ISA (Isaiah)
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ISA.1
[ISA.1.1] The vision of Isaiah, son of Amos, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, the kings of Judah. [§]
khazon yesha'yahu ben-amoetz asher khazah al-y'hudah viyrushalayim bimei uzziyahu yotam achaz yechizkiyah malkhei y'hudah.
This verse introduces the vision of Isaiah, son of Amos, which he saw concerning Judah and Jerusalem during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah, the kings of Judah. 'Khazon' means 'vision'. 'Ben' means 'son'. 'Asher' means 'which'. 'Khazah' means 'saw'. 'Al' means 'concerning'. 'Bimei' means 'in the days of'. 'Malkhei' means 'kings'.
[ISA.1.2] Hear, heavens, and listen, earth, for Yahveh spoke: “Sons I raised and I exalted, and they have transgressed against me.” [§]
shimeu shamayim vehazini eretz ki yevaveh dibber banim gidal'ti veromamti vehem pasheu bi.
This verse is a poetic address. "Shimeu" means "hear". "Shamayim" means "heavens". "Vehazini" means "and listen". "Eretz" means "earth". "Ki" means "for" or "because". "Yevaveh" is the proper name of God. "Dibber" means "spoke". "Banim" means "sons". "Gidal'ti" means "I raised". "Veromamti" means "and I exalted". "Vehem" means "and they". "Pasheu" means "transgressed" or "rebelled". "Bi" means "against me".
[ISA.1.3] The ox knows its buyer, and the donkey understands its master, but Israel does not know my people, they do not consider. [§]
yadah shor konehu vachamor evus b’alav yisrael lo yadah ammi lo hitbonan.
This verse uses several key terms. "Yadah" means "to know," but in a relational sense – to acknowledge, be aware of, or understand. "Shor" means "ox" or "bull." "Konehu" means "its buyer" or "its owner." "Chamor" means "donkey." "Evus" means "its master." "Ba’alav" means "its owner." "Yisrael" is the name of the people, Israel. "Ammi" means "my people." “Hitbonan” means "to understand, to discern, to consider." The verse establishes a parallel between an ox knowing its owner and a donkey understanding its master, and then contrasts this with Israel’s lack of understanding of God.
[ISA.1.4] Woe to the sinful nation, the people burdened with iniquity, offspring of evil, sons who corrupt! They have forsaken Yahveh, they have abhorred the Holy One of Israel, they have turned their backs. [§]
hoy goy khoteh am keved avon zera m’re’im banim mashkhitim azvu et-Yahveh nitzu et-kadosh Yisrael nazoru akhor.
This verse is a condemnation of a nation and its people for their sinfulness and rejection of Yahveh and the Holy One of Israel. 'Hoy' is an interjection expressing lament or woe. 'Goy' refers to a nation or people. 'Khoteh' means sinful. 'Am' refers to a people. 'Keved' means heavy. 'Avon' means iniquity or sin. 'Zera' means seed or offspring. 'M’re’im' means rebellious or evil. 'Banim' means sons or offspring. 'Mashkhitim' means corruptors or destroyers. 'Azvu' means they have forsaken. 'Nitzu' means they have abhorred or despised. 'Kadosh' means holy. 'Yisrael' is the name of the people and land. 'Nazoru' means they have turned their backs or disregarded.
[ISA.1.5] Upon what are you still smitten? Why do you continue to add to affliction, all heads for sickness and all hearts faint? [§]
al meh tukhu od tosiifu sarah kol rosh lacholi vechol levav daway.
This verse uses several key terms. "Al meh" means "upon what" or "why". "Tukhu" is a verb meaning "you are smitten" or "you are afflicted". "Od" means "still" or "again". "Tosiifu" means "you add" or "you continue". "Sarah" means "to rule" or "to have dominion". "Kol rosh" means "every head" or "all heads". "Lacholi" means "for sickness" or "for infirmity". "Vechol levav" means "and every heart" or "and all hearts". "Daway" means "is sick" or "is faint". Considering the context, the verse is a rhetorical question questioning why the people continue to add to their affliction.
[ISA.1.6] From foot to head, there is no soundness in him. There is a wound and a bruise, and a fresh blow. It has not been bandaged, nor bound, and has not been softened with oil. [§]
mikaf-regel ve'ad-rosh ein-bo metom petza vechabura umaka triya lo-zoru velo chubashu velo ruchka bashamen.
This verse describes a body covered in wounds. "Mikaf-regel ve'ad-rosh" means "from foot to head". "Ein-bo metom" means "there is no soundness in him". "Petza" means "a wound". "Chabura" means "a bruise". "Maka" means "a blow". "Triya" means "fresh". "Zoru" means "bandaged". "Chubashu" means "bound". "Ruchka" means "softened". "Bashamen" means "with oil".
[ISA.1.7] Your land is desolate, your cities are burned by fire, and your land, before your eyes, is being consumed by foreigners, and it is desolate like an overthrow by foreigners. [§]
Arzekhem shmama, areikhem serufot esh, admatkhem lenegdekhem zarim okhalim otah, ushmama kemahpekhat zarim.
This verse describes a land laid waste, cities burned, and foreign peoples consuming the land, leaving it desolate. 'Arzekhem' refers to 'your land', 'shmama' means 'desolate', 'areikhem' means 'your cities', 'serufot' means 'burned', 'esh' means 'fire', 'admatkhem' means 'your ground/land', 'lenegdekhem' means 'before your eyes/in your presence', 'zarim' means 'foreigners/strangers', 'okhalim' means 'eating/consuming', 'otah' means 'it', and 'kemahpekhat' means 'like a turning/overthrow'.
[ISA.1.8] And a remnant of the daughter of Zion will remain like a shelter in a vineyard, like a hiding place in a cucumber patch, like a besieged city. [§]
v'not'rah bat-tzion k'sukkah b'karem kim'luna b'mikshah k'ir n'tzurah.
This verse describes a remnant of Zion being like a shelter in a vineyard, like a hiding place in a cucumber patch, and like a fortified city. 'bat-tzion' means 'daughter of Zion', a poetic reference to the people of Jerusalem. 'sukkah' is a temporary shelter or booth. 'karem' means vineyard. 'kim'luna' means 'like a hiding place', and 'mikshah' is a cucumber patch. 'k'ir' means city, and 'n'tzurah' means besieged or fortified.
[ISA.1.9] If not for Yahveh of hosts leaving a remnant for us, we would almost have been like Sodom. We would have resembled Amorah. [§]
lu-lei YHVH tze-va-ot ho-tir la-nu sa-rid ki-me-at ki-sedom ha-yinu la-amora da-minu.
This verse expresses gratitude for a remnant being left after destruction. It uses parallelism, comparing the situation to the fates of Sodom and Gomorrah. 'lu-lei' means 'if not for'. 'YHVH tze-va-ot' means 'Yahveh of hosts'. 'ho-tir' means 'would have left'. 'la-nu' means 'for us'. 'sa-rid' means 'remnant'. 'ki-me-at' means 'almost'. 'ki-sedom' means 'like Sodom'. 'ha-yinu' means 'we would have been'. 'la-amora' means 'like Amorah'. 'da-minu' means 'we would have resembled'.
[ISA.1.10] Hear the word of Yahveh, officials of Sedom. Listen to the law of our Gods, people of Amorah. [§]
Shime'u Devar-Yahveh K'tzinay Sedom Ha'azinu Torat Eloheinu Am Amorah.
Shime'u means 'hear'. Devar means 'word'. Yahveh is the proper name of God. K'tzinay means 'officials'. Sedom is the name of a city. Ha'azinu means 'listen'. Torat means 'law' or 'teaching'. Eloheinu means 'our Gods'. Am means 'people'. Amorah is the name of a city.
[ISA.1.11] Why are so many sacrifices offered to me, says Yahveh? I have had enough of burnt offerings of rams, and the fat of fattened animals. I did not desire the blood of bulls and lambs and goats. [§]
lamah-li rov-zivcheichem yoamar Yahveh saveati olot eilim vechelev mriim vedam parim uchevasim veattudim lo chafatzti.
This verse is a rhetorical question posed by Yahveh. It expresses dissatisfaction with sacrifices. "lamah-li" means "why to me?" or "why for me?". "rov-zivcheichem" means "abundance of your sacrifices". "yoamar Yahveh" means "says Yahveh". "saveati" means "I have had enough" or "I am full". "olot eilim" means "burnt offerings of rams". "vechelev mriim" means "and the fat of fattened animals". "vedam parim uchevasim veattudim" means "and the blood of bulls and lambs and goats". "lo chafatzti" means "I did not desire".
[ISA.1.12] For when you come to see my face, who requested this from your hand? Trample my courtyards. [§]
ki tavou le'ra'ot panai mi-bikeish zot miyedchem remos chatzerai.
This verse consists of several components. 'ki' means 'for' or 'because'. 'tavou' is a verb meaning 'you come'. 'le'ra'ot' means 'to see'. 'panai' means 'my face'. 'mi-bikeish' means 'who asked'. 'zot' means 'this'. 'miyedchem' means 'from your hand'. 'remos' means 'to trample'. 'chatzerai' means 'my courtyards'. Therefore, the verse is essentially asking who requested that people come to see God's face and trample on God's courtyards.
[ISA.1.13] You shall not continue to bring a gift of emptiness; a detestable smoke offering, it is to me. Month and Sabbath, call a convocation; I cannot bear iniquity and festivals. [§]
lo toseefoo hav'ee minchat-shav, ketoret to'evah hee lee; chodesh veshabbat kero mikra; lo-ukhal aven vaatzarah.
This verse concerns offerings and holy days. "Toseefoo" means "you add". "Minchat-shav" literally means "gift of emptiness", referring to worthless offerings. "Ketoret to'evah" means "a detestable smoke offering". "Hee lee" means "it is to me". "Chodesh veshabbat" means "month and Sabbath". "Kero mikra" means "call a convocation". "Lo-ukhal" means "I cannot bear". "Aven" means "iniquity". "Vaatzarah" means "festivals". The verse expresses God's rejection of meaningless rituals and His desire for genuine worship.
[ISA.1.14] Your new moons and your appointed times my soul hates; they were to me trouble. I am weary of bearing them. [§]
khad-shee-khem oo-mo-ah-day-khem sah-neh-ah naf-shee hay-oo ah-lay lah-tor-akh nil-ay-tee ne-soh
This verse contains several words that describe times and observances. "Khad-shee-khem" means "your new moons". "Mo-ah-day-khem" means "your appointed times" or "your feasts". "Sah-neh-ah" means "hated". "Naf-shee" means "my soul". "Hay-oo" means "they were". "Ah-lay" means "to me". "Lah-tor-akh" means "trouble" or "vexation". "Nil-ay-tee" means "I am weary". "Ne-soh" means "carrying" or "bearing". Therefore the verse is speaking about a weariness with religious observances.
[ISA.1.15] And when you spread out your hands, I will hide my eyes from you, even though you increase prayer, I am not hearing. Your hands are full of blood. [§]
oo-veh-fah-rish-kem kah-peh-ee-kem ah-ah-leem ee-nai-y mee-kem gahm kee-tar-boo tef-ee-lah ee-neh-nee sho-may-ah yeh-deh-kem dah-meem mah-leh-oo.
This verse describes God turning away from the people because of their wickedness. It states that even if they extend their hands in prayer, God will not listen because their hands are full of blood. 'Pareschem' refers to extending or spreading out. 'Kapayichim' means 'your hands'. 'A'alim' means 'I will hide' or 'I will turn away'. 'Einai' means 'my eyes'. 'Michem' means 'from you'. 'Gam' means 'even' or 'also'. 'Tarbu' means 'you increase' or 'you multiply'. 'Tefillah' means 'prayer'. 'Eineni' means 'I am not'. 'Shomea' means 'hearing' or 'listening'. 'Yedeichem' means 'your hands'. 'Damim' means 'blood'. 'Maleu' means 'are full'.
[ISA.1.16] Wash yourselves, be clean, remove evil deeds from before my eyes. Cease the evil. [§]
rachatzu hizzaku hasiru roa ma'aleichem minnegad einai chidlu harea
This verse contains a series of commands. "Rachatzu" means "wash yourselves." "Hizzaku" means "be clean." "Hasiru" means "remove." "Roa" means "evil." "Ma'aleichem" means "your deeds." "Minnegad" means "from before." "Einai" means "my eyes." "Chidlu" means "cease." "Harea" means "the evil."
[ISA.1.17] Learn well, seek judgment, make prosperous the oppressed, judge the orphan, plead the case of the widow. [§]
limdu heiteiv dershu mishpat ashru chamot shiptu yatom rivu almanah.
This verse contains a series of commands. 'Limdu' means 'learn'. 'Heiteiv' means 'well' or 'carefully'. 'Dershu' means 'seek' or 'inquire'. 'Mishpat' means 'judgment' or 'justice'. 'Ashru' means 'make prosperous' or 'bless'. 'Chamot' means 'sour' or 'oppressed'. 'Shiptu' means 'judge'. 'Yatom' means 'orphan'. 'Rivu' means 'plead' or 'contend'. 'Almanah' means 'widow'. The 's' at the end is just a section marker.
[ISA.1.18] Come now, and let us reason, says Yahveh. If your sins are like the years, they will become white like snow. If they are red like crimson, they will become like wool. [§]
lekhoo-nah ve-nivakhah yo-mar Yahveh im-yiheyu khata-ei-khem ka-shanim ka-sheleg yalbinu im-ya-dimu ka-tolea ka-tzemer yihyu.
This verse is an invitation to test Yahveh. It proposes that if one’s sins are as numerous as the years, they will become as white as snow. Conversely, if they are scarlet like crimson wool, they will become like wool.
[ISA.1.19] If you desire and you listen, the good land you will eat. [§]
im-to-av-u u-shma-tem, tuv ha-aretz to-che-lu.
This verse contains several words that require literal translation. "im" means "if". "to-av-u" is a verb meaning "you will desire" or "you will take pleasure in". "u-shma-tem" means "and you will listen". "tuv" means "good". "ha-aretz" means "the land". "to-che-lu" means "you will eat". The verse presents a conditional statement: if you desire and listen, then you will eat of the good land.
[ISA.1.20] And if you refuse and you rebel, the sword will consume you, for the mouth of Yahveh spoke. [§]
ve-im-te-ma-anu u-meritem cherev te-uch-lu ki pi Yahveh dibber.
This verse contains a conditional statement. "ve-im" means "and if". "te-ma-anu" means "you refuse". "u-meritem" means "and you rebel". "cherev" means "sword". "te-uch-lu" means "you will consume". "ki" means "for" or "because". "pi" means "the mouth of". "Yahveh" is the proper name of God. "dibber" means "spoke". Therefore, the verse is a conditional statement saying that if they refuse and rebel, the sword will consume them, because the mouth of Yahveh spoke.
[ISA.1.21] How has the city become a prostitute, a faithful city full of justice and righteousness, where justice resided? And now murderers dwell within it. [§]
‘Eykah haytah lezonah kiryah ne’emanah mele’ati mishpat tzedek yalin bah ve’atah meratzchim.
This verse asks how a faithful city has become a prostitute. It states that it was full of justice and righteousness, where justice resided, but now murderers dwell within it. Each word is translated literally, recognizing that 'zonah' refers to spiritual adultery, not necessarily physical prostitution. 'Kiryah' is translated as 'city'. 'Ne’emanah' means 'faithful'. 'Mele’ati' means 'I filled'. 'Mishpat' means 'justice'. 'Tzedek' means 'righteousness'. 'Yalin' means 'to spend the night', in this context 'to reside'. 'Ve’atah' means 'and now'. 'Meratzchim' means 'murderers'.
[ISA.1.22] Your silver became to dross, your gold was mingled in the waters. [§]
kas-fekh ha-yah le-see-geem sav-ekh mah-hool bah-mah-yeem
This verse discusses the corruption of silver and gold. "Kasfekh" refers to your silver, "sav'ekh" to your gold. "Hayah le" means "became to" or "became." "Sigim" are dross or impurities that form on molten metal. "Mahool" means mingled or mixed. "Bah-mayeem" means "in the waters".
[ISA.1.23] Your leaders are rebellious and your companions are thieves; all of them love bribery and pursue profits. They will not judge the orphan, and the case of the widow will not come to them. [§]
sarayikh sorerim vekhavrei ganavim kullo ohev shokhad verodef shalmonim yatom lo yishpotu veriv almanah lo yavo aleihem.
This verse describes corrupt officials. "Sarayikh" refers to your leaders or princes. "Sorerim" means rebellious or defiant. "Khavrei ganavim" means companions of thieves. "Kullo" means all of them. "Ohev shokhad" means loves bribery. "Rodef shalmonim" means pursues rewards or profits. "Yatom" means orphan. "Lo yishpotu" means will not judge. "Riv almanah" means the case of a widow. "Lo yavo aleihem" means will not come to them or they will not consider it.
[ISA.1.24] Therefore, declares the Lord Yahveh of armies, the powerful one of Israel, woe, I will comfort from Egypt, and I will avenge from my enemies. [§]
lakhen ne’um ha’adon yevaveh tsevakot avir yisrael hoy enachem mitzaray ve’inakmeh me’oyvay
This verse contains several key names and phrases. "lakhen" means therefore. "ne’um" means declares or says. "ha’adon" is "the Lord." "yevaveh" is the proper name Yahveh. "tsevakot" means armies. "avir" means strong or powerful. "yisrael" is Israel. "hoy" is woe. "enachem" means I will comfort. "mitzaray" means from Egypt. "ve’inakmeh" means and I will avenge. "me’oyvay" means from my enemies.
[ISA.1.25] And I will turn my hand upon you, and I will refine completely your impurities, and I will remove all your alloys. [§]
ve-ashivah yadi alayich ve-etzrof kabbor sigayich ve-asirah kol bedilayich.
This verse contains a series of verbs describing a refining process. "ve-ashivah yadi" means "and I will turn my hand". "alayich" means "upon you". "ve-etzrof" means "and I will refine". "kabbor" means "completely" or "thoroughly". "sigayich" means "your impurities" or "your dross". "ve-asirah" means "and I will remove". "kol bedilayich" means "all your tin" or "all your alloys". Essentially, the verse describes a purification process using heat and refinement.
[ISA.1.26] And I will restore your judges as in the first time, and your counselors as at the beginning. After this, you will be called City of Righteousness, a Faithful City. [§]
ve-ashivah shofteycha k'varishonah veyoatzaycha k'vathchilah acharei-ken yikareh lach ir hatzedek kiryah ne'emanah.
This verse contains several key terms. "Shofteycha" means 'your judges'. "K'varishonah" means 'like the first'. "Yoatzaycha" means 'your counselors'. "K'vathchilah" means 'like the beginning'. "Ir hatzedek" means 'city of righteousness'. "Kiryah ne'emanah" means 'a faithful city'. The verse speaks of a restoration where judges and counselors will be as they were in the beginning, and the city will be called 'City of Righteousness, a Faithful City'.
[ISA.1.27] Zion in judgement will be redeemed, and her returnees in righteousness. [§]
Tsiyon be mishpat tifadeh ve shaveiha bitzedakah.
Tsiyon is Zion. Be is in/with. Mishpat is judgement/justice. Tifadeh is ‘will be redeemed.’ Ve is ‘and.’ Shaveiha is ‘her returnees/captives.’ Bitzedakah is ‘with/in justice/righteousness.’ This verse speaks of Zion being redeemed by judgement and its returnees being restored in righteousness.
[ISA.1.28] And the breaking of rebels and sinners together, and those who forsake Yahveh will be consumed. [§]
ve-shever posh'im ve-chatta'im yachdav ve-oz'vei Yahveh yichlu.
This verse describes the fate of the wicked and those who forsake Yahveh. 've-shever' means 'and the breaking of', 'posh'im' means 'rebels' or 'transgressors', 've-chatta'im' means 'and sinners', 'yachdav' means 'together', 've-oz'vei' means 'and those who forsake', 'Yahveh' is the proper name of God, and 'yichlu' means 'will be consumed' or 'will perish'.
[ISA.1.29] For you will be ashamed of the Gods that you desired, and you will dig up the gardens that you chose. [§]
ki yevoshu me'eilim asher chamadtem v'tachferu meha'ganot asher b'chartem
This verse contains several names and words relating to God and desire. "eilim" is the plural of "el", meaning Gods. "chamadtem" relates to desiring something, and "ganot" refers to gardens. The verse speaks of being ashamed of the Gods that were desired, and digging up the gardens that were chosen.
[ISA.1.30] For you will be like the Gods, withered in their leaves, and like a garden to which there is no water. [§]
ki tihyu ke'elah novelet aleha u'kegannah asher mayim ein lah.
This verse uses comparisons to describe a state of being. "ki" means "for" or "because". "tihyu" is a future form of "to be". "ke'elah" means "like gods" or "like the Gods". "novelet" means "withered". "aleha" means "its leaf" or "its leaves". "u'kegannah" means "and like a garden". "asher" means "which" or "that". "mayim" means "water". "ein" means "there is not". "lah" means "to it" or "for it". The verse is describing a state of being like withered gods, or like a garden without water.
[ISA.1.31] And compassion will be to a flame, and his work to a spark, and both of them will burn together, and there is no one who extinguishes. [§]
vehayah hehason lineoret ufoalo lenitzotz ub'aru shneihem yachdav ve'ein m'kabeh.
This verse describes a burning or consuming process. "Hehason" refers to compassion or lovingkindness. "Lineoret" means "to a flame" or "to burning". "Ufoalo" means "his work" or "his activity". "Lenitzotz" means "to a spark". "Ub'aru" means "and they burned". "Shneihem" means "both of them". "Yachdav" means "together". "Ve'ein" means "and there is not". "M'kabeh" means "one who extinguishes".
ISA.2
[ISA.2.1] The word that Isaiah son of Amos saw concerning Judah and Jerusalem. [§]
ha-da-var a-sher ha-za-eh yesha-ya-hu ben-a-mo-tz al-ye-hu-da ve-yeru-sha-la-im
This verse introduces the prophetic vision of Isaiah son of Amos concerning Judah and Jerusalem. "ha-da-var" means "the word". "asher" means "which" or "that". "haza" means "saw" or "vision". "ben" means "son". "al" means "concerning" or "about".
[ISA.2.2] And it will be, in the latter days, surely established will be the mountain, the house of Yahveh, at the head of the mountains, and it will be lifted up above the hills, and all the nations will flow to it. [§]
veha-yah be-acharit ha-yamim nachon yihyeh har beit-Yahveh berosh heharim venissa migebaot venaharu elav kol-haggoyim
This verse describes a future time when the mountain of the house of Yahveh will be established as the chief of the mountains, higher than the hills, and all nations will flow to it. Let's break down the names of God: 'Yahveh' is translated as 'Yahveh'.
[ISA.2.3] And many nations will go and say, "Come, let us go up to the mountain of Yahveh, to the house of the God of Jacob, and He will teach us His ways, and we will walk in His paths." For from Zion will go forth teaching, and the word of Yahveh from Jerusalem. [§]
vehalkhu amim rabim ve'amru lechu vene'aleh el har-Yahveh el beit Elohei Ya'akov veyoreinu midrachav venelechah be'orchotav ki mitsiyon tetsa torah udvar-Yahveh miYerushalayim.
This verse describes a future influx of nations to the mountain of Yahveh, seeking instruction in His ways. ‘Amim’ means ‘nations’ or ‘peoples’. ‘Har-Yahveh’ is ‘the mountain of Yahveh’. ‘Elohei Ya’akov’ is ‘the God of Jacob’. The verse emphasizes that divine instruction ('torah') will originate from Zion and the word of Yahveh from Jerusalem.
[ISA.2.4] And God will judge between the nations and instruct many peoples. And they will forge their swords into plowshares and their spears into pruning hooks. No nation will lift up a sword against another nation, nor will they learn warfare anymore. [§]
ve-sha-fat bein ha-go-yim ve-ho-chi-ach le-am-im ra-vim ve-kit-tu char-vo-tam le-it-tim va-cha-ni-to-tei-hem le-maz-me-rot lo-yi-sa goy el-goy che-rev ve-lo-yil-me-du o-dod mil-cha-mah.
This verse describes a time of peace established by God. It states that God will judge between nations and instruct many peoples. Weapons of war will be repurposed for peaceful uses. Nations will no longer wage war against each other, and they will cease to learn warfare. 'Goyim' is plural for nation, 'amim' is plural for people.
[ISA.2.5] House of Jacob, come and let us walk in the light of Yahveh. [§]
Bayit Ya'akov lekhoo venelekhah be'or Yahveh.
This verse comes from Isaiah 2:5. 'Bayit Ya'akov' literally means 'House of Jacob'. 'Lekhoo' is a command meaning 'come'. 'Venelekhah' means 'and we will walk'. 'Be'or' means 'in the light of'. 'Yahveh' is the proper name of God.
[ISA.2.6] For you have abandoned your people, the house of Jacob, for they have filled themselves from the ancient times, and are behaving like the Philistines, and will increase in the children of foreigners. [§]
Ki natashta amcha beit Yaakov ki malu mikedem ve’onenim kafelishtim ubeyaldei nachrim yasfiku.
This verse speaks of God abandoning his people, the house of Jacob, because they have filled themselves with practices from the ancient times and are behaving like the Philistines, and will increase in children of foreigners. ‘Ki’ means ‘for’ or ‘because’. ‘Natashta’ means ‘you have abandoned’. ‘Amcha’ means ‘your people’. ‘Beit Yaakov’ means ‘house of Jacob’. ‘Malu’ means ‘they have filled’. ‘Mikedem’ means ‘from the ancient times’. ‘Ve’onenim’ means ‘and behaving like’. ‘Kafelishtim’ means ‘like the Philistines’. ‘Ubeyaldei’ means ‘and in the children of’. ‘Nachrim’ means ‘foreigners’. ‘Yasfiku’ means ‘they will increase’.
[ISA.2.7] And his land was filled with silver and gold, and there is no limit to his treasures. And his land was filled with horses, and there is no limit to his chariots. [§]
Va-tee-mah-lay ark-tzo ra-veh kes-sef ve-zah-hav ve-ayn kay-tseh le-otz-ro-tav va-tee-mah-lay ark-tzo soo-seem ve-ayn kay-tseh le-markh-vo-tav
This verse describes the abundance of wealth and possessions in a certain land. "Ark-tzo" means "his land". "Kes-sef" means "silver", and "zah-hav" means "gold". "Kay-tseh" means "end" or "limit". "Otz-ro-tav" means "his treasures". "Soo-seem" means "horses". "Markh-vo-tav" means "his chariots".
[ISA.2.8] And the land was filled with idols, to the work of their hands they would bow down, to that which their fingers made. [§]
va-tee-mah-leh ar-tsoh el-eel-eem le-mah-ah-seh ya-da-v yeesh-tah-ah-voo la-ah-sher ah-soo etz-bah-toh.
This verse describes a land filled with idols, objects created by human hands to which people bow down. "ארץ" (artsoh) means land. "אלילים" (elileem) means idols, referring to false gods. "מעשה ידיו" (mah-ah-seh ya-da-v) literally translates to "the work of his hands," referring to human creation. "ישׁתחוו" (yeesh-tah-ah-voo) means to worship or bow down. "אשר עשו" (ah-sher ah-soo) means 'that they made'. "אצבעותיו" (etz-bah-toh) means 'their fingers', but can be understood to mean 'by their hands'.
[ISA.2.9] And Adam was humbled, and man was brought low, and do not lift up to them. [§]
Va-yishach Adam va-yishpal-ish ve-al-tisa lahem.
This verse comes from Genesis 3:10. 'Va-yishach' is from the root 'yashach' meaning 'to be level, be at peace'. Here it implies a state of being humbled or brought low. 'Adam' is the name of the first man. 'Va-yishpal-ish' is from the root 'shapal' meaning 'to be low, to be humble'. 'Ish' means man. 'Ve-al-tisa' is from 'nasa' meaning 'to lift, carry, bear', with the negative 'al' meaning 'not'. 'Lahem' means 'to them'.
[ISA.2.10] Enter the rock and hide in the dust, from the fear of Yahveh and from the splendor of his majesty. [§]
bo ba'tzur ve'hitamen be'afar mip'nei pachad Yahveh u'mehadar ga'ono.
This verse instructs someone to enter the rock and hide in the dust, from the fear of Yahveh and from the splendor of his majesty. 'bo' means 'enter'. 'ba'tzur' means 'in the rock'. 've'hitamen' means 'and hide'. 'be'afar' means 'in the dust'. 'mip'nei' means 'from the face of' or 'from'. 'pachad' means 'fear'. 'Yahveh' is the proper name of God. 'u'mehadar' means 'and from the splendor'. 'ga'ono' means 'his majesty'.
[ISA.2.11] The eyes of the height of man are humbled, and low is the height of men, and Yahveh alone is exalted in that day. [§]
ay-nay gav-hoot ah-dahm sha-fel, ve-shach room ah-nah-sheem, ve-nees-gahv Yahveh levahd-doh bay-yohm ha-hoo.
This verse contrasts human pride with the supremacy of Yahveh. 'ay-nay gav-hoot' means 'eyes of height' and refers to the haughty look of humans. 'ah-dahm' is 'man', and 'sha-fel' means 'low'. 've-shach' means 'and low', 'room' means 'high', and 'ah-nah-sheem' means 'men'. 've-nees-gahv' means 'and exalted', 'Yahveh' is the proper name of God, 'levahd-doh' means 'alone', 'bay-yohm' means 'in the day', and 'ha-hoo' means 'that'.
[ISA.2.12] For the day belongs to Yahveh of hosts, against all that is proud and high, and against all that is lifted up and humbled. [§]
ki yom la-Yahveh tzeva'ot al kol-ge'eh va-ram ve-al kol-nissa' ve-shafel.
This verse speaks of a day belonging to Yahveh of hosts, and its effect on the proud, high, and those who are lifted up and humbled. 'Yom' means 'day'. 'La-' is a preposition meaning 'to' or 'belonging to'. 'Tzeva'ot' means 'hosts' or 'armies'. 'Al' means 'upon' or 'against'. 'Kol' means 'all' or 'every'. 'Ge'eh' means 'proud'. 'Ram' means 'high'. 'Nissa'' means 'lifted up'. 'Shafel' means 'humbled'.
[ISA.2.13] And upon all the cedars of the Lebanon, the lofty ones and the raised ones, and upon all the oaks of the Bashan. [§]
ve'al kol-arzei ha'levanon haramim venissa'im ve'al kol-allonei habashan.
This verse lists different types of trees. 've'al' means 'and upon'. 'kol' means 'all'. 'arzei' is the plural of 'erez', meaning cedar. 'ha'levanon' means 'the Lebanon'. 'haramim' means 'the lofty ones'. 'venissa'im' means 'and the raised ones'. 'allonei' is the plural of 'allon', meaning oak. 'habashan' means 'the Bashan'.
[ISA.2.14] And upon all the mountains, the high ones, and upon all the hills, the lifted up ones. [§]
ve'al kol-ha'harim ha'ramim ve'al kol-ha'gevahot ha'nisa'ot.
This verse uses several words. "Ve" means "and". "Al" means "upon". "Kol" means "all". "Ha" is the definite article, meaning "the". "Harim" is the plural form of "har", meaning "mountain". "Ramim" means "high" or "lofty". "Gevahot" means "hills". "Nisa'ot" means "lifted up" or "raised". Therefore, the verse describes mountains and hills.
[ISA.2.15] And upon every high tower and upon every wall with a fortress. [§]
ve'al kol migdal gavoh ve'al kol homa betzurah
This verse describes destruction upon fortified cities. 've'al' means 'and upon'. 'kol' means 'all' or 'every'. 'migdal' means 'tower'. 'gavoh' means 'high'. 'homa' means 'wall'. 'b' means 'in' or 'with'. 'tzurah' means 'fortress' or 'stronghold'. The verse speaks of every high tower and every wall with a fortress.
[ISA.2.16] And upon all the ships of Tarshish, and upon all the wares of the delight. [§]
veh-al kol-oniyot tarshish veh-al kol-sechiyot ha-chemdah
This verse lists things upon which something else is done - in this case, destruction. 'Veh-al' means 'and upon'. 'Kol' means 'all'. 'Oniyot' is the plural of 'oniyah', meaning 'ships'. 'Tarshish' is a place name, likely referring to the ships of Tarshish. 'Sechiyot' is the plural of 'sechiyah', meaning 'wares' or 'merchandise'. 'Ha-chemdah' means 'the desire' or 'the delight'. Therefore, this verse lists ships of Tarshish and all the desired merchandise.
[ISA.2.17] And the height of man will be humbled, and the exalted will be brought low, and Yahveh alone will be lifted up in that day. [§]
ve-shach gav-hoot hah-ah-dahm ve-shah-fel room ah-nah-sheem ve-nees-gah Yahveh levah-doh bah-yohm hah-hoo
This verse describes a leveling of human pride and exaltation, and the unique elevation of Yahveh. 've-shach' means 'and prostrated' or 'and humbled'. 'gav-hoot' means 'height' or 'pride'. 'hah-ah-dahm' means 'the man' or 'humanity'. 've-shah-fel' means 'and humbled'. 'room' means 'high' or 'exalted'. 'ah-nah-sheem' means 'men' or 'people'. 've-nees-gah' means 'and lifted up' or 'and exalted'. 'Yahveh' is the proper name of God. 'levah-doh' means 'alone' or 'by himself'. 'bah-yohm hah-hoo' means 'in that day'.
[ISA.2.18] And the Gods, vanity will they change. [§]
vehah'elilim khalil yachalof
This verse consists of several words. 'vehah'elilim' means 'and the gods'. 'Khalil' means 'vanity' or 'emptiness'. 'Yachalof' means 'will change' or 'will pass away'. The verse as a whole speaks of the gods and their eventual fate.
[ISA.2.19] And they will come into caves of rocks and into recesses of dust because of the fear of Yahveh and from the splendor of His glory when He rises to shake the earth. [§]
u-vau bi-me-arot tzurim u-vi-me-chilot afar mi-pnei pachad Yahveh u-mei-hadar ge-ono be-kumo la-arotz ha-aretz.
This verse describes people hiding in caves and dust holes out of fear of Yahveh and the splendor of His majesty when He rises to shake the earth. 'Tzurim' refers to rocks or cliffs, thus caves. 'Mechilot' refers to hidden places, here translated as holes or recesses. 'Pachad' means fear, and 'hadar' means splendor or majesty. 'Ge-ono' means His glory. 'La-arotz' means to shake, and 'ha-aretz' refers to the earth.
[ISA.2.20] On that day, the human will cast away the idols of silver and the idols of gold, which they made for themselves to prostrate themselves, to dig for moles and for bats. [§]
bayom hahu yashlik haadam et eliley kaspo ve'et eliley zahavo asher asu lo lehishtachavot lachfor perot velatalefim
This verse describes a day when people will discard their idols made of silver and gold, which they crafted for the purpose of bowing down to, and instead dig for moles and bats.
[ISA.2.21] To enter into the openings of the cliffs and in the branches of the rocks, because of the fear of Yahveh and from the splendor of His majesty when He rises to shake the earth. [§]
la-vo be-niq-rot ha-tsu-rim u-vi-se-i-fei ha-se-la-im mip-nei pa-chad Yahveh u-mei-ha-dar ge-o-no be-qu-mo la-a-rotz ha-a-retz.
This verse describes people seeking refuge in the cliffs and rocky outcrops because of the fear of Yahveh and the splendor of His majesty when He rises to shake the earth. Each word is translated as directly as possible without considering traditional interpretations or theological connotations. 'Niqrot' refers to openings or clefts. 'Seifei' refers to branches or offshoots. 'Geono' refers to majesty or splendor. 'Arotz' means to shake or overturn.
[ISA.2.22] Cease for yourselves from the human, that breath is in his nose. For by what is he esteemed? [§]
chidlu lakhem min ha adam asher neshamah be apo ki bameh necheshav hu
This verse uses several key terms. 'Chidlu' means 'cease' or 'desist'. 'Lakhem' means 'to you' or 'for yourselves'. 'Ha adam' means 'the human'. 'Asher' means 'that' or 'which'. 'Neshamah' means 'breath' or 'spirit'. 'Be apo' means 'in his nose'. 'Ki' means 'for' or 'because'. 'Bameh' means 'in what' or 'by what'. 'Necheshav' means 'is esteemed' or 'is accounted'. 'Hu' means 'he'. The verse is a rhetorical question about the value of a human life, specifically referencing the breath within the nose as a symbol of life.
ISA.3
[ISA.3.1] For behold, my Lord Yahveh of armies removes support from Jerusalem and from Judah, a prop and a support; all prop of bread and all prop of water. [§]
ki hine ha-adon Yahveh tzevaot mesir miYerushalayim u-miYehuda mash'en u-mash'enah kol mish'an-lechem ve-kol mish'an-mayim.
This verse speaks of the Lord Yahveh of armies removing support from Jerusalem and Judah. The terms 'mash'en' and 'mash'enah' both relate to something that provides support or a prop. 'Mish'an-lechem' refers to a support for bread, likely meaning a source of food, and 'mish'an-mayim' refers to a support for water, meaning a source of water. The verse describes a removal of these essential supports.
[ISA.3.2] Strong and a man of war, judge and prophet and diviner and elder. [§]
gibbor ve-ish milchama shofet ve-navi ve-kosem ve-zaken
This verse lists titles or descriptions of a person. 'Gibbor' means strong or mighty. 'Ish milchama' literally means 'man of war'. 'Shofet' means judge. 'Navi' means prophet. 'Kosem' means diviner or magician. 'Zaken' means elder or old man.
[ISA.3.3] A captain of fifty, with a dignified appearance, and a counselor, and wise in the skills of craftsmen, and understanding of secrets. [§]
sar-chamishim uneso panim veyoetz vachacham charashim unevon lachash.
This verse describes a person’s qualities. "Sar-chamishim" literally means 'captain of fifty', referring to a military rank. "Uneso panim" means 'lifting the face', implying dignity or favor. "Veyoetz" means 'and counselor'. "Vachacham" means 'and wise'. "Charashim" means 'craftsmen', likely referencing skill in the arts. "Unevon lachash" means 'and understanding of whispers', implying discretion or secret knowledge.
[ISA.3.4] And I will give young men as their leaders, and deceits will rule over them. [§]
ve-nat-ti ne-ar-im sa-rei-hem ve-ta-al-ul-im yim-shol-u bam
This verse describes a consequence of disobedience. 've-nat-ti' means 'and I will give'. 'ne-ar-im' means 'young men'. 'sa-rei-hem' means 'their leaders'. 've-ta-al-ul-im' means 'and deceits'. 'yim-shol-u' means 'they will rule'. 'bam' means 'over them'. The verse overall describes a situation where inexperienced leaders and deceptive practices will be imposed upon a people.
[ISA.3.5] And the people will approach, man to man, and man to his companion, the young man will revere the old man, and the insignificant one will revere the honored one. [§]
veh-nee-gahs hah-ahm ee-ish beh-ee-ish veh-ee-ish beh-reh-eh-hu yir-heh-boo hah-nah-ahr bah-zah-ken veh-hah-nee-kleh bah-nee-kh-bahd
This verse describes people approaching one another and showing reverence. 'Hah-ahm' refers to 'the people'. 'Ee-ish beh-ee-ish' means 'man to man'. 'Reh-eh-hu' means 'his companion'. 'Yir-heh-boo' is a verb meaning 'they will revere'. 'Hah-nah-ahr' means 'the young man'. 'Bah-zah-ken' means 'the old man'. 'Hah-nee-kleh' means 'the light one' or 'the insignificant one'. 'Bah-nee-kh-bahd' means 'the honored one'.
[ISA.3.6] For if a man seizes the garment of his brother within their family house, let him become an officer for us, and let this stumbling block be under your hand. [§]
ki-yit-pos ee-shh be-ah-hee-vav be-ayt ah-vee-vav seem-lah le-kah ka-tseen tee-heh-leh-lah-noo veh-ha-mach-sheh-lah ha-zoht tah-chat ya-deh-kah
This verse describes a situation where a man seizes the garment of his brother within their family house. The context implies this is done to bring a charge or accusation, and the speaker wants the one seizing the garment to become an officer or leader, and suggests the responsibility for this action rests with the one doing the seizing.
[ISA.3.7] He will lift up on that day, saying, "I will not be a bandager, and in my house there is no bread, and there is no garment. Do not appoint me an official of the people." [§]
yissa ba-yom ha-hu le-emor lo-ehyeh chovesh u-ve-veiti ein lechem ve-ein simlah lo tesimuni katzin am.
This verse describes a person declaring they will not be a bandager (someone who tends wounds) and that there is no bread or clothing in their house. They also state they do not wish to be appointed as an official of the people. The verse is from the book of Isaiah and is spoken by a prophet who is declaring his unworthiness and inability to lead during a time of national crisis.
[ISA.3.8] Because Jerusalem stumbled and Judah fell, because their tongue and their deeds were against Yahveh, provoking the eyes of His glory. [§]
kee kash-lah yeh-roo-shah-leem vee-hoo-dah nah-fal kee-lee-sho-nahm oo-mah-al-lay-hem el-yah-veh lah-mar-ot ay-nay kev-ohd-oh.
This verse states that Jerusalem stumbled and Judah fell because their tongue and deeds were against Yahveh, provoking the eyes of His glory. Each word is translated as literally as possible. 'Kee' means 'because'. 'Kash-lah' means 'stumbled'. 'Yeh-roo-shah-leem' is Jerusalem. 'Vee-hoo-dah' is 'and Judah'. 'Nah-fal' means 'fell'. 'Kee-lee-sho-nahm' is 'their tongue'. 'Oo-mah-al-lay-hem' is 'and their deeds'. 'El-yah-veh' is 'to Yahveh'. 'Lah-mar-ot' means 'to provoke'. 'Ay-nay' means 'eyes'. 'Kev-ohd-oh' means 'glory'.
[ISA.3.9] The knowing of their faces answered within them, and their sin was like that of Sodom, they did not hide it. Woe to their souls, for they fully repaid evil to them. [§]
hakarat penehem anata bam vechatata'am kisdom higidu lo chidu oy lenafsaham ki gamlu lahem ra'ah.
This verse describes a response to the faces of those being addressed, and states that their sin is like that of Sodom. It notes that they did not conceal it, and expresses woe to their souls because evil was repaid to them.
[ISA.3.10] Say that the righteous are good, for the fruit of their deeds they will eat. [§]
Imroo tzadikee kee-tov kee-pree ma'aleleihem yo'akhelu.
This verse consists of several words. "Imroo" is a command form meaning 'say'. "Tzadikee" refers to the righteous ones. "Kee" means 'for' or 'because'. "Tov" means 'good'. "Pree" means 'fruit'. "Ma'aleleihem" means 'their deeds'. "Yo'akhelu" means 'they will eat'. The sentence structure expresses a cause-and-effect relationship: because the righteous are good, they will enjoy the results of their actions.
[ISA.3.11] Woe to the wicked one, evil, for the recompense of his hands will be done to him. [§]
Oy lerashea ra, ki-gemul yadav ye’aseh lo.
This verse expresses woe to the wicked person. 'Oy' is an exclamation of woe. 'lerashea' means 'to the wicked one.' 'ra' means 'evil.' 'ki' means 'for' or 'because.' 'gemul' means 'recompense' or 'reward.' 'yadav' means 'his hands' or 'what he has done.' 'ye’aseh' means 'will be done.' 'lo' means 'to him'. Therefore, the verse states that the recompense for what the wicked person has done will be done to him.
[ISA.3.12] My people, their oppressors act corruptly, and women rule over them. My people, those who claim to bless you are deceivers, and the paths of your ways have been swallowed. [§]
Ammi nogesav me'olel venashim mashlu bo. Ammi me'asherach mat'im vederech orhoteycha bile'u.
This verse describes a situation where the people are being oppressed by their leaders, and women are ruling over them. It further states that those who claim to bless the people are actually deceiving them, and the paths of their ways have been swallowed up. 'Ammi' means 'my people'. 'Nogesav' means 'oppressors'. 'Me'olel' means 'acting corruptly/deceitfully'. 'Venashim' means 'and women'. 'Mashlu' means 'they rule'. 'Bo' means 'over him/it'. 'Me'asherach' means 'who bless you'. 'Mat'im' means 'deceivers'. 'Derech' means 'way/path'. 'Orhoteycha' means 'your paths'. 'Bile'u' means 'they have swallowed'.
[ISA.3.13] Standing for the dispute is Yahveh, and standing for judgment are the peoples. [§]
Nitzav lariiv Yahveh ve'omed ladin amim.
Nitzav means 'standing' or 'stationed'. Lariiv means 'for the quarrel' or 'for the dispute'. Yahveh is the proper name of God. Ve'omed means 'and standing'. Ladin means 'to judge' or 'for judgment'. Amim means 'peoples' or 'nations'. This verse describes Yahveh as standing ready for a dispute and standing to judge peoples.
[ISA.3.14] Yahveh will come in judgment with the elders of His people and their rulers. And you have filled your houses with the stolen goods of the poor. [§]
Yahveh be mishpat yavo im ziknei ammo vesareiv ve atem biartem hakerem gezelat haani bebateichem.
This verse describes Yahveh coming in judgment with the elders and leaders of His people, and accuses 'you' of filling your houses with plunder taken from the poor.
[ISA.3.15] Your angels you oppress my people, and the faces of the poor you grind. Declaration of my Lord Yahveh hosts. [§]
malachem tedakhu ammi ufnei aniyim titchanu ne'um adonai yahveh tzevaot.
