Isaiah 57:1

57:1 The godly ¹  perish,

but no one cares. ² 

Honest people disappear, ³ 

when no one ⁴  minds ⁵ 

that the godly ⁶  disappear ⁷  because of ⁸  evil. ⁹ 

Isaiah 33:4

33:4 Your plunder ¹⁰  disappears as if locusts were eating it; ¹¹ 

they swarm over it like locusts! ¹² 

Isaiah 11:12

11:12 He will lift a signal flag for the nations;

he will gather Israel’s dispersed people ¹³ 

and assemble Judah’s scattered people

from the four corners of the earth.

Isaiah 17:5

17:5 It will be as when one gathers the grain harvest,

and his hand gleans the ear of grain.

It will be like one gathering the ears of grain

in the Valley of Rephaim.

Isaiah 24:22

24:22 They will be imprisoned in a pit, ¹⁴ 

locked up in a prison,

and after staying there for a long time, ¹⁵  they will be punished. ¹⁶ 

Isaiah 62:9

62:9 But those who harvest the grain ¹⁷  will eat it,

and will praise the Lord.

Those who pick the grapes will drink the wine ¹⁸ 

in the courts of my holy sanctuary.”

Isaiah 10:14

10:14 My hand discovered the wealth of the nations, as if it were in a nest,

as one gathers up abandoned eggs,

I gathered up the whole earth.

There was no wing flapping,

or open mouth chirping.” ¹⁹ 

Isaiah 4:1

4:1 Seven women will grab hold of

one man at that time. ²⁰ 

They will say, “We will provide ²¹  our own food,

we will provide ²²  our own clothes;

but let us belong to you ²³  –

take away our shame!” ²⁴ 

Isaiah 13:4

13:4 ²⁵ There is a loud noise on the mountains –

it sounds like a large army! ²⁶ 

There is great commotion among the kingdoms ²⁷  –

nations are being assembled!

The Lord who commands armies is mustering

forces for battle.

Isaiah 16:10

16:10 Joy and happiness disappear from the orchards,

and in the vineyards no one rejoices or shouts;

no one treads out juice in the wine vats ²⁸  –

I have brought the joyful shouts to an end. ²⁹ 

Isaiah 43:9

43:9 All nations gather together,

the peoples assemble.

Who among them announced this?

Who predicted earlier events for us? ³⁰ 

Let them produce their witnesses to testify they were right;

let them listen and affirm, ‘It is true.’

Isaiah 52:12

52:12 Yet do not depart quickly

or leave in a panic. ³¹ 

For the Lord goes before you;

the God of Israel is your rear guard.

Isaiah 58:8

58:8 Then your light will shine like the sunrise; ³² 

your restoration will quickly arrive; ³³ 

your godly behavior ³⁴  will go before you,

and the Lord’s splendor will be your rear guard. ³⁵ 

Isaiah 60:20

60:20 Your sun will no longer set;

your moon will not disappear; ³⁶ 

the Lord will be your permanent source of light;

your time ³⁷  of sorrow will be over.

Isaiah 49:5

49:5 So now the Lord says,

the one who formed me from birth ³⁸  to be his servant –

he did this ³⁹  to restore Jacob to himself,

so that Israel might be gathered to him;

and I will be honored ⁴⁰  in the Lord’s sight,

for my God is my source of strength ⁴¹  –

[57:1]  ¹ tn Or “righteous” (KJV, NASB, NIV, NRSV, NLT); NAB “the just man”; TEV “Good people.”

[57:1]  ² tn Or perhaps, “understands.” Heb “and there is no man who sets [it] upon [his] heart.”

[57:1]  ³ tn Heb “Men of loyalty are taken away.” The Niphal of אָסַף (’asaf) here means “to die.”

[57:1]  ⁴ tn The Hebrew term בְּאֵין (bÿ’en) often has the nuance “when there is no.” See Prov 8:24; 11;14; 14:4; 15:22; 26:20; 29:18.

[57:1]  ⁵ tn Or “realizes”; Heb “understands” (so NASB, NIV, NRSV).

[57:1]  ⁶ tn Or “righteous” (KJV, NASB, NIV, NRSV, NLT); NAB “the just man.”

[57:1]  ⁷ tn Heb “are taken away.” The Niphal of אָסַף (’asaf) here means “to die.”

[57:1]  ⁸ tn The term מִפְּנֵי (mippÿne, “from the face of”) often has a causal nuance. It also appears with the Niphal of אָסַף (’asaph, “gather”) in 2 Chr 12:5: אֲשֶׁר־נֶאֶסְפוּ אֶל־יְרוּשָׁלַם מִפְּנֵי שִׁישָׁק (’asher-ne’esphu ’el-yÿrushalam mippÿney shishaq, “who had gathered at Jerusalem because of [i.e., due to fear of] Shishak”).

