land, ³  O Immanuel.” ⁴ 

Isaiah 11:15

11:15 The Lord will divide ⁵  the gulf ⁶  of the Egyptian Sea; ⁷ 

he will wave his hand over the Euphrates River ⁸  and send a strong wind, ⁹ 

he will turn it into seven dried-up streams, ¹⁰ 

and enable them to walk across in their sandals.

Isaiah 23:17

23:17 At the end of seventy years ¹¹  the Lord will revive ¹²  Tyre. She will start making money again by selling her services to all the earth’s kingdoms. ¹³ 

Isaiah 24:16

24:16 From the ends of the earth we ¹⁴  hear songs –

the Just One is majestic. ¹⁵ 

But I ¹⁶  say, “I’m wasting away! I’m wasting away! I’m doomed!

Deceivers deceive, deceivers thoroughly deceive!” ¹⁷ 

Isaiah 30:17

30:17 One thousand will scurry at the battle cry of one enemy soldier; ¹⁸ 

at the battle cry of five enemy soldiers you will all run away, ¹⁹ 

until the remaining few are as isolated ²⁰ 

as a flagpole on a mountaintop

or a signal flag on a hill.”

Isaiah 40:9

40:9 Go up on a high mountain, O herald Zion!

Shout out loudly, O herald Jerusalem! ²¹ 

Shout, don’t be afraid!

Say to the towns of Judah,

“Here is your God!”

Isaiah 42:24

42:24 Who handed Jacob over to the robber?

Who handed Israel over to the looters? ²² 

Was it not the Lord, against whom we sinned?

They refused to follow his commands;

they disobeyed his law. ²³ 

Isaiah 60:7

60:7 All the sheep of Kedar will be gathered to you;

the rams of Nebaioth will be available to you as sacrifices. ²⁴ 

They will go up on my altar acceptably, ²⁵ 

and I will bestow honor on my majestic temple.

Isaiah 62:1

The Lord Takes Delight in Zion

62:1 “For the sake of Zion I will not be silent;

for the sake of Jerusalem ²⁶  I will not be quiet,

until her vindication shines brightly ²⁷ 

and her deliverance burns like a torch.”

Isaiah 65:13

65:13 So this is what the sovereign Lord says:

“Look, my servants will eat, but you will be hungry!

Look, my servants will drink, but you will be thirsty!

Look, my servants will rejoice, but you will be humiliated!

[5:5]  ¹ tn Heb “and it will become [a place for] grazing.” בָּעַר (ba’ar, “grazing”) is a homonym of the more often used verb “to burn.”

[5:5]  ² tn Heb “and it will become a trampled place” (NASB “trampled ground”).

[8:8]  ³ tn Heb “and the spreading out of his wings [will be over] the fullness of the breadth of your land.” The metaphor changes here from raging flood to predatory bird.

[8:8]  ⁴ sn The appearance of the name Immanuel (“God is with us”) is ironic at this point, for God is present with his people in judgment. Immanuel is addressed here as if he has already been born and will see the judgment occur. This makes excellent sense if his birth has just been recorded. There are several reasons for considering Immanuel and Maher-Shalal-Hash-Baz one and the same. 8:3 is a birth account which could easily be understood as recording the fulfillment of the birth prophecy of 7:14. The presence of a formal record/witnesses (8:1-2) suggests a sign function for the child (cf. 7:14). As in 7:14-16, the removal of Judah’s enemies would take place before the child reached a specified age (cf. 8:4). Both 7:17-25 and 8:7-8 speak of an Assyrian invasion of Judah which would follow the defeat of Israel/Syria. The major objection to this view is the fact that different names appear, but such a phenomenon is not without parallel in the OT (cf. Gen 35:18). The name Immanuel may emphasize the basic fact of God’s presence, while the name Maher focuses on the specific nature of God’s involvement. In 7:14 the mother is viewed as naming the child, while in 8:3 Isaiah is instructed to give the child’s name, but one might again point to Gen 35:18 for a precedent. The sign child’s age appears to be different in 8:4 than in 7:15-16, but 7:15-16 pertains to the judgment on Judah, as well as the defeat of Israel/Syria (cf. vv. 17-25), while 8:4 deals only with the downfall of Israel/Syria. Some argue that the suffixed form “your land” in 8:8 points to a royal referent (a child of Ahaz or the Messiah), but usage elsewhere shows that the phrase does not need to be so restricted. While the suffix can refer to the king of a land (cf. Num 20:17; 21:22; Deut 2:27; Judg 11:17, 19; 2 Sam 24:13; 1 Kgs 11:22; Isa 14:20), it can also refer to one who is a native of a particular land (cf. Gen 12:1; 32:9; Jonah 1:8). (See also the use of “his land” in Isa 13:14 [where the suffix refers to a native of a land] and 37:7 [where it refers to a king].)