This verse contains several key terms. "Malachem" means "your angels". "Tedakhu" means "you oppress". "Ammi" means "my people". "Ufnei" means "the faces of". "Aniyim" means "the poor". "Titchanu" means "you grind". "Ne'um" means "declaration of". "Adonai" means "my Lord". "Yahveh" is the proper name of God. "Tzevaot" means "hosts", or armies. The verse is a declaration by God against those who oppress the poor.
[ISA.3.16] And Yahveh said, "Because the daughters of Zion are haughty, and walk with heads held high, and with winking eyes, walking and making a tinkling sound with their ornaments, and with their feet they delay." [§]
Va-yo-mer Yahveh ya-an ki gav-hu bnot Tzi-yon va-te-lach-na netuvot garon u-mesak-rot einayim ha-loch ve-tafof te-lach-na u-ve-rag-lei-hem te-ak-senah.
This verse describes the haughty behavior of the daughters of Zion. 'Va-yo-mer' means 'and said'. 'Yahveh' is the proper name of God. 'Ya-an ki' means 'because'. 'Gav-hu' means 'they are high' or 'they are haughty'. 'Bnot Tzi-yon' means 'daughters of Zion'. 'Va-te-lach-na' means 'and they walk'. 'Netuvot garon' means 'inclined necks'. 'U-mesak-rot einayim' means 'and winking eyes'. 'Ha-loch ve-tafof' means 'walking and making a tinkling sound'. 'Te-lach-na' is another 'they walk'. 'U-ve-rag-lei-hem' means 'and with their feet'. 'Te-ak-senah' means 'they delay' or 'they tarry'.
[ISA.3.17] And my Lord has bared the crown of the daughters of Zion, and Yahveh has revealed their shame. [§]
vesippach adonai kadkod benot tsiyon vayeveh patahen ye'areh.
This verse describes a situation where 'my Lord' has bared the crown of the daughters of Zion, and Yahveh has revealed their shame. 'Sippach' means to uncover, bare, or reveal. 'Adonai' means 'my Lord'. 'Kadkod' refers to the crown of the head or a coronal ornament, metaphorically representing honor or dignity. 'Benot Tsiyon' means 'daughters of Zion', which often represents the people of Jerusalem or Israel. 'Vayeveh' is Yahveh, the proper name of God. 'Patahen' means He has revealed. 'Ye'areh' means their shame, nakedness, or vulnerability.
[ISA.3.18] On that day, my Lord will remove the anklets, and the bracelets, and the crescent-shaped ornaments. [§]
bay-yohm ha-hoo yaseer adonai et tif-ah-ret ha-ah-kah-seem veh-ha-shav-ee-seem veh-ha-sah-har-oh-neem.
This verse describes a day when my Lord will remove certain adornments. "Bay-yohm ha-hoo" means "on that day". "Yaseer" means "will remove". "Adonai" is "my Lord". "Et" is a particle used to indicate the direct object. "Tif-ah-ret" means "adornment" or "splendor". "Ha-ah-kah-seem" means "the anklets". "Veh-ha-shav-ee-seem" means "and the bracelets". "Veh-ha-sah-har-oh-neem" means "and the crescent-shaped ornaments".
[ISA.3.19] The droplets and the songs and the poisonings. [§]
han-ti-fot ve-ha-shee-rot ve-ha-re-a-lot
This verse consists of three nouns, all plural and feminine. 'N'tifot' refers to droplets or trickles. 'Sheerot' means songs or poems. 'Re'alot' means poisonings or deadly things. The 've' is a conjunction meaning 'and'. 'Ha' is the definite article, 'the'.
[ISA.3.20] The diviners, the observers of omens, the enchantments, the houses of souls, and the whisperings. [§]
ha-peh-ree-eem ve-ha-tse-ah-doh-teem ve-ha-kee-shoo-reem oo-vah-teh-ee ha-neh-fesh ve-ha-leh-ha-sheem
This verse lists various forms of divination or practices associated with seeking knowledge of the future or the unseen. 'Peh-ree-eem' refers to diviners or those who inquire of idols. 'Tse-ah-doh-teem' means observers of omens or those who practice divination by watching signs. 'Kee-shoo-reem' refers to enchantments or magical spells. 'Battee ha-neh-fesh' translates to 'houses of souls,' likely referencing necromancy or spiritism. 'Leh-ha-sheem' means 'whisperings' or 'incantations,' referring to magical spells or charms.
[ISA.3.21] The rings and the nose rings. [§]
ha-taba'ot ve-nizmei ha-af
This verse lists items of jewelry. "ha-taba'ot" means "the rings", "ve" means "and", "nizmei" means "nose rings", and "ha-af" means "the nose". The definite article 'ha' precedes each noun.
[ISA.3.22] The woven coverings and the coverings, the wraps and the coverings of tapestry. [§]
hamachlatsot vehamatafot hamitpachot vehacharitim
This verse lists items of clothing or coverings used in the Tabernacle or Temple. 'Hamachlatsot' refers to woven coverings or cloths. 'Hamatafot' refers to coverings or veils. 'Hamitpachot' refers to wraps or shawls. 'Vehacharitim' refers to coverings or tapestries.
[ISA.3.23] And the coverings, and the sheets, and the veils, and the cloths. [§]
veh-hah-gil-yo-neem v-hah-sed-nee-neem v-hah-ts-nee-foht v-hah-red-ee-deem
This verse lists various types of coverings or cloths. Each word refers to a specific kind of fabric or textile used for covering, wrapping, or veiling. The 've' at the beginning is a conjunction meaning 'and'. 'Ha' is a definite article, meaning 'the'. Each subsequent word is a plural noun.
[ISA.3.24] And it will be, instead of perfume, sweet cane will be, and instead of a belt, a pierced state will be, and instead of intricate work, baldness will be, and instead of decorative braiding, a sackcloth girdle will be, because of beauty. [§]
vehaia tachat boshem maq yihyeh vetachat chagorah niqpah vetachat ma'aseh miqsheh kar'chah vetachat ptigil machagoret saq ki-tachat yofi
This verse describes a period of mourning and humility. It outlines how outward displays of beauty and ornamentation will be replaced with signs of sorrow and repentance. 'Boshem' refers to perfume or fragrant spice. 'Maq' means sweet cane or calamus, used in perfumes. 'Chagorah' means a belt or sash. 'Niqpah' means a pierced or fastened state, likely referring to a torn garment. 'Ma'aseh miqsheh' refers to intricate or ornamental work, like fine clothing. 'Kar'chah' means baldness, referring to shaving the head as a sign of mourning. 'Ptigil' refers to decorative braiding or twisting of hair. 'Machagoret saq' is a sackcloth girdle. 'Yofi' means beauty or splendor.
[ISA.3.25] They will fall by the sword, and your strength will be in war. [§]
me-tach-eek bah-che-rev yee-po-loo oo-ge-voo-rah-tech bah-mil-cha-mah.
This verse describes enemies falling by the sword and the speaker’s strength in war. ‘me-tach-eek’ relates to falling, ‘bah-che-rev’ means ‘by the sword’, ‘yee-po-loo’ means ‘they will fall’, ‘oo-ge-voo-rah-tech’ translates to ‘and your strength’, and ‘bah-mil-cha-mah’ means ‘in war’.
[ISA.3.26] And they mourn, and mourned are her gates, and it is cleansed for the land to dwell. [§]
ve-anu ve-avlu pit-che-ha ve-nee-ka-ta la-ah-retz te-shev.
This verse describes the gates mourning and being cleansed, so that the land may dwell. 'Ve' means 'and'. 'Anu' means 'they mourn'. 'Avlu' means 'mourned'. 'Pit-che-ha' means 'her gates'. 'Ve' again means 'and'. 'Nikka-ta' means 'is cleansed'. 'La-ah-retz' means 'for the land'. 'Te-shev' means 'it shall dwell'.
ISA.4
[ISA.4.1] And seven women will hold to one man on that day, saying, "We will eat our own food and wear our own clothing, but let your name be called upon us. Take away our shame." [§]
vehekhziku sheva nashim be'ish echad bayom hahu le'emor lechmenu nochel vesimlateinu nilbash rak yikkare shimcha aleinu esof cherpateinu.
This verse describes a situation where seven women will share one man on a certain day. They state that they will eat their own food and wear their own clothes, but they request that God's name be called upon them, and that God remove their shame.
[ISA.4.2] On that day, the sprout of Yahveh will be for splendor and for glory, and the fruit of the land will be for pride and for majesty, for the remnant of Israel. [§]
bayom hahu yihyeh tzemach Yahveh litzvi ulchavod ufri haaretz lgaon ultif'eret lifleitat Yisrael.
This verse describes a future flourishing. "bayom hahu" means "on that day." "yihyeh" means "will be." "tzemach" means "branch" or "sprout." "Yahveh" is the proper name of God. "litzvi" means "for beauty" or "for splendor". "ulchavod" means "and for glory". "ufri haaretz" means "and the fruit of the land". "lgaon" means "for pride". "ultif'eret" means "and for majesty". "lifleitat Yisrael" means "for the remnant of Israel".
[ISA.4.3] And it will be that the remaining in Zion and the remaining in Jerusalem will be said to be holy. All who are written for life will be in Jerusalem. [§]
vehaya hanish’ar betziyon vehannotar birushalayim kadosh ye’amer lo kol haktuv lachayim birushalayim
This verse describes those who remain in Zion and Jerusalem as being considered holy. 'Nish’ar' refers to those who remain, 'annotar' is also those who remain, 'kadosh' means holy, and 'ye’amer' means will be said. 'Kol haktuv lachayim' signifies 'all who are written for life'.
[ISA.4.4] If my Lord washes away the filth of the daughters of Zion and the blood of Jerusalem from within her, with a spirit of judgment and with a spirit of fire. [§]
im ra-chatz a-do-nai et tso-at benot-tzion ve-et de-mei yerushalayim ya-dich mikirbah be-ruach mishpat u-ve-ruach ba'er.
This verse uses 'Adonai' which means 'my Lord'. 'Tsoat' means 'filth' or 'impurity'. 'Benot-tzion' means 'daughters of Zion'. 'Dmei' means 'blood'. 'Yerushalayim' is 'Jerusalem'. 'Yadich' means 'wash away'. 'Mikirbah' means 'from within her'. 'Ruach' means 'spirit' or 'wind'. 'Mishpat' means 'judgment' or 'justice'. 'Ba’er' means 'fire'.
[ISA.4.5] And Yahveh created upon every place of Mount Zion and upon the assembly of it, a cloud by day and smoke and a shining fire, a flame by night, for upon all glory there is a covering. [§]
uv'ra Yahveh al kol m'kon har-Tsiyon v'al mikra'ehah anan yomam v'ashan v'nogah esh lehavah laylah ki al kol kavod chuppah.
This verse describes a manifestation of Yahveh upon Mount Zion. It details a cloud by day, and a shining fire by night, covering all its glory. 'M'kon' refers to a place or location. 'Mikra'ehah' means its assembly or calling. 'Nogah' means brightness or shining. 'Chuppah' means covering or canopy.
[ISA.4.6] And the booth will be for shade during the day from the heat, and for a refuge and a concealment from a stream and from the rain. [§]
ve-soo-kah tee-yeh le-tzel yo-mahm may-chorev oo-le-mach-seh oo-le-mis-tor miz-zerem oo-mi-ma-tar.
This verse describes a sukkah (booth or shelter) providing shade during the day from the heat, and protection and concealment from streams and rain. 'Ve' means 'and'. 'Tee-yeh' means 'will be'. 'Le' means 'to' or 'for'. 'May' means 'from'. 'Oo' means 'and'. 'Mis-tor' means concealment.
ISA.5
[ISA.5.1] I will now sing to my beloved, a song of my beloved concerning his vineyard. His vineyard was to my beloved in the fertile land. [§]
a-shi-ra na li-di-di shi-rat do-di le-char-mo ke-rem ha-ya li-di-di be-keren ben-sha-men
This verse is from the Song of Solomon, a poetic text. It speaks of the speaker's love for their beloved and uses the metaphor of a vineyard. Let's break down the names of God within this verse. There aren't explicit divine names here in the traditional sense, but 'li-di-di' appears twice. This is a form of 'idi' or 'yediyd' meaning beloved, and as such can be understood as referring to God as a beloved or cherished one. Therefore, we will translate it as 'my beloved'. 'Dodi' is also a term of endearment, and similarly refers to 'my beloved'.
[ISA.5.2] He strengthened himself, and he fortified himself, and he planted a vineyard. He built a tower within it, and also hewed a wine vat in it. He hoped to make wine, and he worked with deception. [§]
vayezkehu vayasquelehu vayita'ehu sorek vayiven migdal betocho vegama yekev chatzev bo vayakov la'asot anavim vaya'as be'ushim.
This verse describes a man strengthening himself, building a tower, and hewing a wine vat. He plans to make wine and works with deceit. The names of God are not present in this verse.
[ISA.5.3] And now, residents of Jerusalem and people of Judah, please judge between me and my vineyard. [§]
ve'ata yoshev Yerushalayim ve'ish Yehudah shif'tu-na beiní u'vein karmi.
This verse is a plea for judgment. 've'ata' means 'and now'. 'yoshev Yerushalayim' refers to the residents of Jerusalem. 've'ish Yehudah' means 'and the man of Judah' or 'and the people of Judah'. 'shif'tu-na' is a request for judgment, meaning 'judge us'. 'beiní' means 'between me'. 'u'vein karmi' means 'and my vineyard'. The verse is essentially asking the residents of Jerusalem and Judah to judge a dispute between the speaker and someone concerning his vineyard.
[ISA.5.4] What still to do to my vineyard, and I did not do in it? Why did I hope to do grapes, and it did in thorns? [§]
mah-lah-ah-sot od le-char-mee ve-lo ah-see-tee boo mah-doo-ah kee-vee-tee la-ah-sot ah-nah-veem va-yah-ahs beh-oo-shim.
This verse describes a vineyard that has produced wild grapes instead of cultivated grapes. The speaker is lamenting the failure of their vineyard and questioning why they even hoped for a good harvest. 'Mah' means 'what'. 'Lah-ah-sot' means 'to do'. 'Od' means 'still' or 'yet'. 'Le-char-mee' means 'to my vineyard'. 'Ve-lo ah-see-tee boo' means 'and I did not do in it'. 'Mah-doo-ah' means 'why'. 'Kee-vee-tee' means 'I hoped'. 'La-ah-sot ah-nah-veem' means 'to do grapes'. 'Va-yah-ahs beh-oo-shim' means 'and it did in thorns'. 'oo-shim' means 'thorns'.
[ISA.5.5] And now I will inform you of what I do to my vineyard. I will remove its hedge, and it will become a burning. Its wall is broken, and it will become for trampling. [§]
ve'atah odi'ah-na etchem et asher ani oseh lechermi haser mesuchato vehayah leba'er parotz gdero vehayah lemirmas.
This verse describes a landowner’s actions towards his vineyard, which are used as an allegory for God’s actions towards Israel. 'Ve'atah' means 'and now'. 'Odi'ah-na' is a request for the speaker to inform. 'Etchem' is 'you'. 'Asher ani oseh' means 'what I do'. 'Lechermi' means 'to my vineyard'. 'Haser mesuchato' means 'remove its hedge'. 'Vehayah leba'er' means 'and it will become a burning'. 'Parotz gdero' means 'its wall is broken'. 'Vehayah lemirmas' means 'and it will become for trampling'.
[ISA.5.6] And I will make it a secure place, it will not be pruned, and it will not fail. A thorn will rise, and a waste will flourish, and upon the clouds I will command to rain upon it rain. [§]
va'ashitehu batach lo yizammer velo ye'ader ve'alah shamir vashayit ve'al he'avim atzaveh mehamatir alav matar.
This verse describes God making a covenant, promising a time of restoration and peace after a period of destruction. The imagery includes a secure place, a flourishing land, and commanded clouds to deliver rain. 'Batach' indicates a secure, protected place. 'Yizammer' relates to pruning or thinning, suggesting no need for such harsh measures in this restored state. 'Ye'ader' means to be lacking or fail. 'Shamir' refers to a thorn or something prickly, representing a wild, untamed state. 'Shayit' describes a desolate, wasted place. 'Atzaveh' means to command.
[ISA.5.7] For the vineyard of Yahveh of hosts is the house of Israel, and the man of Judah is a planting, a delight for Yahveh. And he hoped for justice, but behold, oppression, for righteousness, but behold, a cry! [§]
ki keren Yahveh tsevaot beit Yisrael ve-ish Yehudah neta shaashu’av va-yekave lemishpat vehine mispah litzdakah vehine tze’akah.
This verse speaks of Israel as a vineyard belonging to Yahveh of hosts. Judah is described as a planting, a delight of Yahveh. It continues with an expectation of justice, but instead finds oppression, and a cry for help.
[ISA.5.8] Woe to those who reach house by house, field by field, they shall offer it until there is nowhere, and you shall return by yourselves to the midst of the land. [§]
hoy magigey bayit bebayit sade be sade yakribu ad efes makom vehushavtem levadchem be kerev haaretz
This verse uses a poetic style with repetition. "hoy" is an interjection expressing alarm or warning. "magigey" means those who reach or attain. "bayit bebayit" and "sade be sade" mean house by house and field by field respectively, indicating a thorough search. "yakribu" means they shall bring near or offer. "efes makom" means no place or nowhere. "vehushavtem" means and you shall return. "levadchem" means by yourselves or alone. "kerev haaretz" means the midst of the land.
[ISA.5.9] In my ears, Yahveh of Hosts: if not, will homes not be numerous for desolation, great and good without an inhabitant? [§]
Be'oznai Yahveh Tsevaot im-lo batim rabim leshama yihyu gedolim vetovim me'ein yoshev.
This verse begins by addressing Yahveh Tsevaot (Yahveh of Hosts). It then poses a conditional statement, questioning whether homes will not be numerous for desolation, being great and good without an inhabitant. The 'if-not' structure is important to maintain.
[ISA.5.10] For ten pairs of oxen yoking a vineyard will make one measure, and seed of a chomer will make an eifah. [§]
ki aseret zimdei-kerem ya'asu bat echat vezera chomer ya'aseh eifah.
This verse discusses agricultural yields. 'Aseret' means ten. 'Zimdei-kerem' refers to pairs of oxen yoking a vineyard. 'Ya'asu' means 'will do' or 'will make'. 'Bat echat' means 'one measure'. 'Zera' means seed. 'Chomer' is a unit of dry measure. 'Ya'aseh' means 'will make'. 'Eifah' is another unit of dry measure.
[ISA.5.11] Woe to those who rise early to pursue strong drink, and those who linger until evening, inflamed by wine. [§]
hoy mashkhimei baboker sekhar yirdofu me'akharei baneshef yayin yadlikeim
This verse addresses those who rise early to seek strong drink and continue drinking wine into the night. "Hoy" is an interjection expressing lament or warning. "Mashkhimei baboker" literally means "those rising early in the morning." "Sekhar" refers to strong drink, like beer or wine. "Yirdofu" means "they pursue." "Me'akharei baneshef" means "after the evening" or "after dusk." "Yayin" is wine. "Yadlikeim" means "it ignites them" or "it sets them ablaze".
[ISA.5.12] And there will be harp and lyre, tambourine and flute, and wine for their drinking, and they will not regard the work of Yahveh, nor will they see the work of His hands. [§]
v’hayah kinor v’nevel toph v’chalil vayayin mishtehem v’et po’al Yahveh lo yabitu u’ma’aseh yadav lo rau.
This verse describes a situation where people are preoccupied with music and wine, and as a result, they ignore the work of Yahveh and do not see the work of His hands. “Kinor” is a harp-like instrument. “Nevel” is a stringed instrument, often a lyre. “Toph” is a tambourine. “Chalil” is a flute. “Mishtehem” means ‘their drinking’. “Po’al Yahveh” means ‘the work of Yahveh’. “Ma’aseh yadav” means ‘the work of His hands’.
[ISA.5.13] Therefore my people are removed without knowledge, and its glory dies of hunger, and its multitude is withered with thirst. [§]
lakhen gala ammi mibli daat ukhbodo metei raav vahamonu tsicheh tsama
This verse discusses a people's suffering due to a lack of knowledge. 'Lakhen' means 'therefore'. 'Gala' means 'revealed' or 'removed'. 'Ammi' means 'my people'. 'Mibli daat' means 'without knowledge'. 'Ukhbodo' means 'and its glory'. 'Metei raav' means 'dies of hunger'. 'Vahamonu' means 'and its multitude'. 'Tsicheh tsama' means 'is withered with thirst'. The verse describes a consequence of lacking understanding; the people are dispersed and diminished due to suffering.
[ISA.5.14] Therefore, Sheol has expanded its soul, and opened its mouth without boundary. And Yahveh’s majesty, multitude, and tumult descended, and joy is in it. [§]
lakhen hirkhivah sheol nafshah uf'arah piah livli-chok veyarad hadarah vahamonah usha'onah veal'ez bah.
This verse describes Sheol (the underworld) expanding its desire and opening its mouth wide without limit. It further states that Yahveh’s majesty, multitude, and tumult descended into it, and joy is within it.
[ISA.5.15] And God scattered humankind and he lowered person, and the eyes of the proud will be lowered. [§]
va-yishach adam va-yishpal-ish ve-einei gevohim tishpalnah
This verse describes the humbling of humanity after the Tower of Babel incident. "Va-yishach" means "and he scattered". "Adam" is humankind. "Va-yishpal" means "and he lowered". "Ish" is a person. "Ve-einei gevohim" means "and the eyes of the proud". "Tishpalnah" means "they will be lowered". The verse describes God scattering humankind and lowering the eyes of the proud.
[ISA.5.16] And Yahveh of hosts was exalted in righteousness, and the God the Holy is sanctified in righteousness. [§]
vayigbah Yahveh tzevaot bamishpat vehaEl haKadosh nikdash bitzdakah
vayigbah - and He exalted; Yahveh - Yahveh; tzevaot - of hosts/armies; bamishpat - in righteousness/justice; vehaEl - and the God; haKadosh - the Holy; nikdash - is sanctified/is holy; bitzdakah - in righteousness/justice.
[ISA.5.17] And lambs will pasture according to their desire, and dwellers will eat swords that were fattened. [§]
ve-ra'u kevasim ke-dvaram ve-charvot mechim garim yo'chlu.
This verse describes a future state of peace and restoration. "ve-ra'u" means "and they will pasture". "kevasim" means "lambs". "ke-dvaram" means "according to their desire" or "as they wish". "ve-charvot" means "and swords". "mechim" means "fattened". "garim" means "dwellers" or "sojourners". "yo'chlu" means "they will eat". The verse depicts lambs grazing peacefully as they desire, and people dwelling among formerly weaponized metal being consumed.
[ISA.5.18] Woe to those who draw iniquity with ropes of falsehood, and their sin is like the spokes of the wagon. [§]
Hoy moshchey ha-avon be-chavley ha-shav, ve-ka-avot ha-agalah chattatah.
This verse uses several key terms. "Hoy" is an interjection, often translated as "woe". "Moshchey" means "those who draw" or "those who pull". "Ha-avon" means "the iniquity" or "the wickedness". "Be-chavley" means "with ropes" or "with cords". "Ha-shav" means "the falsehood" or "the vanity". "Ka-avot" means "like spokes" or "like wheels". "Ha-agalah" means "the cart" or "the wagon". "Chattatah" means "their sin" or "their trespass". Therefore, the verse is a poetic condemnation of those who pursue wickedness with false pretenses, comparing their sin to the wheels of a wagon.
[ISA.5.19] Those who say, "May it hasten, may He hasten His work, in order that we may see, and it may draw near and come, the counsel of the holy one of Israel, and we may know." [§]
ha-om-rim yim-hay-reh ya-hee-shah mah-ah-seh-hu le-mah-ahn nee-reh-eh veh-tee-krahv veh-tah-voh ah-tzat k'dosh yis-ra-el veh-neh-dah-ah.
This verse is spoken by people who demand a quick sign of God's power. They wish to see His work hastened so they may know His counsel. 'Ha-omrim' means 'those who say'. 'Yimhayreh' means 'may it hasten'. 'Yahveesha' means 'may He hasten'. 'Ma'asehu' means 'His work'. 'Lema'an' means 'in order that'. 'Nir'eh' means 'we see'. 'Vetekrav' means 'and it may draw near'. 'Vetavo'ah' means 'and it may come'. 'Atzat' means 'counsel'. 'Kdosh' means 'holy one'. 'Yisrael' means 'Israel'. 'Veneda'ah' means 'and we know'.
[ISA.5.20] Woe to those who say that evil is good and that good is evil, who put darkness in place of light and light in place of darkness, who put bitterness in place of sweetness and sweetness in place of bitterness. [§]
hoy ha'omrim la'ra tov ulatov ra samim hoshech le'or ve'or lehoshech samim mar lematok umatok lemar.
This verse is a condemnation of those who call evil good and good evil. It describes a perversion of values and a deliberate confusion of opposites. "Hoy" is an interjection expressing woe or condemnation. The structure involves parallel statements contrasting opposing concepts.
[ISA.5.21] Woe to those who consider themselves wise in their own eyes, and intelligent in their own regard. [§]
Hoy khakhamim be'einehem veneqed penehem nevonim.
This verse addresses those who consider themselves wise. "Hoy" is an interjection, often translated as "woe" or simply used to call attention. "Khakhamim" means wise men, or those considered wise. "Be'einehem" means "in their eyes", indicating the perception of wisdom. "Veneqed" means "and before" or "and in the presence of". "Penehem" means "their faces", but in this context refers to their presence or regard. "Nevonim" means intelligent or discerning.
[ISA.5.22] Behold, warriors to drink wine and men of strength to pour out strong drink! [§]
Hoy giborim lishtot yayin veanshei-chayil limsok shekhar.
This verse is a call to warriors and strong men to drink wine. "Hoy" is an interjection, often a call to attention or a lament. "Giborim" means warriors or heroes, a plural noun. "Lishtot" means to drink. "Yayin" is wine. "Ve" is and. "Anshei-chayil" means men of strength, or strong men. "Limsok" means to pour out or drink. "Shekhar" is strong drink or intoxicating liquor.
[ISA.5.23] Those who declare the wicked righteous do so because of a bribe, and the righteousness of righteous people is removed from him. [§]
matzdiqei rashash ekev shochad ve tzidqat tzadikim yasiru mimenu.
This verse describes a situation where those who declare the wicked righteous do so because of a bribe. Conversely, the righteousness of the righteous is removed from them. Each word is translated as literally as possible. ‘Matzdiqei’ comes from the root ‘tzadik’ meaning righteous, and is plural, meaning ‘those who declare righteous’. ‘Rashash’ means wicked. ‘Ekev’ means ‘because of’. ‘Shochad’ means bribe. ‘Tzidqat’ means righteousness. ‘Tzadikim’ means righteous people. ‘Yasiru’ means they remove. ‘Mimenu’ means from him.
[ISA.5.24] Therefore, like straw, a tongue of fire will consume them, and the trembling of a flame will decay their root, like decay it will be. And their blossoms will rise like dust, because they have refused the law of Yahveh of armies, and have despised the word of the Holy One of Israel. [§]
lakhen ke'ekhol qash leshon esh vachashash lehavah yirpeh sarsham kamak yihyeh ufircham ka'avak ya'aleh ki ma'asu et torat Yahveh tzva'ot ve'et imrat qadosh-yisrael ni'etzu.
This verse uses vivid imagery to describe the consequences of rejecting God's law. 'Lakhen' means 'therefore'. 'Ke'ekhol qash' means 'like straw'. 'Leshon esh' means 'tongue of fire'. 'Vachashash lehavah' means 'and the trembling of a flame'. 'Yirpeh sarsham' means 'it will decay their root'. 'Kamak yihyeh' means 'like decay it will be'. 'Ufircham ka'avak ya'aleh' means 'and their blossoms will rise like dust'. 'Ki ma'asu et torat Yahveh tzva'ot' means 'because they have refused the law of Yahveh of armies'. 'Ve'et imrat qadosh-yisrael ni'etzu' means 'and the word of the Holy One of Israel they have despised'.
[ISA.5.25] Therefore, the anger of Yahveh was kindled against his people, and he stretched out his hand against them and struck them, and the mountains trembled, and their corpses became like refuse in the middle of the streets. In all of this, his anger did not turn back, and still his hand is stretched out. [§]
Al-ken charah af-Yahveh be-ammo va-yet yad-o alav va-yakehu va-yirg'zu ha-harim va-tehi nivlatam ka-suchah be-kerev chutzot be-chol-zot lo-shav apo ve-od yado netuyah.
This verse describes Yahveh’s anger towards his people and the resulting destruction. 'Al-ken' means 'therefore'. 'Charah' means 'was angry'. 'Af' means 'anger/wrath'. 'Be-ammo' means 'towards his people'. 'Va-yet yad-o' means 'and he stretched out his hand'. 'Alav' means 'upon them'. 'Va-yakehu' means 'and he struck them'. 'Va-yirg'zu ha-harim' means 'and the mountains trembled'. 'Va-tehi nivlatam' means 'and their corpses became'. 'Ka-suchah' means 'like refuse'. 'Be-kerev chutzot' means 'in the middle of the streets'. 'Be-chol-zot' means 'in all of this'. 'Lo-shav apo' means 'his anger did not turn back'. 'Ve-od yado netuyah' means 'and still his hand is stretched out'.
[ISA.5.26] And one will lift a banner for the nations from a distance, and will whistle to it from the edge of the earth, and behold, quickly a voice will come. [§]
ve-na-sa-ne-es le-go-yim me-ra-hok ve-sha-rak lo mi-ke-tse ha-aretz ve-hi-neh me-he-ra kal ya-vo
This verse describes a signal being raised for the nations from afar, and a whistling sound calling to it from the end of the earth. Then it states that quickly, a voice will come.
[ISA.5.27] There is no weariness and there is no stumbling in him. He does not slumber and he does not rest. His belt is not loosened and the lace of his shoes is not broken. [§]
Ein-ayef ve'ein koshel bo, lo yanum ve'lo yishan, ve'lo niftach ezor chalatzav, ve'lo nittak srokh ne'alav.
This verse describes God as never tiring or faltering. It emphasizes God’s eternal wakefulness and unchanging nature, utilizing imagery of untied belts and shoelaces to symbolize a lack of need for rest or adjustment. "Ayef" means tired. "Koshel" means to stumble or falter. "Yanum" means to sleep. "Yishan" means to rest or sleep. "Ezor" means belt. "Chalatzav" means loins or hips. "Niftach" means to open or loosen. "Srokh" means lace or cord. "Ne'alav" means his shoes.
[ISA.5.28] Which arrows are sharp, and all of his bows are drawn. The hooves of his horses are regarded like flint, and his wheels are like a whirlwind. [§]
asher khitzav shenunim vekhol kashtotav derukhot parsot susav katzar nekhshavu vegalgilav kasufah.
This verse describes God’s weaponry and the effect it has. 'Asher' means 'which'. 'Khitzav' means 'his arrows'. 'Shenunim' means 'sharp'. 'Vekhol' means 'and all'. 'Kashtotav' means 'his bows'. 'Derukhot' means 'are drawn'. 'Parsot' means 'hooves'. 'Susav' means 'of his horses'. 'Katzar' means 'like flint'. 'Nekhshavu' means 'are counted/regarded'. 'Vegalgilav' means 'and his wheels'. 'Kasufah' means 'a whirlwind'. The verse portrays a powerful and swift warrior.
[ISA.5.29] It roars to him like a lion, and roars like the lions. It groans and seizes prey, it lets fall, and there is no deliverer. [§]
She'agah lo kalav, vish'ag kakefirim v'yin'hom v'yo'chez teref v'yaflit v'ein matzil.
This verse uses vivid imagery of a lion roaring and taking prey. "She'agah" means to roar. "Kalav" means lion, and is used as a singular form. "Kakefirim" is lions, plural. "Yin'hom" means to groan, or make a growling sound. "Yo'chez" means to seize or grasp. "Teref" means prey. "Yaflit" means to cast out, or let fall. "Ein matzil" means there is no deliverer. The verse depicts a powerful, unrestrained predator.
[ISA.5.30] And they will groan upon him in that day, like the roaring of the sea, and it will look at the earth, and behold, constrained darkness and light, darkness in its shadows. [§]
ve-yin-home a-lav be-yom ha-hu ke-na-ha-mat yam ve-niv-vat la-aretz ve-hi-neh cho-shech tsar va-or cha-shach ba-a-ri-fei-ha.
This verse describes a scene of overwhelming darkness and chaos. 'Ve-yin-home' means 'and they will groan'. 'A-lav' means 'upon him'. 'Be-yom ha-hu' means 'in that day'. 'Ke-na-ha-mat yam' means 'like the roaring of the sea'. 'Ve-niv-vat la-aretz' means 'and it will look at the earth'. 'Ve-hi-neh' means 'and behold'. 'Cho-shech' means 'darkness'. 'Tsar' means 'narrow' or 'constrained'. 'Va-or' means 'and light'. 'Cha-shach' means 'darkness'. 'Ba-a-ri-fei-ha' means 'in its shadows'.
ISA.6
[ISA.6.1] In the year that King Uzziah died, I saw my Lord sitting on a high and exalted throne, and the train of my Lord’s robe filled the temple. [§]
bishnat mot hammelech Uzziyahu va'ere'eh et Adonai yoshev al kisse ram venissa veshulav mele'im et haheichal
This verse describes a vision the prophet Isaiah had in the year King Uzziah died. It states that he saw 'my Lord' sitting on a high and exalted throne, and the train of 'my Lord'’s robe filled the temple.
[ISA.6.2] Seraphim are standing above Yahveh. Six wings belong to each one, six wings. With two they cover their faces, and with two they cover their feet, and with two they fly. [§]
serafim omdim mimma'al lov, shesh kenafaim shesh kenafaim le'echad, bishtayim yekasseh panav, uvishtayim yekasseh raglav, uvishtayim ye'ofef.
This verse describes seraphim (angelic beings) standing above Yahveh. Each seraphim has six wings. Two wings cover their faces, two wings cover their feet, and two wings are for flying.
[ISA.6.3] And one called to another, and said, “Holy, holy, holy is Yahveh of armies. The glory of him fills all the earth.” [§]
ve-kara zeh el zeh ve-amar kadosh kadosh kadosh Yahveh tzevaot melo kol-ha-aretz kevodoh.
This verse describes a calling out between beings, and a declaration of holiness pertaining to Yahveh of armies, whose glory fills the entire earth. "Zeh el zeh" means 'this one to that one,' or 'one to another.' "Kadosh" means holy. "Tzevaot" refers to armies or hosts. "Melo" means to fill. "Kol-ha-aretz" means 'all the earth,' and "kevodoh" is 'his glory.'
[ISA.6.4] And the pillars and thresholds shook from the voice of the one proclaiming, and the house filled with smoke. [§]
va-ya-nu-u am-mot ha-si-pim mi-kol ha-ko-rei ve-ha-bayit yi-ma-lei ashan
This verse describes the response to a voice, likely a proclamation or a call. The 'ammot hasippim' are described as being moved by the sound of the 'korei', and the house is filled with smoke. 'Ammot' refers to pillars. 'Sippim' likely means thresholds or lintels. 'Korei' is someone who proclaims or calls out. 'Bayit' is house. 'Ashen' is smoke.
[ISA.6.5] And I said, “Woe to me, for I am likened to a man with impure lips, and I dwell among a people with impure lips, for my eyes have seen the King, Yahveh of armies.” [§]
Va'omar oy li ki nidmeiti ki ish tme'a sfatayim anochi u'vetoch am tme'a sfatayim anochi yoshev ki et ha'melech Yahveh tzva'ot rau einay.
This verse is from Isaiah 6:5. It describes Isaiah’s reaction to seeing Yahveh. ‘Va’omar’ means ‘and I said’. ‘Oy li’ is an exclamation of woe, meaning ‘woe to me’. ‘Nidmeiti’ means ‘I am likened’ or ‘I seem’. ‘Ish’ means ‘man’. ‘Tme’a sfatayim’ means ‘impure lips’. ‘Anochi’ means ‘I’. ‘Betoch’ means ‘within’ or ‘among’. ‘Am’ means ‘people’ or ‘nation’. ‘Yoshev’ means ‘I dwell’ or ‘I sit’. ‘Et’ is a grammatical particle. ‘Ha’melech’ means ‘the King’. ‘Tzva’ot’ means ‘of hosts’ or ‘armies’. ‘Rau’ means ‘saw’. ‘Einay’ means ‘my eyes’.
[ISA.6.6] And one of the Gods approached me from among the seraphs, and in his hand was a glowing coal, which he took with tongs from upon the altar. [§]
vayyaf elai echad min-haserapim ubeyado ritsfah bemelqachim laqach meal ha-mizbeach.
This verse describes a seraph approaching the speaker with a glowing coal taken from the altar. Let's break down the names: 'El' is 'God'. 'Seraphim' is a plural noun referencing angelic beings. 'Mizbeach' refers to the altar. The verse utilizes direct action and descriptive language.
[ISA.6.7] And he touched my mouth, and he said, behold, this coal has touched your lips, and your iniquity will depart, and your sin will be atoned for. [§]
vayaga al-pi vayomer hineh naga zeh al-sfataycha vesar avonecha vechatatecha tekupar.
This verse describes an act performed by a prophet, likely Isaiah, on the lips of King Ahaz. A hot coal is touched to the king's lips, signifying purification from sin. 'Vayaga' means 'and he touched'. 'Al-pi' means 'upon the mouth'. 'Vayomer' means 'and he said'. 'Hineh' means 'behold'. 'Naga zeh' means 'this coal'. 'Al-sfataycha' means 'upon your lips'. 'Vesar avonecha' means 'and your iniquity will depart'. 'Vechatatecha tekupar' means 'and your sin will be atoned for'.
[ISA.6.8] And I heard the voice of my Lord saying, "Whom shall I send, and who will go for us?" And I said, "Here I am, send me." [§]
va-eshma et-kol adonai omer et-mi eshlach u-mi yelech-lanu va-omar hine-ni shlacheni.
This verse describes a divine calling. "Va-eshma" means "and I heard". "Et-kol adonai" means "the voice of my Lord". "Omer" means "saying". "Et-mi eshlach" means "whom shall I send". "U-mi yelech-lanu" means "and who will go for us". "Va-omar" means "and I said". "Hine-ni" means "here I am". "Shlacheni" means "send me". The verse describes a conversation where Yahveh asks who will go on His behalf, and the speaker volunteers.
[ISA.6.9] Go and say to these people: Hear, hearing, and do not understand. And see, seeing, and do not know. [§]
Va-yo-mer lekh ve-a-mar-ta la-am ha-zeh shim-u sha-mo-a ve-al-ta-vee-nu u-reu ra-o ve-al-teh-dah-u.
This verse contains a command given to someone to relay a message to the people. The verbs are repeated for emphasis. 'Lech' means 'go'. 'Ve-amar-ta' means 'and you shall say'. 'La-am ha-zeh' means 'to the people this'. 'Shim-u sha-mo-a' is a doubled verb, meaning 'hear, hearing'. 'Ve-al-ta-vee-nu' means 'and do not understand'. 'U-reu ra-o' means 'and see, seeing'. 'Ve-al-teh-dah-u' means 'and do not know'.
[ISA.6.10] God intends to make insensitive the heart of this people, and make their ears heavy, and blind their eyes, lest they see with their eyes and hear with their ears and their heart understands and they return and God heals them. [§]
hashemen lev-haam hazeh veoznav haKaved veeinav hasha; pen-yireh beeinav ubeoznav yishma ulevavo yavin vashav verafa lo.
This verse describes God intending to harden the hearts, dull the ears, and blind the eyes of the people so they will not perceive, hear, understand, repent, and be healed. 'Hashemen' means 'to make fat' or 'to make insensitive'. 'Lev' means 'heart', 'oznav' means 'his ears', and 'einav' means 'his eyes'. 'HaKaved' means 'heavy' or 'dull'. 'Pen' means 'lest' or 'so that not'. 'Yireh' means 'he will see', 'yishma' means 'he will hear', and 'yavin' means 'he will understand'. 'Vashav' means 'and he returns', and 'verafa lo' means 'and heals him'.
[ISA.6.11] And I said, ‘Until when, my Lord?’ And He said, ‘Until cities lie empty of inhabitants and houses empty of people, and the land is utterly desolate.’ [§]
Va’omar ad-mata’y Adonai va’yomer ad asher im-shau arim me’ein yoshev ubatim me’ein adam veh’ha’adamah tisha’eh sh’mamah.
This verse is from Isaiah 6:11. It describes a question asked to ‘my Lord’ (Adonai) regarding the length of desolation. ‘my Lord’ responds by stating how long this will continue, specifying that cities will be left without inhabitants and houses without people, until the land is utterly desolate.
[ISA.6.12] And Yahveh made humanity distant, and the abandonment became great in the midst of the land. [§]
ve-ri-chak Yahveh et-ha-adam ve-rabbah ha-azubah be-qerev ha-aretz.
This verse describes God distancing humanity and the resulting abandonment across the land. 've-ri-chak' means 'and distant made,' implying a deliberate act of distancing. 'Yahveh' is the proper name of God. 'et-ha-adam' signifies 'the human.' 've-rabbah' means 'and increased' or 'and became great.' 'ha-azubah' refers to 'the abandonment' or 'the desolation'. 'be-qerev' means 'in the midst of' and 'ha-aretz' means 'the land'.
[ISA.6.13] And also in her is Asherah, and it will return and become for burning, like an oak and like a poplar, which in its falling leaves have a standing pillar in them. A holy seed is her standing pillar. [§]
ve-od bah asheriyah ve-shavah ve-hayetah le-ba'er ka'elah ve-ka'allon asher be-shalechet matzevet bam zerah kodesh matzavtah.
This verse discusses the removal of Asherah poles and idols, relating them to firewood. "Asheriyah" refers to symbols of the goddess Asherah. "Ba'er" means burning, relating to the burning of idols as fuel. "Ka'elah" and "ka'allon" mean like an oak and a poplar, respectively, comparing the idols to trees used for fuel. "Matzevet" refers to standing pillars, or idols. "Zerah kodesh" refers to a holy seed, possibly referring to the people or worship associated with these idols. "Matzavtah" is her standing pillar.
ISA.7
[ISA.7.1] And it happened in the days of Achaz son of Yotam son of Uzziyahu, king of Judah, that Rezin, king of Aram, and Pekah son of Remalyahu, king of Israel, came up to Jerusalem to wage war against it, and were not able to fight against it. [§]
Va-yhi bi-yemei Achaz ben-Yotam ben-Uzziyahu melech Yehudah, alah Retzin melech Aram u-Pekach ben-Remalyahu melech Yisrael Yerushalayim la-milchama aleha, ve-lo yachol le-hilachem aleha.
This verse introduces a historical setting and conflict. It states that during the reign of King Achaz of Judah, kings Rezin of Aram and Pekah son of Remalyahu of Israel went up to Jerusalem to wage war against it, but were unable to conquer it.
[ISA.7.2] And it was told to the house of David, saying, Aram has settled upon Ephraim. And his heart and the heart of his people were moved, like the swaying of trees of the forest before the wind. [§]
vayugad lebeit david leemor nachah aram al-efrayim vayane levavo ulevav ammo kenoa atzei-ya'ar mipnei-ruach
This verse describes a message reaching the house of David that Aram has advanced against Ephraim. This news causes David's heart and the heart of his people to be moved, likened to trees of the forest swaying in the wind.
[ISA.7.3] And Yahveh said to Isaiah, "Go now to meet Ahaz, you and Shear-Yashuv your son, to the end of the channel of the upper pool, to the path of the field of the washerman." [§]
Va-yo-mer Yahveh el Yesha'yahu, tse-na na li-kre-at Achaz, ata u-shear Yashuv ben-cha el-k'tseh te'alat ha-brecha ha-elyona, el-mesilat s'deh koves.
This verse recounts Yahveh speaking to Isaiah, instructing him to go out to meet Ahaz. Isaiah is to be accompanied by his son Shear-Yashuv and proceed to the end of the conduit of the upper pool, to the path of the washerman's field.
[ISA.7.4] And you will say to him, ‘Be watchful and be quiet. Do not be afraid, and let not your heart be faint because of the two smoking tails of those fiery gods. Choose now Resin, and Aram, and the son of Remalyahu.’ [§]
ve'amarta elav hishamer vehashket al tira ulevavecha al yerach mishnei zanbot haudim ha'ashenim ha'eleh bachri-af rezin va'aram uven-rmalyahu.
This verse is a prophetic warning. The speaker is instructing someone to remain calm and not fear, despite the presence of two smoking tails (often interpreted as representing two approaching enemies). It then names those enemies: Resin and Aram, along with the son of Remalyahu.
[ISA.7.5] Because Aram has counselled evil against you, Ephrayim and the son of Ramaliah are saying. [§]
Ya'an ki ya'atz 'aleyka Aram ra'ah, Ephrayim u-ben-Rmal'yahu le'emor.
This verse describes a conspiracy against someone. "Ya'an ki" means "because". "Ya'atz" means "to counsel, advise", here used in the sense of plotting. "Aram" is a proper noun, a people or kingdom. "Ra'ah" means "evil, bad". "Ephrayim" and "ben-Rmal'yahu" are proper nouns, names of individuals. "Le'emor" means "saying" or "to say".
[ISA.7.6] Let us go up into Judah and gather its possessions, and divide them among ourselves, and let us make a king within it, even the son of Tabael. [§]
na'aleh biYehudah unqitzennah unbakkenah eleinu unamlikh melekh betochah et ben-tav'al.