[57:1]  ⁹ tn The translation assumes that this verse, in proverbial fashion, laments society’s apathy over the persecution of the godly. The second half of the verse observes that such apathy results in more widespread oppression. Since the next verse pictures the godly being taken to a place of rest, some interpret the second half of v. 1 in a more positive vein. According to proponents of this view, God removes the godly so that they might be spared suffering and calamity, a fact which the general populace fails to realize.

[33:4]  ¹⁰ tn The pronoun is plural; the statement is addressed to the nations who have stockpiled plunder from their conquests of others.

[33:4]  ¹¹ tn Heb “and your plunder is gathered, the gathering of the locust.”

[33:4]  ¹² tn Heb “like a swarm of locusts swarming on it.”

[11:12]  ¹⁹ tn Or “the banished of Israel,” i.e., the exiles.

[24:22]  ²⁸ tn Heb “they will be gathered [in] a gathering [as] a prisoner in a cistern.” It is tempting to eliminate אֲסֵפָה (’asefah, “a gathering”) as dittographic or as a gloss, but sound repetition is one of the main characteristics of the style of this section of the chapter.

[24:22]  ²⁹ tn Heb “and after a multitude of days.”

[24:22]  ³⁰ tn Heb “visited” (so KJV, ASV). This verse can mean to visit for good or for evil. The translation assumes the latter, based on v. 21a. However, BDB 823 s.v. פָּקַד B.Niph.2 suggests the meaning “visit graciously” here, in which case one might translate “they will be released.”

[62:9]  ³⁷ tn Heb “it,” the grain mentioned in v. 8a.

[62:9]  ³⁸ tn Heb “and those who gather it will drink it.” The masculine singular pronominal suffixes attached to “gather” and “drink” refer back to the masculine noun תִּירוֹשׁ (tirosh, “wine”) in v. 8b.

[10:14]  ⁴⁶ sn The Assyrians’ conquests were relatively unopposed, like robbing a bird’s nest of its eggs when the mother bird is absent.

[4:1]  ⁵⁵ tn Or “in that day” (ASV).

[4:1]  ⁵⁶ tn Heb “eat” (so NASB, NIV, NRSV); CEV “buy.”

[4:1]  ⁵⁷ tn Heb “wear” (so NASB, NRSV); NCV “make.”

[4:1]  ⁵⁸ tn Heb “only let your name be called over us.” The Hebrew idiom “call the name over” indicates ownership. See 2 Sam 12:28, and BDB 896 s.v. I ָקרָא Niph. 2.d.(4). The language reflects the cultural reality of ancient Israel, where women were legally the property of their husbands.

[4:1]  ⁵⁹ sn This refers to the humiliation of being unmarried and childless. The women’s words reflect the cultural standards of ancient Israel, where a woman’s primary duties were to be a wife and mother.

[13:4]  ⁶⁴ sn In vv. 4-10 the prophet appears to be speaking, since the Lord is referred to in the third person. However, since the Lord refers to himself in the third person later in this chapter (see v. 13), it is possible that he speaks throughout the chapter.

[13:4]  ⁶⁵ tn Heb “a sound, a roar [is] on the mountains, like many people.”

[13:4]  ⁶⁶ tn Heb “a sound, tumult of kingdoms.”

[16:10]  ⁷³ tn Heb “wine in the vats the treader does not tread.”

[16:10]  ⁷⁴ sn The Lord appears to be the speaker here. See 15:9.

[43:9]  ⁸² tn Heb “and the former things was causing us to hear?”

[52:12]  ⁹¹ tn Heb “or go in flight”; NAB “leave in headlong flight.”

[58:8]  ¹⁰⁰ tn Heb “will burst out like the dawn.”

[58:8]  ¹⁰¹ tn Heb “prosper”; KJV “spring forth speedily.”

[58:8]  ¹⁰² tn Or “righteousness.” Their godly behavior will be on display for all to see.

[58:8]  ¹⁰³ sn The nation will experience God’s protective presence.

[60:20]  ¹⁰⁹ sn In this verse “sun” and “moon” refer to the Lord’s light, which will replace the sun and moon (see v. 19). Light here symbolizes the restoration of divine blessing and prosperity in conjunction with the Lord’s presence. See 30:26.

[60:20]  ¹¹⁰ tn Heb “days” (so KJV, NAB, NIV, NRSV, NLT).

[49:5]  ¹¹⁸ tn Heb “from the womb” (so KJV, NASB).

[49:5]  ¹¹⁹ tn The words “he did this” are supplied in the translation for stylistic reasons. In the Hebrew text the infinitive construct of purpose is subordinated to the previous statement.

[49:5]  ¹²⁰ tn The vav (ו) + imperfect is translated here as a result clause; one might interpret it as indicating purpose, “and so I might be honored.”

[49:5]  ¹²¹ tn Heb “and my God is [perhaps, “having been”] my strength.” The disjunctive structure (vav [ו] + subject + verb) is interpreted here as indicating a causal circumstantial clause.