[11:15]  ⁵ tn The verb is usually understood as “put under the ban, destroy,” or emended to חָרָב (kharav, “dry up”). However, HALOT 354 s.v. II חרם proposes a homonymic root meaning “divide.”

[11:15]  ⁶ tn Heb “tongue” (so KJV, NAB, NASB, NRSV).

[11:15]  ⁷ sn That is, the Red Sea.

[11:15]  ⁸ tn Heb “the river”; capitalized in some English versions (e.g., ASV, NASB, NRSV) as a reference to the Euphrates River.

[11:15]  ⁹ tn Heb “with the [?] of his wind” [or “breath”]. The Hebrew term עַיָם (’ayam) occurs only here. Some attempt to relate the word to an Arabic root and translate, “scorching [or “hot”] wind.” This interpretation fits especially well if one reads “dry up” in the previous line. Others prefer to emend the form to עֹצֶם (’otsem, “strong”). See HALOT 817 s.v. עֲצַם.

[11:15]  ¹⁰ tn Heb “seven streams.” The Hebrew term נַחַל (nakhal, “stream”) refers to a wadi, or seasonal stream, which runs during the rainy season, but is otherwise dry. The context (see v. 15b) here favors the translation, “dried up streams.” The number seven suggests totality and completeness. Here it indicates that God’s provision for escape will be thorough and more than capable of accommodating the returning exiles.

[23:17]  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.

[23:17]  ⁸ tn Heb “visit [with favor]” (cf. KJV, NAB, NASB, NRSV); NIV “will deal with.”

[23:17]  ⁹ tn Heb “and she will return to her [prostitute’s] wages and engage in prostitution with all the kingdoms of the earth on the face of the earth.”

[24:16]  ⁹ sn The identity of the subject is unclear. Apparently in vv. 15-16a an unidentified group responds to the praise they hear in the west by exhorting others to participate.

[24:16]  ¹⁰ tn Heb “Beauty belongs to the just one.” These words may summarize the main theme of the songs mentioned in the preceding line.

[24:16]  ¹¹ sn The prophet seems to contradict what he hears the group saying. Their words are premature because more destruction is coming.

[24:16]  ¹² tn Heb “and [with] deception deceivers deceive.”

[30:17]  ¹¹ tn Heb “One thousand from before [or “because of”] one battle cry.” גְּעָרָה (gÿ’arah) is often defined as “threat,” but in war contexts it likely refers to a shout or battle cry. See Ps 76:6.

[30:17]  ¹² tn Heb “from before [or “because of”] the battle cry of five you will flee.

[30:17]  ¹³ tn Heb “until you are left” (so NAB, NASB, NRSV).

[40:9]  ¹³ tn The second feminine singular imperatives are addressed to personified Zion/Jerusalem, who is here told to ascend a high hill and proclaim the good news of the Lord’s return to the other towns of Judah. Isa 41:27 and 52:7 speak of a herald sent to Zion, but the masculine singular form מְבַשֵּׂר (mÿvaser) is used in these verses, in contrast to the feminine singular form מְבַשֶּׂרֶת (mÿvaseret) employed in 40:9, where Zion is addressed as a herald.

[42:24]  ¹⁵ tn Heb “Who gave to the robber Jacob, and Israel to the looters?” In the first line the consonantal text (Kethib) has מְשׁוֹסֶה (mÿshoseh), a Polel participle from שָׁסָה (shasah, “plunder”). The marginal reading (Qere) is מְשִׁיסָּה (mÿshissah), a noun meaning “plunder.” In this case one could translate “Who handed Jacob over as plunder?”

[42:24]  ¹⁶ tn Heb “they were not willing in his ways to walk, and they did not listen to his law.”

[60:7]  ¹⁷ tn Heb “will serve you,” i.e., be available as sacrifices (see the next line). Another option is to understood these “rams” as symbolic of leaders who will be subject to the people of Zion. See v. 10.

[60:7]  ¹⁸ tc Heb “they will go up on acceptance [on] my altar.” Some have suggested that the preposition עַל (’al) is dittographic (note the preceding יַעֲלוּ [ya’alu]). Consequently, the form should be emended to לְרָצוֹן (lÿratson, “acceptably”; see BDB 953 s.v. רָצוֹן). However, the Qumran scroll 1QIsa^a has both לרצון followed by the preposition על, which would argue against deleted the preposition. As the above translation seeks to demonstrate, the preposition עַל (’al) indicates a norm (“in accordance with acceptance” or “acceptably”; IBHS 218 §11.2.13e, n. 111) and the “altar” functions as an objective accusative with a verb of motion (cf. Gen 49:4; Lev 2:2; Num 13:17; J. N. Oswalt, Isaiah [NICOT], 2:534, n. 14).

[62:1]  ¹⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[62:1]  ²⁰ tn Heb “goes forth like brightness.”