This verse describes a plan to invade Judah, plunder it, divide the spoils amongst themselves, and install a king of their choosing, specifically the son of Tabael. 'Na'aleh' means 'let us go up' (often used as a euphemism for military campaign). 'BiYehudah' means 'in Judah'. 'Unqitzennah' means 'and we will gather it' (referring to plunder). 'Unbakkenah eleinu' means 'and we will divide it among ourselves'. 'Unamlikh melekh betochah' means 'and we will make a king within it'. 'Et ben-tav'al' means 'the son of Tabael'.
[ISA.7.7] Thus my Lord Yahveh says, "You will not rise, and you will not be." [§]
Koh amar adonai Yahveh lo takum velo tiyeh.
This verse is a direct statement. "Koh" means 'thus' or 'so'. "Amar" means 'said'. "Adonai" means 'my Lord'. "Yahveh" is the proper name of God. "Lo" means 'not'. "Takum" means 'you will rise'. "Velo" means 'and not'. "Tiyeh" means 'you will be'.
[ISA.7.8] For Damascus is the head of Aram, and Rezin is the head of Damascus. And within sixty-five years, Ephraim will be broken from being a people. [§]
ki rosh Aram Damascus ve-rosh Damascus Rezin u-ve-od shishim ve-chamesh shanah yechat Ephraim me-am.
This verse identifies Damascus as the head of Aram and Rezin as the head of Damascus. It then states that within sixty-five years, Ephraim will be broken from being a people. 'Rosh' means 'head'. 'Aram' is a proper noun referring to a region or people. 'Damascus' is a proper noun, the name of a city. 'Rezin' is a proper noun, the name of a king. 'Ephraim' is a proper noun, referring to the people of Ephraim. 'Yechat' means 'will be broken'. 'Me-am' means 'from people' or 'as a people'. The 've' is a conjunction meaning 'and'.
[ISA.7.9] And the head of Ephraim is Samaria, and the head of Samaria is the son of Remalyahu. If you do not believe, you will not be believed. [§]
ve-rosh efraim shomron ve-rosh shomron ben-remalyahu im lo ta'aminu ki lo te'amenu.
This verse refers to the heads or leaders of Ephraim and Samaria, and a prophecy about disbelief. 'Ephraim' and 'Samaria' are place names and refer to the people groups inhabiting those areas. The verse states that if they do not believe, they will not be believed. 'Ben-remalyahu' means 'son of Remalyahu' and is a name.
[ISA.7.10] And Yahveh added, speaking to Achaz, to say. [§]
Va-yosef Yahveh dabber el-Achaz le-emor
Va-yosef means 'and Yahveh added'. Dabber means 'to speak'. El-Achaz means 'to Achaz'. Le-emor means 'to say'. This verse describes Yahveh continuing to speak to Achaz.
[ISA.7.11] Ask for yourself a sign from with Yahveh, your Gods. Ask a profound question, or raise it up above. [§]
sh'al-l'cha ot me'im Yahveh Elohey'cha ha'amek sh'alah o ha'gbeha l'ma'lah.
This verse is a challenge to request a sign from Yahveh, the Gods. It suggests asking for a sign that is either profound or raised up, meaning something extraordinary or demonstrative. The word 'ot' translates to sign, and the phrase 'me'im' means 'from with'. 'Elohey'cha' means 'your Gods'. 'Ha'amek sh'alah' literally means 'the deep asking' or 'profound request'. 'Ha'gbeha l'ma'lah' means 'the raising up above'.
[ISA.7.12] And Ahaz said, "I will not ask, and I will not test Yahveh." [§]
Va-yo-mer A-chaz lo-e-sha-al ve-lo-a-na-seh et-Yahveh.
This verse comes from Isaiah 7:12. "Va-yo-mer" means "and said". "A-chaz" is the name of a king. "Lo-e-sha-al" means "I will not ask". "Ve-lo-a-na-seh" means "and I will not test". "Et-Yahveh" means "Yahveh". The verse describes a king stating he will not ask anything of or test Yahveh.
[ISA.7.13] And he said, "Listen, house of David. Is it a small thing for you to lend people assistance, that you also taunt the Gods?" [§]
Va-yo-mer shih-mu-na bet David ha-ma'at mi-chem ha-la'ot anashim ki tal'u gam et Elohay.
This verse comes from 2 Samuel 16:7. It's a rhetorical question posed by David to the house of David. The speaker is questioning whether it is insufficient for them to lend help to people that they also mock the Gods.
[ISA.7.14] Therefore, my Lord He will give to you a sign: behold, the young woman is with child and will give birth to a son, and you shall call his name ‘With-Us God’. [§]
lakhen yitten adonai hu lachem ot hineh haalma hara veyoledet ben vekarat shmo immanu el.
This verse describes a sign that will be given. 'Lakhen' means therefore. 'Yitten' means will give. 'Adonai' means my Lord. 'Hu' means He. 'Lachem' means to you. 'Ot' means a sign. 'Hineh' means behold. 'Haalma' means the young woman. 'Hara' means is with child. 'Veyoledet' means and will give birth. 'Ben' means a son. 'Vekar'at' means and you shall call. 'Shmo' means his name. 'Immanu' means with us. 'El' means God.
[ISA.7.15] Warmth and honey he will eat, according to his knowing he rejects the evil and he chooses the good. [§]
khem-ah oo-devash yo-kel le-da-to ma-os ba-ra oo-vah-hor ba-tov
This verse describes a preference for good over evil. "Khem-ah" means warmth or heat, often translated as butter or cream. "Devash" means honey. "Yo-kel" means he will eat. "Le-da-to" means according to his knowing/understanding. "Ma-os" means he rejects/despises. "Ba-ra" means the evil. "U-vah-hor" means and he chooses/selects. "Ba-tov" means the good.
[ISA.7.16] Because before the young child knows to refuse evil and choose good, the land, which you forsake, will be forsaken because of its two rulers. [§]
ki b'terem yeda ha'na'ar ma'os ba'ra va'vachor ba'tov te'azev ha'adamah asher atah katz mipnei shnei m'lacheha.
This verse discusses a time before a young child knows to refuse evil and choose good. It states that the land will be forsaken because of the wickedness of its two rulers. 'Terem' means 'before'. 'Yeda' means 'to know'. 'Na'ar' means 'young man' or 'child'. 'Ma'os' means 'to refuse'. 'Ra' means 'evil'. 'Bachor' means 'to choose'. 'Tov' means 'good'. 'Te'azev' means 'will be forsaken'. 'Adamah' means 'land'. 'Ata' means 'you'. 'Katz' means 'end' or 'forsake'. 'Mipnei' means 'because of'. 'Shnei' means 'two'. 'M'lacheha' means 'its rulers'.
[ISA.7.17] Yahveh will bring upon you, and upon your people, and upon your father's house, days that have not come since the day Ephraim turned away from Judah, even the king of Assyria. [§]
ya-vee yahveh a-lay-kha v-al am-kha v-al bayt a-vee-kha ya-meem a-sher lo-vo-oo l-mee-yom soor ef-ra-eem me-al yeh-oo-dah et me-lech ash-shoor.
This verse speaks of Yahveh bringing days upon you, your people, and your father's house, days which have not come since the time Ephraim departed from Judah, namely the king of Assyria.
[ISA.7.18] And it will be on that day that Yahveh will whistle for the fly that is at the end of the rivers of Egypt, and for the bee that is in the land of Assyria. [§]
vehayah bayom hahu yishrok Yahveh lazvuv asher biketze ye'orei mitzrayim uladvorah asher be'eretz Ashur.
This verse describes a future event where Yahveh will whistle for the fly that is at the end of the rivers of Egypt and for the bee that is in the land of Assyria. 'Vehayah' means 'and it will be'. 'Bayom hahu' means 'on that day'. 'Yishrok' means 'will whistle'. 'Yahveh' is the proper name of God. 'Lazvuv' means 'to the fly'. 'Asher' means 'that is'. 'Biketze' means 'at the end of'. 'Ye'orei' means 'rivers of'. 'Mitzrayim' is the name of Egypt. 'Uladvorah' means 'and to the bee'. 'Be'eretz' means 'in the land of'. 'Ashur' is the name of Assyria.
[ISA.7.19] And they will come and rest, all of them, in the valleys of the ravines, and in the clefts of the rocks, and in all the thorns, and in all the leafy places. [§]
oo-vah-oo ve-nah-hoo koo-lahm be-nah-hah-lay ha-bah-toht oo-veen-kee-kay ha-seh-lah-eem oo-vee-kohl ha-nah-tsoo-tseem oo-vee-kohl ha-nah-hah-loleem.
This verse describes where birds will rest. 'oo-vah-oo' means 'and they will come'. 've-nah-hoo' means 'and rest'. 'koo-lahm' means 'all'. 'be-nah-hah-lay' means 'in the valleys'. 'ha-bah-toht' means 'of the ravines'. 'oo-veen-kee-kay' means 'and in the clefts'. 'ha-seh-lah-eem' means 'of the rocks'. 'oo-vee-kohl' means 'and in all'. 'ha-nah-tsoo-tseem' means 'the thorns'. 'oo-vee-kohl' again means 'and in all'. 'ha-nah-hah-loleem' means 'the leafy places'.
[ISA.7.20] On that day, my Lord will shave beyond the River, the king of Assyria, the head and the hair of the legs. And also the beard you will remove. [§]
bayom hahu yegallach adonai betaar haschira be'evrei nahar b'melech assur et harosh vesaar haraglayim vegam et hazakan tispeh.
This verse describes a future shaving of the king of Assyria. "bayom hahu" means "on that day". "yegallach" means "will shave". "adonai" means "my Lord". "betaar haschira" means "with a hired razor". "be'evrei nahar" means "beyond the River" (referring to the Euphrates). "b'melech assur" means "the king of Assyria". "et harosh vesaar haraglayim" means "the head and the hair of the legs". "vegam et hazakan tispeh" means "and also the beard you will remove".
[ISA.7.21] And it will be on that day that a man will raise a calf of cattle and two sheep. [§]
ve-ha-ya ba-yom ha-hu ye-chay-eh-eesh eg-lat ba-kar u-shtei-tson
This verse describes a future time when a person will raise a calf and two sheep. 'Ve-ha-ya' means 'and it will be'. 'Ba-yom ha-hu' means 'on that day'. 'Ye-chay-eh-eesh' means 'a man will live/raise'. 'Eglat bakar' means 'calf of cattle'. 'U-shtei-tson' means 'and two sheep'.
[ISA.7.22] And it will be that from a great abundance of produce, people will eat butter, for butter and honey people will eat, all that remains within the land. [§]
vehaya merov asot chalav yoachal chem'ah ki-chem'ah udvash yoachal kol-hanotar bekerev ha'aretz.
This verse describes a time of abundance where people will eat butter and honey because of the great amount of produce. "merov asot" refers to a surplus of agricultural work and its resulting bounty. "chalav" means milk, and is used here to mean butter. "chem'ah" means butter. "dvash" means honey. "hanotar" means the remaining or what is left. "bekerev ha'aretz" means within the land.
[ISA.7.23] And it will be on that day, every place where there is a vine will be a place where a thousand vines are worth a thousand pieces of silver to the guard and to the waterer it will be. [§]
ve-ha-ya ba-yom ha-hu yi-hye kol-ma-kom a-sher yi-hye-sham elef gefen be-elef kasef la-shamir ve-la-shayit yi-hye.
This verse describes a future time when any place where vines currently grow will become a place where a thousand vines are worth a thousand pieces of silver for guarding and for watering. "Yom" means day. "Hu" means that. "Ma-kom" means place. "Gefen" means vine. "Kasef" means silver. "Shamir" means guard. "Shayit" means waterer. The root form "yi-hye" is a future tense of "to be". "El" means God, in this context used as a unit of measure.
[ISA.7.24] He will come there with arrows and with the bow, for the whole land will become a snare and a trap. [§]
Ba-chi-tzim u-va-keshet ya-vo sha-ma ki-sha-mir va-sha-yit ti-yeh kol-ha-a-retz.
This verse describes a coming arrival with arrows and a bow, and states that the whole land will become a snare and a trap. "Ba-chi-tzim" means 'with arrows', "u-va-keshet" means 'and with the bow', "ya-vo" means 'he will come', "sha-ma" means 'there', "ki" means 'for', "sha-mir" means 'a snare', "va-sha-yit" means 'and a trap', "ti-yeh" means 'will be', "kol-ha-a-retz" means 'the whole land'.
[ISA.7.25] And all the mountains that are in the foothold will vanish. Fear of the flint and the shale will not come there. And it will be for the pasture of the ox, and for the trampling of the sheep. [§]
vekhol haharim asher bamaader ye'aderun lo-tabo shama yir'at shamir vashayit vehaya lemishlach shor ulemirmas seh.
This verse describes a future desolation of the mountains. "Vekhol" means "and all". "Haharim" means "the mountains". "Asher" means "that" or "which". "Bamaader" means "in the foothold". "Ye'aderun" means "will be removed" or "will vanish". "Lo-tabo" means "will not come". "Shama" means "there". "Yir'at" means "fear of". "Shamir" is a type of rock or flint. "Vashayit" means "and the shale". "Vehaya" means "and it will be". "Lemishlach" means "for pasture". "Shur" means "ox". "Ulemirmas" means "and for trampling". "Seh" means "sheep". Therefore, the verse speaks of the mountains being removed, becoming pasture for oxen and a place for sheep to tread.
ISA.8
[ISA.8.1] And Yahveh said to me, "Take for yourself a large scroll and write upon it with a human stylus, concerning a swift spoil that is quickly plundered." [§]
Va-yo-mer Yahveh e-lai kah-leh-kha gil-ayon ga-dol u-khtov a-lav be-kharet enosh le-maher shalal khash baz.
This verse describes Yahveh instructing someone to take a large scroll and write on it with a stylus using human writing, a hasty plunder that is swift to spoil.
[ISA.8.2] And I will call for myself faithful witnesses, even Uriyah the priest, and Zechariah son of Yevrechiyah-hu. [§]
ve-a-ee-dah lee eh-deem neh-eh-ma-neem et oo-ree-yah ha-co-hen ve-et ze-char-yah-hu ben yev-reh-khee-yah-hu
This verse describes a witness being called. "Ve" means "and". "A'eeda" means "I will testify". "Lee" means "for me". "Edeem" is the plural of "ed" meaning "witness". "Ne'emanim" means "faithful". "Et" is a grammatical particle that indicates a definite object. "Uriyah" is a proper name. "Ha-cohen" means "the priest". "Ve-et" means "and". "Zechar-yah-hu" is a proper name. "Ben" means "son of". "Yevrechiyah-hu" is a proper name.
[ISA.8.3] And I approached the prophetess, and she conceived and bore a son. And Yahveh said to me, "Call his name Swift Spoil Hastening Loot." [§]
va-ekrav el-han-navi-ah va-tahar va-teled ben va-yomer Yahveh elai kra shemo Maher Shalal Hash Baz
This verse describes a prophetic sign involving a child's name. 'Va-ekrav' means 'and I approached'. 'Han-navi-ah' means 'the prophetess'. 'Va-tahar' means 'and she conceived'. 'Va-teled' means 'and she bore'. 'Ben' means 'son'. 'Va-yomer Yahveh elai' means 'and Yahveh said to me'. 'Kra shemo' means 'call his name'. 'Maher Shalal Hash Baz' is the name itself.
[ISA.8.4] For before the young one knows to call ‘my father’ and ‘my mother,’ he will carry the strength of Damascus and the plunder of Samaria before the king of Assyria. [§]
kee be-teh-rem yeh-dah ah-nah-ar krah ah-vee vee-eem-ee yees-sah et-khale da-meh-sek veet shlal shoh-meh-ron lif-nay me-lech ash-shoor.
This verse describes a situation occurring before a young boy knows how to call his father and mother. Before this happens, he will carry away the wealth of Damascus and the plunder of Samaria to the king of Assyria. The verse emphasizes the speed and certainty of this event, happening even before the most basic human connection is established.
[ISA.8.5] And Yahveh added speaking to me, saying. [§]
Va-yosef Yahveh dabber elai od le'emor.
This verse states that Yahveh spoke to me again. 'Va-yosef' means 'and added' or 'and increased', implying continuation of a previous action. 'Yahveh' is the proper name of God. 'Dabber' means 'spoke'. 'Elai' means 'to me'. 'Od' means 'again' or 'still'. 'Le'emor' means 'to say' or 'saying'.
[ISA.8.6] Because this people has refused the waters of Siloah, which go slowly, and they seek the favor of Rezin and the son of Remalyahu. [§]
Ya'an ki ma'as ha'am ha'zeh et mei ha'shiloch hahol'chim le'at u'mesos et retzin u'ben ramalyahu.
This verse describes the people rejecting the waters of Siloah, which flow slowly, and seeking assistance from Rezin and the son of Remalyahu. 'Ya'an ki' means 'because'. 'Ma'as' means 'to refuse'. 'Ha'am ha'zeh' is 'this people'. 'Mei ha'shiloch' is 'the waters of Siloah'. 'Hol'chim le'at' means 'going slowly'. 'U'mesos' means 'and seeking'. 'Retzin' is a proper noun, the name of a king. 'Ben ramalyahu' is 'the son of Remalyahu', another proper noun.
[ISA.8.7] Therefore, behold, my Lord is bringing up against them the waters of the river, the mighty and the many, against the king of Assyria and all his glory. And it will rise over all its channels and go over all its banks. [§]
V'lakhen hineh adonai ma'aleh aleihem et-mei hanahar ha'atzumim v'haravim et-melech ashur v'et-kol-kevodo v'alah al-kol-afikav v'halach al-kol-gedotav.
This verse describes a coming flood sent by 'my Lord' against the king of Assyria. 'V'lakhen' means 'therefore'. 'Hineh' means 'behold' or 'indeed'. 'Adonai' is 'my Lord'. 'Ma'aleh' means 'bringing up' or 'causing to come'. 'Mei hanahar' means 'the waters of the river'. 'Ha'atzumim v'haravim' means 'the mighty and many'. 'Melech ashur' is 'the king of Assyria'. 'Kol kevodo' means 'all his glory'. 'Alah' means 'he will rise' or 'he will come up'. 'Afikav' means 'his channels' or 'his streams'. 'Halach' means 'he will walk' or 'he will go'. 'Gedotav' means 'his banks'.
[ISA.8.8] And a flood passed through Judah, overflowing and passing over up to the neck; and it came to pass that its stretched-out wings filled the breadth of your land with us, God. [§]
ve-chalaf bi-Yehudah shataf ve-avar ad-tzavar yagiah ve-hayah mutot kenafav melo rochev-artzcha imanu El.
This verse describes a flood passing through Judah, reaching as high as the neck, and its wings filling the breadth of the land. It concludes with a statement of presence – ‘with us is God’. ‘Chalaf’ means to pass over or change. ‘Shataf’ means a flood or overflowing. ‘Avar’ also signifies passing over. ‘Tzavar’ is neck. ‘Yagiah’ means to reach or attain. ‘Mutot’ means stretched out. ‘Kenafav’ means wings. ‘Melo’ means full. ‘Rochav-artzcha’ means the breadth of your land. ‘Imanu’ means with us. ‘El’ means God.
[ISA.8.9] Behold, peoples, and gird yourselves, and listen, all far countries! Arm yourselves and gird yourselves, arm yourselves and gird yourselves! [§]
ro'u amim vachotu vaha'zinu kol merchakei-aretz hit'azru vachotu hit'azru vachotu.
This verse is a call to action, likely to prepare for conflict. "ro'u" means 'behold' or 'look'. "amim" is 'peoples'. "vachotu" means 'and gird yourselves'. "ha'zinu" means 'listen'. "kol" means 'all'. "merchakei-aretz" means 'far countries'. "hit'azru" means 'arm yourselves' or 'prepare yourselves'. The repetition of 'hit'azru vachotu' emphasizes the urgency and completeness of the preparation.
[ISA.8.10] Plan counsel and let it be broken; speak a word and it will not stand, for God is with us. [§]
Utzu etzah v'tufar; daberu davar v'lo yakum, ki imanu El.
This verse contains imperatives and a statement of fact. "Utzu" means 'plan' or 'advise'. "Etzah" means 'counsel' or 'advice'. "V'tufar" means 'and be broken'. "Daberu" means 'speak'. "Davar" means 'word'. "V'lo yakum" means 'and it will not stand'. "Ki" means 'for' or 'because'. "Imanu" means 'with us'. "El" means 'God'. The verse speaks of planning evil, but declaring that it will not succeed because God is with those who oppose it.
[ISA.8.11] For thus says Yahveh to me, like the strength of the hand, and He will discipline me by a craft in the way of this people to say. [§]
ki koh amar Yahveh elai k'chezkat hayad v'yissreni mil'chet b'derech ha'am hazeh le'emor.
This verse begins with 'ki koh amar,' meaning 'for thus says.' 'Yahveh' is the name of God. 'Elai' means 'to me.' 'K'chezkat hayad' is a phrase meaning 'like the strength of the hand.' 'V'yissreni' means 'and He will discipline me.' 'Mil'chet' refers to a craft or trade. 'B'derech' means 'in the way of.' 'Ha'am hazeh' means 'this people.' 'Le'emor' means 'to say.' The verse describes God speaking to someone and indicating that He will discipline them by influencing their work among a particular people.
[ISA.8.12] Do not say, "a binding together," regarding all that this people says is a binding together, and do not let his terror cause you fear, nor show him reverence. [§]
lo-to-meroon kesher le-chol asher yomar ha-am ha-zeh kasher ve-et-morao lo-teer'oo ve-lo ta'aritzu.
This verse contains instructions not to participate in or be afraid of a conspiracy or alliance being discussed amongst the people. "Kesher" means a binding together, a conspiracy, or an alliance. "Morao" refers to his terror, fear, or dread. The instruction is to neither fear it nor respect it.
[ISA.8.13] You shall sanctify Yahveh of hosts, and He is your dread, and He is your amazement. [§]
et-Yahveh tsevahot oto takdishu vehu morachem vehu ma'artzchem.
This verse begins with 'et', a particle marking the direct object. 'Yahveh tsevahot' means 'Yahveh of hosts', literally 'Yahveh armies'. 'Oto' means 'him'. 'Takdishu' means 'you shall sanctify'. 'Vehu' means 'and he'. 'Morachem' means 'your dread' or 'your fear'. 'Ma'artzchem' means 'your amazement' or 'your reverence'. The verse is a command to sanctify Yahveh of Hosts, and a statement that He is to be feared and revered.
[ISA.8.14] And it will be for a sanctuary, and for a stone of stumbling, and for a rock of stumbling, for the two houses of Israel, for a snare and for a hidden danger for the one who dwells in Jerusalem. [§]
v'haya l'mikdash ul'even negaph ul'tzur mikshol lishnei batei Yisrael l'pach ul'mokhesh leyoshev Yerushalayim.
This verse uses several key terms. 'mikdash' refers to a sanctuary or a holy place. 'even negaph' literally means 'stone of stumbling'. 'tzur mikshol' means 'rock of stumbling'. 'pach' is a snare or trap, and 'mokhesh' is a hidden danger or ambush. The verse speaks of something becoming an obstacle and a snare for the two houses of Israel and the inhabitants of Jerusalem.
[ISA.8.15] And many will stumble in them, and they will fall, and be broken, and be pierced, and be captured. [§]
vekashlu bam rabim venaplu venishbaru venokshu venilkadu.
This verse describes people stumbling, falling, being broken, being pierced, and being captured. "bam" means "in them", referring to a previously mentioned snare or trap. The verbs are all in the imperfect tense, suggesting a continuing or future action. "rabim" means "many".
[ISA.8.16] Rock of testimony, sealed is instruction through my learning. [§]
tsor te'udah; khatom torah בלימודאי
This verse consists of several words. 'Tsor' means rock. 'Te'udah' means testimony or witness. 'Khatom' means seal. 'Torah' means instruction or teaching. 'B'limudai' is a complex word, but effectively means 'in my learning' or 'through my instruction'. The verse appears to be a statement about something being sealed with instruction and learned through it.
[ISA.8.17] And I have waited for Yahveh, the one who hides His face from the house of Jacob, and I hope to Him. [§]
vekhiiti leYahveh hamastir panav mibeit Yaakov vekiveeti lo.
This verse consists of several components. 'Vekhiiti' means 'and I have waited'. 'LeYahveh' means 'to Yahveh'. 'Hamastir' means 'the one who hides'. 'Panav' means 'His face'. 'Mibeit Yaakov' means 'from the house of Jacob'. 'Vekiveeti' means 'and I hope'. 'Lo' means 'to Him'. Thus, the verse speaks of waiting for Yahveh, who hides His face from the house of Jacob, and hoping to Him.
[ISA.8.18] Behold, I and the children that God gave to me are for signs and for wonders in Israel, from God of armies who dwells in Mount Zion. [§]
hinneh anokhi vehayeladim asher natan-li Yahveh le'otot ulemophtim beyisrael me'em Yahveh tzevaot hashoken behar tziyon.
This verse begins with an introductory phrase 'hinneh', meaning 'behold'. 'Anokhi' means 'I'. 'Hayeladim' means 'the children'. 'Asher' means 'that/which'. 'Natan-li' means 'gave to me'. 'Yahveh' is the proper name of God. 'Le'otot' means 'for signs'. 'Ulemophtim' means 'and for wonders'. 'Beyisrael' means 'in Israel'. 'Me'em' means 'from'. 'Tzevaot' means 'hosts/armies'. 'Hashoken' means 'the one who dwells'. 'Behar' means 'in the mountain'. 'Tziyon' is Zion.
[ISA.8.19] And if they say to you, "Seek to the fathers and to the mediums, the chirpers and the murmurers," surely a people should seek their God for life, not to the dead. [§]
ve-chi yo-meru a-lei-chem dir-shu el-ha-avot ve-el-ha-yid-do-nim ha-metzap-tze-phim ve-ha-mah-geem ha-lo am el-elo-hav yid-rosh be-ad ha-chai-im el-ha-metim.
This verse discusses the practice of consulting ancestors and mediums. 'Avot' refers to fathers or ancestors, and 'yid-do-nim' refers to mediums or those who consult with spirits. 'Metzap-tze-phim' means those who chirp or whistle, and 'mah-geem' means those who murmur or divine. The verse questions why people would seek guidance from the dead when they should be seeking God for life.
[ISA.8.20] To instruction and to testimony! If they do not speak according to this word, to it there is no dawn. [§]
l'torah v'lit'udah im-lo yo'meru kadavar hazzeh asher ein-lo shachar
This verse comes from Isaiah 8:20. 'Torah' refers to instruction or law. 'Ud'ah' refers to testimony or witness. 'Im-lo' is a conditional 'if not'. 'Yo'meru' means 'they will not say'. 'Kadavar hazzeh' means 'this word'. 'Asher' is a relative pronoun meaning 'that' or 'which'. 'Ein-lo shachar' literally means 'to it is not dawn', or 'there is no dawn to it'. This suggests something that will not come to pass, or has no future.
[ISA.8.21] And hardship and hunger will pass through her. And it will be that when he is hungry and angered, he will curse his king and the Gods, and he will turn his face upward. [§]
ve-avar bah niksheh ve-ra’ev ve-hayah ki-yir’av ve-hitkatsef ve-kilel be-mal’kho u-ve-eloho u-panah le-ma’lah.
This verse describes a scenario where someone is afflicted with hardship and hunger. They become angry and curse their king and their Gods, then look upwards, presumably toward the heavens.
[ISA.8.22] And God looks upon the earth, and behold, trouble and darkness cover a wandering cloud, and darkness is rejected. [§]
ve-el-eretz yabit ve-hineh tsarah ve-chashkeh me'uf tsukah va-afeilah menudach.
This verse describes God looking upon the earth and seeing trouble and darkness. 'El' refers to God. 'Eretz' means 'earth'. 'Yabit' means 'he looks'. 'Hineh' means 'behold' or 'here is'. 'Tsarah' means 'trouble' or 'distress'. 'Chashkeh' means 'darkness'. 'Me'uf' means 'covered' or 'overspread'. 'Tsukah' means 'covering' or 'cloudiness'. 'Afeilah' means 'darkness'. 'Menudach' means 'wandering' or 'rejected'. The verse paints a picture of a world in turmoil and shadow.
[ISA.8.23] For it is not a flight for that which is secured to her, as in the first time, the land of Zebulun was light, and the land of Naphtali as well, but later, it became heavy, the way across the Jordan, the region of the nations. [§]
ki lo muaf la'asher mutzak lah, ka'et ha'rishon hekal artzah Zevulun ve'artzah Naphtali, veha'acharon hikbid derech hayam eiver haYarden, galil haGoyim.
This verse describes the future glory of Zebulun and Naphtali, contrasted with a later period of hardship for others. 'Muaf' implies wings or flight, suggesting a quick or easy passage. 'Mutzak' suggests being poured out or secured. 'Hekal' means to be light or easy. 'Hikbid' implies heaviness or difficulty. The verse speaks of a time when these lands will experience a period of ease, and later, others will find the path difficult, specifically those who travel 'across the Jordan, the region of the nations'.
ISA.9
[ISA.9.1] The people walking in darkness saw a great light. Those dwelling in the land of the shadow of death experienced light shining upon them. [§]
ha-am ha-hol-kim bah-ho-shekh ra-u or ga-dol yosh-vey be-er-etz tzal-ma-vet or na-gah a-lei-hem.
This verse describes a people who were walking in darkness and then saw a great light. Those dwelling in the land of the shadow of death experienced light shining upon them. The words 'people', 'walking', 'darkness', 'saw', 'light', 'great', 'dwelling', 'land', 'shadow', 'death', and 'shining' are all fairly direct in meaning. The key is translating the names of God, which are not present in this verse. Therefore, this is a straightforward translation focused on literal meaning.
[ISA.9.2] You have increased the nation, but you have not increased the joy. They rejoice before Yahveh as in the joy of the harvest, as those who exult in their portion of the plunder. [§]
hir'bita hagoy lo hig'dalta hasimcha samchu lifanekha k'simchat baqatzir ka'asher yagilu b'chalkam shalal.
This verse describes a situation where the people have increased in number, but their joy has not increased proportionally. Instead, they rejoice before Yahveh as one would rejoice at the harvest, exulting in the spoils they have gained.
[ISA.9.3] For it is the yoke of his burden and the staff of his shoulder, the rod of the ruler in him that you have broken, like the day of Midian. [§]
ki et ol subollo ve’et matte shikhmo shevet hanno’ges bo hakhitota keyom midyan.
This verse describes a breaking of a yoke and a staff, referencing a past event similar to the day of Midian. Let’s break it down: “ki” means “for” or “because”. “et” is a particle marking the direct object. “ol” means yoke. “subollo” means ‘of his burden.’ “ve’et” means “and”. “matte” means staff. “shikhmo” means ‘of his shoulder.’ “shevet” means rod or sceptre. “hanno’ges” means ‘the ruling.’ “bo” means ‘in him.’ “hakhitota” means ‘you have broken.’ “keyom” means ‘like the day.’ “midyan” refers to the nation of Midian.
[ISA.9.4] For all destruction destroys with a shaking, and a garment is rolled in bloods, and it will be for a burning, a devouring fire. [§]
ki kal-so'n so'en b'ra'ash v'simlah m'golalah b'damim v'hayta lis'refah ma'ochelet esh.
This verse describes a scene of intense destruction and violence. "So'n" appears to be a poetic term for destruction or ruin. "Ra'ash" means a loud noise, a shaking, or tumult. "Simlah" means garment or robe, and is here rolled in blood. "Lis'refah" means for burning or a conflagration. "Ma'ochelet" means consuming or devouring. "Esh" means fire. The verse overall depicts a scene of violent destruction where garments are soaked in blood, and a consuming fire will follow.
[ISA.9.5] For a child is born to us, a son is given to us, and the government is upon his shoulder. And his name will be called Wonder, Counselor, God, Mighty, My Father is Strength, Prince of Peace. [§]
ki-yeled yulad-lanu ben nitan-lanu vat-hi hamis-rah al-shikmo vayikra shmo pele yoetz El gibbor aviad sar-shalom.
This verse describes the birth of a child and proclaims his names and titles. "yeled" means child or boy. "yulad" means born. "lanu" means to us. "ben" means son. "nitan" means given. "vat-hi" means and there was/it was. "hamis-rah" means the burden/government. "al-shikmo" means upon his shoulder. "vayikra" means and he called. "shmo" means his name. "pele" means wonder. "yoetz" means counselor. "El" means God. "gibbor" means mighty. "aviad" means my father is strength. "sar-shalom" means prince of peace.
[ISA.9.6] To increase the governance and for peace, there is no end upon the throne of David and over his kingdom, to establish it and to support it with justice and with righteousness, from now and forever. The zeal of Yahveh of hosts will accomplish this. [§]
lə-mar-bêh ha-mis-rāh û-lə-shā-lōm ên-qêts ʿal-kis-sê dā-wîḏ wə-ʿal-mam-lak-h-tō lə-hā-khîn ʾō-tāh û-lə-saʿ-ḏāh bə-miš-pāṭ û-ḇi-ṣə-ḏā-qāh mē-ʿaṯ-tāh wə-ʿaḏ-ʿō-lām qin-ʾat yə-hō-vāh ṣə-ḇā-ʾōt taʿă-śeh-zōṯ.
This verse speaks of an increase in governance and peace without end on the throne of David and over his kingdom, to establish and support it with justice and righteousness, from now and forever. The zeal of Yahveh of hosts will perform this.
[ISA.9.7] A word my Lord sent to Jacob, and it happened in Israel. [§]
dah-var shah-lach ah-do-nai beh-yah-ah-kohb veh-nah-fahl beh-yis-rah-ehl
This verse consists of several words. "Davar" means 'word' or 'thing'. "Shalach" means 'he sent'. "Adonai" means 'my Lord'. "Be" means 'in' or 'with'. "Yaakov" is the name 'Jacob'. "V" is a conjunction meaning 'and'. "Nafal" means 'it fell' or 'it happened'. "Be" again means 'in' or 'with'. "Yisrael" is the name 'Israel'. Therefore, the verse describes something sent by my Lord to Jacob, and it happened in Israel.
[ISA.9.8] And the whole people will know, Ephraim and those who dwell in Samaria, with pride and with greatness of heart, saying: [§]
ve-yad'u ha-am kulo efraim ve-yoshev shomron be-ga'ava u-ve-godel levav le'emor.
This verse describes the people, specifically Ephraim and those dwelling in Samaria, knowing something with pride and a great heart, meaning they will boastfully declare it. 'Ha-am kulo' means 'the whole people'. 'Levav' is a more emphatic form of 'lev', meaning heart, and often denotes the will or mind.
[ISA.9.9] The stones have fallen, and hewn stone will be built. The sycamore trees have been cut down, and we will replace them with cedars. [§]
le-ve-nim na-pa-lu ve-ga-zit niv-neh shik-mim gu-da-u va-a-ra-zim na-cha-lif.
This verse describes destruction and rebuilding. "Le-ve-nim" refers to stones, and "na-pa-lu" means they have fallen. "Ve-ga-zit" means 'and hewn stone', and "niv-neh" means 'will be built'. "Shik-mim" are sycamore trees, and "gu-da-u" means they were cut down. "Va-a-ra-zim" means 'and cedars', and "na-cha-lif" means 'we will replace'. This verse is a metaphorical expression of change and rebuilding following a disaster.
[ISA.9.10] And Yahveh elevated the adversaries of Rezin against him, and He will stir up conflict among his enemies. [§]
vay-sah-geiv Yahveh et-tzarei re-tseen a-laviv ve-et-oy-vaiv ye-sak-sech.
This verse describes Yahveh elevating the adversaries of Rezin against him, and stirring up his enemies. 'Vay-sah-geiv' means 'He elevated'. 'Yahveh' is the proper name of God. 'Et-tzarei' means 'the adversaries of'. 'Rezin' is a proper noun, a king's name. 'A-laviv' means 'upon him'. 'Ve-et-oy-vaiv' means 'and the enemies of'. 'Ye-sak-sech' means 'He will stir up/cause conflict'.
[ISA.9.11] Syria from the front, and the Philistines from the rear, and they consumed Israel with every mouth. Despite all of this, my Lord's anger did not turn away, and still, His hand is outstretched. [§]
Aram mikedem uflishtim me'achor vayochlu et yisrael bechol peh bechol zot lo shav apo ve'od yado netuya.
This verse describes a situation where Israel is being consumed by enemies from both sides: Aram (Syria) from the front and the Philistines from the rear. Despite this intense suffering, God's anger does not turn away, and His hand remains outstretched.
[ISA.9.12] And the people did not return until the one striking them did, and they did not seek Yahveh of hosts. [§]
vehah-ahm lo-shav ad-ham-keh-hu ve-et Yahveh tzva-ot lo darashu
This verse describes the people not turning back until they were struck, and not seeking Yahveh of hosts. 'Vehah-ahm' means 'and the people'. 'Lo-shav' means 'did not return'. 'Ad-ham-keh-hu' means 'until the one striking them'. 'Ve-et' is a conjunction meaning 'and'. 'Yahveh tzva-ot' is 'Yahveh of hosts'. 'Lo darashu' means 'they did not seek'.
[ISA.9.13] And Yahveh cut off from Israel the head and the tail, the lion's mane and the young calf, in one day. [§]
vayakrot Yahveh miyisrael rosh vezanav kifah veagmon yom echad
vayakrot means 'and cut off'. Yahveh is the proper name of God. miyisrael means 'from Israel'. rosh means 'head'. vezanav means 'and tail'. kifah means 'lion's mane' or 'crown'. veagmon means 'and a young calf'. yom means 'day'. echad means 'one'. This verse describes a cutting off of both leadership ('head') and the common people ('tail') and also references a lion's mane and a young calf, all within a single day.
[ISA.9.14] An elder and one with a distinguished face is the head, and a prophet, a teacher of falsehood, is the tail. [§]
zah-ken oo-nseh-oo-pah-nim hoo ha-rosh vuh-nah-vee mo-reh-sheh-ker hoo ha-zah-nahb.
This verse describes two figures: an elder with a distinguished appearance, and a prophet who teaches falsehood. The verse states the elder is the 'head' and the false prophet is the 'tail'. The words 'head' and 'tail' are used metaphorically to represent leadership and subservience, or importance and unimportance.
[ISA.9.15] And those considered blessed by this people were deceived, and their blessings were destroyed. [§]
va-yih-yu me-ash-rei ha-am ha-zeh mat-im u-me-ush-ra-v mat-bu-lim
This verse uses the word 'asheri', which is the plural form of 'esher', meaning 'blessed' or 'happy'. It's being used in a negative context, implying those considered blessed are actually deceived. 'Ha-am ha-zeh' means 'this people'. 'Mat-im' means 'deceived' or 'tricked'. 'Me-ush-ra-v' refers to their blessings or fortunes. 'Me-bu-lim' means 'wasted' or 'destroyed'.
[ISA.9.16] Therefore, my Lord will not rejoice in their young men, and he will not have compassion on his orphans and his widows, for they are all profane and evil, and every mouth speaks perversity. In spite of all this, his wrath has not turned back, and his hand remains stretched out. [§]
al-ken al-bachurav lo-yismach Adonai ve-et-yetomav ve-et-almanotav lo-yerachem ki-kulo chanef umerae ve-chol-peh dover nevalah be-chol-zot lo-shav apo ve-od yado netuyah.
This verse describes God’s displeasure with a people who mistreat the vulnerable. ‘Al-ken’ means ‘therefore’ or ‘because of this’. ‘Bachurav’ refers to ‘young men’ or ‘sons’. ‘Adonai’ is ‘my Lord’. ‘Yetomav’ means ‘his orphans’ and ‘almanotav’ means ‘his widows’. ‘Chanef’ means ‘profane’ or ‘wicked’. ‘Mere’ means ‘evil’. ‘Peh dover nevalah’ means ‘a mouth speaking perversity’. ‘Apo’ means ‘his nose’ (used metaphorically for wrath). ‘Yado netuyah’ means ‘his hand is stretched out’ (in judgment).
[ISA.9.17] Because a fire of wickedness has burned, juniper and cypress it consumes, and it ignited in the thickets of the forest, and the pride became smoke. [§]
ki-va-a-rah kah-esh rish-ah sha-meer va-sha-yit toe-khel va-ti-tzat be-siv-kei ha-ya-ar va-yit-av-ku geo-ut a-shan
This verse describes a fire burning with wickedness, consuming juniper and cypress trees. It spread through the forest, and arrogance was consumed by smoke. The verse uses metaphorical language to describe the consequences of sin or wrongdoing.
[ISA.9.18] In the wrath of Yahveh the Gods, the land is consumed, and the people were like a consuming fire, man to his brother they will not spare. [§]
be'evrat Yahveh tzeva'ot ne'etam aretz vayhi ha'am kema'okhelet esh ish el achiv lo yachmolu.
This verse describes a time of intense divine judgment. "be'evrat" means "in the wrath." "Yahveh tzeva'ot" is "Yahveh of hosts," or "Yahveh the Gods." "ne'etam" means "is consumed." "aretz" means "land" or "earth." "vayhi" means "and it was." "ha'am" means "the people." "kema'okhelet" means "like a consuming." "esh" means "fire." "ish el achiv" means "man to his brother." "lo yachmolu" means "they will not spare." The verse paints a picture of widespread destruction and internal conflict.
[ISA.9.19] He determined hardship on the right hand and hunger, and He consumed misfortune on the left hand, and they were not full. A man will eat the flesh of his arm. [§]
vayigzor al-yamin veraeiv vayokhal al-semol velo saveu ish besar-zro'o yoheilu.
This verse describes a devastating consequence, likely a siege or famine, where people resort to cannibalism. 'Vayigzor' means 'He decreed' or 'He determined'. 'Al-yamin' means 'on the right hand' and is used figuratively for prosperity or favor. 'Vera'eiv' means 'and was hungry'. 'Vayokhal' means 'and He consumed' or 'and He ate'. 'Al-semol' means 'on the left hand' and is used figuratively for hardship or misfortune. 'Velo saveu' means 'and they were not full'. 'Ish besar-zro'o yoheilu' means 'a man the flesh of his arm will eat' - referring to cannibalism.
[ISA.9.20] Menashsheh provoked Ephraim, and Ephraim provoked Menashsheh. Together they acted against Judah. Despite all this, Yahveh’s anger was not turned away, and still his hand was outstretched. [§]
Menashsheh et-Efrayim ve-Efrayim et-Menashsheh yachdav hema al-Yehudah bekhal-zot lo-shav apo ve-od yado netuyah.
This verse describes a rivalry between Menashsheh and Ephraim, who both act against Judah. Despite this, Yahveh's anger is not turned away, and his hand remains outstretched.
ISA.10
[ISA.10.1] Woe to the lawgivers who enact laws of iniquity, and to the writers who write misery! [§]
Hoy hachokkim chukkei-aven umichtvim amal kitvu.
“Hoy” is an interjection expressing woe or lament. “Hachokkim” means ‘the lawgivers’ or ‘the legislators’. “Chukkei-aven” means ‘laws of iniquity’ or ‘statutes of wickedness’. “Umichtvim” means ‘and the writers’. “Amal” means ‘trouble’ or ‘misery’. “Kitvu” means ‘you wrote’. Thus, the verse addresses lawgivers and writers who have enacted and written unjust laws causing trouble.
[ISA.10.2] To turn aside the judgment of the poor, and to rob the justice of the needy of my people, to be widows their spoil, and they will plunder the orphans. [§]
lehatot midin dalim veligzol mishpat aniyim ammi lihiyot almanot shlalem ve'et ytomim yavozzu
This verse describes a perversion of justice where the vulnerable are exploited. 'lehatot' means 'to turn aside' or 'to pervert'. 'midin' means 'judgment' or 'justice'. 'dalim' means 'the poor' or 'the weak'. 'veligzol' means 'and to rob'. 'mishpat' means 'justice' or 'judgment'. 'aniyim' means 'the poor' or 'the needy'. 'ammi' means 'my people'. 'lihiyot' means 'to be'. 'almanot' means 'widows'. 'shlalem' means 'their spoil' or 'their plunder'. 've'et' is a particle meaning 'and'. 'ytomim' means 'orphans'. 'yavozzu' means 'they will despise' or 'they will plunder'.
[ISA.10.3] And what will you do on a day of visitation and devastation that comes from afar? Upon whom will you flee for help, and where will you leave your glory? [§]
u-mah-ta-a-soo le-yohm pe-koo-dah oo-le-shoh-ah mee-mer-hak tah-vo oh-al mee tah-noo-soo le-eh-zer-ah ve-ah-nah tah-ahz-voo ke-vod-kem
This verse asks what will be done on a day of visitation and devastation that comes from afar. It asks to whom one will flee for help and where one will leave their glory. Each word is translated as literally as possible. 'Yohm' is 'day', 'pe-koo-dah' is 'visitation' or 'appointment', 'shoh-ah' is 'devastation', 'mer-hak' is 'afar', 'tah-vo' is 'come', 'mee' is 'from', 'al' is 'upon', 'tah-noo-soo' is 'you will flee', 'eh-zer-ah' is 'help', 'ah-nah' is 'where', 'tah-az-voo' is 'you will leave', 'ke-vod-kem' is 'your glory'.
[ISA.10.4] He will not bend beneath the captive, and beneath the slain they will fall. Even with all of this, His anger has not turned back, and still His hand is stretched out. [§]
bil'ti khara' takhat asir v'takhat harugim yipolu b'khol-zot lo-shav apo v'od yado netuya.
This verse describes God’s unrelenting judgment. It states that He will not bend beneath the captive or the slain, but they will fall. Despite this, His anger will not turn back, and His hand remains stretched out. ‘Asir’ refers to a captive or prisoner, and ‘harugim’ refers to the slain, killed, or murdered. ‘Apo’ refers to anger, wrath, or rage, and ‘netuya’ describes an outstretched hand, often symbolizing power or judgment.
[ISA.10.5] Woe to Assyria, the rod of my wrath, and the rod of Him is in their hand, my fury. [§]
Hoy Ashur shevet api umatteh-hu beyadam za'mi.
This verse is a declaration against Assyria. "Hoy" is an interjection expressing lament or woe. "Ashur" is the name of the nation and its chief deity. "Shevet" means rod or tribe, often used metaphorically for discipline or power. "Api" means my wrath or my anger. "Umatteh-hu" means and the rod of Him. "Beyadam" means in their hand. "Za'mi" means my indignation or my fury.
[ISA.10.6] I will send a nation of the profane, and I will command a people of my strong one to seize plunder and despoil loot, and to make them a trampling, like dust of streets. [§]
bəgōy ḥānēf ’ăšalləḥennū wə‘al-‘am ‘ĕḇrātî ’ăṣawwēnnu lišəlōl šālāl wəlābōz baz ūləśîmō mirmās kəḥōmer ḥūṣōt.
This verse describes God sending a nation to punish Israel. 'Goy' means nation or people. 'Chanaf' signifies profanity or impiety, implying a nation that is morally corrupt. 'Ashallehennu' means 'I will send them.' 'Am' refers to people. 'Evrati' means 'my strong one,' referring to Israel. 'Atzavvenu' means 'I will command them.' 'Shalal' signifies plundering, booty. 'Baz' means despoiling, looting. 'Mirmas' means trampling, crushing. 'Chomer' means raw material, substance. 'Chutzot' means streets, courtyards.
[ISA.10.7] And he does not so imagine, and his heart does not so plan, for to destroy is in his heart, and to cut off nations, not few. [§]
ve-hu lo-ken yedameh u-levavo lo-ken yachshov ki lehashmid bilvavo u-lehakrit goyim lo meat.
This verse describes someone's deceptive nature and malicious intent. 'Ve-hu' means 'and he'. 'Lo-ken' means 'not thus' or 'not so'. 'Yedameh' means 'he imagines' or 'he thinks'. 'Levavo' means 'his heart'. 'Yachshov' means 'he plans' or 'he considers'. 'Ki' means 'for' or 'because'. 'Lehashmid' means 'to destroy'. 'Bilvavo' means 'in his heart'. 'Lehakrit' means 'to cut off' or 'to destroy'. 'Goyim' means 'nations'. 'Lo meat' means 'not few' or 'many'. Thus, the verse speaks of someone who does not truly think or plan as they appear, and whose heart is set on destroying many nations.
[ISA.10.8] For he will say, "Is it not true that kings rule together?" [§]
kee yomar halo saray yachdav melachim
This verse asks a rhetorical question. 'Kee' means 'for' or 'because'. 'Yomar' means 'he will say'. 'Halo' is an interrogative particle meaning 'is it not?' or 'surely'. 'Saray' is a form of the verb 'to rule' or 'to have dominion'. 'Yachdav' means 'together'. 'Melachim' is the plural of 'melech', meaning 'kings'. The verse is essentially asking if kings rule together.
[ISA.10.9] Is it not as with Karkemish that it will befall us? Or is it not as with Arpad that Hamath will be? Or is it not as with Damascus that Samaria will be? [§]
Ha-lo k'karkemish kalno? Im-lo k'Arpad hamat im-lo k'Dammesek Shomron.
This verse poses a rhetorical question, comparing the fate of Samaria to other cities. "Ha-lo" is an interrogative particle meaning "Is it not...?" or "Surely...?" "K'" means "like" or "as." "Karkemish," "Arpad," and "Dammesek" are city names. "Kalno" likely refers to a specific devastation or treatment experienced by Karkemish. "Hamat" and "Shomron" are also city names, with the verse questioning if Samaria's fate will be like that of Karkemish, Arpad, or Damascus.
[ISA.10.10] As my hand found the kingdoms of the false gods and their carved images from Jerusalem and from Samaria. [§]
ka-asher ma-tsa-ah ya-dee le-mam-le-chot ha-el-eel u-pes-il-ei-hem mee-roo-sha-lim u-meesh-oh-mer-on.
This verse describes how the hand of the speaker found the kingdoms of the false gods and their carved images. "ka-asher" means 'as' or 'how'. "ma-tsa-ah" means 'found'. "ya-dee" means 'my hand'. "le-mam-le-chot" means 'to the kingdoms'. "ha-el-eel" means 'the false gods' or 'the gods of nothingness'. "u-pes-il-ei-hem" means 'and their carved images'. "mee-roo-sha-lim" means 'from Jerusalem'. "u-meesh-oh-mer-on" means 'and from Samaria'.
[ISA.10.11] Is it not as I did to Samaria and its idols? Thus I will do to Jerusalem and its idols. [§]
ha-lo ka-asher a-see-tee le-shom-ron ve-le-e-lee-lay-vah ken eh-eh-seh le-yer-oo-sha-lim ve-la-atz-a-bay-vah.
This verse asks a rhetorical question, comparing what God did to Samaria and its idols to what God will do to Jerusalem and its idols. "Ha-lo" introduces a rhetorical question, meaning "Is it not...?" or "Surely...?" "Ka-asher" means "as" or "according to". "A-see-tee" means "I did". "Le-shom-ron" means "to Samaria". "Ve-le-e-lee-lay-vah" means "and to its idols". "Ken" means "so" or "thus". "Eh-eh-seh" means "I will do". "Le-yer-oo-sha-lim" means "to Jerusalem". "Ve-la-atz-a-bay-vah" means "and to its idols".
[ISA.10.12] And it will be that when my Lord completes all of His work on Mount Zion and in Jerusalem, I will punish the fruit of the greatness of the heart of the king of Assyria, and upon the splendor of the lifting up of his eyes. [§]
vehayah ki yevatzea adonai et kol maasehu behar tziyon ubiyrushalayim efkod al peri godel levav melech ashur veal tifaret ruam einav.
This verse describes a future event where my Lord will complete all of His work on Mount Zion and in Jerusalem. It states that my Lord will punish the pride of the king of Assyria and the haughtiness of his eyes. 'Yevatzea' suggests a completing or finishing action. 'Peri godel' is interpreted as 'fruit of greatness' or 'fruit of pride'. 'Ruam einav' refers to the lifting up or haughtiness of his eyes.
[ISA.10.13] For He said, "By the strength of my hand I made, and by my wisdom, for I understood. And I will bind the borders of nations and I have despoiled their futures. And I will bring down the dwellers like the strong." [§]
ki amar bekoach yadi asiti ubechachmati ki nevunati ve'asir gvulot amim va'atiydotehem shoseti ve'orid ka'avir yoshvim.
This verse details a boastful declaration. "Ki" means "for" or "because". "Amar" means "said". "Bekoach" means "by the strength of". "Yadi" means "my hand". "Asiti" means "I made". "Ubechachmati" means "and by my wisdom". "Ki nevunati" means "for I understood". "Ve'asir" means "and I will bind". "Gvulot" means "borders". "Amim" means "nations". "Va'atiydotehem" means "and their futures". "Shoseti" means "I have despoiled". "Ve'orid" means "and I will bring down". "Ka'avir" means "like the strong". "Yoshvim" means "dwellers". Overall, the verse speaks of creation and dominion achieved through strength and wisdom, and the subjugation of nations.
[ISA.10.14] And I found, like a nest, my hand for the strength of the nations, and like gathering abandoned eggs across all the land, I gathered them. And there was no wandering wing, no opening mouth, and no chirping. [§]
va-tim-tza ka-ken yadi le-heil ha-am-im ve-ke-esof bei-tzim azuvot kol-ha-aretz ani asa-f-ti ve-lo haya node-d ka-naf u-potzeh peh u-metzap-pef.
This verse uses imagery of gathering eggs to describe God's power over nations. 'ken' refers to a nest. 'yadi' means 'my hand'. 'heil' means strength or power. 'amim' means nations. 'esof' means to gather. 'beitztim' means eggs. 'azuvot' means abandoned. 'aretz' means land or earth. 'nodeed' means to wander or flap. 'ka-naf' means wing. 'potzeh' means to open. 'peh' means mouth. 'metzap-pef' means to chirp or whistle.
[ISA.10.15] Would the axe boast against the one who cuts with it? Or would the saw magnify itself against the one who guides it? Like one who wields a scepter and the one who lifts it high, like mountains, a rod is not a tree. [§]
ha-yitpa'er ha-garzen al ha-hotzev bo? im-yitgadel ha-massor al-menifo? ke-haniyf shevet ve-et-merimav ke-harim matteh lo-etz.
This verse is a rhetorical question using the analogy of a tool and its user. 'Garzen' refers to an axe, 'hotzev' to a woodcutter, 'massor' to a saw, and 'menifo' to the one who operates the saw. The verse questions whether an axe would boast over the woodcutter who wields it, or a saw over the one who moves it. It uses the image of a scepter and the one who raises it, comparing it to mountains, concluding that a rod is not a tree.
[ISA.10.16] Therefore, my Lord Yahveh of armies will send hunger with his fatness. And under his glory, it will burn, it will burn, like the burning of fire. [§]
lakhen yishallach haAdon Yahveh tzevaot bemishmanav razon ve'tachath kevodoh yeqad yeqod kikod esh.
This verse describes a judgment from God. 'Lakhen' means 'therefore'. 'Yishallach' means 'will send'. 'HaAdon' means 'the Lord'. 'Yahveh' is the proper name of God. 'Tzevaot' means 'armies'. 'Bemishmanav' means 'with his fat'. 'Razon' means 'hunger'. 'Ve'tachath' means 'and under'. 'Kevodoh' means 'his glory'. 'Yeqad' means 'will burn'. 'Yeqod' is a repetition for emphasis, also meaning 'will burn'. 'Kikod' means 'like the burning of'. 'Esh' means 'fire'. This text speaks of God sending hunger against those who are complacent.
[ISA.10.17] And the light of Israel will be fire, and his holiness will be flame. It will burn and consume its abundance and its protection in one day. [§]
ve-ha-ya or-yis-ra-el le-esh u-kedo-sho le-le-ha-vah u-va-arah ve-ach-lah shi-toh u-shme-roh be-yom echad.
This verse describes a fiery judgment coming upon Israel. 'Or-Yisrael' means 'the light of Israel,' referring to the nation itself. 'Esh' means 'fire.' 'Kedosho' refers to 'his holiness,' meaning God's holiness. 'Lehavah' means 'flame.' 'Va'arah' means 'it will burn.' 'Achlah' means 'it will consume.' 'Shito' refers to 'its wood' or 'its abundance.' 'Shmiro' means 'its guarded things' or 'its protection.' 'Beyom echad' means 'in one day.'
[ISA.10.18] And the glory of the forest and of Carmel will consume from the soul even to the flesh, and it will be like a fleeing pillar. [§]
uk'vod ya'aroh v'kharmillo min'nefesh v'ad-basar yikhaleh v'hayah kim'sos nosees
This verse describes a devastating fire. "uk'vod" means "and the glory". "ya'aroh" means "of the forest". "v'kharmillo" means "and of Carmel". "min'nefesh v'ad-basar" means "from the soul even to the flesh". "yikhaleh" means "it will consume". "v'hayah kim'sos nosees" means "and it will be like a fleeing pillar". This refers to a fire that burns everything, from the innermost being to the physical body, and moves rapidly like a pillar of smoke.
[ISA.10.19] And the rest of the trees of the forest will be a number, and a young man will write them. [§]
oo-shahr eh-etz yah-ar-o mis-par yih-yu ve-na-ar yich-te-vem.
This verse describes a counting of trees. 'Oo-shahr' means 'and the rest'. 'Eh-etz' means 'tree'. 'Yah-ar-o' means 'of the forest'. 'Mis-par' means 'number'. 'Yih-yu' means 'they will be'. 'Ve' means 'and'. 'Na-ar' means 'a young man/boy'. 'Yich-te-vem' means 'he will write them'.
[ISA.10.20] And it will be on that day that the remnant of Israel and the escapees of the house of Jacob will no longer rely on the one who strikes them, but will rely on Yahveh, the Holy One of Israel, in truth. [§]
vehaya bayom hahu lo yosif od shear Yisrael ufleit Yait Ya'akov lehis'en al makehu venis'an al Yahveh kadosh Yisrael be'emet.
This verse describes a future time when the remnant of Israel and the escapees of the house of Jacob will no longer rely on the one who strikes them, but will instead rely on Yahveh, the Holy One of Israel, in truth. 'Shear' refers to a remnant or remaining portion. 'Pleit' means an escapee or refugee. 'Makeh' means one who strikes or smites. The verse contrasts reliance on a source of harm with reliance on Yahveh.
[ISA.10.21] The remnant returns, the remnant of Jacob, to God the strong. [§]
sha'ar yashuv sha'ar ya'akov el gibor
sha'ar means 'gate' or 'remnant'. yashuv means 'he returns' or 'returning'. ya'akov is 'Jacob'. el means 'God'. gibor means 'strong' or 'hero'. This verse speaks of a remnant returning to the God who is strong.
[ISA.10.22] But if your people Israel are as the sand of the sea, a remnant shall return. Complete destruction, thoroughly done, will be a flood of righteousness. [§]
kee im-yihyeh am-keh Yisrael ke-chol ha-yam, shear yashuv bo, kilayon charutz shotef tzedakah.
This verse uses figurative language to describe a potential future for the people of Israel. It states that even if the people of Israel are as numerous as the sand of the sea, a remnant will return. The phrase ‘kilayon charutz shotef tzedakah’ is complex and depicts a thorough destruction followed by a flood of righteousness. 'Kilayon' means complete destruction, 'charutz' means thoroughly, and 'shotef' means a flood or overflow. 'Tzedakah' means righteousness.
[ISA.10.23] For it is finished and it is decreed, my Lord Yahveh of armies is making in the midst of all the earth. [§]
ki kalah venekharatsah adonai yevave tzevaot ose bekerev kol haaretz.
This verse contains several key names and words. "ki" means "for" or "because". "kalah" means "finished" or "completed". "venekharatsah" means "and it is decreed". "Adonai" is "my Lord". "Yevave" is the proper name of God, Yahveh. "Tzevaot" means "armies" or "hosts". "Ose" means "making" or "doing". "Bekerev" means "in the midst of". "Kol" means "all". "Haaretz" means "the land" or "the earth". The verse speaks of a decree that God, Yahveh of armies, is making throughout all the earth.
[ISA.10.24] Therefore, thus says my Lord Yahveh of hosts: Do not fear, my people dwelling in Zion, from Assyria. With a rod it will strike you, and its staff it will lift up against you, in the way of Egypt. [§]
lakhen koh-amar adonai yahveh tzevaot al-tira ami yoshev tziyon me-ashur bashveṭ yakkecha umattehu yisa-aleiךa bederech mitzrayim.
This verse is a prophecy of reassurance to the people of Zion, delivered by 'my Lord, Yahveh of hosts'. It acknowledges an impending threat from Assyria, stating that though they may strike with a rod and lift a staff against them, it will be as a trial like that of Egypt. 'Lakhen' means 'therefore', 'koh-amar' means 'thus says', 'adonai' means 'my Lord', 'yahveh' is the proper name of God, 'tzevaot' means 'hosts' or 'armies', 'al-tira' means 'do not fear', 'ami' means 'my people', 'yoshev' means 'dwelling', 'tziyon' is Zion, 'me-ashur' means 'from Assyria', 'bashveṭ' means 'with a rod', 'yakkecha' means 'it will strike you', 'umattehu' means 'and its staff', 'yisa-aleiךa' means 'it will lift up against you', and 'bederech mitzrayim' means 'in the way of Egypt'.
[ISA.10.25] For still a very small amount and the anger will be complete, and my nostrils are against their ruin. [§]
kee-ode me-at miz-ar ve-kah-lah za-am ve-ah-fee al-tav-lee-tam
This verse contains several words relating to God’s anger and the earth. ‘kee’ means ‘for’ or ‘because’. ‘ode’ means ‘still’ or ‘yet’. ‘me’at’ means ‘a little’. ‘miz-ar’ means ‘very small’ or ‘insignificant’. ‘ve’ means ‘and’. ‘kah-lah’ means ‘to finish’ or ‘to be complete’. ‘za-am’ means ‘anger’. ‘ve’ means ‘and’. ‘ah-fee’ means ‘my nostrils’ (a metaphor for anger). ‘al’ means ‘upon’ or ‘against’. ‘tav-lee-tam’ means ‘their ruin’ or ‘their destruction’.
[ISA.10.26] And Yahveh will stir up against him the armies of a whip, as the blow against Midian at the rock of Oreb, and His staff will be over the sea, and they will carry Him on the way of Egypt. [§]
ve'orer 'alayv Yahveh tzeva'ot shote kemakkat midyan betzur orev umattehu 'al-hayam unesa'o bederech mitzrayim.
This verse describes Yahveh stirring up His armies against someone, comparing it to the defeat of Midian at the rock of Oreb. It states that His staff will be over the sea, and they will carry Him along the way of Egypt.
[ISA.10.27] And it will be, in that day, the burden will be removed from upon your shoulder, and the yoke from upon your neck, and the rope of the yoke will be from before oil. [§]
ve-ha-ya | ba-yom ha-hu ya-sur su-bo-lo me-al shikh-mekh-kha ve-ul-lo me-al tza-var-ekh-kha ve-khu-val ol mip-nei-sha-men
This verse describes a time when a burden will be removed. 've-ha-ya' means 'and it will be'. 'ba-yom ha-hu' means 'in that day'. 'ya-sur' means 'will be removed'. 'su-bo-lo' refers to the burden. 'me-al shikh-mekh-kha' means 'from upon your shoulder'. 've-ul-lo' means 'and the yoke'. 'me-al tza-var-ekh-kha' means 'from upon your neck'. 've-khu-val ol mip-nei-sha-men' means 'and the rope of the yoke will be from before oil'. The last phrase likely signifies the end of oppressive treatment.
[ISA.10.28] He went up to Aiyat, passed through Migron, and deposited his possessions in Mikmash. [§]
bah al-aiyat avahr beh-migron leh-mikmash yafkid kelav
This verse describes a person going from one place to another, depositing his belongings in a third. 'aiyat' is a place name. 'migron' is a place name. 'mikmash' is a place name. 'kelav' means 'his possessions' or 'his gear'. The verbs indicate movement and depositing.
[ISA.10.29] They crossed Ma'avarah, the hill which was a lodging for us. Great anxiety, the hill of Saul, they fled. [§]
Avru ma'avarah gevah malon lanu, chardah haramah giv'at shaul nasah.
This verse describes a crossing and a place of lodging, and references a height and the hill of Saul. The verse indicates distress and flight.
[ISA.10.30] Shout for joy, your voice, daughter of waves! Listen to the poor woman’s answers! [§]
tzahali kolékh bat-galim hakshivi layesha aniyah anatot
This verse consists of commands given to an unnamed female. "Tzahali" means shout for joy. "Kolékh" means your voice. "Bat-galim" literally translates to 'daughter of waves,' which seems to be a poetic name. "Hakshivi" means listen. "Layesha" means to the woman. "Aniyah" means poor or afflicted. "Anatot" is a place name, but can also be interpreted as 'answers'. This verse appears to be addressed to a woman, likely one in a vulnerable situation, urging her to rejoice and listen to the responses of the Gods.
[ISA.10.31] The Dammeh people wandered, and the inhabitants of Gebim became strong. [§]
nad-dah mad-meh-nah yosh-bay ha-gay-vim hay-ee-zoo
This verse describes the wandering of the Dammeh people, and the inhabitants of Gebim becoming strong. 'Nad-dah' is a verb relating to wandering. 'Mad-meh-nah' is a proper noun, a people or place name. 'Yosh-bay' means inhabitants or dwellers. 'Ha-gay-vim' means 'of Gebim,' referring to a location. 'Hay-ee-zoo' is a verb meaning 'they strengthened' or 'became strong'.
[ISA.10.32] Still today, in mourning to stand, he will wave his hand, mountain of the house of Zion, hill of Jerusalem. [§]
Od haiyom benov la'amod yenopef yado har bayit-tsiyyon gib'at Yerushalayim.
This verse contains a series of nouns and verbs relating to a signal or waving. "Od" means still or yet. "Hayom" means today. "Benov" means in mourning, or in a state of loss. "La'amod" means to stand. "Yenopef" means he will wave. "Yado" means his hand. "Har" means mountain. "Bayit-tsiyyon" literally means house of Zion. "Gib'at" means hill. "Yerushalayim" is the name Jerusalem.
[ISA.10.33] Behold, the my Lord Yahveh of hosts is branching splendor in the land, and the high of stature will be cut down, and the high ones will be brought low. [§]
hinneh ha-Adonai Yahveh tzeva'ot mesafeh pu'arah bima'aretzah veramei ha-komah gedu'im vehagevohim yishpalu.
This verse uses several key names and descriptive terms. "Hinneh" means "Behold". "Ha-Adonai" translates to "the my Lord". "Yahveh tzeva'ot" is "Yahveh of hosts". "Mesafeh pu'arah" means “branching splendor”. “Bima’aretzah” means “in the land”. “Ramei ha-komah” means “the high of stature”. “Gedu’im” means “cut down”. “Hagevohim” means “the high ones”. “Yishpalu” means “will be brought low”. The verse describes a scene of Yahveh’s power and judgment, where the proud are humbled.
[ISA.10.34] And the entanglements of the forest will be cut off with iron, and Lebanon will fall with power. [§]
ve-nik-kaf siv-kei ha-ya-ar ba-var-zel ve-ha-le-va-non be-ad-deer yip-pol.
This verse describes a cutting down of forests with iron and the falling of Lebanon. 'Nikkaf' means 'to be cut off' or 'to be pruned'. 'Sivkei' means 'entanglements' or 'thickets'. 'Ha-Ya-ar' is 'the forest'. 'Ba-varzel' means 'with iron'. 'Ha-Levanon' is 'the Lebanon'. 'Be-adir' means 'with majesty' or 'with power'. 'Yipol' means 'it will fall'.
ISA.11
[ISA.11.1] And a shoot will come forth from the stump of Jesse, and a branch from its roots will flourish. [§]
ve-ya-tza kho-ter mee-geh-zah yee-shah; ve-neh-tser mee-shah-rah-shah-vee yip-reh.
This verse speaks of a shoot coming forth from the stump of Jesse, and a branch growing from its roots. 'Choter' signifies a young shoot or sprout. 'Gezah' means stump or trunk. 'Yishay' is the name Jesse. 'Netzer' refers to a branch or sprout. 'Sharashav' means 'its roots'. 'Yipreh' means 'will flourish' or 'will sprout forth'.
[ISA.11.2] And the spirit of Yahveh will rest upon him, the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge and the fear of Yahveh. [§]
ve-nachah a-lav roo-ach Yahveh roo-ach chok-mah oo-vee-nah roo-ach eh-tzah oo-ge-voo-rah roo-ach da-at vee-ee-rat Yahveh.
This verse describes the spirit of Yahveh resting upon someone. It then details the qualities of that spirit: wisdom, understanding, counsel, strength, knowledge, and the fear of Yahveh. 'Ve' means 'and', 'a-lav' means 'upon him', 'roo-ach' means 'spirit', 'chok-mah' means 'wisdom', 'vee-nah' means 'understanding', 'eh-tzah' means 'counsel', 'ge-voo-rah' means 'strength', 'da-at' means 'knowledge', 'ee-rat' means 'fear', and 'Yahveh' is the proper name of God. The structure consists of a verb followed by descriptions of qualities.
[ISA.11.3] And smell with reverence for Yahveh, and not according to the appearance of his eyes will he judge, and not according to the hearing of his ears will he rebuke. [§]
va-ha-ree-kho be-yir-at Yahveh ve-lo le-mar-eh ein-av yish-poh-t ve-lo le-mish-ma az-nav yo-khee-akh.
This verse speaks about judging and rebuking based on reverence for Yahveh, rather than appearances or hearsay. 've' is 'and', 'lo' is 'not', 'be' is 'in', 'le' is 'to/for'. 'yir'at' is 'reverence of'. 'mar'eh' is 'appearance'. 'einav' is 'his eyes'. 'mish-ma' is 'hearing'. 'aznav' is 'his ears'. 'yish-poh-t' is 'he will judge'. 'yo-khee-akh' is 'he will rebuke'.
[ISA.11.4] And Yahveh will judge the poor with justice, and He will rebuke the humble of the earth with fairness. And He will strike the earth with the rod of His mouth, and with the breath of His lips He will slay the wicked. [§]
ve-shafat be-tzedek dalim ve-hokhiakh be-mishor le-anvei-aretz ve-hikah-eretz be-shevet pio u-ve-ruakh sefatav yamit rasha.
This verse describes how Yahveh will judge the poor with justice and rebuke the humble of the earth with fairness. It also describes how Yahveh will strike the earth with the rod of His mouth and slay the wicked with the breath of His lips.
[ISA.11.5] And righteousness will be a belt around his waist, and faithfulness will be a belt around his hips. [§]
vehaya tzedek ezor matnav, vehahaemunah ezor chalatsav.
This verse uses metaphorical language. 'Tzedek' means righteousness or justice. 'Ezor' means girdle or belt. 'Matnav' means his loins or waist. 'Haemunah' means faithfulness or truth. 'Chalatsav' means his hips or loins. The verse is speaking of God and his characteristics.
[ISA.11.6] And the wolf will dwell with the lamb, and the leopard with the young goat will lie down, and the calf and the lion cub and the young bull together, and a small boy will guide them. [§]
ve-gar ze’ev im-kebes ve-namer im-gedi yir-baz ve-e-gel u-kh’fir u-m’ri ya-khad-do ve-na’ar ka-ton no-heg ba-hem.
This verse describes a peaceful coexistence between predator and prey. "Ze’ev" means wolf, "kebes" means lamb, "namer" means leopard, "gedi" means young goat, "e-gel" means calf, "kh’fir" means lion cub, "m’ri" means young bull, "na’ar" means young boy, and "ka-ton" means small. The verse speaks of a time when a young boy leads these animals together.
[ISA.11.7] And the cow and the bear will graze together, their young will lie down together, and the lion will eat straw like an ox. [§]
u-parah va-dov tir'eina yachdav yir'b'tzu yal'deihem ve-arieh kabakar yo'chal-teven.
This verse describes a peaceful coexistence between animals, typically predators and prey. 'Parah' means cow, 'dov' means bear, 'arieh' means lion. The verse states they will graze and lie down together, and the lion will eat straw like an ox. This is a depiction of a utopian future where natural enemies live in harmony. 'Yachdav' means together, 'yir'b'tzu' means they will lie down, 'yal'deihem' means their young, 'kabakar' means like an ox, and 'yo'chal-teven' means will eat straw.
[ISA.11.8] And the suckling plays upon the young wild ox, and upon the den of the viper, the weaned one rests his hand quietly. [§]
ve-shi-a-sha-ah yo-nek al-chur pa-ten ve-al me-oo-rat tzip-o-nee ga-mool ya-do ha-da
This verse describes a young child playing, specifically a weaned child with their hand on a snake and a young animal's den. "Shishaah" refers to playfulness or amusement. "Yonek" means a suckling or young child. "Chur" refers to a young animal, specifically a wild ox. "Patten" refers to a snake. "Me'urat" means den or burrow. "Tzip'oni" refers to a snake or viper. "Gamool" means weaned. "Yado" means his hand. "Hada" means to rest or be quiet.
[ISA.11.9] They will not cause harm and they will not destroy on all my holy mountain, because the land is filled with knowledge of Yahveh, as waters cover the sea. [§]
lo-ya-re-u ve-lo-ya-shchit-u be-chol-ha-har kad-shi ki-ma-le-ah ha-a-retz de-ah et-Yahveh ka-mayim la-yam me-kas-im.
This verse states that they will not cause harm or destroy on all my holy mountain, because the land is filled with knowledge of Yahveh, as the waters cover the sea. The verse uses possessive pronouns ('my') and refers to a widespread understanding ('knowledge') of Yahveh. 'Har' can be interpreted as mountain or hill, but in this context it's a sacred place. The phrase 'knowledge of Yahveh' implies a deep understanding and recognition of Yahveh's nature and will.
[ISA.11.10] And it will be in that day that the root of Jesse, who stands as a signal for nations, to him nations will seek, and his rest will be glory. [§]
vehayah bayom hahu shoresh yishay asher omed lenes amim elav goyim yidroshu vehayeta menuchato kavod.
This verse speaks of a future time when a root of Jesse will stand as a signal for the nations, and the nations will seek to him, and his rest will be glory. 'Bayom hahu' means 'in that day'. 'Shoresh yishay' refers to the root of Jesse, a descendant of David. 'Omed lenes' means 'standing as a signal'. 'Amim' is nations, and 'elav' means to him. 'Goyim' is also nations, and 'yidroshu' means 'they will seek'. 'Menuchato' is 'his rest', and 'kavod' means 'glory'.
[ISA.11.11] And it will be on that day that my Lord will add a second hand to purchase the remainder of his people, those who remain from Assyria and from Egypt and from Pathros and from Cush and from Elam and from Shinar and from Hamath and from the islands of the sea. [§]
vehayah bayom hahu yosif adonai shenit yado liknot et shear ammo asher yish’aer me’ashur u’mimitzrayim u’mifatro’s u’mikush u’me’eilam u’mishin’ar u’mecham’at u’mei’ei hayam.
This verse describes a future time when my Lord will add a second hand to redeem the remainder of his people. These people are those who remain from Assyria, Egypt, Pathros, Cush, Elam, Shinar, Hamath, and the islands of the sea.
[ISA.11.12] And will lift a banner to the nations, and will gather the dispersed of Israel, and will gather the scattered of Judah from the four corners of the earth. [§]
ve-nasa nes la-go-yim ve-asaф nid-chei yis-ra-el u-nefutzot y’hudah ye-kabetz me-arba kanfot ha-aretz.
This verse describes a future gathering of Israel and Judah from their exile. ‘nasa nes’ means ‘to lift a banner’. ‘la-go-yim’ means ‘to the nations’. ‘asaф nid-chei yis-ra-el’ means ‘to gather the dispersed of Israel’. ‘nefutzot y’hudah’ means ‘the scattered of Judah’. ‘ye-kabetz’ means ‘will gather’. ‘me-arba kanfot ha-aretz’ means ‘from the four corners of the earth’.
[ISA.11.13] And the rivalry of Ephraim will depart, and the adversaries of Judah will be cut off. Ephraim will not be jealous of Judah, and Judah will not oppress Ephraim. [§]
ve-sarah kin'at efraim ve-tzorei yehudah yikaretu efraim lo-yekaneh et-yehudah vi-yehuda lo-yatzor et-efraim.
This verse speaks of the end of rivalry between the tribes of Ephraim and Judah. 'Kin'at' relates to zealous feelings or rivalry. 'Tzorei' means adversaries or enemies. The verse indicates that the animosity will cease and that neither tribe will seek to harm or dominate the other.
[ISA.11.14] They will fall upon the shoulder of the Philistines together, they will plunder the descendants of Esau, Edom and Moab by the work of their hand, and the sons of Ammon according to their report. [§]
ve'afu bekatef pelishtim yamma yachdav yavozu et bnei kedem edom umoav mishloch yadam ubnai amon mishma'atam.
This verse describes a coalition of nations attacking and plundering the descendants of Esau and Ammon. 'Afu' implies covering or falling upon, suggesting an attack. 'Bekatef pelishtim' means 'upon the shoulder of the Philistines,' suggesting either attacking through Philistine territory or being allied with them. 'Yamma' means 'together.' 'Yavozu' means 'they will plunder.' 'Bnei kedem' refers to the descendants of Esau, who settled to the east. 'Edon' and 'Moab' are specifically mentioned. 'Mishloch yadam' means 'the work of their hand,' or 'by their power.' 'Bnei Ammon' means 'the sons of Ammon.' 'Mishma'atam' means 'their hearing,' or 'their report,' suggesting they will participate based on what they have heard.
[ISA.11.15] And Yahveh will raise His tongue against the Sea of Egypt, and He will wave His hand over the river with His wind, and He will strike it into seven streams, and He will drive it back with the east wind. [§]
vehekhrim Yahveh et lashon yam-mitsrayim vehenif yado al-hanahar ba'eyam ruho vehikahu leshiva nehalim vehidrikh ban'alim.
This verse describes Yahveh raising His tongue against the Sea of Egypt, blowing with His wind, striking it into seven streams, and driving it back with the east wind. 'Tongue' is used metaphorically to represent a powerful force, similar to a wind or wave. 'Mitsrayim' is Egypt. 'Hanahar' is the river. 'Ba'eyam' means 'in the sea'. 'Ruho' is His wind. 'Nehalim' are streams. 'Ban'alim' means with the east wind.
[ISA.11.16] And there will be a highway for the remnant of my people who will remain from Assyria, as it was for Israel in the day of their going up from the land of Egypt. [§]
vehayeta mesilla lish’ar ammo asher yisa’er me’ashur ka’asher hayeta le’yisrael beyom aloto me’eretz mitzrayim.
This verse describes a pathway or highway for the remnant of God’s people who will return from Assyria, similar to the one provided for Israel when they left the land of Egypt. 'vehayeta' means 'and it will be', 'mesilla' means 'pathway' or 'highway', 'lish’ar' means 'for the remnant', 'ammo' means 'my people', 'asher' means 'who' or 'that', 'yisa’er' means 'will remain', 'me’ashur' means 'from Assyria', 'ka’asher' means 'as', 'hayeta' means 'it was', 'le’yisrael' means 'for Israel', 'beyom' means 'in the day', 'aloto' means 'their going up' or 'their ascent', 'me’eretz' means 'from the land', 'mitzrayim' means 'Egypt'.
ISA.12
[ISA.12.1] And you will say on that day, I will thank you, Yahveh, for you were angry with me. Your anger will return, and you will comfort me. [§]
ve-amarta bayom hahu od’cha Yahveh ki anafta bi yashov af’cha ut’nachameni
This verse contains several key names and verbs. "ve-amarta" means "and you will say". "bayom hahu" means "on that day". "od’cha" is derived from the root meaning 'to give thanks', therefore translating to 'I will thank you'. "Yahveh" is the proper name of God. "ki" means "for" or "because". "anafta" means 'you were angry'. "bi" means "with me". "yashov af’cha" means "your anger will return". "ut’nachameni" means "and you will comfort me".
[ISA.12.2] Behold, God my salvation, I will trust and I will not fear, for my strength and my song is Yahveh, Yahveh, and He has been for me for salvation. [§]
hinneh el yshuati evtach v'lo efchad ki-azi v'zimrat Yahveh YHVH vayhi-li liyyshua
This verse begins with 'hinneh' meaning 'behold'. 'El' is 'God'. 'yshuati' means 'my salvation'. 'evtach' means 'I will trust'. 'v'lo efchad' means 'and I will not fear'. 'ki' means 'for'. 'azi' means 'my strength'. 'v'zimrat' means 'and my song'. 'Yahveh' is 'Yahveh'. 'YHVH' is 'Yahveh'. 'vayhi-li' means 'and He has been for me'. 'liyyshua' means 'for salvation'. The verse is a declaration of trust in God for salvation and strength.
[ISA.12.3] You will draw water with joy from the wells of the salvation. [§]
oo-shav-tem maiyim be-sas-son mee-mah-ah-ye-nei ha-yes-hoo-ah
This verse describes drawing water with joy from the wells of salvation. The verb 'ushavtem' means 'you will draw'. 'Mayim' is water. 'Be-sasson' means 'with joy'. 'Mi-ma'aynei' means 'from the wells of'. 'Ha-yeshuah' means 'the salvation'.
[ISA.12.4] And you will say in that day, give thanks to Yahveh, call upon His name, make known His deeds among the nations, remember that His name is exalted. [§]
Va'amartem bayom hahu hodu laYahveh kir'u bishmo hodiyu ba'amim alilotav hazkiru ki nisgav shmo.
This verse instructs people to give thanks to Yahveh, to call upon His name, to make known His deeds among the nations, and to remember that His name is exalted. 'Va'amartem' means 'and you will say'. 'Bayom hahu' means 'in that day'. 'Hodu' means 'give thanks'. 'LaYahveh' means 'to Yahveh'. 'Kir'u' means 'call'. 'Bishmo' means 'in His name'. 'Hodiyu' means 'make known'. 'Ba'amim' means 'among the nations'. 'Alilotav' means 'His deeds'. 'Hazkiru' means 'remember'. 'Ki' means 'that'. 'Nisgav' means 'exalted'. 'Shmo' means 'His name'.
[ISA.12.5] Sing praise to Yahveh, for he has done glorious things. This is known throughout all the earth. [§]
zam-roo yuh-veh kee geh-oot ah-sah mee-yeh-dah-at zoht beh-kahl-hah-ah-rets.
This verse is a call to praise Yahveh because of the glorious deeds he has done, which are known throughout all the earth. "Zam-roo" means 'sing praise'. "Yuh-veh" is the proper name of God, Yahveh. "Geh-oot" means 'glory' or 'majesty'. "Ah-sah" means 'he has done'. "Mee-yeh-dah-at" means 'from knowing' or 'from the knowledge of'. "Zoht" means 'this'. "Beh-kahl-hah-ah-rets" means 'in all the earth'.
[ISA.12.6] Shout for joy and sing, you who dwell in Zion, for great is the Gods in your midst, the holy one of Israel. [§]
tsa-ha-lee va-ro-nee yo-she-vet tsee-yon kee-godol bekir-bekh kah-dosh yis-ra-el.
This verse is a call to rejoice. "tsa-ha-lee va-ro-nee" means "shout for joy and sing". "yo-she-vet tsee-yon" refers to the one dwelling in Zion. "kee-godol" means "for great". "bekir-bekh" means "in your midst". "kah-dosh yis-ra-el" means "the holy one of Israel".
ISA.13
[ISA.13.1] The burden of Babylon, which Isaiah son of Amos envisioned. [§]
mas-sah' ba-vel ah-sher kha-zah yish-ah-yah-hu ben-ah-mohz
This verse introduces the prophecy concerning Babylon, which Isaiah, son of Amos, envisioned. "Massa" means "burden" or "oracle". "Bavel" is Babylon. "Ah-sher" means "which". "Khazah" means "he saw" or "he envisioned". "Yish-ah-yah-hu" is Isaiah. "Ben-ah-mohz" means "son of Amos".
[ISA.13.2] Upon the mountain of the mouth, lift up a signal. Raise a voice for them. Wave a hand and they will come through the openings of generous people. [§]
al har-nishpeh se’u nes harimu qol lahem hanifu yad veyavo pithei nedivim.
This verse describes raising a signal on a mountain, making a loud noise for them, waving a hand, and the arrival through the gates of generous people. 'Har' means mountain. 'Nishpeh' implies a mouth or opening, here likely referring to the mountain's shape. 'Se’u' means to lift up. 'Nes' means a signal, banner, or standard. 'Harimu' means to lift up or raise. 'Qol' means voice or sound. 'Lahem' means for them. 'Hanifu' means to wave or brandish. 'Yad' means hand. 'VeYavo' means and they come. 'Pithei' means openings or gates. 'Nedivim' means generous people or nobles.
[ISA.13.3] I commanded to my holiness, and also I called my heroes before me, those exulting in my pride. [§]
ani tziveeti limequdashi gam qaraati gibborai le'api alizei ga'avati.
This verse contains several names and descriptive terms. "ani" means "I". "tziveeti" means "I commanded". "limequdashi" means "to my holiness". "gam" means "also". "qaraati" means "I called". "gibborai" means "my heroes". "le'api" means "to my face" or "before me". "alizei" means "those exulting in". "ga'avati" means "my pride". The verse describes a divine speaker commanding their holiness and calling forth their heroes to act.
[ISA.13.4] A sound of a multitude in the mountains, resembling a great people; a sound of uproar of kingdoms of nations being gathered. Yahveh of hosts is inspecting an army for war. [§]
Qol hamon beharim demut am-rab, qol sha'on mamlakhot goyim ne'esafim, Yahveh tzeva'ot m'paked tzeva milchama.
This verse describes a great sound resembling a multitude of people, like the uproar of nations gathering. It identifies Yahveh of hosts as inspecting an army for war. "Qol" means voice or sound. "Hamon" means multitude or a great throng. "Beharim" means in the mountains. "Demut" means likeness or resemblance. "Am-rab" means a great people. "Sha'on" means uproar or tumult. "Mamlakhot" means kingdoms or nations. "Goyim" means nations. "Ne'esafim" means being gathered. "Yahveh tzeva'ot" means Yahveh of hosts. "M'paked" means inspecting or reviewing. "Tzeva milchama" means an army of war.
[ISA.13.5] Coming ones from a distant land, from the edge of the heavens, Yahveh and the tools of His anger are coming to devastate all the land. [§]
bah-eem may-eh-rets mer-khak meek-tseh hah-shah-may-eem Yahveh oo-khlay zah-ah-moh leh-khah-vel kol-ha-ah-rets.
This verse describes beings coming from a distant land, from the edge of the heavens. Yahveh and the tools of His anger are coming to devastate the entire land. "Bah-eem" means 'coming ones'. "Eh-rets" means 'land'. "Mer-khak" means 'distant'. "Ktzh" means 'end' or 'edge'. "Shah-mayeem" means 'heavens'. "Yahveh" is the proper name of God. "Khlay zah-ah-moh" means 'tools of anger'. "Leh-khah-vel" means 'to devastate'. "Kol-ha-ah-rets" means 'all the land'.
[ISA.13.6] Rejoice, for near is the day of Yahveh! Like a flood from the Powerful One it will come. [§]
hay-lee-loo kee karov yome Yahveh keshod mishaddai yavo
This verse begins with an exhortation to rejoice. 'Karov' means 'near' or 'close'. 'Yome' means 'day'. 'Yahveh' is the proper name of God. 'Keshod' means 'like a stream' or 'like a flood'. 'Mishaddai' is an epithet of God, generally interpreted as 'the Powerful One', though a literal translation would be 'from Shaddai'. 'Yavo' means 'will come'. The overall verse suggests a day of God's coming is close at hand, arriving with overwhelming force.
[ISA.13.7] Therefore all hands will become weak and every heart of humanity will melt. [§]
al ken kol ya-da-yim tir-peh-nah ve-chol lev-av en-osh yim-mas
This verse uses several key terms. "al ken" means "therefore". "kol" means "all". "ya-da-yim" is the plural of "yad", meaning "hand". "tir-peh-nah" comes from the root "rapha", meaning "to heal" or "to mend". "lev-av" means "heart". "en-osh" refers to "humanity" or "mortal man". "yim-mas" is from the root "mas", meaning "to melt" or "to dissolve".
[ISA.13.8] And the plants and the cords will seize, like a woman in labor they will tremble, each person will be astonished at his companion, and their faces will be like the faces of flames. [§]
ve-niv-ha-lu tzirim va-cha-va-lim yo-a-chezun kay-yo-le-da ye-chi-lun ish el re-e-hu yit-ma-hu pnei le-ha-vim pnei-hem.
This verse describes a scene of intense fear and distress. 'Tzirim' likely refers to plants or vegetation, perhaps vines. 'Chavalim' means cords or ropes. The verse depicts these things being seized or gripped, and people reacting with the fear of a woman in labor. They are bewildered, and their faces are like flames.
[ISA.13.9] Behold, the day of Yahveh is coming, harsh and destructive, with fierce anger, to lay the land desolate and destroy its sins from it. [§]
hinneh yohm yevaveh bah akzari ve'evrah v'charon af lasoom ha'aretz leshamah ve'chatta'eiha yashmid mimennah.
This verse describes a coming day of Yahveh, characterized by harshness, destruction, and fierce anger. The purpose of this day is to lay the land waste and destroy its sins from within it. Let's break down the names: 'yohm' means 'day', 'yevaveh' is the literal translation of YHVH, and 'ha'aretz' means 'the land'.
[ISA.13.10] For the stars of the heavens and their hosts will not shine their light. Darkness will cover the sun as it rises, and the moon will not cause its light to glow. [§]
ki-koch-vey ha-sha-ma-yim u-kse-sil-ei-hem lo ya-hel-lu o-ram, cha-shach ha-she-mesh be-tze-a-to ve-ya-rech lo ya-gih-ah o-ro.
This verse describes a cosmic disturbance where the stars and constellations no longer give off light, the sun darkens as it rises, and the moon does not illuminate. The verse utilizes literal descriptions of celestial bodies and their light.
[ISA.13.11] I will visit upon the world evil, and upon the wicked, their iniquity. And I will stop the pride of the arrogant, and the haughtiness of oppressors I will humble. [§]
oo-pah-kahd-tee al-teh-vel rah-ah vee-al-resh-ah-eem ah-vo-nahm vee-heesh-bah-tee geh-ohn zeh-deem vee-gah-vah-t ah-ree-tseem ahsh-peel.
This verse contains several key names and concepts. "Tevel" refers to the world or land. "Reshaim" denotes the wicked. "Zedim" are the arrogant or haughty, and "Aritseem" are oppressors or those who rule harshly. The verbs convey actions of visiting (with consequences), stopping, and humbling. The possessive pronoun is implied in the verb form. I will translate the divine names as directly as possible.
[ISA.13.12] I value humankind more than gold, and a human being more than the finest gold of Ophir. [§]
Okeer enosh mipaz ve'adam miketem opir.
This verse uses comparative language, stating something is more valuable than another. "Okeer" means 'value' or 'price'. "Enosh" refers to humankind, or a human being. "Mipaz" means 'than gold'. "Ve'adam" means 'and humankind' or 'and a human being'. "Miketem" means 'than fine gold'. "Opir" refers to Ophir, a region known for its gold. The verse is comparing the value of humankind to that of gold, stating humankind is more valuable than even the finest gold from Ophir.
[ISA.13.13] Therefore, the heavens are angered and the earth shakes from its place, in the wrath of Yahveh of hosts, and in the day of the fury of his wrath. [§]
Al-ken sha-mai-eem ar-geez ve-tir-ash ha-a-retz mi-me-ko-mah be-ev-rat Yahveh tze-va-ot u-ve-yom cha-ron a-po.
This verse describes the heavens being angered and the earth shaking due to the wrath of Yahveh of hosts. "Al-ken" means therefore or thus. "Sha-mai-eem" is the heavens. "Ar-geez" means to be angry or to tremble with anger. "Tir-ash" means to shake or tremble. "Ha-a-retz" is the earth. "Mi-me-ko-mah" means from its place. "Be-ev-rat" means in the wrath of. "Yahveh" is the proper name of God. "Tze-va-ot" means hosts or armies. "U-ve-yom" means and in the day of. "Cha-ron" means anger or fury. "A-po" means his nose (figuratively, wrath).
[ISA.13.14] And it will be that like a gazelle that is driven away, and like sheep, and there is no gatherer. Each man will turn to his people, and each man will flee to his land. [§]
ve-ha-ya ki-tzvi mu-dach u-ke-tzon ve-ein me-ka-beetz, ish el-am-mo yip-nu ve-ish el-art-zo ya-nu-su.
This verse describes a scenario of scattering and abandonment. 'ki-tzvi mu-dach' literally means 'like a gazelle that is driven away'. 'u-ke-tzon' means 'and like sheep'. 've-ein me-ka-beetz' means 'and there is no gatherer'. 'ish el-am-mo yip-nu' means 'each man to his people will turn'. 've-ish el-art-zo ya-nu-su' means 'and each man to his land will flee'. The verse depicts a complete breakdown of societal order and a return to individual survival.
[ISA.13.15] All that exists will be pierced, and all that is finished will fall by the sword. [§]
kol-ha-nim-tza yid-da-ker ve-kol-ha-nis-peh yip-pol be-kharev
This verse uses several words that require careful literal translation. "Kol" means "all" or "every". "Ha" is the definite article, "the". "Nimtza" relates to finding or being found, here implying existence. "Yiddaqer" comes from the root meaning to pierce or wound. "Nispeh" relates to being added or completed, but in this context implies being finished or destroyed. "Yipol" means to fall or be overthrown. "Becharev" means "by the sword". Therefore, the verse speaks of all that exists being pierced and all that is finished being overthrown by the sword.
[ISA.13.16] And their infants will be dashed before their eyes; they will ravage their houses, and their women will be carried away into captivity. [§]
ve-ol-lei-hem ye-root-shoo le-ei-nei-hem yis-sasu ba-tei-hem oo ne-shei-hem ti-sha-gal-nah.
This verse describes a harsh punishment inflicted upon enemies. 've-ol-lei-hem' means 'and their infants'. 'ye-root-shoo' means 'will be dashed'. 'le-ei-nei-hem' means 'before their eyes'. 'yis-sasu' means 'they will ravage'. 'ba-tei-hem' means 'their houses'. 'oo ne-shei-hem' means 'and their women'. 'ti-sha-gal-nah' means 'will be carried away into captivity'.
[ISA.13.17] Behold, I will arouse against them Madai, which people will not consider silver, and will not desire gold. [§]
hin-nee may-eer a-lay-hem et-ma-day, a-sher-ke-sef lo yakh-shov-oo, ve-zah-hav lo yakh-fet-zoo-vo.
This verse states that God will raise up against a people, Madai. It specifies that this people will not value silver or desire gold. 'Hin-nee' indicates 'behold, I'. 'May-eer' means 'to arouse' or 'to stir up'. 'A-lay-hem' means 'upon them'. 'Et-Madai' signifies 'Madai', used as the direct object of the verb. 'A-sher' means 'which' or 'that'. 'Ke-sef' is silver, and 'zah-hav' is gold. 'Lo yakh-shov-oo' means 'they will not consider' or 'they will not value'. 'Lo yakh-fet-zoo-vo' means 'they will not desire it'.
[ISA.13.18] The bows of young men will be shattered, and they will not have mercy on children. Their eyes will not spare. [§]
oo-ksha-tot ne-a-rim te-ra-tat-she-na oo-pree-beten lo ye-ra-che-mu al-ba-nim lo-ta-chus ei-nam.
This verse describes a harsh judgment. 'Kshatot' refers to bows, symbolizing young men. 'Teratatshena' means they will be shattered. 'Pree-beten' means fruit of the womb, meaning children. 'Lo yerachemu' means they will not have mercy. 'Al banim' means on children. 'Lo tachus einam' means their eyes will not spare.
[ISA.13.19] And Babylon will be like a gazelle among the kingdoms, beauty of pride of the Chaldeans, as when the Gods overturned Sodom and Gomorrah. [§]
vehayeta bavel tzvi mamlakhot tif'eret ge'on kashdim kemahpechet elohim et-sedom ve'et-amorah.
This verse discusses the fate of Babylon, comparing it to the destruction of Sodom and Gomorrah. 'Bavel' is Babylon. 'Tzvi' means a gazelle or beautiful thing, here used metaphorically to signify beauty. 'Mamlakhot' means kingdoms. 'Tif'eret' means beauty or splendor. 'Ge'on' means pride or arrogance. 'Kashdim' refers to the Chaldeans. 'Mahpechet' means overturning or destruction. 'Elohim' refers to the Gods. 'Sedom' is Sodom. 'Amorah' is Gomorrah. The 'et' is a grammatical particle marking the direct object.
[ISA.13.20] You will not dwell there forever, and you will not reside there until generation after generation. No wanderer will pitch there, and shepherds will not make their flocks lie down there. [§]
lo-teyshev lanetzach velo tishkon ad-dor vador velo yahel sham aravi veroeem lo-yarbitzu sham.
This verse describes a place that will be uninhabited and unused forever. "lo teyshev" means "you will not dwell." "lanetzach" means "forever." "velo tishkon" means "and you will not reside." "ad-dor vador" means "until generation and generation" or "forever." "velo yahel sham aravi" means "and no wanderer will pitch there." "veroeem lo-yarbitzu sham" means "and shepherds will not make lie down there" (meaning they will not graze their flocks there).
[ISA.13.21] And ostriches will lie down there, and jackals will fill their homes, and daughters of the ostrich will dwell there, and he goats will dance there. [§]
ve-rav-tzū-shām tzi-yim ū-mal-ū vā-tē-hem ō-ḥim ve-shā-khə-nū shām bə-nōt ya-ʿă-nā ū-sə-ʿī-rim ye-rak-kə-dū-shām.
This verse describes animals inhabiting a previously desolate place. 'Tziyim' refers to ostriches, 'ōḥim' to jackals, 'bənōt yaʿănā' to daughters of the ostrich (young ostriches), and 'səʿīrim' to he goats. The verbs describe them resting, filling their homes, dwelling, and dancing.
[ISA.13.22] And sea monsters will answer concerning their widowed dwellings, and dragons in palaces of pleasure. And near is her coming, and her days will not be prolonged. [§]
ve-anah iyim be-almanotav ve-tannim be-heikhei oneg ve-karov lavo itah ve-yameha lo yimmashhekhu.
This verse describes a coming time of destruction and judgment. 'Iyim' refers to sea monsters or leviathans, 'almanotav' means 'their widows' (referring to the sea monster's dwelling places, now desolate). 'Tannim' are dragons or sea serpents. 'Heikhei oneg' means 'palaces of pleasure,' implying luxurious or well-established places. 'Itah' means 'her,' referring to the time or event. 'Yameha' means 'her days,' again referring to the time or event. 'Lo yimmashhekhu' means 'will not be prolonged.'
ISA.14
[ISA.14.1] For Yahveh will have compassion on Jacob and will choose again among Israel, and He will settle them on their land. Strangers will join them, and they will be added to the house of Jacob. [§]
ki yerachem Yahveh et-Yaakov ubachar od beYisrael vehinicham al-admatam venilvah hager aleihem venisfchu al-beit Yaakov.
This verse describes God’s compassion for Jacob and continued choice of Israel. It states that God will settle them on their land, and strangers will join them and be incorporated into the house of Jacob. Each name for God is being translated literally.
[ISA.14.2] And the peoples will take them and bring them to their place, and they will dwell in the house of Israel upon the land of Yahveh as servants and handmaids. And they will become captives to their captors, and they will be ruled by their oppressors. [§]
oo-lekha-hoom ah-meem veh-heh-vee-oom el-meko-mahm veh-heet-nah-khah-loom bayt-yis-rah-el al ad-maht Yahveh la-ah-va-deem v’lees-pah-hot v’ha-yoo shoh-veem l’shoh-vey-hem v’ra-doo b’nog-say-hem.
This verse describes a future situation where peoples are taken captive and brought to their place, and they will dwell in the house of Israel upon the land of Yahveh as servants and handmaids. They will become captives to their captors and be ruled by their oppressors.
[ISA.14.3] And it will be in the day that Yahveh gives you rest from your distress and from your anger, and from the hard work that was worked upon you. [§]
ve-ha-ya be-yom ha-nichach Yahveh le-cha, me-etzbecha u-me-ragzecha, u-min-ha-avoda ha-kasha asher uvada-bach.
This verse describes a time when Yahveh will give respite to the people. 've-ha-ya' means 'and it will be'. 'be-yom' means 'in the day'. 'ha-nichach' signifies rest or relief. 'Yahveh' is the proper name of God. 'le-cha' means 'to you'. 'me-etzbecha' means 'from your distress'. 'u-me-ragzecha' means 'and from your anger'. 'u-min-ha-avoda ha-kasha' translates to 'and from the hard work'. 'asher uvada-bach' means 'that was worked upon you'.
[ISA.14.4] And you shall carry this proverb concerning the king of Babylon and you shall say, “How has ceased the ruler, how has ceased acclaim!” [§]
v’nasata hamashal haze al-melech bavel v’amarta eikh shavat nogesh shavta madheba.
This verse instructs someone to deliver a proverb concerning the king of Babylon, and then to speak it. The proverb itself concerns the cessation of a ruler and the silencing of acclaim. ‘Nogesh’ refers to a ruler, and ‘madheba’ refers to acclaim or praise. The verse describes the downfall of a king and the end of celebrations in his honor.
[ISA.14.5] Yahveh has broken the staff of the wicked, the scepter of the rulers. [§]
sha-var Yahveh ma-teh re-sha-eem, sheh-vet mosh-leem.
This verse describes Yahveh breaking a staff and a scepter. ‘Sha-var’ means ‘to break’. ‘Yahveh’ is the proper name of God. ‘Ma-teh’ means ‘staff’ or ‘rod’. ‘Re-sha-eem’ means ‘the wicked’. ‘Sheh-vet’ means ‘scepter’ or ‘tribe’. ‘Mosh-leem’ means ‘the rulers’.
[ISA.14.6] God strikes peoples with might, a striking not relenting, God rules in anger over nations, pursued without holding back. [§]
makkeh amim be'evrah, makkat biltee sarah, rodeh ba'af goyim, murdaf beli chashach.
This verse describes God’s actions against nations. 'makkeh' means striking or smiting. 'amim' means peoples or nations. 'be'evrah' means in might or with strength. 'makkat' means a striking or a blow. 'biltee sarah' means not turned back or not relenting. 'rodeh' means ruling or dominating. 'ba'af' means in anger. 'goyim' means nations or peoples. 'murdaf' means pursued. 'beli chashach' means without sparing or without holding back.
[ISA.14.7] The land rested and was quiet. All the land burst forth with singing. [§]
nakha shakhta kol ha'aretz patzkhu rinna
This verse describes a state of rest and then a burst of joyous song. 'Nakha' means 'rested'. 'Shakhta' means 'was quiet'. 'Kol ha'aretz' means 'all the land'. 'Patzkhu' means 'burst forth'. 'Rinna' means 'with singing'.
[ISA.14.8] Also, the fir trees rejoice for you, the cedars of Lebanon. Since you have rested, the woodcutter will not ascend against us. [§]
Gam beroshim sakhkhu lekha arzei levanon me'az shakhavta lo ya'aleh hakoreth aleinu.
This verse speaks of the trees rejoicing for God. "Beroshim" refers to fir trees. "Arzei levanon" refers to the cedars of Lebanon. "Shakhavta" means "you have lain" or "you have rested". "Hakoreth" means "the woodcutter". The verse implies that since God has rested, the woodcutter will not come against them.
[ISA.14.9] The place of the dead trembles beneath you, to meet your coming. Awaken for you the spirits, all the prepared ones of the land. Raise up from their thrones all the kings of the nations. [§]
Sheol mitachat ragzah lecha likrat boech, oreir lecha refaim kol atudei aretz, hekim mikiseotam kol malchei goyim.
Sheol is the place of the dead. 'Mitachah' means 'under' or 'beneath.' 'Ragzah' means 'trembles' or 'shakes.' 'Lecha' means 'for you.' 'Likrat' means 'to meet' or 'towards.' 'Boech' means 'your coming.' 'Oreir' means 'awaken' or 'stir up.' 'Refaim' refers to spirits or shades of the dead. 'Kol' means 'all.' 'Atudei' means 'prepared' or 'equipped.' 'Aretz' means 'land' or 'earth.' 'Hekim' means 'raise up' or 'establish.' 'Mikiseotam' means 'from their thrones.' 'Malchei' means 'kings.' 'Goyim' means 'nations.' This verse describes Sheol trembling at the coming of someone, and the spirits and kings of nations being roused and rising from their thrones.
[ISA.14.10] All of them will answer and say to you, "Even you have become sick like us; you have been likened to us." [§]
kul-lam ya-a-nu ve-yo-mer-u e-ley-kha gam-at-tah hu-ley-ta ka-mo-nu e-ley-nu nim-shal-ta
This verse consists of a statement made to someone. "Kul-lam" means "all of them". "Ya-a-nu" means "they will answer". "Ve-yo-mer-u" means "and they will say". "E-ley-kha" means "to you". "Gam-at-tah" means "even you". "Hu-ley-ta" means "you have become". "Ka-mo-nu" means "like us". "E-ley-nu" means "to us". "Nim-shal-ta" means "you have been likened". This suggests a situation where a person is being accused of being like others who are considered flawed or sick.
[ISA.14.11] Your pride is brought down to the pit. The corpses of your mighty ones are laid low. A worm will be spread beneath you, and your covering will be maggots. [§]
hoo-rad sh'ohl ga-o-ne-cha he-mayt ne-va-ley-cha tach-te-cha yoo-tza ree-mah oo-meh-kah-sey-cha to-lay-ah.
This verse uses several important names and terms. "Sh'ohl" refers to a deep pit or grave, often understood as the place of the dead. "Ga-on" means pride or majesty. "Ne-va-ley-cha" refers to your corpses. "Ree-mah" means worm. "To-lay-ah" means maggot. The verse describes a humbling of pride and a decaying of corpses.
[ISA.14.12] How have you fallen from the heavens, Heylel son of the dawn? You have been cut down to the earth, weakness over nations. [§]
‘eykh naphaltah mishshamyim heylel ben-shachar nigda’tah la’aretz kholesh al-goyim.
This verse is from Isaiah 14:12. “eykh” means “how”. “naphaltah” means “you have fallen”. “mishshamyim” means “from the heavens”. “heylel” is a proper noun, often translated as “morning star” or “Lucifer”, but it is simply a name. “ben-shachar” means “son of the dawn”. “nigda’tah” means “you have been cut down”. “la’aretz” means “to the earth”. “kholes” means “weakness” or “to be weak”. “al-goyim” means “over nations”.
[ISA.14.13] And you have said in your heart, "I will ascend to the heavens, I will go above the stars of God, I will raise my throne, and I will sit on the mount of assembly in the sides of the north." [§]
vee-ah-tah ah-mar-tah bee-lev-ahv-kah hah-shah-mah-yeem eh-eh-leh mee-ma-al lee-koh-chah-vee-el ah-reem kee-say-ee ve-eh-shev beh-har-moh-ed bee-yar-keh-tay tzah-phon.
This verse describes someone speaking internally, declaring their intention to ascend to the heavens, above the stars of God, to establish their throne, and to sit on the mount of assembly in the sides of the north. It is a declaration of prideful ambition and a desire for supreme power.
[ISA.14.14] I will ascend to the heights of the cloud. I will resemble the highest God. [§]
eh-eh-leh al-bah-moh-tay ah-ve, edah-meh leh-el-yone.
This verse contains several names for God. "Eh" is a shortened form of "El". "Bahmoh-tay" means "heights" or "elevations". "Ah-ve" means "of the cloud". "Edah-meh" means "I will resemble" or "I will compare myself". "El-yone" means "the highest God". The verse speaks of ascending to the heights of clouds and resembling the highest God.
[ISA.14.15] Indeed, God of the grave, you will descend to the hollows of the pit. [§]
Akh El-shao’ol turad el-yarkh’tei-bor.
This verse consists of several parts. "Akh" is an interjection often translated as "indeed" or "surely". "El-shao’ol" is a compound name meaning "God of the grave". "Turad" is a verb meaning "you descend" or "you will descend". "El-yarkh’tei-bor" is a compound meaning "to the hollows of the pit". The verse describes someone descending to the grave or pit.
[ISA.14.16] Your seers will look intently to you, they will consider you. Is this the man who provokes the land, who shakes kingdoms? [§]
ro'ekha elekha yashgihu, elekha yitbonanu, haze ha'ish margiz ha'aretz, mar'ish mamlakhot.
This verse consists of several words. "ro'ekha" means 'your seers'. "elekha" means 'to you'. "yashgihu" means 'will look intently'. "yitbonanu" means 'will consider'. "haze" means 'this'. "ha'ish" means 'the man'. "margiz" means 'provokes'. "ha'aretz" means 'the land'. "mar'ish" means 'shakes'. "mamlakhot" means 'kingdoms'. The verse is a rhetorical question posed by observers of a figure who is causing disruption.
[ISA.14.17] God set the world like a desert and its cities ruined. Its prisoners were not opened from their homes. [§]
sam tevel kamidbar ve'areiv haras asirav lo-patah baytah
This verse describes a situation where the world is made like a desert, its cities are ruined, and its prisoners are not opened from their homes. 'Sam' means 'to put' or 'to set'. 'Tevel' means 'the world'. 'Kamidbar' means 'like a desert'. 'Ve'areiv' means 'and its cities'. 'Haras' means 'ruined'. 'Asirav' means 'its prisoners'. 'Lo-patah' means 'not opened'. 'Baytah' means 'their homes'.
[ISA.14.18] All the kings of the nations, all of them, lay in glory, each man in his house. [§]
kol malchei goyim kullam shakhavu bekhavod ish beveto
This verse consists of several words. "Kol" means "all". "Malchei" means "kings". "Goyim" means "nations". "Kullam" means "all of them". "Shakhavu" means "they lay". "Bekhavod" means "in glory". "Ish" means "man". "Beveto" means "in his house". Therefore, the verse speaks of all the kings of the nations lying in glory, each in his house.
[ISA.14.19] And you have cast from your grave, as a despised sprout, clothed with the slain, bearing sword, descending to stones of a pit, like a defeated carcass. [§]
ve-atah hashelakhta mikivrekha knezer nit'av levush harugim meto'anei kharev yorde'i el-avnei-bor kefeger muvas.
This verse uses several names for God and describes a fallen state. "atah" means "you". "hashelakhta" means "you have cast". "mikivrekha" means "from your grave". "knezer" means "as a sprout". "nit'av" means "despised". "levush" means "clothed". "harugim" means "the slain". "meto'anei" means "bearing". "kharev" means "sword". "yorde'i" means "descending". "el-avnei-bor" means "to stones of a pit". "kefeger" means "like a carcass". "muvas" means "defeated".
[ISA.14.20] You shall not make a covenant with them or intermarry with them, for your land has been corrupted by the people, whom Yahveh has slain. No offspring of those who do evil will be remembered forever. [§]
lo-tekhad itam bik'vurah ki-artz'kha sh'khatta am'kha haragta lo-yikkare le'olam zera m're'im.
This verse comes from Deuteronomy 7:6. It is a command not to intermarry with the surrounding nations. The verse explains that the land has been corrupted by the people, whom Yahveh has slain, and no offspring of those who do evil will be remembered forever. 'tekhad' means 'you will make a covenant' or, in this context, 'intermarry.' 'artz'kha' means 'your land.' 'sh'khatta' means 'has corrupted.' 'am'kha' means 'your people.' 'haragta' means 'you have killed.' 'zera m're'im' means 'seed of evil doers'.
[ISA.14.21] They prepared a destruction for their sons because of the sin of their fathers. They will not stand and inherit the land, and they will not fill the face of the world with cities. [§]
ha-kee-nu le-va-nav mat-beh-ach ba-a-von a-vo-tam bal ya-koo-moo ve-yar-shoo ah-rets oo-mal-oo p-nei te-vel ah-rim.
This verse describes the consequences of the sins of the fathers being visited upon the sons, preventing them from inheriting the land and filling the world with cities. "Hakeenu" refers to preparing or making ready. "Levanav" means to their sons. "Matbe'ach" means a slaughter or destruction. "Ba'avon avotam" means in the sin of their fathers. "Bal yakumu" means they will not stand or arise. "Ve-yarshu" means and inherit. "Aretz" means land. "Umale'u" means and fill. "Pnei tevel" means the face of the world. "Arim" means cities.
[ISA.14.22] And I will rise up against them, declares Yahveh of armies, and I will destroy Babel’s name, and its remnant, and grandson, and great-grandson, declares Yahveh. [§]
vekamtati aleihem ne’um Yahveh tzva’ot vehichrati l’vavel shem ushear venin vaneched ne’um-Yahveh.
This verse details a declaration of judgment. ‘vekamtati’ means ‘and I will rise up.’ ‘aleihem’ means ‘against them.’ ‘ne’um Yahveh’ means ‘declares Yahveh.’ ‘tzva’ot’ means ‘hosts’ or ‘armies,’ often used as a title for Yahveh. ‘vehichrati’ means ‘and I will destroy.’ ‘l’vavel’ means ‘to Babel.’ ‘shem’ means ‘name.’ ‘ushear’ means ‘and remnant.’ ‘venin’ means ‘and grandson.’ ‘vaneched’ means ‘and great-grandson.’ ‘ne’um-Yahveh’ again means ‘declares Yahveh.’ The verse speaks of Yahveh rising up against someone and completely destroying Babel, removing its name and all its descendants.
[ISA.14.23] And I will make it a desolation, a laughingstock, and places of waters. And I will sweep it with a broom of destruction, says Yahveh of hosts. [§]
veh-sahm-tee-hah le-moh-rash kip-pode ve-ag-may-mah-yim ve-tay-ah-teh-yah beh-mah-tah-teh hash-mayd ne-oom Yahveh tz-vah-ote
This verse describes a future desolation of a place. It states that the place will be made a desolation, a laughingstock, and watery places. Furthermore, it will be swept with a destructive broom. The speaker is identified as Yahveh of hosts.
[ISA.14.24] Yahveh, the one possessing armies, swore, saying, "If not as I imagined, then it would be, and as I advised, it will stand." [§]
nishba Yahveh tzevaot leemor im-lo kasher dimiti ken hayeta vekasher yaatzti hi takum.
This verse contains a declaration by Yahveh, the army-possessing one, swearing that what He imagined would come to pass, and what He advised would stand. 'nishba' means 'swore'. 'tzevaot' means 'armies' or 'hosts'. 'leemor' means 'to say'. 'im-lo' is a negative conditional, meaning 'if not'. 'kasher' means 'as' or 'like'. 'dimiti' means 'I imagined'. 'ken' means 'so' or 'thus'. 'hayeta' means 'it was' or 'it would be'. 'yaatzti' means 'I advised' or 'I planned'. 'takum' means 'it will stand' or 'it will arise'.
[ISA.14.25] To break Assyria in my land, and upon the mountains I will trample it. And its yoke will depart from over them, and its burden will be removed from off its shoulder. [§]
lish-bor ash-shoor be-art-zee ve-al-ha-ra-yee a-voo-sen-noo ve-sar mee-al-ay-hem ool-lo ve-soo-bool-lo mee-al shick-mo ya-soor.
This verse speaks of breaking Assyria within the land, trampling it upon the mountains, removing its yoke, and its burden being taken from off the shoulder. Each word is translated as directly as possible, respecting its root meaning.
[ISA.14.26] This is the counsel, the emphatic counsel, over all the land, and this is the hand stretched out over all the nations. [§]
zoht ha-et-zah ha-ye-oo-tzah al-kol-ha-ah-retz ve-zoht ha-yad ha-ne-too-yah al-kol-ha-go-yim.
This verse describes a counsel and a hand stretched out over all the lands and all the nations. "Zot" means "this". "Ha-etzah" means "the counsel". "Ha-yeutzah" is a more emphatic form of "counsel". "Al" means "over". "Kol" means "all". "Ha-aretz" means "the land". "Ve" means "and". "Ha-yad" means "the hand". "Ha-netuyah" means "the stretched out". "Ha-goyim" means "the nations".
[ISA.14.27] For Yahveh of the Hosts has planned, and who can invalidate it? And His extended hand, who can reverse it? [§]
ki-yehovah tseva-ot ya-atz u-mi ya-fer ve-ya-do ha-netuya ve-mi ye-shive-na
This verse discusses a plan made by Yahveh of Hosts. It questions who would invalidate the plan and who would reverse Yahveh's extended hand. 'Tseva-ot' literally means 'hosts' or 'armies' but in this context refers to Yahveh's power and authority. 'Ya-atz' means to counsel or plan. 'Ya-fer' means to invalidate or frustrate. 'Netuya' refers to something stretched out or extended. 'Ye-shive-na' means to turn back or reverse.
[ISA.14.28] In the year of the death of the king Ahaz, this prophecy was. [§]
bishnat mot hammelech achaz haya hamassa hazeh
This verse begins with 'bishnat', meaning 'in the year of'. 'Mot' means 'death'. 'Hammelech' means 'the king'. 'Achaz' is the name of the king, Ahaz. 'Haya' means 'was'. 'Hamassa' means 'the burden' or 'the prophecy'. 'Hazeh' means 'this'. So the verse speaks of the year of the death of King Ahaz, when this prophecy arose.
[ISA.14.29] Do not rejoice, Philistia, all of you, for the staff of your crushing force is broken. For from the root of a serpent a viper will emerge, and its fruit will be a flying, fiery serpent. [§]
al-tismchi Peleshet kullech ki nishbar shevet machech ki-mishoresh nachash yetze tzepha u-piryo saraph me'ofef.
This verse is a prophecy against Philistia. It warns them not to rejoice at the breaking of Judah’s staff (representing the Davidic dynasty). It states that a viper will come from the root of a serpent, and its fruit will be a flying, fiery serpent. 'Peleshet' refers to the land of the Philistines. 'Shevet' means staff, branch, or tribe. 'Machech' means to weaken or to be broken. 'Nachash' means serpent. 'Tzepha' is a type of viper. 'Saraph' means a fiery serpent or burning ones (angels). 'Me'ofef' means flying.
[ISA.14.30] And the firstborn of the poor and the needy will graze securely. But I will make the root of your existence hungry, and your remnant will be killed. [§]
ve-ra’u be-chor-ei dal-lim ve-ev-yo-nim la-vetach yir-baz-u ve-he-ma-ti ba-ra-av shar-shech u-she-ei-ri-tech ya-ha-rog.
This verse describes a future time of peace and restoration. The 'firstborn of the poor' and the 'needy' will graze safely. However, it also contains a warning of judgment: the root of those who oppose God will be made hungry, and their remnant will be killed.
[ISA.14.31] Howl, gate, and cry out, city. Philistia is utterly destroyed, all of you, for smoke comes from the north, and there is no solitary one at its festivals. [§]
hay-lee-lee sha-ar za-ah-kee-eer na-mog ple-shet kul-lech kee mee-tsa-pon a-shahn bah ve-eyn bo-ded be-mo-ah-dav.
This verse is a call to lament and a prophecy of destruction. 'Haylili' means 'howl' or 'lament'. 'Shaar' means 'gate' and 'za'aki' means 'cry out'. 'Namog' means 'melted away' or 'destroyed'. 'Pleshet' refers to Philistia. 'Kullech' means 'all of you'. 'Mitsapon' means 'from the north'. 'A-shahn' means 'smoke'. 'Bo-ded' means 'solitary' or 'alone'. 'Mo-ah-dav' means 'appointed times' or 'festivals'. Therefore, the verse is instructing the gate and the city to cry out, announcing the utter destruction of Philistia coming from the north, indicating there will be no one left to keep their appointed times.
[ISA.14.32] What response will the messengers of a nation give, because Yahveh has established Zion, and in her will dwell the poor of his people? [§]
oo-mah-yah-ah-neh mal-ah-khei-goy kee Yahveh yis-sad tzee-yon oo-vah yeh-khay-soo ah-nee-ei am-moh.
This verse asks what response the messengers of a nation will have, because Yahveh has established Zion, and within her will dwell the poor of his people. 'Malakhei Goy' refers to messengers or angels of a foreign nation. 'Yissad' means 'will establish' or 'has founded'. 'Yeh-khay-soo' means 'will dwell'. 'Ah-nee-ei' means 'the poor'. 'Am-moh' means 'his people'.
ISA.15
[ISA.15.1] An oracle concerning Moab: For in the night, the city of Moab was plundered and became silent, and in the night, the fortress of Moab was plundered and became silent. [§]
massah moav, ki be-leil shudad ar moav nidmah, ki be-leil shudad qir-moav nidmah.
This verse begins with the declaration of an 'oracle' or 'burden' concerning Moab. It states that during the night, the city of Moab was plundered and silenced, and similarly, the fortress of Moab was plundered and silenced during the night. The repetition emphasizes the completeness of the devastation.
[ISA.15.2] The cities have ascended, and Dibon, the high places, for weeping. On Nebo and on Medeba, Moab will wail. Every head is bald, every beard is torn off. [§]
alah habayit vedivon habamot levechi al-nevo veal meidba moab yeyilil bechol-roshav karha kol-zaken gerua.
This verse describes mourning and lamentation over cities and high places in Moab. "alah" means to go up or ascend, but in this context refers to the cities themselves. "habayit" means 'the house', referring to the cities. "vedivon habamot" means 'and Dibon, the high places'. "levechi" means 'for weeping'. "al-nevo" means 'on Nebo'. "veal meidba" means 'and on Medeba'. "moab yeyilil" means 'Moab will wail'. "bechol-roshav karha" means 'every head is bald'. "kol-zaken gerua" means 'every beard is torn off'. The imagery depicts extreme grief.
[ISA.15.3] In its courtyards, they wore sackcloth; upon its roofs and in its streets, all wail, going down with weeping. [§]
be-khu-tza-tav khag-ru sak al gag-go-te-ha u-vi-re-kho-vo-te-ha ku-lo ye-lei-lil yo-red ba-be-khi.
This verse describes a scene of widespread mourning. "Be-khu-tza-tav" means 'in its courtyards'. "Khag-ru" means 'they girded' or 'they wore'. "Sak" means 'sackcloth'. "Al gag-go-te-ha" means 'upon its roofs'. "U-vi-re-kho-vo-te-ha" means 'and in its streets'. "Ku-lo" means 'all'. "Ye-lei-lil" means 'they wail'. "Yo-red ba-be-khi" means 'going down with weeping'. The verse uses imagery of people wearing sackcloth and weeping in public spaces as a sign of deep sorrow.
[ISA.15.4] And Heshbon cried out, and Elealeh, until their voice was heard to Jahaz. Therefore, the raiders of Moab will wail, his soul trembles for him. [§]
Va-tiz-ak Ches-bon ve-el-a-leh ad-Ya-hatz nishma ko-lam al-ken chalutzei Mo-av ya-ri-u naf-sho ya-re-ah lo.
This verse describes the outcry of Heshbon and Elealeh reaching to Jahaz, and the subsequent wailing of the Moabite troops. It indicates a sound reaching a distant place, causing distress among the Moabites. 'Heshbon' and 'Elealeh' are place names. 'Moab' refers to the nation of Moab. The verse uses verbs suggesting a cry, a sound being heard, and a wailing or lamentation. 'Chalutzei' means those who strip or those who pull off, here implying soldiers or raiders. 'Nafsho' means 'his soul'. 'Ya-re-ah' means 'to fear' or 'to tremble'.
[ISA.15.5] My heart cries out to Moab. Its fleeing is even to Tsore. A three-year-old cow! For the ascending of the tablet with weeping will ascend in it. For the way of Choronaim, a cry of breaking they will pour out. [§]
libbi lemoab yiz'ak berichah ha'ad-tsore' eglet shlishiyah ki ma'aleh haluchit bivchi ya'aleh-bo ki derech choronayim za'akat-shever ye'eru
This verse describes mourning and lamentation over Moab. 'Libbi' means 'my heart'. 'Lemoab' is 'to Moab'. 'Yiz'ak' means 'will cry out'. 'Berichah' means 'its escape' or 'its fleeing'. 'Ha'ad-tsore' means 'even to Tsore'. 'Eglet shlishiyah' means 'a three-year-old cow' (a symbol of young strength and loss). 'Ki' means 'for' or 'because'. 'Ma'aleh haluchit' means 'the ascending of a tablet/plank' (possibly a place of public announcement of mourning). 'Bivchi' means 'with weeping'. 'Ya'aleh-bo' means 'will ascend in it'. 'Derech choronayim' means 'the way of Choronaim'. 'Za'akat-shever' means 'a cry of breaking'. 'Ye'eru' means 'they will pour out'. The verse depicts a heart lamenting for Moab, its fleeing, and describes how mourning will be expressed through weeping and wailing along routes and at places of announcement.
[ISA.15.6] For the waters of the reeds will be destroyed; because the grass is dried up, the fresh growth has perished, and there was no greenery. [§]
kee-may nim-reem mesh-am-moht yee-heh; kee ya-vesh kha-tseer ka-lah de-sheh yer-ek lo ha-yah.
This verse describes a coming desolation, comparing it to the drying up of reeds and the withering of grass. 'Nimreem' refers to reeds or rushes, often growing in marshy areas. 'Yihyeh' means 'will be'. 'Yavesh' means 'dry'. 'Chatzir' means 'grass'. 'D'sheh' means 'fresh growth' or 'herbage'. 'Yerrek' means 'greenery'. 'Lo hayah' means 'there was not'.
[ISA.15.7] Therefore a greater thing was done, and their appointed task they will carry upon the wadis of the Arabs. [§]
al-ken yit-rah ah-sah; oo-f’kud-dah-tam al na-chal ha-ah-rah-veem yis-ah-um.
This verse describes a situation where a greater thing was done, and their appointed task they will carry upon the wadis of the Arabs. The verse implies a consequence or result of some action, leading to this appointed task being given. 'Ken' relates to 'therefore', 'Yitrah' describes doing something greater, 'Pekudah' means appointment or task, 'Nachal' signifies wadi or valley stream, and 'Aravim' means Arabs.
[ISA.15.8] For the outcry has encircled the territory of Moab, even to Eglayim it has wailed, and to the well of Ayalim it has wailed. [§]
ki-hi-kee-fah ha-zeh-ah-kah et-g’vool mo-av ad-eg-lay-eem yiel-lahtah oo-v’air ay-leem yiel-lahtah
This verse describes a widespread outcry or wailing around the territory of Moab, reaching as far as Eglayim and the well of Ayalim. ‘Ki’ means ‘because’ or ‘for’. ‘Hi-kee-fah’ implies encircling or surrounding. ‘Ha-zeh-ah-kah’ means ‘the outcry’ or ‘the wailing’. ‘Et’ is a grammatical particle. ‘G’vool’ means ‘border’ or ‘territory’. ‘Mo-av’ is the name of a nation. ‘Ad’ means ‘to’ or ‘as far as’. ‘Eg-lay-eem’ is the name of a place. ‘Yiel-lahtah’ is the verb ‘to wail’ or ‘to cry out’. ‘V’air’ means ‘and the well’. ‘Ay-leem’ is the name of a place.
[ISA.15.9] For the waters of Dimon are filled with blood, for I will place additions upon Dimon, for the fleeing of the corpse of Moab, a lion, and for the remnant of the land. [§]
ki mei dimon malu dam ki ashit al dimon nosafot lifleit mat moav arieh ulish'erit adamah
This verse describes a vision of judgment against Moab. "mei dimon" refers to the waters of Dimon. "malu dam" means 'were filled with blood'. "ashit al dimon" means 'I will place upon Dimon'. "nosafot" means 'additions' or 'increases'. "lifleit mat moav" means 'for the fleeing of the corpse of Moab'. "arieh" is 'a lion'. "lish'erit adamah" means 'for the remnant of the land'. The overall meaning indicates a coming destruction where the waters will be stained with blood and a lion will be among the remnants.
ISA.16
[ISA.16.1] Send a lamb, ruler of the land, from a rock of the wilderness, to the mountain, daughter of Zion. [§]
shil-khu kar mo-shel er-etz mee-se-lah mid-bar-ah el har bat-tzi-yon
This verse uses several key terms. "Shilhu" means "send". "Kar" means "a lamb". "Moshel" means "ruler". "Eretz" means "land". "Me-selah" means "from rock". "Mid-bar-ah" means "of the wilderness". "El" is "God". "Har" means "mountain". "Bat-tzi-yon" means "daughter of Zion". The verse is a command to send something.
[ISA.16.2] And they will be like a wandering bird whose nest is cast off; the daughters of Moab will be passages to the Arnon. [§]
ve-ha-ya ke-of nodeid ken meshulach tih-ye-na benot mo-av ma-av-rot le-ar-non
This verse describes the fate of the daughters of Moab. It uses a simile comparing them to a wandering bird whose nest is cast off. 'Ve-ha-ya' indicates a future state of being. 'Ke-of nodeid' means 'like a wandering bird'. 'Ken meshulach' means 'a cast-off nest'. 'Tih-ye-na' means 'they will be'. 'Benot mo-av' means 'daughters of Moab'. 'Ma-av-rot' means 'passages' or 'fords'. 'Le-ar-non' means 'to the Arnon'. The Arnon was a river that formed part of the border between Moab and Israel.
[ISA.16.3] Bring counsel, make intercession. Put your shadow throughout all of the night, in the midst of noon. Hide the exiled, let the wanderer not reveal. [§]
ha-vi-u e-tzah, a-suh pe-lee-lah, shi-tee kal-leel tzil-lech be-toch tza-ha-ra-yim, sa-tree ni-da-chim, no-ded al-te-ga-lee.
This verse uses imperative verbs, giving commands. "ha-vi-u" means "bring". "e-tzah" is "counsel". "a-suh" means "make". "pe-lee-lah" is "intercession". "shi-tee" means "put". "kal-leel" is "all of the night". "tzil-lech" is "your shadow". "be-toch" is "in the midst of". "tza-ha-ra-yim" is "noon". "sa-tree" means "hide". "ni-da-chim" is "the exiled". "no-ded" means "the wanderer". "al-te-ga-lee" is "do not reveal".
[ISA.16.4] May the scattered of Moab dwell with you, let the God be a hiding place for them from the destroyer. Because the oppressor has ceased, devastation is finished, and those who trample have been removed from the land. [§]
ya-goo-roo ba-kh ni-da-khai mo-av he-vee-seh-ter la-moh mi-pe-nee sho-ded kee-afes ha-mets ka-lah shod ta-moo ro-mes min-ha-aretz.
This verse describes Moab offering refuge to those who are scattered. It speaks of the end of an oppressor's power and destruction. Let's break down the names of God as they appear: 'El' appears as 'the God'.
[ISA.16.5] And it is prepared in lovingkindness the throne, and He sits upon it in truth in the tent of David, judging and seeking justice, and swiftly establishing righteousness. [§]
ve-hoo-khan bah-khesed kisse, ve-yashav alav be-emet be-ohel David, shofet ve-doreysh mishpat u-mehir tzedek.
This verse describes God's throne established in lovingkindness and truth, within the tent of David. It emphasizes God’s role as a judge, seeker of justice, and one who swiftly establishes righteousness. "Hukhan" means established or prepared. "Khesed" means lovingkindness. "Kisse" means throne. "Ohel" means tent. "David" is a proper name. "Shofet" means judge. "Doreysh" means seeker. "Mishpat" means justice. "Tzedek" means righteousness. "Mehir" means swift or quick.
[ISA.16.6] We have heard of the majesty of Moab, it is very haughty. Its pride and its majesty, and its boastfulness, are not true, they are falsehoods. [§]
sha-ma'nu ga-on-mo-av ge'a me-od ga-va-to u-ge-o-no ve-ev-ra-to lo-chen ba-da-yo.
This verse describes the boastfulness and pride of Moab. "Shama" means "we have heard". "Gaon" refers to height, prominence, or majesty - often associated with God, but used here of Moab. "Moab" is the name of the nation. "Ge'a" means haughty or proud. "Me'od" means very or exceedingly. "Gavah" also means pride or arrogance. "Evrah" refers to passing over or transgression, used here to mean boastfulness. "Lo-chen" means not true or false. "Baddiyo" means their lies or falsehoods.
[ISA.16.7] Therefore, Moab will wail for Moab, all of it will wail. For the cuttings of the vine, ponder a wall of carvings, only those who are afflicted. [§]
lakhen yeyelil mo'av lemo'av kulloh yeyelil la'ashishei kir-hhareshet tehagu akh-nekha'im.
This verse describes the lamentation of Moab. "Lakhen" means therefore. "Yeyelil" is a verb meaning to wail or lament. "Mo'av" is the name of the nation, Moab. "Kulloh" means all or every. "La'ashishei" refers to the vine branches or cuttings. "Kir-hhareshet" is a wall of carvings, likely referring to a beautifully decorated wall. "Tehagu" means to ponder or meditate. "Akh-nekha'im" means those who are afflicted or in pain.
[ISA.16.8] For the fields of Heshbon are desolate, the vine of Sibmah is struck; the lords of nations have wounded its branches, they reached to Jaazer; they strayed into the wilderness, its shoots were abandoned, they crossed the sea. [§]
kee shadmot cheshbon umlal gefen sivmah baalei goyim halmu serukeha ad yaazer naga'u ta'u midbar shluchoteha nitshu avru yam.
This verse describes the destruction of the vineyards of Heshbon. 'Shadmot' means 'fields' or 'vineyards'. 'Cheshbon' is a place name. 'Umlal' means 'grape'. 'Gefen' means 'vine'. 'Sivmah' refers to the vines' clusters. 'Baalei goyim' means 'lords of nations' or 'foreign powers'. 'Halmu' means 'they wounded' or 'they struck'. 'Serukeha' means 'its branches'. 'Ad yaazer' means 'to Jaazer'. 'Naga'u' means 'they touched' or 'they reached'. 'Ta'u' means 'they strayed' or 'they wandered'. 'Midbar' means 'wilderness' or 'desert'. 'Shluchoteha' means 'its shoots' or 'its offshoots'. 'Nitshu' means 'were abandoned' or 'were forsaken'. 'Avru yam' means 'they crossed the sea'.
[ISA.16.9] Therefore I will weep with weeping, over the vineyard of its thorn, I lengthen my tears, to Heshbon and to Elealeh, for because of your summer fruit and because of your harvest, destruction has fallen. [§]
al-ken ev-keh bi-v'chi ya'zer ge-fen siv-mah a-ra-yehch di-m'ati chesh-von ve-el-a-leh ki al-kei-tsech ve-al-k'tsirech he-dad na-fal
This verse describes weeping over the destruction of vineyards and harvests. 'Al-ken' means 'therefore'. 'Ev-keh' means 'I will weep'. 'Bi-v'chi' means 'with weeping'. 'Ya'zer' is a proper noun, a place name. 'Ge-fen' means 'vineyard'. 'Siv-mah' means 'its thorn'. 'A-ra-yehch' means 'I lengthen'. 'Di-m'ati' means 'my tears'. 'Chesh-von' is a place name, a city. 'Ve-el-a-leh' means 'and to Elealeh'. 'Ki' means 'for'. 'Al-kei-tsech' means 'because of your summer fruit'. 'Ve-al-k'tsirech' means 'and because of your harvest'. 'He-dad' means 'destruction'. 'Na-fal' means 'has fallen'.
[ISA.16.10] And joy and gladness are gathered away from the Carmel and in the vineyards there will be no shouting, there will be no rejoicing. Wine in the winepresses will not be trodden; the treader will not tread. I have silenced the treading. [§]
ve-ne-esaf sim-chah va-gil min-ha-car-mel u-va-cram-im lo-ye-ru-nan lo-ye-ro-a yayin ba-ye-ca-vim lo-yid-roch ha-do-rech he-dad his-bat-ti
This verse describes a lament over the cessation of joy and celebration. 'Simchah' means joy, 'gil' means gladness or rejoicing. 'Carmel' is a place name, but also relates to vineyards. 'Cramim' is plural for vineyard. The verse states that joy and gladness are taken away from the Carmel and the vineyards. There will be no shouting or rejoicing. Wine will not be trodden by the treader. The treading (of the grapes) is silenced. 'Hisbati' means I have silenced or I have caused to cease.
[ISA.16.11] Therefore, my inward parts murmur towards Moab like a harp, and my innermost self is like a silent wall. [§]
Al-ken mei le-Moav ka-kinor yehem-u ve-kirbi le-kir hares.
This verse uses poetic parallelism, comparing the feelings of the speaker towards Moab to the sound of a harp and their inward parts to a silent vessel. "Al-ken" means therefore. "mei" means my inward parts, or bowels. "le-Moav" means towards Moab. "ka-kinor" means like a harp. "yehem-u" means will murmur or sound. "ve-kirbi" means and my inward parts. "le-kir hares" means to a silent vessel or wall.
[ISA.16.12] And it will be that when it is seen that Moab is weary, he will come to its sanctuary to pray, and he will not be able. [§]
ve-ha-ya ki-nir’e ki-nil’ah Mo’av al-ha-bamah u-va el-mikdasho lehitpallel ve-lo yuchal.
This verse describes Moab becoming weary and approaching its sanctuary to pray, but being unable to do so. 've-ha-ya' means 'and it will be.' 'ki-nir’e' means 'that it is seen.' 'ki-nil’ah' means 'that it is weary.' 'Mo’av' is the name of a people and a nation. 'al-ha-bamah' refers to 'upon the height/sanctuary.' 'u-va el-mikdasho' means 'and he comes to its sanctuary.' 'lehitpallel' means 'to pray.' 've-lo yuchal' means 'and he will not be able.'
[ISA.16.13] This is the word that Yahveh spoke to Moab from of old. [§]
zeh ha-davar asher diber Yahveh el-Moab me-az.
This verse introduces a message spoken by Yahveh to Moab from ancient times. 'Zeh' means 'this'. 'Ha-davar' means 'the word' or 'the thing'. 'Asher' means 'that' or 'which'. 'Diber' means 'spoke'. 'El' means 'to'. 'Moab' is the name of a nation. 'Me-az' means 'from of old' or 'from ancient times'.
[ISA.16.14] And now Yahveh spoke to say, in three years, like two hired workers, and the glory of Moab will be disgraced among all the great multitude. And a remnant very small will not be great. [§]
ve'atah diber Yahveh le'emor, beshalosh shanim kishnei sachir venikle kevode Moab bekhol hehamon harav ushear me'at miz'ar lo kabir.
This verse describes a prophecy concerning Moab. 'Ve'atah' means 'and now'. 'Diber' means 'spoke'. 'Yahveh' is the proper name of God. 'Le'emor' means 'to say'. 'Beshalosh shanim' means 'in three years'. 'Kishnei sachir' means 'like two hired workers'. 'Venikle' means 'and will be disgraced'. 'Kevode Moab' means 'the glory of Moab'. 'Bekhol hehamon harav' means 'among all the great multitude'. 'Ushear me'at miz'ar' means 'and a remnant very small'. 'Lo kabir' means 'not great'.
ISA.17
[ISA.17.1] Behold, Damascus is a burden. It will be a ruin, a place of falling. [§]
mah-saw dah-mah-shek hee-neh dah-meh-shek moo-sar meh-eer veh-ha-yah-tah meh-ee mah-pah-lah
This verse begins with the word "mah-saw", which means 'burden' or 'oracle'. It signifies a prophetic declaration. "Dah-mah-shek" is the name of the city Damascus. "Hee-neh" means 'behold'. "Moo-sar" means 'rebuke' or 'correction'. "Meh-eer" means 'city'. "Veh-ha-yah-tah" means 'and it will be'. "Meh-ee" means 'a ruin'. "Mah-pah-lah" means 'a fall' or 'a place of ruin'.
[ISA.17.2] The abandoned cities of Aroer will be for the flocks to lie down in, and there will be no one to trouble them. [§]
azuvot arei aroer la'adarim tih'yeina verav'tzu ve'ein macharid.
This verse describes abandoned cities of Aroer becoming pastures for flocks. 'Azuvot' means 'abandoned ones' (feminine plural). 'Arei' means 'cities of'. 'Aroer' is a place name. 'La'adarim' means 'for the flocks'. 'Tih'yeina' means 'they will be'. 'Rav'tzu' means 'they will lie down'. 'Ve'ein' means 'and there is no'. 'Macharid' means 'one who stirs up or troubles'.
[ISA.17.3] And a fortress will be captured from Ephraim, and a kingdom from Damascus, and the remainder of Aram. For the glory of the children of Israel will be. Thus says Yahveh of hosts. [§]
ve-nish-bat miv-tzar mei-ef-ra-yim u-mam-la-cha mid-dam-mes-ek u-she-ar a-ram ki-khe-vod bene-yis-ra-el yi-hyu ne-um Yahveh tze-va-ot.
This verse describes the future capture of fortresses from Ephraim and a kingdom from Damascus, and the remainder of Aram. It states that the glory of the children of Israel will be. It ends with a declaration from Yahveh of hosts.
[ISA.17.4] And it will be on that day that the glory of Jacob will diminish, and from the fat of his flesh it will become thin. [§]
ve-ha-ya ba-yom ha-hu yidal k'vod ya'akov u-mishman b'saro ye-razeh
This verse describes a future diminishing of the glory and physical condition of Jacob. 've-ha-ya' means 'and it will be'. 'ba-yom ha-hu' means 'on that day'. 'yidal' means 'will diminish'. 'k'vod' means 'glory'. 'ya'akov' is the name 'Jacob'. 'u-mishman' means 'and from fat'. 'b'saro' means 'his flesh'. 'ye-razeh' means 'will become thin'.
[ISA.17.5] And it will be as when one gathers the harvest of ripened grain, and his sowing of ears of grain is reaped. And it will be as one gleans ears of grain in the valley of the giants. [§]
ve-ha-ya ke-esof katzir kamah u-zeru’o shibbolim yiktzor ve-ha-ya kimlaket shibbolim be-emek refa’im.
This verse uses descriptive language relating to harvest. 'Katzir' refers to the harvest itself, 'kamah' implies ripeness, and 'shibbolim' are ears of grain. 'Refa’im' is a place name, translated as 'giants' or 'Rephaim'. The verse draws a parallel between gathering a harvest and gathering something in the valley of the Rephaim.
[ISA.17.6] And there will remain in it a few young shoots, like someone shaking an olive tree, two or three olives on the top branch, and four or five on the smaller branches. Fruitful, says Yahveh, the God of Israel. [§]
veh-nee-shahr bee-vo oh-lay-loht keh-noh-kehfeh zah-yeet shnay-eem shloh-shah gahr-geh-reem beh-rosh ah-meer ahr-bah-ah hah-mee-shah bee-seh-fee-ahv poree-ah neh-oom Yahveh Elohei Yis-rah-el.
This verse uses imagery of olive trees to describe a remnant of Israel after a time of devastation. 'Olaylot' refers to young olive shoots, implying a small number remaining. The description of the remaining olives – two or three on the top branches and four or five on the smaller branches – emphasizes their scarcity. 'Yahveh Elohei Yisrael' is a compound name meaning 'Yahveh, the God of Israel'.
[ISA.17.7] In that day humankind will look to its maker, and their eyes will look to the Holy One of Israel. [§]
bayom hahu yish'eh ha'adam al-'osehu v'einav el-k'dosh yisra'el tir'ehnah
This verse describes a future day when people will look to their maker and their eyes will look to the Holy One of Israel. Let's break down the names of God used. "ha'adam" refers to humankind, and "'osehu" means "his maker." "k'dosh yisra'el" means "the Holy One of Israel."
[ISA.17.8] And the Gods will not regard the altars, the work of his hands, and what his fingers made, the Gods will not see, and the Asherim and the sun images. [§]
ve-lo yish-eh el-ha-miz-be-chot ma-aseh ya-dav va-asher as-u etz-be-otav lo yir-eh ve-ha-asherim ve-ha-cham-manim.
This verse describes God's rejection of handmade idols and worship places. 've-lo yish-eh' means 'and will not regard'. 'el-ha-miz-be-chot' means 'to the altars'. 'ma-aseh ya-dav' means 'the work of his hands'. 'va-asher as-u etz-be-otav' means 'and what his fingers made'. 'lo yir-eh' means 'he will not see'. 've-ha-asherim' means 'and the Asherim'. 've-ha-cham-manim' means 'and the sun images'.
[ISA.17.9] On that day, the fortified cities will be as abandoned by the forester, and the Amorites whom they abandoned before the sons of Israel, and it shall be a desolation. [§]
bay-yohm ha-hoo yih-yoo o-ray ma-ooz-zo kah-ah-zoo-vah-t ha-ho-resh ve-ha-ah-meer ah-sher ah-zah-voo mip-nay ben-ay yis-rah-eil ve-ha-yah-tah she-mah-mah
This verse describes the fate of fortified cities. 'Bay-yohm ha-hoo' means 'on that day'. 'O-ray ma-ooz-zo' means 'fortified cities'. 'Kah-ah-zoo-vah-t ha-ho-resh' means 'as abandoned by the forester'. 'Ve-ha-ah-meer ah-sher ah-zah-voo' means 'and the Amorites whom they abandoned'. 'Mip-nay ben-ay yis-rah-eil' means 'before the sons of Israel'. 'Ve-ha-yah-tah she-mah-mah' means 'and it shall be a desolation'.
[ISA.17.10] Because you have forgotten the Gods of your salvation, and you have not remembered the rock of your strength, therefore you will plant pleasing plantings and you will sow a foreign branch. [§]
Ki shachacht Elohei yish'ech v'tzur ma'uzech lo zachart. Al ken tit'ei nit'ei na'amanim u'zmora zar tizra'enu.
This verse speaks of forgetting the Gods of salvation and the rock of strength. As a result, the verse states that one will plant pleasing plants and sow a foreign vine.
[ISA.17.11] On the day you are planted, you will flourish, and in the morning your seed you will cause to bloom. An offering of harvest on the day of possession, and the pain of humankind. [§]
Be-yom nit'ekh tesagshegi u-va-boker zarekh tafrihi ned katzir be-yom nachalah u-kheiv anush.
This verse speaks of flourishing and fruitfulness, contrasted with pain. 'Nit'ekh' relates to being planted, suggesting a time of establishment. 'Tesagshegi' means to flourish or grow strong. 'Zarekh' means your seed. 'Tafrihi' means you will cause it to bloom or flourish. 'Ned' means vow or offering. 'Katzir' means harvest. 'Nachalah' means inheritance or possession. 'Kheiv' means pain. 'Anush' means mortal or human.
[ISA.17.12] Behold, a multitude of nations, many, like the roaring of seas, they will roar, and a tumult of nations, like the roar of mighty waters, they will raise up. [§]
hoy hamon amim rabim kahamot yamim yehemayun ushaon leumim kishaon mayim kabirim yishaun
This verse uses vivid imagery comparing multitudes of nations to the sounds and movements of the sea. "Hamon" means multitude or throng. "Amim" means nations or peoples. "Yamim" means seas or days (in this context, seas). "Shaon" signifies roaring or tumult. "Kabirim" describes something as great or mighty. The verbs suggest a resounding, overwhelming noise and motion. "Hoy" is an interjection, calling attention to what follows.
[ISA.17.13] To the nations it is as the sound of abundant waters that they will be carried, and He will rebuke them, and they will flee from a distance. They will be pursued like chaff of the mountains before the wind and like a rolling thing before a storm. [§]
le-um-eem keesh-awn ma-yim ra-beem yee-shawn ve-ga-ar bo ve-nas mee-mer-chak ve-roo-dahk ke-motz ha-reem leef-nay-roo-akh oo-ke-gal-gal leef-nay soo-fah
This verse describes the power and authority of Yahveh. The nations are likened to a rushing of many waters, but Yahveh will rebuke them and they will flee from afar. They will be pursued like chaff of the mountains before the wind and like a rolling thing before a tempest.
[ISA.17.14] At dusk, behold, it is gone, before morning it is not. This is the portion of those who plunder and the fate of those who spoil. [§]
l'et erev v'hinneh balaha b'terem boker eynenu zeh helek shoseynu v'gorahl l'bozzeynu.
This verse describes a situation where something is present at dusk, but absent before dawn. It’s framed as the portion/share of those who plunder and the fate of those who spoil. 'Erev' means dusk or evening. 'Balaha' means it is gone or vanishes. 'Terem boker' means before morning. 'Shoseynu' refers to those who plunder or destroy. 'Bozzeynu' refers to those who spoil or loot.
ISA.18
[ISA.18.1] Behold, land of ringing wings, which is beyond the rivers of Kush. [§]
Hoy eretz tziltsal k'nafayim asher me'ever l'naharei Kush
This verse uses poetic language. 'Hoy' is an interjection, often translated as 'woe' or 'alas', but here it serves as a call to attention. 'Eretz' means land or earth. 'Tziltsal' refers to a ringing or shimmering sound. 'K'nafayim' is wings. 'Asher' means 'which' or 'that'. 'Me'ever' means 'beyond' or 'on the other side of'. 'Naharei' means 'rivers of'. 'Kush' is a geographical location, usually associated with Nubia or Ethiopia. The verse describes a land beyond the rivers of Kush, distinguished by a ringing or shimmering quality to its wings.
[ISA.18.2] The one sending messengers across the sea and in ships of gum upon the face of the waters, go, swift messengers to a stretched-out and beaten people, to a terrifying people from beyond, and beyond that, a people line by line and founded, whose land rivers have scorned. [§]
ha-shole-akh bah-yam tzee-reem u-vik-lay-go-may ah-lay-pay-mayim le-khoo mah-lah-keem kah-leem el-goy mem-oo-shakh oo-mo-rat el-am no-rah meen-hoo vah-ha-leh goy kav-kav oo-meh-vo-sah ah-sher-baz-oo neh-ha-reem art-zo
This verse describes a messenger being sent to a distant and powerful people. 'ha-shole-akh' refers to the one sending, and 'tzee-reem' are messengers. The description of the people is detailed, implying a nation far away and formidable, whose land is crisscrossed by rivers. The verse is rich in imagery, portraying a journey to a distant, powerful, and well-watered land.
[ISA.18.3] All who dwell in the world and those who reside on the earth will see as it is like a banner raised on mountains, and you will hear as it is like the sounding of a shofar. [§]
kal-yosh-bay-tev-el veshokh-nay-ah-rets kin-soh-nay-nes hah-rim tir-u v’khi-t’kua shofar tish-ma-u.
This verse speaks of a universal sight and sound. "Kal-yoshbei tevel" refers to all who dwell in the world. "Veshokhnei aretz" speaks of those who reside on the earth. The simile compares the event to raising a banner on mountains and sounding a shofar (ram's horn).
[ISA.18.4] For thus said Yahveh to me, "I will be quiet and I will look from my place, like the heat of sun upon light, like dew of morning in the heat of harvest." [§]
kee koh amar Yahveh elai eshkota ve’avita bim’khoni k’khom tsakh alei-or k’av tal b’khom katzir.
This verse comes from Isaiah 18:4. 'Kee koh' means 'for thus'. 'Amar' means 'said'. 'Yahveh' is the proper name of God. 'Elai' means 'to me'. 'Eshkota' means 'I will be quiet'. 'Ve’avita' means 'and I will look'. 'Bim’khoni' means 'in my place'. 'K’khom tsakh' means 'like heat of sun'. 'Alei-or' means 'upon light'. 'K’av tal' means 'like dew of morning'. 'B’khom katzir' means 'in heat of harvest'.
[ISA.18.5] Because before the harvest, the bloom of the flower appears, and unripe fruit will become a bloom, and he will cut the tender vines with pruning hooks and remove the sap which he will sprinkle. [§]
kee-lee-fneh-ee kaht-seer khtam-peh-rahch oo-bo-ser go-mel yih-yeh neetz-ah vkharaht hazalzallim bamiz-meh-rot ve-et han-tee-shoht heh-seer heh-taz.
This verse uses agricultural imagery to describe God's actions. 'Khtam-peh-rahch' means 'bloom of the flower'. 'Bo-ser go-mel' means 'fruit that is not yet ripe'. 'Yih-yeh neetz-ah' means 'will be a bloom'. 'Hazalzallim' are 'tender vines' or 'early shoots'. 'Miz-meh-rot' means 'pruning hooks'. 'Han-tee-shoht' means 'droppings' or 'sap'. 'Heh-taz' means 'he will sprinkle'. The verse describes a gardener carefully tending to vines, removing unwanted growth and preparing them for a good harvest.
[ISA.18.6] They will abandon it together to the birds of the mountains and to the beasts of the earth, and the birds will finish it, and all the beasts of the earth on it will harass. [§]
yay-az-vu yach-dahv le-ayt hah-rim oo-lev-heh-mat hah-ah-rets ve-kats ah-layv hah-ah-yeet ve-chal-beh-heh-mat hah-ah-rets ah-layv tech-rahf.
This verse describes a situation where something or someone is abandoned to the birds of the mountains and the beasts of the earth, and they will harass it. "yay-az-vu" means "they will abandon". "yach-dahv" means "together". "le-ayt hah-rim" means "to the birds of the mountains". "oo-lev-heh-mat hah-ah-rets" means "and to the beasts of the earth". "ve-kats ah-layv hah-ah-yeet" means "and the birds will finish on it". "ve-chal-beh-heh-mat hah-ah-rets ah-layv tech-rahf" means "and all the beasts of the earth on it will harass".
[ISA.18.7] At that time, a lineage will be brought to Yahveh of Hosts, a people stretched and terrified, and from a people fearsome beyond it and beyond it, a nation line upon line and thoroughly established, whose land rivers have traversed, to the place of the name of Yahveh of Hosts, Mount Zion. [§]
ba'et hahia yuval-shi leyahveh tzva'ot am memushach umo'rat ume'am nora min-hu vahale'ah goy kav-kav umebussah asher baz'u neharim artzo el-mekom shem-yahveh tzva'ot har-tzion.
This verse describes a people being brought to Yahveh of Hosts, highlighting their initial state as weak and terrified, originating from a frightening land and a nation built incrementally and thoroughly. Their land was traversed by rivers, and they are being led to the place of the name of Yahveh of Hosts, Mount Zion.
ISA.19
[ISA.19.1] The oracle concerning Egypt: Behold, Yahveh is riding on a swift cloud and is coming to Egypt. The idols of Egypt will tremble before Him, and the heart of Egypt will melt within it. [§]
mas-sah mitz-rah-yim hee-neh yah-veh ro-khev al-ahv kahl oo-vah mitz-rah-yim oo-nah-voo el-ee-lay mitz-rah-yim mee-pah-nahv oo-lev-av mitz-rah-yim yee-mahss be-kir-boh.
This verse is a prophetic oracle concerning Egypt. "Massa" means "oracle" or "burden." "Mitzrayim" is Egypt. "Hineh" means "behold." "Yahveh" is the proper name of God. "Rokeiv" means "riding." "Av" means "cloud." "Kahl" means "light" or "swift." "Nahu" means "to move" or "to tremble." "Elilei" means "idols" or "gods." "Levav" means "heart." "Yimass" means "will melt." "Bekirbo" means "within it."
[ISA.19.2] And I, Yahveh, will cause conflict in Egypt, in Egypt. And they will fight, each person against their brother, and each person against their companion, city against city, kingdom against kingdom. [§]
ve-sik-sakh-ti mitz-rah-yim be-mitz-rah-yim ve-nil-kha-mu ish be-akhiv ve-ish be-re'ehu ir be-ir mam-la-kha be-mam-la-kha.
This verse describes a situation where Yahveh will cause strife within Egypt. "Sik-sakh-ti" implies causing conflict or contention. "Mitz-rah-yim" refers to Egypt. The verse repeats "in Egypt" for emphasis. The latter part describes people fighting each other – brother against brother, friend against friend, city against city, and kingdom against kingdom.
[ISA.19.3] The spirit of Egypt will be broken within it, and its counsel will become foolish. They will seek the idols, and the mediums, and the necromancers, and the fortune tellers. [§]
ve-nav-kah ru-ach-mitz-rah-yim be-kir-bo va-atz-to av-leh-ah ve-dar-shu el-ha-el-il-im ve-el-ha-it-tim ve-el-ha-o-vot ve-el-ha-yid-do-nim
This verse describes Egypt's counsel becoming foolish and its people turning to idols, mediums, and necromancers. 'ruach mitzrayim' literally means 'the spirit of Egypt', but in this context it implies the counsel or mindset of Egypt. 'el ha-elilim' means 'to the idols', 'el ha-ittim' means 'to the mediums', 'el ha-ovot' means 'to the necromancers', and 'el ha-yiddeonim' means 'to the fortune tellers'.
[ISA.19.4] I will restrain Egypt by the hand of my Lords, a hard ruler, and a powerful king will rule over them, says the Lord Yahveh of hosts. [§]
ve-sikar-ti et-mitz-raim be-yad adonim kasheh u-melech az yim-shal-bam ne-um ha-adon yevaveh tzeva-ot.
This verse describes God’s promise to bring hardship upon Egypt through a powerful ruler. “Sikar” means to shut up or restrain. “Mitzrayim” is Egypt. “Yad” means hand, and is used here to mean “by the hand of”. “Adonim” is plural for “Lord”. “Kasheh” means hard, difficult, or severe. “Melech” is king. “Az” means strong or powerful. “Yimshal” means will rule. “Bam” is “over them.” “Ne-um” means “says” or “declares.” “Ha-adon” is “the Lord.” “Yevaveh” is the proper name of God. “Tzeva-ot” means hosts or armies.
[ISA.19.5] And waters will be poured out from the sea, and the river will be ruined and will be dry. [§]
veh-nish-too mai-yim may-hah-yam veh-nah-har yeh-khah-rav veh-yah-besh
This verse describes a catastrophic drying up of the sea and rivers. "Veh" means 'and'. "Nish-too" implies being emptied or poured out. "Mai-yim" means 'waters'. "May-hah-yam" means 'from the sea'. "Veh" again means 'and'. "Nah-har" means 'river'. "Yeh-khah-rav" means 'will be ruined/dried up'. "Veh" again means 'and'. "Yah-besh" means 'will be dry'.
[ISA.19.6] And the rivers have weakened, they have become thin, and the streams of distress have been destroyed. The reed and the bulrush have withered. [§]
vehe'eznihu neharot dalalu vecharvu ye'orei matzor kane vasuf kamelu.
This verse describes a desolate landscape, likely due to drought or war. 'vehe'eznihu' means 'and have weakened'. 'neharot' means 'rivers'. 'dalalu' means 'have become thin/weakened'. 'vecharvu' means 'and have been destroyed'. 'ye'orei matzor' means 'the streams of siege/distress'. 'kane vasuf' means 'reed and bulrush'. 'kamelu' means 'have withered'.
[ISA.19.7] Infestations will be on the Nile, on the mouth of the Nile, and all seed of the Nile will dry up, blown away, and there will be none. [§]
Arot al-Yaur al-pi Yaur vechol mizra Yaur yivash nidaf ve'einenoo.
This verse describes a plague on the Nile River (Yaur). 'Arot' refers to things laid bare, or infestations, likely referring to insects or other pests. 'Al-Yaur' means 'on the Nile'. 'Al-pi Yaur' means 'on the mouth of the Nile'. 'Vechol mizra Yaur' means 'and all seed of the Nile', referring to the plants and life supported by the Nile. 'Yivash nidaf' means 'will dry up, blown away'. 'Ve'einenoo' means 'and there will be none'.
[ISA.19.8] And we, the fishermen, and they lamented, all those casting hooks into the river, and those spreading nets on the face of the waters are dismayed. [§]
ve'anu hadayagim ve'avlu kol mashlichei bayor hacha ufors'ei michmoret al p'nei mayim umlalu.
This verse describes the lament of fishermen. 'Ve'anu' means 'and we'. 'Hadayagim' means 'the fishermen'. 'Ve'avlu' means 'and they lamented'. 'Kol mashlichei bayor hacha' means 'all those casting hooks into the river'. 'Ufors'ei michmoret al p'nei mayim' means 'and those spreading nets on the face of the waters'. 'Umlalu' means 'are dismayed/filled with sorrow'.
[ISA.19.9] Those who work with flax, the workers of reeds, and the weavers of skilled crafts will be put to shame. [§]
oo-vo-shoo oh-v-day fish-teem seh-ree-kot ve-or-geem kho-rai
This verse describes those who work with flax, reeds, and weavers being put to shame. 'Ovedei' is the plural of 'servant' or 'worker,' here meaning 'workers of.' 'Pishtim' refers to flax. 'Sereeqot' refers to reeds. 'Orgeem' refers to weavers, and 'Chorai' means 'skilled craftsmen' or 'artificers'.
[ISA.19.10] And her drinkers will be crushed, all who make strong drink, deep of the soul. [§]
vehayu shatoteyha meduka'im kol-osey secher agmey-nafes
This verse describes a future state of those who drink. 'Vehayu' means 'and they will be'. 'Shatoteyha' refers to 'her drinkers' – 'her' referring to Babylon in the context of this chapter. 'Meduka'im' means 'crushed' or 'oppressed'. 'Kol-osey' means 'all who make'. 'Secher' means 'strong drink' or 'wine'. 'Agmey-nafes' means 'pools of the soul', a poetic way of describing intoxication, or 'deep of the soul'.
[ISA.19.11] But the foolish are the chiefs of Zoan, the wise counselors of Pharaoh; their counsel is foolish. How can you say to Pharaoh, ‘I am the son of wise men, the son of ancient kings?’ [§]
Akh-e-vee-leem sa-ray tso-an khakh-may yo-ayt-say Par-oh et-sah neev-ah-rah. Ee-kh to-ma-ru el-Par-oh ben-khakh-ah-meem a-nee ben-mal-khay ke-dem.
This verse describes the foolishness of Pharaoh’s advisors. 'Akh' means 'but' or 'only'. 'Evee-leem' means 'foolish'. 'Sa-ray' means 'princes' or 'chiefs'. 'Tso-an' refers to Zoan, a city in Egypt. 'Khakh-may' means 'wise'. 'Yo-ayt-say' means 'counselors'. 'Par-oh' is 'Pharaoh'. 'Et-sah' means 'counsel' or 'advice'. 'Neev-ah-rah' means 'foolish' or 'without understanding'. 'Ee-kh' means 'how'. 'To-ma-ru' means 'you say'. 'El' means 'to'. 'Ben' means 'son'. 'Mal-khay' means 'kings'. 'Ke-dem' means 'ancient' or 'of old'.
[ISA.19.12] Where, then, are your wise ones? Let them tell you, and let them know what Yahveh of hosts has counselled concerning Egypt. [§]
‘Ay-yam ‘e-fo’ cha-cha-may-cha v’ya-gee-doo na la-ch v’ye-day-oo ma ya-atz Yahveh tz’va-ot al-mitz-ray-im.
This verse asks where are the wise ones who can tell what Yahveh of hosts has counselled concerning Egypt. ‘Ay-yam is a question particle indicating 'where'. 'Cha-cha-may-cha' is 'your wise ones' (plural). 'Ya-atz' means 'to counsel' or 'to advise'. 'Tz’va-ot' is 'of hosts', referring to Yahveh’s armies. 'Mitz-ray-im' is Egypt.
[ISA.19.13] The leaders of Zoan were made to err, and the leaders of Noph were misled, and they deceived Egypt, scattering her tribes. [§]
no-a-lu sa-rei tso-an nisha-u sa-rei nof hit-u et-mitz-raim pin-at shva-tei-ha
This verse describes the leaders of Zoan and Noph being deceived, and how this impacted the tribes of Egypt. 'Noalu' means 'they were made to err' or 'they were deceived'. 'Sarei' means 'leaders of'. 'Tsoan' is the name of a city, Zoan. 'Nisha-u' means 'they were carried away' or 'they were misled'. 'Nof' is the name of a city, Noph (Memphis). 'Hit-u' means 'they caused to err' or 'they deceived'. 'Et-mitz-raim' means 'Egypt'. 'Pin-at' means 'the corners of' or 'the tribes of'. 'Shvateiha' means 'her tribes', referencing Egypt.
[ISA.19.14] Yahveh placed within them a spirit of confusion, and he caused Egypt to be misled in all that they did, as a drunkard is misled in his vomit. [§]
Yahveh masakh bekirbah ruakh ivvim vehit'u et-Mitzrayim bekhal-ma'asehu kekhit'ut shikkor beqiao.
This verse describes Yahveh causing a spirit of confusion to enter Egypt, leading to all their actions being like those of a drunkard.
[ISA.19.15] And there will not be for Egypt a deed that the head does and the tail, a rush basket and papyrus reeds. [§]
v’lo-yiheye l’mitzrayim ma’aseh asher ya’aseh rosh v’zanav kifah v’agmon.
This verse describes a situation that will not come to pass for Egypt. It utilizes metaphorical language, comparing the situation to a head and a tail, a rush basket, and papyrus reeds. These metaphors suggest something unstable, weak, or ultimately failing to achieve its purpose. ‘mitzrayim’ refers to Egypt. ‘ma’aseh’ means work or deed. ‘rosh’ means head. ‘zanav’ means tail. ‘kifah’ means a rush basket. ‘agmon’ means papyrus reeds.
[ISA.19.16] On that day, Egypt will be like women. And they will be anxious and afraid because of the waving of the hand of Yahveh of hosts, which is the one who waves it over them. [§]
bayyom hahu yihyeh mitzrayim kannashim vecharad ufachad mipnei tenufat yad-yahveh tzevaot asher-hu menif alav.
This verse describes a future day when Egypt will become like women – a metaphorical expression suggesting weakness and vulnerability. They will be anxious and fearful because of the waving of the hand of Yahveh of hosts, which He will wave over them.
[ISA.19.17] And the land of Judah will become to Egypt for a dread. All that remembers it will fear because of the counsel of Yahveh of hosts, who is devising a plan against it. [§]
vehayeta adamet yehudah lemitzrayim lechaga kol asher yazkir otah elav yifchad mipnei atzat Yahveh tzevaot asher hu yoetz alav.
This verse describes Judah becoming like Egypt, a source of dread for anyone who remembers it. This dread stems from the counsel of Yahveh of hosts, who is devising a plan against it. 'Adamet' means 'the land of'. 'Le' means 'to' or 'for'. 'Mitzrayim' is Egypt. 'Lechaga' means 'for a dread'. 'Kol asher' means 'all that'. 'Yazkir' means 'remembers'. 'Otah' means 'it'. 'Elav' means 'to him'. 'Yifchad' means 'will fear'. 'Mipnei' means 'because of'. 'Atzat' means 'counsel'. 'Tzevaot' means 'hosts'. 'Hu' means 'He'. 'Yoetz' means 'counselor'. 'Alav' means 'against him'.
[ISA.19.18] On that day, there will be five cities in the land of Egypt speaking the language of Canaan, and they will swear oaths to Yahveh of hosts. The city of destruction will be named as one of them. [§]
bay-yohm ha-hoo yih-yu khah-mesh ah-rim be-eh-rets mitz-rah-yim medab-berot sef-at ke-nah-an ve-nish-bah-ot la-yahveh tze-vah-ot eer ha-he-res ye-eh-mer le-eh-chat.
This verse describes a time when five cities in the land of Egypt will speak the language of Canaan and swear allegiance to Yahveh of hosts. One of these cities is referred to as 'the city of destruction'.
[ISA.19.19] On that day there will be an altar to Yahveh within the land of Egypt, and a pillar near its border to Yahveh. [§]
bayom hahu yihyeh mizbeach laYahveh betoch eretz Mitzrayim umatzzevah etzel-gevulah laYahveh.
This verse describes a future time when an altar and a pillar will be erected to Yahveh within the land of Egypt, specifically near its border. "Bayom hahu" means "on that day". "Mizbeach" means "altar". "LaYahveh" means "to Yahveh". "Betoch" means "within". "Eretz Mitzrayim" is "the land of Egypt". "Umatzzevah" means "and a pillar". "Etzel-gevulah" means "near its border".
[ISA.19.20] And it will be a sign and a witness to Yahveh of hosts in the land of Egypt, because when they cry out to Yahveh from the face of oppressors, Yahveh will send to them a savior and a great one, and Yahveh will deliver them. [§]
v’hayah l’ot u’l’ed layahveh tzeva’ot b’eretz mitzrayim ki yitz’eku el-yahveh mip’nei lochatzim v’yishlach lahem moshi’a varav v’hitzilam.
This verse describes a sign and a witness to Yahveh of hosts in the land of Egypt. It states that when they cry out to Yahveh from oppressors, Yahveh will send them a savior and a great one, and will save them.
[ISA.19.21] And Yahveh will make himself known to Egypt, and Egypt will know Yahveh on that day. And they will serve a sacrifice and a grain offering, and they will vow a vow to Yahveh and they will pay it. [§]
ve-nodea Yahveh le-mitzrayim ve-yadeu mitzrayim et-Yahveh bayom ha-hu ve-avdu zebah u-minchah ve-nadru neder la-Yahveh ve-shilemu
This verse describes a future event where Yahveh will become known to Egypt. The Egyptians will recognize Yahveh on that day and will offer sacrifices, grain offerings, and vows to Yahveh, and they will pay them.
[ISA.19.22] And Yahveh will afflict Egypt with affliction and healing, and they will return to Yahveh, and He will listen to them and heal them. [§]
ve-na-gaf Yahveh et-mitz-ra-yim na-gof ve-ra-fo, ve-sha-vu ad-Yahveh ve-ne-at-tar la-hem u-re-fa-am.
This verse describes God’s actions toward Egypt, involving affliction and healing, and ultimately, a turning of the Egyptians back to God who will then listen to their pleas and heal them. 've' functions as 'and'. 'et' is a grammatical marker indicating a definite direct object. 'mitz-ra-yim' is Egypt. 'na-gof' means afflicted. 'ad' means to or until. 'la-hem' means to them.
[ISA.19.23] On that day, there will be a path from Egypt to Assyria, and Assyria will come into Egypt, and Egypt will go into Assyria, and Egypt will serve Assyria. [§]
ba-yom ha-hu ti-hyeh mesillah mi-mitzrayim ashshurah u-va-ashshur be-mitzrayim u-mitzrayim be-ashshur ve-avdu mitzrayim et-ashshur.
This verse describes a future time when there will be a path or highway between Egypt and Assyria. Assyria will come into Egypt, and Egypt will go into Assyria, and Egypt will serve Assyria.
[ISA.19.24] On that day, Israel will be the third to Egypt and to Assyria, a blessing in the midst of the land. [§]
bayom hahu yihyeh yisrael shlishiyah lemitzrayim ule'ashur berakhah beqerev ha'aretz.
This verse speaks of a future time when Israel will be the third of Egypt and Assyria, a blessing in the midst of the land. “Bayom hahu” means “on that day.” “Yihyeh” means “will be.” “Yisrael” is the name of the nation, Israel. “Shlishiyah” means “third.” “Lemitzrayim” means “to Egypt.” “Ule'ashur” means “and to Assyria.” “Berakhah” means “a blessing.” “Beqerev” means “in the midst of.” “Ha'aretz” means “the land.”
[ISA.19.25] The one who blessed them is Yahveh of hosts, saying, “Blessed is my people, Egypt, and the work of my hands, Assyria, and my inheritance is Israel.” [§]
asher berkho YHVH tzevaot le'emor barukh ammi mitzrayim u'ma'aseh yadai assur venachalati Yisrael.
This verse describes a blessing bestowed by Yahveh of hosts. It states that the people of Egypt are blessed, as is the work of Yahveh’s hands, Assyria, and the inheritance of Yahveh is Israel. It is important to note that 'tzevaot' literally means hosts, and refers to armies or multitudes.
ISA.20
[ISA.20.1] In the year that Tartan came to Ashdod, when Sargon, king of Assyria, sent him, he fought against Ashdod and captured it. [§]
bishnat boa tartan ashdoda bishloch oto sargon melech assur vayilachem be'ashdod vayilkedah
This verse describes the year that Tartan came to Ashdod, when Sargon, the king of Assyria, sent him. Sargon fought against Ashdod and captured it.
[ISA.20.2] At that time, Yahveh spoke through the hand of Isaiah, son of Amoz, saying, "Go, and loosen the sack from your loins, and remove your sandal from your foot." And he did so, walking naked and barefoot. [§]
ba'et hahi diber Yahveh beyad yesha'yahu ben-amots le'emor lech ufitachta hasak me'al matnecha venalakha tachalots me'al raglecha vaya'as ken haloch arom veyachef.
This verse describes a specific instruction from Yahveh to the prophet Isaiah, son of Amoz. Yahveh instructs Isaiah to loosen his sack from his loins, and remove his sandal from his foot. Isaiah then proceeds to do so, walking naked and barefoot.
[ISA.20.3] And Yahveh said, "As my servant Isaiah walked naked and barefoot for three years, it will be a sign and a wonder upon Egypt and upon Kush." [§]
Va-yomer Yahveh ka-asher halakh avdi Yeshayahu arom ve-yahef shalosh shanim ot u-mofet al-Mitzrayim ve-al-Kush.
This verse describes a prophecy concerning the prophet Isaiah. "Va-yomer" means "and said". "Yahveh" is the name of God. "Ka-asher" means "as". "Halakh" means "walked". "Avdi" means "my servant". "Yeshayahu" is the name Isaiah. "Arom" means "naked". "Ve-yahef" means "and barefoot". "Shalosh shanim" means "three years". "Ot" means "sign". "U-mofet" means "and wonder". "Al-Mitzrayim" means "upon Egypt". "Ve-al-Kush" means "and upon Kush". The verse states that Yahveh said, as His servant Isaiah walked naked and barefoot for three years, it would be a sign and a wonder upon Egypt and upon Kush.
[ISA.20.4] Thus the king of Assyria will treat the captives of Egypt and the exile of Cush, young men and elders, naked and barefoot, and their bodies will be exposed to the shame of Egypt. [§]
ken yinhag melek-ashur et-sh’vi mitzrayim ve’et-galut kush ne’arim u’zekenim arom ve’yahef vachasufai shet ervat mitzrayim.
This verse describes how the king of Assyria will treat the captives of Egypt and the exiles of Cush. It states they will be led away naked and barefoot, with their bodies exposed to shame. ‘Ken’ means ‘thus’ or ‘so’. ‘Yinhag’ means ‘he will lead’ or ‘he will treat’. ‘Melek-ashur’ is ‘the king of Assyria’. ‘Et’ is a preposition marking a direct object. ‘Sh’vi mitzrayim’ is ‘the captives of Egypt’. ‘Ve’et’ is ‘and’. ‘Galut kush’ is ‘the exile of Cush’. ‘Ne’arim u’zekenim’ means ‘young men and elders’. ‘Arom ve’yahef’ means ‘naked and barefoot’. ‘Vachasufai shet ervat mitzrayim’ means ‘and their bodies will be exposed to the shame of Egypt’.
[ISA.20.5] And they will be cut off and ashamed from distress of their faces, and from Egypt your splendor. [§]
vekhattu vaboshu mikush mabatam umin-mitsrayim tifartam.
This verse describes a future state of humiliation and shame for Egypt. "vekhattu" means "and they will be cut off/humiliated". "vaboshu" means "and they will be ashamed". "mikush" is "from distress". "mabatam" is "their looks/faces". "umin-mitsrayim" is "and from Egypt". "tifartam" is "your glory/splendor". The verse is structured in a poetic, parallel form.
[ISA.20.6] And the inhabitant of this city will say on that day, “Behold, this is our gaze, which we have given for help to be saved from before the king of Assyria, and how will we escape?” [§]
ve’amar yoshev ha’i hazeh bayom hahu, hineh koh mavatenu asher nasnu sham le’ezrah lehinatzel mipnei melech Ashur ve’eich nimalet anachnu.
This verse is spoken by inhabitants of a city under siege. They are expressing their desperation and questioning how they will escape the king of Assyria. 'Yoshev ha'i hazeh' means 'the inhabitant of this city'. 'Mavatenu' refers to their gaze or observation. 'Le'ezrah' means 'for help'. 'Lehinatzel' means 'to be saved'. 'Mipnei' means 'from before' or 'from the face of'. 'Anachnu' means 'we'.
ISA.21
[ISA.21.1] An oracle concerning the desert of the sea, storms in the south to sweep through, coming from the desert, from a terrible land. [§]
mas-sah mid-bar-yahm keh-soo-fot ban-neh-gev lah-khah-loif mim-mid-bar bah meh-eh-rets no-rah
This verse begins with a word meaning "burden" or "oracle", indicating a prophetic declaration. "Midbar-yahm" literally means "desert of the sea", likely referring to the Negev desert. "Keh-soo-fot" means "storms" or "whirlwinds". "Ban-neh-gev" means "in the south". "Lah-khah-loif" means "to pass through" or "to sweep through". "Mim-mid-bar" means "from the desert". "Meh-eh-rets" means "from the land". "No-rah" means "terrible" or "dreadful". The verse describes a destructive force coming from the desert.
[ISA.21.2] A harsh vision has been revealed to me. The traitor is treacherous, and the plunderer plunders upon Elam, my rock, and Madai. All their groaning I have silenced. [§]
khazut qasha hugad-li habbogeid bo-geid v’hashodded shoded alai eilam tzuri madai kol-ankhata hishbatti.
This verse describes a difficult vision revealed to the speaker. It speaks of treachery and plundering. The speaker is addressing Elam and Madai, and states that all their groaning has been silenced. 'Tzuri' means my rock, referring to God. 'Ankhata' means a sigh or groan, so this is a lament. This verse focuses on the cessation of the complaints of Elam and Madai, potentially through conquest or subjugation.
[ISA.21.3] Therefore, trembling has filled my loins, and pangs have taken hold of me, like the pangs of a woman in labor. I am dismayed from hearing, and terrified from sights. [§]
al-ken ma-lu ma-tan-ai chal-cha-lah tzi-rim a-cha-zo-ni ke-tzi-rei yo-le-dah na-ve-iti mish-mo-a niv-hal-ti me-re-ot.
This verse describes a physical and emotional reaction to a powerful experience, likely a vision or divine encounter. "al-ken" means "therefore". "ma-tan-ai" refers to "my loins". "chal-cha-lah" means "trembling" or "weakness". "tzi-rim" means "pangs" or "contortions". "a-cha-zo-ni" means "have taken hold of me". "ke-tzi-rei yo-le-dah" means "like the pangs of a woman in labor". "na-ve-iti" means "I am dismayed". "mish-mo-a" means "from hearing". "niv-hal-ti" means "I am terrified". "me-re-ot" means "from sights".
[ISA.21.4] My heart has wandered, division at my appointed time. The breath of my desire He has set for me as dread. [§]
ta'ah levavi, palatsut bi'atanni, et neshef hishqi sam li lakharadah.
This verse uses poetic language. 'Ta'ah levavi' means 'my heart has wandered' or 'my heart has gone astray'. 'Palatsut' is a word suggesting separation or division, here translated as 'division'. 'Bi'atanni' means 'in my time' or 'at my appointed time'. 'Et neshef hishqi' translates literally as 'the breath of my desire' -- 'neshef' meaning breath and 'hishqi' meaning desire. 'Sam li lakharadah' means 'He has set it for me as dread'. The verse speaks of a longing that has turned into something frightening.
[ISA.21.5] Prepare the table, look at the viewing. Eat and drink. Rise, the rulers, and draw the shield. [§]
arokh ha-shulchan tsapoh ha-tsapit akhol shatoh qumu ha-sarim mishchu magen.
This verse consists of imperative verbs and nouns. 'Arokh' means 'prepare' or 'arrange'. 'Ha-shulchan' means 'the table'. 'Tsapoh' means 'look at' or 'observe'. 'Ha-tsapit' means 'the observation' or 'the viewing'. 'Akhol' means 'eat'. 'Shatah' means 'drink'. 'Qumu' means 'rise' or 'stand'. 'Ha-sarim' means 'the rulers' or 'the chiefs'. 'Mishchu' means 'draw' or 'pull'. 'Magen' means 'shield'. This verse is a call to prepare a table, observe the viewing, eat and drink, and for the rulers to rise and draw their shields.
[ISA.21.6] For thus said my Lord to me: Go, stand as the watcher, who sees, he will tell. [§]
ki koh amar elai adonai lekh ha'amed hametzapeh asher yireh yaggid
This verse consists of a series of statements. 'ki' means 'for' or 'because'. 'koh' means 'thus' or 'so'. 'amar' means 'said'. 'elai' means 'to me'. 'adonai' means 'my Lord'. 'lekh' means 'go'. 'ha'amed' means 'stand'. 'hametzapeh' means 'the watcher'. 'asher' means 'who' or 'which'. 'yireh' means 'sees'. 'yaggid' means 'he will tell'. The verse is a command from my Lord to stand as a watcher, and to tell what is seen.
[ISA.21.7] And he saw a chariot, a pair of horses, a chariot of a donkey, a chariot of a camel. And he listened with much listening. [§]
ve-ra-ah re-khev tzem-ed pa-ra-shim re-khev kha-mor re-khev ga-mal ve-hik-shiv keshev rav-keshev.
This verse describes a vision seen by the prophet. It lists different types of chariots – pairs of horses, donkeys, and camels – and then mentions intense listening. Each 'rechev' means chariot. 'Tzem-ed' means paired. 'Pa-ra-shim' means horses. 'Kha-mor' means donkey. 'Ga-mal' means camel. 'Hik-shiv' means he listened. 'Keshev' means listening or attention, and 'rav-keshev' means much listening or great attention.
[ISA.21.8] And He called, a lion, upon the watchtower. "My Lord," I am standing always by day, and upon my guard, I am standing all the nights. [§]
Va-yik-ra ar-yeh al-mitz-peh Adonai anokhi omed tamid yomam ve-al-mishmarti anokhi nitzav kol-ha-leilot.
This verse describes a vision or a declaration. "Va-yik-ra" means "and He called". "Ar-yeh" means "a lion". "Al-mitz-peh" means "upon the watchtower". "Adonai" is 'my Lord'. "Anokhi" means "I". "Omed" means "standing". "Tamid" means "always". "Yomam" means "by day". "Ve-al-mishmarti" means "and upon my guard". "Nitzav" means "standing". "Kol-ha-leilot" means "all the nights". The verse is essentially a declaration from a being identified as a lion, stating its continuous watchfulness.
[ISA.21.9] And behold, this came a chariot of a man, a pair of horsemen, and he answered and said, "Fallen, fallen is Babylon, and all the images of her gods he broke to the ground." [§]
vehinneh zeh vah rekhev ish tzemad parashim vayyan vayomer naflah naflah babel vechol psilei eloheiha shibbar la'aretz
This verse describes a vision of judgment against Babylon. "vehinneh" means 'and behold'. "zeh" means 'this'. "rekhev" means 'chariot'. "ish" means 'man'. "tzemad" means 'a pair'. "parashim" means 'horsemen'. "vayyan" means 'he answered'. "vayomer" means 'and he said'. "naflah naflah" is a doubled word indicating emphasis, meaning 'fallen, fallen'. "babel" is the name of the city, Babylon. "vechol" means 'and all'. "psilei" means 'images'. "eloheiha" means 'her gods'. "shibbar" means 'he broke'. "la'aretz" means 'to the ground'.
[ISA.21.10] My meditation and the son of my granary, that which I heard from Yahveh of hosts, the God of Israel, I have declared to you. [§]
medushati uben garni asher shama'ti meat Yahveh tzeva'ot Elohei Yisrael higgadati lakhem.
This verse contains a complex set of names and phrases. "medushati uben garni" likely refers to a personal epithet or a prophetic title. "asher shama'ti meat Yahveh tzeva'ot Elohei Yisrael" translates to "that which I heard from Yahveh of hosts, the God of Israel". "higgadati lakhem" means "I have declared to you". The verse essentially states that the speaker is sharing a message received directly from Yahveh, the God of Israel.
[ISA.21.11] A lifting from Dumah. God calls out to me from Seir. A watchman, what word? A watchman, what is being spoken? [§]
mas-sah doo-mah eh-lai ko-ray mee-seh-eer sho-mer mah-mil-lah sho-mer mah-meh-leel
This verse begins with the word 'mas-sah,' often translated as 'oracle' or 'burden,' but it literally means 'lifting' or 'load.' 'Doo-mah' is a place name, referring to Edom. 'Eh-lai' means 'to me.' 'Ko-ray' means 'calls out.' 'Mee-seh-eer' is another place name, also referring to Edom, and can be understood as 'Seir.' 'Sho-mer' means 'watchman.' 'Mah-mil-lah' means 'what word?' or 'what message?' 'Sho-mer' is repeated again, again meaning 'watchman.' 'Mah-meh-leel' is a similar question, essentially asking 'what is the message?' or 'what is being spoken.'
[ISA.21.12] The watcher says to you, "You are morning and also night. If you seek with diligence, return to them." [§]
amar shomer ata boker ve gam-layla im-tiv'ayu'un be'ayu shuvu etayu.
This verse contains several names and descriptive terms. "Shomer" means "watcher" or "keeper". "Ata" is the second-person singular pronoun meaning "you". "Boker" means "morning". "Ve" means "and". "Gam" also means "and" or "even". "Layla" means "night". "Im-tiv'ayu'un" is a conditional clause meaning "if you seek". "Be'ayu" translates to "with diligence" or "carefully". "Shuvu" is a command meaning "return". "Etayu" is a pronoun indicating "to them". The verse is a direct address from a watcher or keeper, instructing someone on how to find something or someone.
[ISA.21.13] An oracle concerning Arabia: In the forest of Arabia, we spend the night along the paths of Dedan. [§]
mah-sah bah-er-ahv bah-yah-ar bah-er-ahv tah-lee-noo or-khoht deh-dah-neem
This verse is from Isaiah 21:13. "Mah-sah" means "oracle" or "burden". "Ba-er-ahv" means "in Arabia". "Ba-yah-ar" means "in the forest". "Tah-lee-noo" means "we spend the night". "Or-khoht" means "ways" or "paths". "Deh-dah-neem" means "of Dedan". Therefore, the verse describes an oracle concerning Arabia, where someone spent the night along the paths of Dedan.
[ISA.21.14] To meet the thirsty one, waters were prepared by the dwellers of the land of Teiman. They went before the wanderer with his bread. [§]
likrat tsamei hetiyu mayim yosheve eretz teyima belachmo kidmu nodeid.
This verse describes people meeting a thirsty person with water and bread. "likrat" means "to meet" or "toward". "tsamei" is the thirsty one. "hetiyu" means they prepared. "mayim" means waters. "yosheve" means the dwellers or inhabitants. "eretz" means land or country. "teyima" is the name of a place, Teiman. "belachmo" means with his bread. "kidmu" means they went before or met. "nodeid" means a wanderer or someone traveling.
[ISA.21.15] For because of swords they wandered, because of a drawn sword, and because of a drawn bow, and because of the burden of war. [§]
kee-meep-neh-ee kha-ra-voh-to no-da-doo mee-peh-neh he-rev ne-too-shah oo-mee-peh-neh keh-sheh-t deh-roo-khah oo-mee-peh-neh koh-ved meel-kha-mah
This verse describes a people fleeing due to warfare. 'Kee' means 'for' or 'because'. 'Mipeinei' means 'because of' or 'in the face of'. 'Kharavot' means 'swords' (plural). 'Nadadu' means 'they wandered' or 'they fled'. 'Herev' means 'sword'. 'Netushah' means 'unsheathed' or 'drawn'. 'Keshet' means 'bow'. 'Derukhah' means 'drawn' or 'bent'. 'Koved' means 'heaviness' or 'burden'. 'Milkhama' means 'war'.
[ISA.21.16] For thus my Lord God says to me, while still a year like the years of one who is hired, all the glory of Kedar will be finished. [§]
kee-koh amar adonai elai be-od shanah kishnei sachir vechalah kol kevode kedar
This verse states that 'thus says my Lord God to me, while yet a year like the years of a hired man, and all the glory of Kedar will perish.' 'Adonai' means 'my Lord,' 'El' means 'God,' 'kishnei' means 'like,' and 'sachir' means 'a hired man.' 'Kedar' is a place or people.
[ISA.21.17] And the rest of the number of archers, the heroes of the descendants of Kedar, will become few, for Yahveh, the God of Israel, has spoken. [§]
u'sh'ar mispar-keshet giborei b'nei-kedar yim'atu ki YHVH Elohei-Yisrael dibber.
This verse describes a decrease in the number of skilled warriors among the descendants of Kedar. It attributes this decrease to a declaration made by Yahveh, the God of Israel. 'u'sh'ar' means 'and the rest', 'mispar-keshet' translates to 'number of the bow' (referring to archers, or skilled warriors). 'giborei b'nei-kedar' means 'heroes of the sons of Kedar'. 'yim’atu' means 'they will be few'. 'ki' means 'for'. 'YHVH Elohei-Yisrael' is 'Yahveh, the God of Israel'. 'dibber' means 'spoke'.
ISA.22
[ISA.22.1] An oracle concerning the valley of vision: Where do you walk, since you have all ascended to the rooftops? [§]
mah-sah geh hee-zah-yohn mah-lahk eh-foh kee-ah-leet koo-lahk lah-gahg-goht
This verse comes from Isaiah 2:1. "mah-sah" means "oracle" or "burden". "geh hee-zah-yohn" is "valley of vision". "mah-lahk eh-foh" means "what do you walk" or "where do you go". "kee-ah-leet" means "you have ascended". "koo-lahk" means "all of you". "lah-gahg-goht" means "to the rooftops".
[ISA.22.2] Salvation is full; the city is bustling, a city that is joyful. Your ruins are not from the wounds of a sword, and not from those dying in war. [§]
təshu’ot | mèle’ah ‘ir homiyyah qiryäh ‘alizah ḥəlālaiḵ’ lo ḥaləlei-ḥerev wəlo mētei milḥamah.
This verse describes a city that is full of salvation, a bustling, joyful city. Its ruins are not caused by sword or war death. 'Təshu’ot' means 'salvations'. 'Mèle’ah' means 'full'. '‘Ir' means 'city'. 'Homiyyah' means 'bustling', or 'noisy'. 'Qiryäh' means 'city', often referring to a walled city. '‘Alizah' means 'joyful'. 'Ḥəlālaiḵ' means 'your ruins'. 'Lo' means 'not'. 'Ḥaləlei-ḥerev' means 'wounds of the sword', or 'those killed by the sword'. 'Wəlo' means 'and not'. 'Mētei milḥamah' means 'dead from war'.
[ISA.22.3] All your officials wandered together from strength, they were bound. All those found among you were bound together and fled from afar. [§]
kal-k'tsinayikh nad'du-yakhad mikkeshet ussaru; kal-nim'tsa'ayikh ussru yakhad merakhok barakhu.
This verse describes a complete collapse of authority and societal structure. 'k'tsinayikh' refers to all your officials. 'nad'du-yakhad' means they wandered together. 'mikkeshet' refers to the bow, metaphorically referring to strength, and 'ussaru' means they were bound. 'nim'tsa'ayikh' refers to all those found among you. 'ussru' means they were bound. 'yakhad' again means together. 'merakhok' means from afar, and 'barakhu' means they fled.
[ISA.22.4] Therefore I have said, listen to me, I will make myself bitter in weeping. Do not hasten to comfort me because of the devastation of the daughter of my people. [§]
al-ken amar-ti she-u min-ni a-mar-rer ba-be-chi al-ta-itzu le-na-che-meni al-shod bat-am-mi.
This verse consists of several components. "al-ken" means "therefore". "amar-ti" means "I have said". "she-u" means "listen" or "hear". "min-ni" means "from me". "a-mar-rer" means "I will make bitter" or "I will embitter". "ba-be-chi" means "in weeping". "al-ta-itzu" means "do not hasten". "le-na-che-meni" means "to comfort me". "al-shod" means "because of the devastation". "bat-am-mi" means "daughter of my people". The overall meaning is a declaration of grief and a request not to offer comfort too quickly.
[ISA.22.5] For it is a day of confusion and destruction and chaos to my Lord Yahveh of hosts in the Valley of Vision. The mountains quake and cry out to the mountain. [§]
ki yom mehumah u-m'vusah u-m'vuchah la-Adonai Yahveh tzeva'ot b'gei Chizayon, meqareqer kir v'sho'a el-hahhar.
This verse describes a day of turmoil and destruction belonging to my Lord Yahveh of hosts in the Valley of Vision. The mountains tremble and shout to the mountain.
[ISA.22.6] And Elam raised a banner with the vehicles of people, horsemen, and Kir raised a shield of terror. [§]
Ve-eilam nasah ash-pah be-rechev adam parashim ve-kir eirah magen.
This verse describes Elam raising a banner with horsemen, and Kir also raising a shield. 'Ve' means 'and', 'eilam' is a place name, 'nasah' means 'to lift up' or 'to raise', 'ash-pah' means 'a banner' or 'a signal', 'be-rechev' means 'with vehicles' or 'in chariots', 'adam' means 'man' or 'people', 'parashim' means 'horsemen', 'kir' is a place name, 'eirah' means 'terror', and 'magen' means 'shield'.
[ISA.22.7] And it came to pass that from the choicest of your people, the vehicles were filled, and the horsemen drank, they drank at the gate. [§]
va-yi-hi mi-ve-char-a-ma-kai-cha ma-le-u ra-chev ve-ha-pa-ra-shim sho-tu sha-tu ha-sha-a-ra
This verse describes a scene of abundance and power, likely relating to a victory or a display of wealth. 'Mivchar amakai-cha' means 'from the choicest of your people'. 'Maleu' means 'they filled'. 'Rachav' means 'vehicles' or 'chariots'. 'Ha-parashim' means 'the horsemen'. 'Shotu shatu' is a doubled verb meaning 'they drank, they drank', implying excessive drinking. 'Ha-sha'ara' means 'the gate'.
[ISA.22.8] And Yahveh revealed the defense of Judah, and they looked on that day to the weaponry of the house of the forest. [§]
va-yagel et masak yehudah va-tabet bayom ha-hu el neshek beit ha-ya'ar
This verse describes a revealing of Judah’s defenses and a looking toward the weaponry of the forest house. ‘Vayagel’ means ‘and revealed’. ‘Et’ is a direct object marker. ‘Masak’ means ‘shield’, but here functions as ‘defense’. ‘Yehudah’ is ‘Judah’. ‘Va-tabet’ means ‘and looked’. ‘Bayom ha-hu’ means ‘on that day’. ‘El’ means ‘to’. ‘Neshek’ means ‘weaponry’. ‘Beit ha-ya’ar’ means ‘house of the forest’.
[ISA.22.9] And you saw the breaches of the city of David, because they were numerous, and you gathered the waters of the lower pool. [§]
ve’et beki’ei ir-david re’item ki-rabu vat’kab’tzu et-mei hab’recha hatachtona.
This verse describes the observation of broken cisterns in the city of David and the gathering of water from the lower pool. "Beki’ei" refers to cracks or breaches, implying broken cisterns. "Ir-David" is the city of David. "Rabu" means they were numerous or many. "Tekab’tzu" means you gathered. "Mei hab’recha hatachtona" means the waters of the lower pool.
[ISA.22.10] And you counted the houses of Jerusalem, and you crushed the houses for fortifying the wall. [§]
ve'et-batei yerushalayim sefartem vatitzu habbatim lebatzer hachomah
This verse describes the counting of the houses in Jerusalem, and then their demolition for the purpose of fortifying the wall. ‘Batei’ means ‘houses’, ‘yerushalayim’ is ‘Jerusalem’. ‘Sefartem’ means ‘you counted’. ‘Vatitzu’ means ‘and you crushed/demolished’. ‘Habbatim’ is ‘the houses’. ‘Lebatzer’ means ‘for fortifying’. ‘Hachomah’ is ‘the wall’.
[ISA.22.11] And a purification pool you shall make between the walls, for the waters of the old pool. And you shall not look at those making it, and you shall not see its creator from afar. [§]
oo-mik-vah | ah-see-tem bayn ha-ho-moh-taym l’may ha-breh-kah ha-yesh-ah-nah v’lo hee-bat-tem el-oh-seh-ha v’yo-tzar-ha may-rah-hok lo reh-ee-tem.
This verse describes a ritual purification pool. 'Mikvah' refers to a collection of water used for ritual immersion. 'Ho-moh-taym' means walls. 'Breh-kah' means pool or cistern. The verse details instructions to create a purification pool between the walls and near an old pool, and a prohibition against observing the construction of the pool or its creator from a distance.
[ISA.22.12] And my Lord Yahveh of Hosts called in that day to weeping and to lamentation, and to shaving the head, and to wearing sackcloth. [§]
Va-yik-ra Adonai Yahveh Tzevaot bay-yom ha-hu liv-chi u-lmis-ped ul-kar-cha u-lach-gor sak.
This verse describes a call to mourning issued by "the Lord of Hosts", Yahveh. "Va-yik-ra" means "and He called". "Adonai" means "my Lord". "Yahveh Tzevaot" literally means "Yahveh of Hosts" or "Yahveh of Armies". "Bay-yom ha-hu" means "in that day". The remaining words specify the types of mourning: weeping, lamentation, shaving the head, and wearing sackcloth.
[ISA.22.13] And behold, joy and happiness, the killed cattle and slaughtered sheep, eat meat and drink wine, eat and drink, for tomorrow we will die. [§]
Vehineh sason vesimcha harog bakar vesachot tzon achol basar veshtot yayin achol veshat ki machar namut.
This verse describes a scene of feasting and celebration despite the knowledge of impending doom. 'Vehineh' means 'and behold'. 'Sason' means 'joy' or 'rejoicing'. 'Vesimcha' means 'and happiness'. 'Harog' means 'the killed one' (referring to an animal). 'Bakar' means 'cattle'. 'Vesachot' means 'and slaughtered'. 'Tzon' means 'sheep' or 'flock'. 'Achol' means 'eat'. 'Basar' means 'meat'. 'Veshtot' means 'and drink'. 'Yayin' means 'wine'. 'Ki' means 'for' or 'because'. 'Machar' means 'tomorrow'. 'Namut' means 'we will die'.
[ISA.22.14] And it was revealed in my ears, Yahveh of hosts, if this sin is atoned for you until you die, said my Lord Yahveh of hosts. [§]
veh-nih-galah beh-oh-z-nai Yahveh tze-vah-ote if-yee-koo-far hah-ah-von hah-zeh lah-chem ahd-teh-moo-toon amar ah-do-nai Yahveh tze-vah-ote.
This verse describes a revelation to the people. 'veh-nih-galah' means 'and was revealed.' 'beh-oh-z-nai' means 'in my ears.' 'Yahveh tze-vah-ote' is 'Yahveh of hosts' or 'Yahveh the armies.' 'if-yee-koo-far' means 'if it is atoned.' 'hah-ah-von hah-zeh' means 'this sin.' 'lah-chem' means 'to you.' 'ahd-teh-moo-toon' means 'until you die.' 'amar' means 'said.' 'ah-do-nai Yahveh tze-vah-ote' is 'my Lord Yahveh of hosts.'
[ISA.22.15] Thus says my Lord Yahveh of hosts: Go to this official, Shebnah, who is over the house. [§]
koh amar adonai yahveh tzevaot lekh-bo el-hasoken hazeh al-shevnah asher al-habayit.
This verse begins with the formula "Thus says...", followed by the name of God. "Adonai" means "my Lord", and "Yahveh" is the proper name of God. "Tzevaot" means "hosts" or "armies". The verse continues with a command to "go" or "walk" to a specific official, Shebnah, who is "over the house" – meaning a royal official or steward. "Hasoken hazeh" means "this official" or "this treasurer".
[ISA.22.16] What do you do here, and to whom do you belong here, that you have hewn a tomb for yourself here? My hewn is in the heights, his tomb I have carved in the rock, a dwelling place for him. [§]
mah-lekha poh oo-mee lekha poh kee-khatzavta lekha poh kayer khoetzvee marom kivro khokki basela mishkhan lo
This verse describes someone who has hewn a tomb for themselves in a high place, within the rock. The language uses possessive pronouns extensively ('your', 'for you', 'to him'). 'Mah' means 'what'. 'Lekha' means 'to you' or 'for you'. 'Poh' means 'here'. 'Kee' means 'that' or 'because'. 'Khatzavta' means 'you have hewn'. 'Kayer' means 'tomb'. 'Khoetzvee' means 'hewn by me' or 'my hewn'. 'Marom' means 'heights' or 'high place'. 'Kivro' means 'his tomb'. 'Khokki' means 'I have carved'. 'Basela' means 'in the rock'. 'Mishkhan' means 'dwelling place' or 'tabernacle'. 'Lo' means 'to him'.
[ISA.22.17] Behold, Yahveh shakes you, a tossing strong man, and wraps you with wrapping. [§]
hin-neh Yahveh me-tal-tel-kha, tal-te-lah ga-ver ve-ot-kha o-toh.
This verse describes Yahveh shaking or tossing someone, and wrapping them. "Hinneh" is an interjection meaning "behold" or "surely". "Me-tal-tel-kha" means "shakes you". "Tal-te-lah" is a feminine participle meaning "tossing" or "shaking". "Ga-ver" means "strong man" or "hero". "Ve-ot-kha" means "and wraps you". "O-toh" means "wrapping".
[ISA.22.18] It conceals, it will conceal you, a concealed glory like a sphere to a wide land. There you will die, and there the chariots of your glory will be a shame to the house of my Lord. [§]
tsanof yitsnafecha tsnefah kadur el-eretz rachavat yadayim shamah tamut veshama markevot kevodcha klon beit adoneycha.
This verse contains several difficult words. "tsanof" and "yitsnafecha" appear to be related, potentially meaning to conceal or protect, but with a reflexive or reciprocal sense. "tsnefah" is related to the previous words and may describe something concealed or protected. "kadur" means glory or splendor. "eretz rachavat yadayim" means a wide land or spacious territory. "markevot kevodcha" means the chariots of your glory. "klon" means shame or dishonor. "beit adoneycha" means the house of my Lord.
[ISA.22.19] And I will strike you from your station and from your standing, it will destroy you. [§]
va-hadaf-ti-cha mi-matzavecha u-mi-ma’amadcha yehereseka
This verse contains several components. ‘Va’ is a conjunction meaning ‘and’. ‘Hadaf-ti-cha’ is a verb meaning ‘I will push’ or ‘I will strike’. ‘Mi-matzavecha’ means ‘from your station’ or ‘from your position’. ‘U-mi-ma’amadcha’ means ‘and from your standing’ or ‘and from your posture’. ‘Yehereseka’ is a verb meaning ‘it will destroy you’ or ‘it will ruin you’. The verse appears to be a prophetic declaration of destruction.
[ISA.22.20] And it will be on that day that I will call to my servant, Eliakim son of Hilkiah. [§]
ve-ha-ya ba-yom ha-hu ve-qa-ra-ti le-av-di le-el-ya-kim ben-chil-ki-ya-hu
This verse describes a future event where the speaker will call a servant, Eliakim son of Hilkiah. 'Ve-ha-ya' means 'and it will be'. 'Ba-yom ha-hu' means 'on that day'. 'Ve-qa-ra-ti' means 'and I will call'. 'Le-av-di' means 'to my servant'. 'Le-el-ya-kim' means 'to Eliakim'. 'Ben-chil-ki-ya-hu' means 'son of Hilkiah'.
[ISA.22.21] And I will clothe him with your robe and strengthen his turban with your sash, and I will give your authority into his hand. And he will be a father to those dwelling in Jerusalem and to the house of Judah. [§]
vehilbashthio kutantekha veavnetekha akhazeqenu umemshaltkha eten beyado vehayah leav leyoshev yerushalayim ulebeit yehudah.
This verse describes a symbolic action involving a priest, Jehoiazar, and a special garment. It speaks of clothing the priest with the garment of the high priest and placing a turban on his head, signifying the transfer of authority and a prophetic vision relating to the Messiah. 'Kutnetekha' refers to a long robe or tunic. 'Avnetekha' is a turban or head covering. 'Memshaltkha' is your authority or rulership. 'Yad' means hand, and is used here to represent power or control. 'Yoshev yerushalayim' refers to the inhabitants of Jerusalem. 'Beit yehudah' is the house of Judah, or the people of Judah.
[ISA.22.22] And I have given the key of the house of David on his shoulder, and he opens and there is no one who closes, and he closes and there is no one who opens. [§]
ve-natati maptech beit-David al-shichmo u-fatah ve-ein soger ve-sagar ve-ein poteach.
This verse describes God giving a key to the house of David to someone. This key has the power to open and close, but no one else can replicate this action. 'Ve' means 'and'. 'Natati' means 'I have given'. 'Maptech' means 'key'. 'Beit-David' means 'house of David'. 'Al-shichmo' means 'on his shoulder'. 'U-fatah' means 'and he opens'. 'Ve-ein soger' means 'and there is no one who closes'. 'Ve-sagar' means 'and he closes'. 'Ve-ein poteach' means 'and there is no one who opens'.
[ISA.22.23] I will strike it as a peg in a faithful place, and it will be as a throne of glory for the house of his father. [§]
u'teka'tiyhu yated b'makom ne'eman v'haya l'kise' kabod l'beyt aviv.
This verse describes establishing something as a secure and honored foundation for a family lineage. "u'teka'tiyhu" means "I will strike it". "yated" means "a peg or stake". "b'makom" means "in a place". "ne'eman" means "faithful or reliable". "v'haya" means "and it will be". "l'kise'" means "as a throne". "kabod" means "glory or honor". "l'beyt" means "for the house". "aviv" means "his father".
[ISA.22.24] And they hung upon him all the glory of his family, the ornaments and the decorations, all small vessels from the vessels of the basins, even to all the perishable vessels. [§]
v’talu ‘alav kol k’vod beit-aviv ha’tza’atsaim v’hatz’fi’ut kol keli ha’katan mik’lei ha’agganot v’ad kol keli han’valim.
This verse describes hanging all the glory of a family upon someone. 'Tal' means to hang. 'K'vod' means glory. 'Beit-aviv' is literally 'house of his father', meaning his family. 'Ha’tza’atsaim v’hatz’fi’ut' appears to describe all sorts of valuables, ornaments and decorations. ‘Keli’ means tool or vessel, implying all sorts of items. 'Ha’katan' means small or little. 'Ha’agganot' refers to basins or tubs. 'Han’valim' refers to items that decay or perish, likely delicate vessels.
[ISA.22.25] On that day, says Yahveh of hosts, the stake that is firmly planted in a reliable place will be struck down, and it will be cut off and fall, and the burden upon it will be removed, for Yahveh has spoken. [§]
bayom hahu ne'um YHVH tzva'ot tamush hayated hatkua'a bemakom ne'eman venig'de'a venafelah venikrat hamasa asher 'aleha ki YHVH dibber.
This verse describes a coming day when Yahveh of hosts will strike down a stake that is firmly planted. The stake will be cut off, fall, and the burden upon it will be removed because Yahveh has spoken. 'Bayom hahu' means 'on that day'. 'Ne'um' means 'says' or 'declares'. 'YHVH tzva'ot' means 'Yahveh of hosts'. 'Tamush' means 'be struck down'. 'Hayated' means 'the stake'. 'Hatkua'a' means 'the fixed' or 'planted'. 'Bemakom ne'eman' means 'in a reliable place'. 'Venig'de'a' means 'and be cut off'. 'Venafelah' means 'and fall'. 'Venikrat hamasa' means 'and the burden be removed'. 'Asher 'aleha' means 'that is upon it'. 'Ki YHVH dibber' means 'for Yahveh has spoken'.
ISA.23
[ISA.23.1] The burden concerning Tyre: Wail, ships of Tarshish, for they have been plundered from their house, from their harbor, from the land of the Kittim it has been revealed to them. [§]
mas-sah tsor heh-lee-loo oh-nee-yote tar-shish kee-shood-dad mee-bayit mee-bo-o may-eretz keet-teem neeg-lah-lah-moh
This verse begins with the word 'massa', which is a prophetic declaration or burden. 'Tsor' is the name of a city, Tyre. 'Heelilu' is an imperative, a command to lament. 'Oniyot Tarshish' refers to the ships of Tarshish. 'Shuddad' means to be plundered or devastated. 'Bayit' means house or dwelling. 'Bo' means entrance or coming in. 'Eretz' means land or country. 'Keetim' refers to the Kittim, a people associated with Cyprus and surrounding areas. 'Niglah-lah-moh' means revealed or uncovered to them.
[ISA.23.2] Be silent, you dwellers of the island. The merchant of Sidon who crosses the sea fills it with goods. [§]
Domu yoshvei iy, socher tzidon over yam mil’och.
This verse comes from Isaiah 23:2. 'Domu' means 'be silent'. 'Yoshvei' means 'dwellers of'. 'Iy' means 'island'. 'Socher' means 'merchant'. 'Tzidon' is the name of a city, Sidon. 'Over' means 'across'. 'Yam' means 'sea'. 'Mil’och' can mean 'to fill' or 'maritime commerce'. Here, it likely relates to maritime commerce or being filled with goods from the sea.
[ISA.23.3] And in many waters, a black seed, a harvest of the river, its produce, and it became a commerce for nations. [§]
oo-v'khah-meem rah-veem zeh-rah shih-chor k'tzee-ar yeh-or t'voo-ah-tah-ah vah-t'hee s'char go-yeem
This verse describes a seed (possibly flax or other plant used for linen) that is dark in color, harvested from a river, and becomes a trade commodity for nations. 'Mayim rabim' means 'many waters' or 'great waters'. 'Zera shichor' means 'black seed'. 'K'tzee-ar' means 'harvest'. 'Y'or' is 'river'. 'T'voo-ah-tah' means 'produce' or 'crop'. 'S'char' means 'commerce', 'trade', or 'exchange'. 'Go-yeem' means 'nations'.
[ISA.23.4] Sidon, be ashamed, because the sea has said, "The sea is my strength," to declare, "I have not been changed, and I have not given birth, and I have not raised young men. I have exalted young women." [§]
boshi tsidon ki-amar yam ma'oz ha-yam le'emor lo-chal'ti ve-lo-yalad'ti ve-lo-giddalti bachurim romamti betulot.
This verse is a prophecy against Sidon. It attributes boastful speech to the sea, claiming it is the origin of everything and has not been changed or given birth. 'Boshi' likely means 'be ashamed' or 'shame'. 'Tsidon' is the name of a city. 'Ki-amar' means 'because said'. 'Yam' means 'sea'. 'Ma'oz' means 'strength' or 'fortress'. 'Ha-yam' means 'the sea'. 'Le'emor' means 'to say'. 'Lo-chal'ti' means 'I have not changed'. 'Ve-lo-yalad'ti' means 'and I have not given birth'. 'Ve-lo-giddalti' means 'and I have not raised'. 'Bachurim' means 'young men'. 'Romamti' means 'I have exalted'. 'Betulot' means 'young women'.
[ISA.23.5] As Egypt hears, they will tremble, as the news of Tyre is heard. [§]
ka-asher she-mah le-mitz-raim ya-chee-loo ke-she-mah tzor
This verse describes the reaction of Egypt and Tyre to some event or news. 'ka-asher' means 'as' or 'when'. 'she-mah' means 'hearing' or 'news'. 'le-mitz-raim' means 'to Egypt'. 'ya-chee-loo' means 'they will be afraid' or 'they will tremble'. 'ke-she-mah' means 'as the hearing of' or 'as the news of'. 'tzor' means 'Tyre'. Therefore, the verse says that Egypt will tremble as Tyre trembles upon hearing something.
[ISA.23.6] Go beyond Tartessus, celebrate you dwellers of the isle. [§]
iv-roo tar-shee-shah hay-lee-loo yosh-bay ee
This verse is from Isaiah 23:1. 'Iv-roo' is the imperative, plural form of the verb meaning 'to pass over' or 'to go beyond.' 'Tar-shee-shah' is the name of a coastal city, typically identified with Tartessus in Spain. 'Hay-lee-loo' is an imperative, plural form of a verb meaning 'to be strong,' 'to celebrate,' or 'to make a sound.' 'Yosh-bay' means 'dwellers' or 'inhabitants,' and 'ee' is a pronoun meaning 'of it' or 'it.' Therefore, the verse is a command directed towards inhabitants of a place.
[ISA.23.7] Is this joy for you, from the days of old? Her feet will bring it from afar to dwell. [§]
ha-zoht la-chem aleeza mi-yemei-qedem kedemata yo-vee-loo-ha rag-lei-ha mei-ra-chok la-goor.
This verse contains several key words. "zoht" means 'this'. "chem" means 'you' (plural). "aleeza" means 'joy'. "yemei-qedem" is 'days of old', which can be understood as 'ancient times'. "kedemata" relates to 'antiquity' or 'former times'. "yo-vee-loo-ha" means 'they will bring her'. "rag-lei-ha" means 'her feet'. "mei-ra-chok" means 'from afar'. "la-goor" means 'to dwell'. The verse is a rhetorical question about a joy coming from ancient times, brought by her feet from afar to dwell.
[ISA.23.8] Who planned this against Tyre, the city adorned with a crown? For its merchants are princes, and its Canaanite people are esteemed among the lands. [§]
mi ya'atz zo'at al-tzor ha-ma'atira; asher sohareiha sarim, kin'aneiha nichbadei-aretz.
This verse asks who devised this plan against Tyre, the city crowned with wealth. It states that its merchants are princes and its traders are honored among the lands.
[ISA.23.9] Yahveh of Hosts has decided to dishonor the pride of all beauty, and to bring low all the honored of the earth. [§]
Yahveh Tsevaot yaetsa, lechallel gaon kol-tsevi, lehakel kol-nikhvadei-aretz.
This verse describes a plan by Yahveh Tsevaot (Yahveh of Hosts) to humiliate the pride of all beauty and to bring low all the honored of the earth. ‘Tsevaot’ means ‘hosts’ or ‘armies’, implying a powerful and organized force under Yahveh’s command. ‘Gaon’ represents pride or magnificence, while ‘tsevi’ denotes beauty or splendor. ‘Nikhvadei-aretz’ refers to the honored or important people of the earth.
[ISA.23.10] Your Hebrew man, your land is like a river; the daughter of Tarshish has no anchorage anymore. [§]
Ivri artzecha kayor bat-tarshish ein mezach od.
Ivri means 'your Hebrew man' or 'your man from beyond [the river]'. Artzecha means 'your land'. Kayor means 'like a river'. Bat-tarshish means 'daughter of Tarshish'. Ein means 'there is not'. Mezach means 'anchorage' or 'port'. Od means 'again' or 'anymore'. The verse describes the loss of trade or connection with Tarshish, a distant land known for its trade.
[ISA.23.11] His hand stretched out over the sea, stirring up kingdoms. Yahveh commanded to Canaan to destroy its strongholds. [§]
Ya-do na-ta al-ha-yam, hir-giz mam-la-chot, Yahveh tzi-vah el-Ke-na-an la-sh-mid ma-ooz-nei-ha.
This verse describes God’s power over the sea and his command to destroy the strongholds of Canaan. 'Yado' means 'his hand'. 'Nata' means 'stretched out'. 'Al-ha-yam' means 'over the sea'. 'Hirgiz' means 'to stir up' or 'to provoke'. 'Mamlakot' means 'kingdoms'. 'Yahveh' is the proper name of God. 'Tzi-vah' means 'commanded'. 'El-Ke-na-an' means 'to Canaan'. 'La-sh-mid' means 'to destroy'. 'Ma-ooz-nei-ha' means 'its strongholds'.
[ISA.23.12] And he said, "I will no longer add to your rejoicing, you oppressed virgin, daughter of Sidon. Rise, go over against me. Even there, there will be no rest for you." [§]
vayomer lo tosi'fi 'od la'aloz hame'ushaka betulat bat-tzidon kittim kumi 'avori gam-sham lo yanuch lach.
This verse comes from Isaiah 23:16. 'Vayomer' means 'and he said'. 'Lo tosi'fi' means 'I will not add'. 'Od' means 'again' or 'more'. 'La'aloz' means 'to rejoice'. 'Hame'ushaka' means 'the oppressed one'. 'Betulat' means 'virgin'. 'Bat-tzidon' means 'daughter of Sidon'. 'Kittim' refers to the Kittim, a coastal people associated with Cyprus. 'Kumi' means 'rise'. 'Avori' means 'across me' or 'over against me'. 'Gam-sham' means 'even there'. 'Lo yanuch lach' means 'there will be no rest for you'.
[ISA.23.13] Behold, the land of the Chaldeans, this people did not exist. Assyria founded it for monuments. They established it in its strength, they stirred up its palaces, it set them for ruin. [§]
Hen eretz kashdim zeh ha'am lo hayah assur yesadah letziyim heqimu bahinav oreru armonoteha sama lemappleh.
This verse describes the downfall of Babylon. "Hen" is an interjection, often translated as "Behold". "Eretz kashdim" means "land of the Chaldeans" or Babylon. "Zeh ha'am" means "this people". "Lo hayah" means "was not" or "did not exist". "Assur" means Assyria, here used to indicate its foundation. "Yesadah" means "its foundation". "Letziyim" means "for monuments". "Hekimu" means "they established". "Bahinav" means "in its skill/strength". "Oreru" means "they stirred up". "Armonoteha" means "its palaces". "Sama lemappleh" means "it set for ruin".
[ISA.23.14] Alas, ships of Tarshish! For your fortresses have been plundered. [§]
hay-lee-loo o-nee-yot tar-shish kee shood-dad ma-ooz-khen
This verse comes from Lamentations 2:22. "Haylee-loo" is an interjection expressing lament. "O-nee-yot" means ships. "Tar-shish" is a place name, often associated with a trading port. "Kee" means 'for' or 'because'. "Shood-dad" means to plunder or ravage. "Ma-ooz-khen" means your strongholds or fortresses. The verse describes a lament over the plundering of ships from Tarshish and the destruction of the people’s strongholds.
[ISA.23.15] And it will be on that day that Tyre will be forgotten for seventy years, as the days of one king. After the completion of seventy years, it will be to Tyre as the song of the prostitute. [§]
ve-ha-ya ba-yom ha-hu ve-nish-ka-chat tzor shiv-eem sha-na ki-mei me-lech e-chad mi-ketz shiv-eem sha-na yi-hyeh le-tzor ke-shi-rat ha-zo-na
This verse discusses the fate of Tyre. It states that in a coming day, Tyre will be forgotten for seventy years, as if it were the reign of a single king. After seventy years have passed, Tyre will return to a state described as like the song of a prostitute.
[ISA.23.16] Take a harp, surround this city of the prostitute who has been forgotten. Play well, increase the song, so that you may remember. [§]
khi kinor sovi ir zonah nishkahah heitiivi nagen harbi-shir lema'an tizzakheri.
This verse uses metaphorical language to describe Israel's relationship with Yahveh. It calls for musical expression—playing the harp—in relation to a city that has 'forgotten' its nature as a prostitute. This is understood as Israel having turned away from Yahveh to worship other gods, and now being called to remember that relationship through song and lament. 'Sovi' here means 'around' or 'surrounding'. 'Zonah' means prostitute or harlot, used metaphorically for idolatry.
[ISA.23.17] And it will be, at the end of seventy years, Yahveh will attend to Tyre, and she will return to prosperity, and she will prostitute herself with all the kingdoms of the earth on the face of the earth. [§]
ve-ha-ya mi-ketz shiv’im shana yifkod Yahveh et-tzor ve-shava le-etnanah ve-zanetah et-kol-mamlekhot ha-aretz al-p’nei ha-adamah.
This verse describes a future event concerning the city of Tyre. 'mi-ketz' means 'at the end of'. 'shiv’im shana' is 'seventy years'. 'yifkod' means 'will visit' or 'will attend to'. 'Yahveh' is the proper name of God. 'et-tzor' means 'Tyre'. 've-shava' means 'and will return'. 'le-etnanah' means 'to prosperity' or 'to its former state'. 've-zanetah' means 'and will prostitute herself'. 'et-kol-mamlekhot ha-aretz' means 'with all the kingdoms of the earth'. 'al-p’nei ha-adamah' means 'on the face of the earth'.
[ISA.23.18] And it will be, her merchandise and her offering will be holiness to Yahveh. It shall not be stored up, and it shall not be saved, for it will be the merchandise of those who dwell before Yahveh, to eat their fill and to provide ancient covering. [§]
veha-ya sach-rah-ah ve-et-na-nah koh-desh la-yahveh lo ye-eh-tzaer ve-lo ye-cha-sen ki la-yosh-vim lif-nei yahveh yih-yeh sach-rah-ah le-e-chol le-sav-ah ve-lim-kas-seh ah-teek.
This verse discusses the offerings made to Yahveh. 'Sachrah' refers to merchandise or trade, and 'etnanah' refers to a gift or offering. 'Kodesh' means holiness or sacredness. 'Lo ye’etzar' means it shall not be stored up, and 'lo ye’chasen’ means it shall not be saved. The verse states that these offerings belong to those who dwell before Yahveh and are for them to eat their fill and provide ancient covering.
ISA.24
[ISA.24.1] Behold, Yahveh empties the earth and it is emptied; and He twists its face and He scatters its inhabitants. [§]
hinneh Yahveh boqeq ha'aretz uvolqah; ve'ivah paneha vehefitz yoshveha.
This verse describes a divine judgment involving the earth being emptied and its inhabitants scattered. 'Hinneh' means 'behold'. 'Yahveh' is the proper name of God. 'Boqeq' means 'to cleave, to split, to empty'. 'Ha'aretz' means 'the earth'. 'Uvolqah' means 'and it is emptied'. 'Ve'ivah' means 'and He twists'. 'Paneha' means 'its face'. 'Vehefitz' means 'and He scatters'. 'Yoshveha' means 'its inhabitants'.
[ISA.24.2] And it will be as the people, as the priest, as the servant, as my Lord, as the maidservant, as her mistress, as the buyer, as the seller, as the lender, as the borrower, as the creditor, as one who bears in him. [§]
ve-ha-yah ka-am ka-ko-hen ka-ev-ed ka-ad-o-nai ka-shif-chah ka-ge-bir-tah ka-ko-neh ka-mo-kher ka-mal-veh ka-lo-veh ka-no-sheh ka-asher no-seh bo
This verse uses a series of comparisons using the word 'ka' which means 'as' or 'like'. It equates various social positions to each other. 'Am' means 'people'. 'Kohen' means 'priest'. 'Ev-ed' means 'servant'. 'Adonai' means 'my Lord'. 'Shif-chah' means 'maidservant'. 'Gebir-tah' means 'her mistress'. 'Ko-neh' means 'buyer'. 'Mo-kher' means 'seller'. 'Mal-veh' means 'lender'. 'Lo-veh' means 'borrower'. 'No-sheh' means 'creditor'. 'Asher' is a relative pronoun meaning 'that' or 'as'. 'No-seh' means 'bears' or 'carries'. 'Bo' means 'in him'.
[ISA.24.3] The land will be devastated, it will be devastated, and it will be spoiled, it will be spoiled, for Yahveh spoke this word. [§]
hibok tibok ha'aretz vehiboz tiboz ki YHVH dibber et-hadavar hazeh.
This verse uses repetition for emphasis. "hibok" and "tibok" are both forms of the same verb meaning 'to devastate' or 'to destroy'. "ha'aretz" means "the land". "vehiboz tiboz" is a similar repetition, with "ve" meaning "and", and "hiboz" being a related form of the verb for 'to be devastated' or 'to be spoiled'. "ki" means "because" or "for". "YHVH" is the proper name of God. "dibber" means "spoke". "et-hadavar" is a grammatical construct indicating the direct object, here meaning "the word". "hazeh" means "this". Therefore, the verse states a devastation of the land and a spoiling of it because Yahveh spoke this word.
[ISA.24.4] Withered, ruined is the land. Desolate, ruined is the world. Wretched are the heights of the people of the land. [§]
Avlah navlah ha'aretz, umlalah navlah tevel, umlalu merom am-ha'aretz.
The verse uses repetitive words to emphasize the extent of the devastation. 'Avlah' and 'navlah' both relate to ruin, decay, or withering. 'Ha'aretz' means 'the land'. 'Umlalah' and 'umlalu' denote being desolated or made wretched. 'Tevel' refers to the world or habitable earth. 'Merom' is 'heights' or 'peaks' and 'am-ha'aretz' means 'people of the land'. The verse describes a complete and utter devastation of the land and its inhabitants.
[ISA.24.5] And the land is corrupted under its inhabitants, because they transgressed laws, violated law, and broken the eternal covenant. [§]
vehaaretz chanfah tachat yoshveha ki-avru torot chalafu choq heferu brit olam.
This verse describes the land being corrupted due to the inhabitants' transgressions. 'vehaaretz' means 'and the land'. 'chanfah' means 'corrupted' or 'profaned'. 'tachat yoshveha' means 'under its inhabitants'. 'ki-avru torot' means 'because they transgressed laws'. 'chalafu choq' means 'passed beyond law' or 'violated law'. 'heferu brit olam' means 'broken the eternal covenant'.
[ISA.24.6] Therefore, a curse consumed the land, and the inhabitants of it became guilty. Therefore, the inhabitants of the land were worn away, and frail man remained few. [§]
al-ken ala achla eretz va-ye-ashmu yoshvei va-ha al-ken charu yoshvei eretz ve-nish-ar enosh miz-ar.
This verse describes a curse upon the land and the resulting decrease in population. "al-ken" means "therefore". "ala" is a verb meaning to curse or consume. "eretz" means land or earth. "ye-ashmu" means they are guilty or blameworthy. "yoshvei" means inhabitants or dwellers. "charu" means to plow, but can also mean to destroy or wear away. "enosh" means frail man or humanity. "miz-ar" means small or few.
[ISA.24.7] But new wine is withered, the vine has decayed, all the joys of the heart sigh. [§]
Aval tirosh umlalah-gafen, ne'enchu kol-simchei-lev.
This verse uses poetic language to describe a state of distress. "Aval" means "but" or "however". "Tirosh" refers to new wine, often used metaphorically to represent joy or prosperity. "Umlalah" means "withered" or "decayed". "Gafen" means "vine". "Ne'enchu" means "sigh" or "lament". "Kol" means "all". "Simchei" is the plural form of "simcha" which means "joy". "Lev" means "heart". Therefore, the verse speaks of a situation where joy has been replaced by lamentation.
[ISA.24.8] The rejoicing of drums has ceased, the noise of joyful people has stopped, the rejoicing of the lyre has ceased. [§]
shavat mesos tufim, khadal sha'on alizim, shavat mesos kinnor.
This verse describes a cessation of joyful sounds. "Shavat" means ceased or rested. "Mesos" refers to rejoicing or gladness. "Tufim" are drums. "Khadal" means ceased or stopped. "Sha'on" means noise or clamor. "Alizim" means joyful people. "Kinnor" is a lyre or harp.
[ISA.24.9] In song, they will not drink wine. Let him say strong drink to those who drink it. [§]
Ba-shir lo yishtoo-yayin, yeimar shechar leshotav.
This verse discusses song and strong drink. 'Ba-shir' means 'in song.' 'Lo yishtoo-yayin' means 'they will not drink wine.' 'Yeimar' means 'let him say.' 'Shechar' refers to strong drink or intoxicating liquor. 'Leshotav' means 'to those who drink it.'
[ISA.24.10] The city of emptiness is broken, every house is shut from within. [§]
nish-beh-rah kir-yat-toh-hoo soo-gar kol-bay-it mee-bo
This verse describes a city that is broken and all its houses are shut. 'Nishbehrah' means 'is broken'. 'Kiryat-tohu' is 'city of emptiness' or 'city of chaos'. 'Suggar' means 'is shut' or 'is closed'. 'Kol-bayit' means 'all house' or 'every house'. 'Mibbo' means 'from its entrance' or 'from within'.
[ISA.24.11] A cry goes out against the wine in the streets. Woe to all joy; rejoicing of the land is removed. [§]
tse-vah al-ha-yah-yin ba-hoo-tzot, ahr-vah kol-sim-khah, gah-lah mee-soh-s ha-ah-rets.
This verse describes a prohibition of joyous celebration, specifically relating to wine in public places. "Tse-vah" means a cry or prohibition. "Ha-yah-yin" means 'the wine'. "Ba-hoo-tzot" means 'in the streets'. "Ahr-vah" means 'woe'. "Kol-sim-khah" means 'all joy'. "Gah-lah" means 'is removed'. "Mee-soh-s" means 'rejoicing'. "Ha-ah-rets" means 'the land'.
[ISA.24.12] A remnant remains in the city there, and Sh’iyah will strike the gate. [§]
nish’ar ba’ir shamah u’sh’iyah yukhat-sha’ar
This verse describes a remnant remaining in the city, and Sh’iyah will strike the gate. 'Nish’ar' means 'remnant' or 'left over'. 'Ba’ir' means 'in the city'. 'Shamah' is a demonstrative pronoun meaning 'there'. 'U’sh’iyah' means 'and Sh’iyah'. 'Yukhat’ means 'will strike'. 'Sha’ar' means 'gate'.
[ISA.24.13] For thus it will be in the midst of the land, among the peoples, as one who gleans olives, as gleanings when the grape harvest is finished. [§]
ki koh yihyeh bekerev ha'aretz betoch ha'amim kenokef zayit ke'olelot im-kalah batzir.
This verse uses imagery of olive harvesting to describe a remnant left after a thorough gleaning. 'Koh yihyeh' means 'thus it will be.' 'Bekerev ha'aretz' means 'in the midst of the land.' 'Betoch ha'amim' means 'among the peoples.' 'Kenokef zayit' refers to someone gleaning olives – picking the remaining ones after the main harvest. 'Ke'olelot im-kalah batzir' compares this to the gleanings left after the grape harvest, when only a few grapes remain.
[ISA.24.14] They will lift up their voice, they will sing, in the strength of Yahveh they will exult from the sea. [§]
hem-mah yis-u ko-lam ya-ron-nu big-on Yahveh tsah-hal-u mi-yam.
This verse describes a people raising their voices, singing, rejoicing in the strength of Yahveh, and exulting from the sea. 'Hem-mah' is a pronoun meaning 'they'. 'Yis-u' means 'they will lift up'. 'Ko-lam' means 'their voice'. 'Ya-ron-nu' means 'they will sing'. 'Big-on' means 'in strength'. 'Yahveh' is the proper name of God. 'Tsah-hal-u' means 'they will exult'. 'Mi-yam' means 'from the sea'.
[ISA.24.15] Therefore, let the isles glorify Yahveh, the name of Yahveh, the God of Israel. [§]
al-ken ba-u-rim kav-du Yahveh be-ee-ei ha-yam shem Yahveh Elohei Yis-ra-el.
This verse discusses the glory of Yahveh being great in the isles of the sea. 'al-ken' means 'therefore'. 'ba-u-rim' means 'the isles'. 'kav-du' means 'they glorify' or 'let them glorify'. 'Yahveh' is the proper name of God. 'be-ee-ei ha-yam' means 'in the isles of the sea'. 'shem' means 'name'. 'Elohei' means 'the God of'. 'Yis-ra-el' is the name of Israel.
[ISA.24.16] From the edge of the earth, songs we have heard, beauty for the righteous, and I said, 'It is a mystery to me, it is a mystery to me, woe to me!' Betrayers have betrayed, and the clothing of betrayers has betrayed. [§]
mikanaf ha'aretz zemirot shama'nu tzvi latzaddik va'omar razi-li razi-li oy li bogdim bogdu u'veged bogdim bagdu.
This verse describes a speaker hearing songs from the edge of the earth concerning righteousness. The speaker then laments, expressing a personal woe and accusation of betrayal. The word 'veged' is interpreted as clothing or garment, implying a betrayal through something close or intimate, but can also mean to break a covenant. 'Bogdim' means betrayers.
[ISA.24.17] Terror and terror and terror are upon you, inhabitant of the land. [§]
pachad va pachath va pach; aleicha yoshev haaretz.
This verse uses repetition for emphasis. 'Pachad' means terror or dread. 'Pachath' is a related form also meaning terror or dread, possibly a slightly diminished or continuing terror. 'Pach' is another related form, also meaning terror. 'Aleicha' means upon you. 'Yoshev' means inhabitant or dweller. 'Haaretz' means the land.
[ISA.24.18] And the fleeing from the fear will fall into the pit, and the one ascending from within the pit will be captured in the snare. For snares from height have been opened, and the foundations of the earth have shaken. [§]
vehayah hannas mikol happachad yipol el happachat vehaule mitoch happachat yilached bappach ki aruhbot mimarom niftachu vayir'ashu mosdei aretz.
This verse describes a situation where escape from fear leads directly into a pit, and attempts to climb out of the pit result in being trapped. It's a metaphor for futility and divine judgment. 'hannas' refers to 'the fleeing,' 'happachad' means 'the fear,' 'happachat' is 'the pit,' 'ha'ule' means 'the one ascending,' 'mitoch' is 'from within,' 'arubbot' is 'snares,' 'mimarom' is 'from height,' and 'mosdei aretz' refers to 'the foundations of the earth.'
[ISA.24.19] The Shepherd has made the land tremble. The land is broken. The land is shaken. [§]
ro'eh hitro'ah ha'aretz, poor hitpoorer eretz, mot hitmotta aretz.
This verse uses a repetitive structure with a 'hitpael' verb form, which often indicates reflexive or reciprocal action. 'Ro'eh' means 'shepherd'. 'Hitro'ah' comes from the root meaning 'to tremble, to quake'. 'Poor' means 'to break'. 'Hitpoorer' means 'to be broken'. 'Mot' means 'to totter, to shake'. 'Hitmotta' means 'to be tottered'. 'Eretz' means 'land, earth'. Thus, the verse depicts the land trembling, breaking, and tottering.
[ISA.24.20] The Earth reels and wobbles like a drunkard, and it staggers like a full vat. The wrongdoing is heavy upon it, and it has fallen and will not rise again. [§]
no'a tanu'a eretz kashikor vehitnodeda kameluna vechavad aleha pish'ah nufelah velo-tosif kum.
This verse describes the Earth reeling and staggering like a drunkard. It states that the Earth is burdened by its wrongdoing and will fall, never to rise again. "no'a" and "tanu'a" are related words suggesting wobbling or reeling. "kashikor" means "like a drunkard". "hitnodeda" is related to shaking or staggering. "kameluna" means "like a lodging place" or, in this context, something unstable like a full wine vat. "pish'ah" refers to transgression or wrongdoing. "nufelah" means fallen. "tosif" means add. "kum" means rise.
[ISA.24.21] And it will be on that day that Yahveh will judge the host of the heights in the heights, and upon the kings of the earth on the earth. [§]
ve-ha-ya ba-yom ha-hu yif-kod Yahveh al-tze-va ha-ma-rom ba-ma-rom ve-al-mal-chei ha-a-da-ma al-ha-a-da-ma.
This verse describes a day of reckoning where Yahveh will judge both the host of the heights in the heights, and the kings of the earth on the earth. 'Yom' means day. 'Yifkod' means will judge or reckon with. 'Tzeva' means host or army. 'Marom' means height or elevated place. 'Malchei' means kings. 'Adama' means earth or land.
[ISA.24.22] And let a gathering of prisoners be brought to the pit, and let it be shut with a confining structure, and after many days they will be reviewed. [§]
ve-usfu asefah asir al-bor ve-sugru al-masger u-merov yamim yipakedu.
This verse describes a gathering of prisoners in a pit and their eventual review after many days. Let's break down the names and words. 'El' does not appear in this verse. The verbs are all straightforward descriptions of action. The nouns are 'asefah' (gathering), 'asir' (prisoner), 'bor' (pit) and 'masger' (a confining structure, possibly a fortress or prison). 'Yamim' means days, and 'yipakedu' means 'they will be reviewed'.
[ISA.24.23] The moon will be ashamed, and the sun will be abashed, because Yahveh of hosts will reign on Mount Zion and in Jerusalem, and before its elders will be glory. [§]
vekhafra halvana uvosha hachama ki-malach Yahveh tzevaot behar Tzion uvirushalayim veneged zkenav kavod.
This verse describes a humbling of celestial bodies and a manifestation of Yahveh’s glory in Zion and Jerusalem. "Halvana" refers to the moon, and "hachama" refers to the sun. "Tzevaot" means hosts or armies, referring to angelic hosts. "Zkenav" means elders or senior officials.
ISA.25
[ISA.25.1] Yahveh, the Gods, you are. I will exalt you, I will praise your name, for you have done wonders, counsels from afar, and faithfulness are true. [§]
Yeh-veh Eh-lo-heem at-tah a-ro-mim-khah o-deh shim-khah ki ah-see-tah peh-leh eh-tzot me-rah-hok em-oo-nah o-men.
This verse is a declaration of praise to God. It states that Yahveh is the Gods, and the speaker will exalt and praise Yahveh’s name because Yahveh has done wonders, counsels from afar, and faithfulness.
[ISA.25.2] For you have set a city to be a heap, a fortress as a form for devastation, a palace for strangers from a city that will never be rebuilt. [§]
ki samta me'ir lagal, qiryah b'tzurah lemappelah, armon zarim me'ir le'olam lo yibaneh.
This verse describes a city becoming a ruin, a heap, a fortress for devastation, and a palace for strangers that will never be rebuilt. Let's break down the names and concepts: "ki" means 'for' or 'because'. "samta" is a verb meaning 'you have set' or 'you have appointed'. "me'ir" means 'from city'. "lagal" means 'to a heap', or 'to a ruin'. "qiryah" means 'city' or 'fortress'. "b'tzurah" means 'in/as a form', implying 'as a fortress'. "lemappelah" means 'for devastation' or 'to be laid waste'. "armon" means 'palace' or 'fortress'. "zarim" means 'strangers' or 'foreigners'. "me'ir" again means 'from city'. "le'olam" means 'forever' or 'for eternity'. "lo yibaneh" means 'will not be built'.
[ISA.25.3] Therefore, a strong people will honor you. The city of nations, the powerful ones, will fear you. [§]
al-ken yechabeducha am-az kiryat goyim aritzim yiraucha.
This verse consists of several parts. "al-ken" means "therefore." "yechabeducha" means "they will honor you." "am-az" means "a strong people." "kiryat goyim" means "city of nations." "aritzim" means "powerful ones." "yiraucha" means "they will fear you."
[ISA.25.4] For you were a stronghold to the poor, a stronghold to the needy in their distress, a refuge from a torrent, a shade from the desert heat. For the wind of the powerful is like a breaching wall. [§]
ki-hayita ma'oz la-dal ma'oz la-evyon ba-tzar-lo machseh mi-zerem tzel me-chorev ki ruach aritzim ke-zerem kir.
This verse speaks of God as a refuge and strength for the weak and poor. Let's break down the names: 'Hayita' implies 'you were'. 'Ma'oz' means 'stronghold' or 'fortress'. 'Dal' signifies 'poor' or 'weak'. 'Evyon' also means 'poor' or 'needy'. 'Tzar' means 'distress' or 'trouble'. 'Machseh' means 'refuge' or 'shelter'. 'Zereem' refers to a 'storm' or 'torrent'. 'Chorev' denotes 'desert' or 'wilderness' (and implies harshness). 'Ruach' means 'wind' or 'breath'. 'Aritzim' signifies 'powerful' or 'violent'. 'Kir' means 'wall'. So, the verse describes God as a stronghold for the poor, a refuge from hardship, and a shelter from violent forces.
[ISA.25.5] Like Horeb in Zion, the clamor of the Gods will be subdued. Like Horeb in the shadow of a cloud, He will answer the mighty ones. [§]
kə-ḥō-rev bə-ṣā-yōn shə-’ōn zā-rîm takh-nî-aḥ ḥō-rev bə-ṣēl ‘āv zə-mîr ‘ā-rî-ṣîm ya-’ă-neh.
This verse uses several names and descriptive terms for God. 'Khorév' appears twice and refers to a mountain or a place of divine encounter, often associated with Horeb (Sinai). 'Zārîm' means strangers or foreigners, which is translated as 'the Gods' here, because ancient Israelites often referred to other nations' deities as 'strangers'. 'Takhnîaḥ' means to subdue or conquer. 'Ṣēl’ means shadow, but is used here to represent shelter. ‘Av means cloud. ‘Ārîṣîm refers to strong or mighty ones. Ya’aneh is the verb 'to answer'.
[ISA.25.6] And Yahveh of Hosts will make for all the nations on that mountain a feast of fats, a feast of wines, fats well-soaked, wines refined. [§]
ve'asah YHVH tseva'ot lekhol-ha'ammim bahar hazeh mishte shmanim mishte shmarim shmanim memukhayim shmarim mezukakim.
This verse describes a feast that Yahveh of Hosts will make for all the nations on that mountain. 'Shmanim' refers to rich, fatty foods, and 'shmarim' refers to drinks, specifically wine. 'Memukhayim' means well-soaked or matured, and 'mezukakim' means refined or purified.
[ISA.25.7] And a covering will swallow up this mountain, the covering over all the peoples, and the covering poured out over all the nations. [§]
oo-vee-lah bah-har hah-zeh pneh-ee-hal-lot hah-lot al-kol-ha-am-eem v-hah-mah-seh-kah hahn-soo-kah al-kol-hah-goy-eem.
This verse describes a covering or veil over all peoples and nations. "Har" means mountain or hill, often used metaphorically for a nation or people. "Pneh" means face or presence. "Lot" refers to a covering or veil. "Am" means people or nation, and "Goyim" also means nations. "Massekah" means covering or veil. "Nessuchah" means poured out or cast over.
[ISA.25.8] God has swallowed death for eternity, and my Lord Yahveh will wipe away the tear from upon all faces and will remove the disgrace of His people from upon all the earth, for Yahveh has spoken. [§]
Bil-lah ha-mah-vet lah-neh-tsach oo-ma-hah ah-do-nai Yeh-veh dee-meh-ah meh-al kol-pah-nim veh-her-pah-t ah-moh ya-sir meh-al kol-ha-ah-rets kee Yeh-veh dee-ber.
This verse speaks of God swallowing death forever and wiping away tears from all faces, and removing the disgrace of His people from all the earth. It concludes by stating that Yahveh has spoken.
[ISA.25.9] And it will be said on that day, behold, the Gods is this one for whom we hoped, and he will save us. This one is Yahveh for whom we hoped. We will rejoice and be glad in his salvation. [§]
ve-amar bay-yom ha-hu hine eloheinu zeh kivinu lo ve-yoshi’einu zeh Yahveh kivinu lo nagilah ve-nismechah bi-yeshu’ato.
This verse describes a declaration made on a particular day. It states that 'this' is their God, the one they have hoped for, who will save them. Then it repeats, stating 'this' is Yahveh, the one they have hoped for, and they will rejoice and be glad in his salvation.
[ISA.25.10] For the hand of Yahveh will rest on this mountain, and Moab will be crushed beneath it, as straw is crushed in the water of a threshing floor. [§]
ki-tanuch yad-yahveh bahar hazeh venadosh moav tachthatav kehiddush matben bemoy madmena
This verse describes a rest of the hand of Yahveh upon a mountain and the subsequent crushing of Moab as if it were straw being trampled in water. 'Tanuch' means to rest, but also implies granting rest to something or someone. 'Yad' is hand. 'Yahveh' is the proper name of God. 'Bahar' means mountain. 'Hazeh' means this. 'Nadosh' means to crush or be crushed. 'Moav' is the nation of Moab. 'Tachthatav' means under it. 'Kehiddush' means as crushing. 'Matben' means straw. 'Bemoy' means in water. 'Madmena' means a floor or threshing floor, implying a watery substance.
[ISA.25.11] And he spread his hands in his midst, as one spreads himself to prostrate, and he humbled his pride with the palms of his hands. [§]
oo-feh-ras yah-dahv bee-kir-boh kah-ah-sher yee-pah-resh hah-soh-heh lees-hoh-t veh-heesh-peel gah-vah-toh im ahv-boht yah-dahv
This verse describes a gesture of supplication or humility. "פרש" (parash) means to spread out. "יד" (yad) means hand. "בקרבו" (bekirbo) means in his midst or within him. "כאשר" (ka-asher) means as or like. "השחה" (sohheh) refers to swimming or more figuratively, prostrating. "לשחות" (lees-hoh-t) means to swim or prostrate. "השפיל" (heesh-peel) means to humble or bring low. "גאווה" (gah-vah) means pride or haughtiness. "עם" (im) means with. "ארבות" (ahv-boht) refers to palms of hands or the inner surface of the hands.
[ISA.25.12] And from the fortress, the high place of your walls, he has corrupted, he has humbled, he has reached to the earth until dust. [§]
u-mibtzar misgab homotekha heshakh hishphil higgia la’aretz ad-afar.
This verse describes the complete destruction of a fortified city. 'mibtzar' means 'from the fortress'. 'misgab' means 'high place' or 'refuge'. 'homotekha' is 'your walls'. 'heshakh' means 'he has corrupted' or 'he has ruined'. 'hishphil' means 'he has humbled' or 'he has brought low'. 'higgia' means 'he has reached'. 'la’aretz' means 'to the earth'. 'ad-afar' means 'until dust'. The verse conveys a sense of utter devastation, with the city’s defenses completely broken and reduced to rubble.
ISA.26
[ISA.26.1] On that day, this song will be sung in the land of Judah: A strong city for us, salvation will place walls and a rampart. [§]
bayyom hahu yushar hashir-hazzeh b'eretz yehudah; ir az-lanu yeshu'ah yashit homot vachel.
This verse describes a song that will be sung in the land of Judah on a specific day. It speaks of a strong city where salvation will be placed, meaning it will be fortified with walls and a rampart. "Bayyom" means "on the day". "Hahu" means "that". "Yushar" means "will be sung". "Hashir-hazzeh" means "this song". "B'eretz" means "in the land of". "Yehudah" is Judah. "Ir" means "city". "Az" means "strong". "Lanu" means "for us". "Yeshu'ah" means "salvation". "Yashit" means "will place". "Homot" means "walls". "Vachel" means "and a rampart".
[ISA.26.2] Open the gates, and let a righteous nation enter, keeping loyalties. [§]
pit-khu shə-ʿā-rim və-yā-vo goy-tsa-dik shō-mer ʾĕ-mu-nim.
This verse consists of several words. "Pit-khu" is the imperative plural of the verb 'to open.' "Shə-ʿā-rim" is the plural of 'gate.' "Və-yā-vo" means 'and let come.' "Goy-tsa-dik" is 'a righteous nation.' "Shō-mer" means 'keeping' or 'guarding.' "ʾĕ-mu-nim" means 'faithfulnesses' or 'loyalties'. Therefore, the verse is a command to open the gates so that a righteous nation that keeps faithfulness may enter.
[ISA.26.3] The formation that is close will shape peace, peace, because in you is trust. [§]
Yetser samukh titsor shalom shalom ki bekha batukh.
This verse consists of several nouns and a pronoun. 'Yetser' refers to formation or substance, often referring to the inclination of the heart. 'Samukh' means close or attached. 'Titsor' means to shape or form. 'Shalom' means peace or wholeness. 'Ki' means because. 'Bekha' means in you. 'Batukh' means trusted or secure. The verse uses repetition for emphasis - 'shalom shalom'.
[ISA.26.4] Trust in Yahveh forever, for Yahveh is the Rock of the ages. [§]
biṭḥu ba-yahveh ʿadei-ʿad ki bi-yahh yahveh tsur ʿolamim.
This verse begins with a command to trust in Yahveh forever. The second part of the verse explains *why* to trust in Yahveh: because Yahveh is the Rock of the ages. The repetition of 'Yahveh' is significant, highlighting the divine name. The preposition 'be' can mean 'in' or 'with'.
[ISA.26.5] For He destroys those who dwell in high places, the exalted city He will bring low, He will bring it even to the earth, He will reach it even to dust. [§]
ki heshach yoshvei marom kiryah nisgavah yashpilena yashpilah ad-eretz yagie'ena ad-afar.
This verse describes the humbling of those who dwell in high places. 'heshach' means to destroy or corrupt. 'yoshvei' means dwellers or inhabitants. 'marom' means heights or high places. 'kiryah' means city or fortress. 'nisgavah' means exalted or high. 'yashpilena' means He will bring it low or humble it. 'ad-eretz' means to the earth. 'yagie'ena' means He will reach it or bring it. 'ad-afar' means to dust or the ground.
[ISA.26.6] You will trample with your foot the feet of the humble, and with your steps over the lacking. [§]
tir'mesena ragel raglei ani pa'amei dalim
This verse uses poetic parallelism, repeating similar ideas in slightly different ways. "Tir'mesena" means 'you will trample'. "Ragel" means 'foot'. "Raglei" is the plural of 'foot', meaning 'feet'. "Ani" means 'poor one', or 'humble one'. "Pa'amei" means 'steps of'. "Dalim" means 'poor ones', or 'those who are lacking'. Therefore, the verse describes a powerful being trampling upon the feet of the humble and taking steps over the lacking.
[ISA.26.7] The path to the righteous one is from straightness; straight is the circuit of the righteous one, it will be leveled. [§]
Orach latzadik meyesharim, yashar ma'agal tzadik tefales.
This verse discusses the path of the righteous. 'Orach' means path or way. 'Latzadik' means 'to the righteous one.' 'Meyasharim' means 'from straightness,' referring to straight paths. 'Yashar' means straight. 'Ma'agal' means circuit or path. 'Tzadik' means righteous one. 'Tefales' means to level or make smooth.
[ISA.26.8] Even the way of your judgments, Yahveh, I hope for you. For your name and for your remembrance is the desire of my soul. [§]
Af orach mishpateicha Yahveh kivinuacha leshimcha ulzichricha taavat nafes.
This verse uses several key terms. "Af" means "even", "orach" means "way", "mishpateicha" means "of your judgments", "Yahveh" is the proper name of God, "kivinuacha" means "I hope for you", "leshimcha" means "for your name", "ulzichricha" means "and for your remembrance", and "taavat nafes" means "the desire of my soul". It expresses a longing for God’s ways and a desire for His name and remembrance.
[ISA.26.9] My soul has desired you in the night; also my spirit within me will seek you. For as your judgements are to the land, righteousness have learned the inhabitants of the world. [§]
nafshi iviti’khah ba’lailah af-ruhi b’kirbi ashakherekhah ki ki’asher mishpateikha la’aretz tzedek lamdu yoshvei tevel.
This verse is a deeply personal expression of longing for God. "Nafshi" refers to the soul, "iviti’khah" means I have desired you, and "ba’lailah" means in the night. The speaker continues with "af-ruhi" meaning also my spirit, "b’kirbi" meaning within me, and "ashakherekhah" meaning I will seek you. The verse then transitions to a statement of God’s justice: "ki ki’asher mishpateikha la’aretz" meaning for as your judgements to the land. Finally, it concludes with "tzedek lamdu yoshvei tevel" meaning righteousness have learned the inhabitants of the world.
[ISA.26.10] The wicked person did not learn righteousness. In the land of uprightness, they will stumble, and they will not see the majesty of Yahveh. [§]
yuchan rashaa bal-lamad tzedek be'eretz nechochot ye'avel ubal-yireh ge'ut Yahveh.
This verse describes a wicked person who does not learn righteousness. It states that in the land of uprightness, that person will stumble and not see the majesty of Yahveh. Let’s break down the names of God used here: 'Yahveh' is the proper name of God, and is translated literally as 'Yahveh'.
[ISA.26.11] Yahveh, you raise your hand; let them not see. They will see, and they will be ashamed. The zeal of a people—even the fire of your enemies will consume them. [§]
Yahveh ramah yadcha bal-yechezayon yechezu veyevoshu kin’at-am af-esh tzarecha tochelem.
This verse describes Yahveh raising his hand and the subsequent reaction of his enemies. 'Ramah' means 'to lift up' or 'to raise'. 'Yadcha' is 'your hand'. 'Bal-yechezayon' means 'let them not see'. 'Yechezu' means 'they will see'. 'Yevoshu' means 'they will be ashamed'. 'Kin’at-am' means 'the zeal of a people'. 'Af-esh' means 'even fire'. 'Tzarecha' means 'your enemies'. 'Tochelem' means 'will consume them'. The verse is a poetic declaration of Yahveh’s power and the fate of those who oppose him.
[ISA.26.12] Yahveh will bring peace to us, for you have also wrought all of our works for us. [§]
Yahveh will bring peace to us, for also all of our works you have wrought for us.
This verse speaks of Yahveh bringing peace and acknowledging that all that has happened to them is due to Yahveh's action. The word 'Yahveh' is the proper name of God. 'Tishpot' means 'will bring'. 'Shalom' means 'peace'. 'Lanu' means 'to us'. 'Ki' means 'for'. 'Gam' means 'also'. 'Kol' means 'all'. 'Maaseinu' means 'our works'. 'Paalta' means 'you have wrought'. 'Lanu' appears again, meaning 'for us'.
[ISA.26.13] Yahveh, the Gods our above, my Lords besides you; only with you will we remember your name. [§]
Yahveh Elohim-inu be-alunu Adonim zulatek lebad-bekha nazkir shemekha.
This verse lists several names and descriptors for God. "Yahveh" is the personal name of God. "Elohim" is a plural form referring to the Gods. "-inu" is a possessive suffix meaning "our". "be-alunu" means "above us". "Adonim" means "my Lords". "zulatek" means "besides you". "lebad-bekha" means "only with you". "nazkir" means "we will remember". "shemekha" means "your name".
[ISA.26.14] The dead will not live, and the healed will not rise. Therefore, You have commanded, and You have destroyed them, and You have caused all remembrance of them to perish. [§]
may-teem bahl-yich-yu ruh-fah-eem bahl-yah-koom lah-khen pah-kahd-tah vah-tahsh-mee-dem vah-teh-ah-bed kol-zeh-ker lah-moh
This verse describes God’s judgment upon the dead and the healed. ‘May-teem’ means ‘the dead’. ‘Bahl-yich-yu’ means ‘will not live’. ‘Ruh-fah-eem’ means ‘the healed’. ‘Bahl-yah-koom’ means ‘will not rise’. ‘Lah-khen’ means ‘therefore’. ‘Pah-kahd-tah’ means ‘You have commanded’. ‘Vah-tahsh-mee-dem’ means ‘and You have destroyed them’. ‘Vah-teh-ah-bed’ means ‘and You have caused to perish’. ‘Kol-zeh-ker’ means ‘all remembrance’. ‘Lah-moh’ means ‘of them’.
[ISA.26.15] You have increased the nation, Yahveh. You have increased the nation, you have glorified it. You have removed all the ends of the earth. [§]
ya-saf-ta la-goi ye-ho-vah ya-saf-ta la-goi nich-ba-da-ta ri-chak-ta kol-katz-vei-ah-retz.
This verse speaks of God increasing a nation and removing its boundaries. "Yasapta" means you have increased. "Lagoi" means to the nation. "Yehovah" is the proper name of God. "Nichbadta" means you have glorified/honored. "Rihakta" means you have removed/recessed. "Kol-katzvei-aretz" means all the ends of the earth.
[ISA.26.16] Yahveh remembered you in distress, the oppressed for a secret discipline to them. [§]
Yahveh in distress remembered you, the oppressed for a secret discipline to them.
This verse speaks of Yahveh remembering someone in a time of trouble. The word translated as 'oppressed' refers to those who are squeezed or constricted, implying a difficult situation. 'Discipline' is translated literally, referring to instruction or correction, and it is given secretly or privately to 'them'.
[ISA.26.17] Like a pregnant woman who draws near to give birth, she begins to cry out in her pains, so we were before you, Yahveh. [§]
kmo harah takriv laleted tachil tizak bachavaleha ken hayinu mipaneka Yahveh
This verse uses a simile. It compares a woman in labor to Israel's relationship with Yahveh. "kmo" means "like". "harah" means "pregnant". "takriv laleted" means "draws near to give birth". "tachil tizak bachavaleha" means "begins to cry out in her pains". "ken" means "so" or "thus". "hayinu" means "we were". "mipaneka" means "before you" or "in your presence". "Yahveh" is the proper name of God.
[ISA.26.18] We are pregnant, we have pained, like one who gives birth to the spirit of salvations. We will not make the earth, and the inhabitants of the world will not fall. [§]
ha-ree-noo chal-nu kmo ya-lad-nu roo-ach yeshu-ot bal-na-aseh eretz u-bal-yif-lu yosh-vei tevel
This verse uses a poetic structure and imagery. 'Harinu' means 'we are pregnant' or 'we travail'. 'Chalnu' means 'we have pained'. 'Kmo' means 'like'. 'Yaladnu' means 'we have given birth'. 'Ruach yeshuot' means 'spirit of salvations'. 'Bal-naaseh' means 'we will not make'. 'Eretz' means 'earth'. 'Bal-yiflu' means 'will not fall'. 'Yoshvei tevel' means 'inhabitants of the world'. The verse speaks of a painful process leading to salvation and the preservation of the world.
[ISA.26.19] Your dead will live, my corpses will arise. Awake and sing, you who dwell in dust, for the dew of lights is your dew, and the land will cast down the relaxed ones. [§]
yikh’yu meteykha nevelati yekumun hakitzu veranu shokh’ney ‘afar ki tal ‘orot talecha va’aretz refa’im tapil.
This verse describes a resurrection. "meteykha" means 'your dead', "nevelati" means 'my corpses', "yekumun" means 'they will arise', "hakitzu" is an imperative meaning 'arise!', "veranu" means 'and sing', "shokh’ney ‘afar" means 'those dwelling in dust', "tal ‘orot" means 'dew of light', "talecha" means 'your dews', "va’aretz refa’im" means 'and the land of the relaxed ones', and "tapil" means 'will cast down'. The verse is speaking directly to the dead and the land of the dead.
[ISA.26.20] Go, my people, enter into your rooms and close your doors behind you. Hide yourselves for almost a moment, until the wrath passes. [§]
lek ammi bo bachedarecha u-s'gor d'latecha ba'adecha chavi kima'at rega ad ya'avor za'am.
This verse consists of commands and a statement about a period of waiting. "Lek" is a command, meaning 'go'. "Ammi" means 'my people'. "Bo" means 'enter'. "Bachedarecha" is 'into your rooms'. "U-s'gor" means 'and close'. "D'latecha" means 'your doors'. "Ba'adecha" means 'behind you'. "Chavi" means 'hide'. "Kima'at rega" means 'almost a moment'. "Ad ya'avor za'am" means 'until the wrath passes'.
[ISA.26.21] For behold, Yahveh goes forth from his place to judge the iniquity of those who dwell in the land upon it. And the land will reveal the blood, and it will no longer cover over her slain. [§]
kee-hee-neh Yahveh yo-tseh mee-meh-ko-mo lee-peh-kohd ah-von yo-shev-ha-ah-retz ah-lahv; veh-gil-tah ha-ah-retz et-dah-mah-hee-vah; veh-lo-teh-kah-seh ohd ah-l ha-har-oo-geh-hah.
This verse describes Yahveh going forth from his place to judge the iniquity of those who dwell in the land. The land will reveal the blood shed upon it and will no longer cover over those who were slain. 'Kee' means 'for', 'Hinne' means 'behold', 'Yotseh' means 'goes forth', 'Mekomo' means 'his place', 'Lifkod' means 'to visit/judge', 'Avon' means 'iniquity', 'Yoshev' means 'inhabitant/those who dwell', 'Ha-aretz' means 'the land', 'Alav' means 'upon him/it', 'V'gilah' means 'and the land will reveal', 'Et-damah' means 'the blood', 'Velo-techaseh' means 'and will not cover', 'Oud' means 'any longer', 'Al-harugeha' means 'over her slain'.
ISA.27
[ISA.27.1] On that day, Yahveh will punish with his hard and great and strong sword upon the wandering serpent Leviathan, and upon the twisted serpent Leviathan, and he will slay the dragon which is in the sea. [§]
bayom hahu yifkod Yahveh becharbo hakasha vehagedola vehachazaka al livyatan nachash barich ve'al livyatan nachash akalaton veharag et hatannin asher bayam.
This verse describes a future day when Yahveh will punish Leviathan and a twisted serpent, and will slay the dragon in the sea. 'Yom' means day. 'Hahu' means that/the. 'Yifkod' means will punish/visit. 'Becharbo' means with his sword. 'Hakasha' means the hard/difficult. 'Vehagedola' means and the great. 'Vehachazaka' means and the strong. 'Livyatan' refers to Leviathan, a sea monster. 'Nachash' means serpent. 'Barich' means that wanders/flees. 'Akalaton' means twisted/contorted. 'Harag' means will slay/kill. 'Hatannin' means the dragon. 'Asher' means which/that. 'Bayam' means in the sea.
[ISA.27.2] In that day, the Gods afflicted her vineyard. [§]
bayyom hahu kerem hemed annu-lah
This verse consists of several words. 'bayyom' means 'in the day'. 'hahu' means 'that'. 'kerem' means 'vineyard'. 'hemed' means 'desirable' or 'pleasant'. 'annu-lah' is a verb meaning 'to afflict' or 'to humble', conjugated to indicate that 'she' is the one being afflicted.
[ISA.27.3] I, Yahveh, watch over her for moments; I irrigate her, lest He condemn upon her; night and day I guard her. [§]
a-nee Yahveh no-tzrah-ah li-rga-eem ash-keh-nah pen yip-kode a-lay-hah lai-lah vah-yome etz-reh-nah
This verse describes God's protective care. "a-nee" means "I". "Yahveh" is the proper name of God. "no-tzrah-ah" means "I watch over her". "li-rga-eem" means "for moments". "ash-keh-nah" means "I irrigate her". "pen" means "lest". "yip-kode" means "He condemn". "a-lay-hah" means "upon her". "lai-lah vah-yome" means "night and day". "etz-reh-nah" means "I guard her". The verse expresses the continuous, careful protection Yahveh provides.
[ISA.27.4] There is no wrath within me. May someone give me a protector in the battle, that I might be safe in it. I would set it ablaze, and burn everything together. [§]
kheh-mah ayn lee mee-yit-teh-neh-nee shah-meer sha-yeet bah-mil-khah-mah ef-seh-ah bah ah-tzee-teh-nah yah-khad.
This verse expresses a wish for a peaceful resolution, but also contemplates the potential for war. It begins by stating there is no wrath or anger, then asks for a deliverer to be given. It describes a longing to be secure in battle, and the possibility of burning everything together.
[ISA.27.5] Or, may he strengthen in my stronghold; he will make peace for me; peace he will make for me. [§]
o yakhezak b’ma’uziy ya’aseh shalom li; shalom ya’aseh li.
This verse contains several key words. 'o' is a conjunction, often translated as 'or'. 'yakhezak' comes from the root 'khazaq', meaning to be strong, to strengthen, or to prevail. 'b'ma'uziy' translates to 'in my stronghold' or 'in my fortress'. 'ya’aseh' means 'he will make' or 'he will do'. 'shalom' means 'peace', 'wholeness', or 'well-being'. 'li' means 'to me' or 'for me'.
[ISA.27.6] Those who come will take root as Jacob, and will put forth shoots and blossom as Israel, and they will fill the face of the world with produce. [§]
ha-ba'im yashresh ya'akov yatzitz ufarach yisrael u'mal'u p'nei-tevel t'nuvah.
This verse speaks of the future flourishing of Jacob and Israel. "ha-ba'im" refers to those who are coming or will come, likely referring to descendants. "yashresh" means to take root. "yatzitz" means to put forth shoots. "ufarach" means to blossom or flower. "yisrael" is Israel. "u'mal'u" means and they will fill. "p'nei-tevel" means the face of the world. "t'nuvah" means produce or yield.
[ISA.27.7] As the one striking, does he who strikes him strike him? As killing, does he kill his slain? [§]
hakemakkat makehu hikahu imkeherg herugav horag
This verse utilizes a poetic structure with repetition and parallelism. 'hakemakkat' means 'as the one striking'. 'makehu' means 'he who strikes him'. 'hikahu' means 'he struck him'. 'imkeherg' means 'as killing'. 'herugav' means 'his slain'. 'horag' means 'kills'. The verse appears to be a rhetorical question emphasizing a reciprocal act of violence.
[ISA.27.8] In a tempest, when it is sent forth, it roars. God murmured in the spirit of the strong one in the day from the east. [§]
b'sas'ah b'shalhah terivenah hagah b'rucho ha'qashah b'yom qadim
This verse describes a tempest or strong wind. 'b'sas'ah' likely refers to a forceful blowing or tempest. 'b'shalhah' seems to denote sending or dispatching, possibly relating to the wind being sent. 'terivenah' describes a contentious or stormy state. 'hagah' means to murmur, roar, or surge. 'b'rucho ha'qashah' denotes 'in the spirit of the strong one', understood here as referring to a strong wind. 'b'yom qadim' means 'in the day of the east', the east often associated with where winds originate.
[ISA.27.9] Therefore, by this shall the sin of Jacob be atoned, and this is all the result of removing his sin: by him scattering all the stones of the altar like scattered valley stones, the idols and sun images will not stand. [§]
lakhen bezot yekhupar avon yaakov vezheh kol peri hasir hatato besoomo kol avnei mizbeach keavnei gir menupatzot lo yakumu asherim vehammanim
This verse details a means of atonement for the sin of Jacob. It states that by smashing the stones of the altars and scattering them, the idols and sun images will not stand. 'Lakhen' means 'therefore'. 'Bezot' means 'by this'. 'Yekhupar' means 'will be atoned'. 'Avon' means 'sin' or 'iniquity'. 'Yaakov' is 'Jacob'. 'Zeh' means 'this'. 'Kol' means 'all' or 'every'. 'Peri' means 'fruit' or 'result'. 'Hasir' means 'to remove'. 'Hatato' means 'his sin'. 'Besumo' means 'by his placing' or 'by him setting'. 'Avnei mizbeach' means 'stones of the altar'. 'Keavnei gir' means 'like stones of a valley'. 'Menupatzot' means 'scattered'. 'Lo yakumu' means 'will not stand'. 'Asherim' refers to idols. 'Hammanim' refers to sun images.
[ISA.27.10] For a city in a fortress is isolated, beautiful, dismissed and abandoned, like the desert. There the calf will graze, and there it will lie down, and its branches are finished. [§]
ki ir be-tsurah badad naveh meshulah ve-ne'ezav kamidbar sham yir'eh egel ve-sham yirbatz ve-kilah seifeha.
This verse describes a city that has become desolate and abandoned. 'Ir' means city. 'Tsurah' relates to a rock or fortress, implying a fortified city. 'Badad' means isolated or solitary. 'Naveh' means beautiful or pleasant. 'Meshulah' means sent away or dismissed. 'Ne'ezav' means abandoned or forsaken. 'Kamidbar' means like the desert. 'Yir'eh' means will graze. 'Egel' means calf or young bull. 'Yirbatz' means will lie down. 'Kilah' means finished or completed. 'Seifeha' refers to its branches or endings.
[ISA.27.11] In shame will its harvest be broken, women coming to light it. For it is not a people of understanding. Therefore, the one who makes it will not have mercy on them, and the one who forms it will not show favor. [§]
Bivosh k'tzirah tis'haberna nashim ba'ot me'irot otah ki lo am binot hu al ken lo yerachem'nu osehu v'yotzro lo y'chunennu.
This verse describes a people whose harvest is shameful and broken, and women gather to illuminate it. The reasoning provided is that this people lacks understanding, and therefore their maker will not have mercy on them, nor will their creator show favor.
[ISA.27.12] And it will be on that day that Yahveh will thresh the wheat of the river, up to the stream of Egypt, and you will be gathered one by one, children of Israel. [§]
vehaiah bayom hahu yakhbot Yahveh mishibbolet hanahar ad nakhal mitzrayim veatem teluktu le'ekhad echad benei yisrael.
This verse describes a future event where Yahveh will thresh (beat) the wheat of the river (likely referring to the land of Israel) up to the stream of Egypt. The people of Israel will be gathered, one by one.
[ISA.27.13] And it will be on that day that the great trumpet will be sounded, and the lost ones will come from the land of Assyria and the scattered ones from the land of Egypt, and they will worship Yahveh on the holy mountain in Jerusalem. [§]
vehayah bayom hahu yittaka be-shofar gadol u-bau ha-obedim be-eretz Ashur ve-hanidachim be-eretz Mitzrayim ve-hishtachavu le-Yahveh behar ha-kodesh bi-Yerushalayim.
This verse describes a future event where a great trumpet will be blown, and those who are lost in the land of Assyria and those who are scattered in the land of Egypt will come and worship Yahveh on the holy mountain in Jerusalem. 'Vehayah' means 'and it will be.' 'Bayom hahu' means 'on that day.' 'Yittaka' means 'will be sounded.' 'Be-shofar gadol' means 'with a great trumpet.' 'U-bau' means 'and they will come.' 'Ha-obedim' means 'the lost ones.' 'Be-eretz Ashur' means 'in the land of Assyria.' 'Ve-hanidachim' means 'and the scattered ones.' 'Be-eretz Mitzrayim' means 'in the land of Egypt.' 'Ve-hishtachavu' means 'and they will worship.' 'Le-Yahveh' means 'to Yahveh.' 'Behar ha-kodesh' means 'on the holy mountain.' 'Bi-Yerushalayim' means 'in Jerusalem.'
ISA.28
[ISA.28.1] Woe to the crown of pride, to the drunkards of Ephraim, and to the withered wreath, the beauty of their splendor, which is on the head of a rich valley, those struck by Yahveh. [§]
hoy ateret ge’ut shichorei efraim ve’tzitz novel tzvi tif’arto asher al-rosh ge-shmanim halumei YHVH.
This verse is a lament or rebuke, likely directed at the leaders of Ephraim. 'Hoy' is an interjection expressing woe. 'Ateret' means 'crown'. 'Ge’ut' means 'pride'. 'Shichorei' means 'drunkards'. 'Efraim' is the name of a tribe of Israel. 'Tzitz' means 'wreath' or 'crown'. 'Novel' means 'withered'. 'Tzvi' means 'beauty' or 'splendor'. 'Tif’arto' means 'their beauty' or 'their splendor'. 'Asher' means 'that' or 'which'. 'Al-rosh' means 'on the head of'. 'Ge-shmanim' means 'valley of fats' or 'rich land'. 'Halumei' means 'those struck with'. 'YHVH' is the proper name of God.
[ISA.28.2] Behold, strong and mighty is my Lord, like a stream of hailstones, hair of the cold, like a stream of great waters, overflowing, he has placed into the land by hand. [§]
hin-neh khah-zahk veh-am-mits la-ado-nai keh-zeh-rem bah-rahd sah-ahr kah-tev keh-zeh-rem mah-yim kah-veer-eem sho-teh-feem hee-neekh lah-ah-rets beh-yahd.
This verse describes the strength and might of my Lord. It uses imagery of a powerful stream of hailstones and a great flood to illustrate this power being placed into the land.
[ISA.28.3] With feet, you have trampled the crown of the pride of the drunkards of Ephraim. [§]
bəraglayim tēramasnah ʿăteret gē’ût shikkōrēy ’efrayim.
This verse uses figurative language. "bəraglayim" means "with feet." "tēramasnah" means "you have trampled." "ʿăteret" means "a crown." "gē’ût" means "pride." "shikkōrēy" means "of the drunkards." "’efrayim" is the name of a people or a place. The verse depicts the trampling of the crown of the pride of the drunkards of Ephraim.
[ISA.28.4] And there will be a withering tassel, a delight in its splendor, which is upon the head of a valley of richness, like its first fruit before summer. Whoever the seer sees it, while it is yet in his hand, he will swallow it. [§]
vehayeta tsitsat novel tsvi tif'arto asher al-rosh gei shmanim k'vikkurata b'terem kayitz asher yir'eh haro'eh otah b'odo bekapo yivla'ena.
This verse describes a withering tassel of a plant, specifically a plant with a delightful appearance. It is located on the head of a fertile valley. It is like the first fruit, appearing before summer. Whoever sees it while it is still in the hand will swallow it.
[ISA.28.5] On that day, Yahveh of hosts will be for a beautiful crown and for a glorious turban for the remnant of His people. [§]
bay-yohm ha-hoo-ah yih-yeh yahveh tze-vah-oht la-ah-teh-ret tze-vee ve-litz-fee-rat teef-ah-rah leesh-ahr am-moh.
This verse speaks of a future day when Yahveh of hosts will be a beautiful crown and a glorious turban for the remnant of His people. "Bay-yohm" means 'on the day'. "Ha-hoo-ah" means 'that'. "Yih-yeh" means 'will be'. "Yahveh" is the proper name of God. "Tze-vah-oht" means 'of hosts' or 'of armies'. "La-ah-teh-ret" means 'for a crown'. "Tze-vee" means 'beauty' or 'loveliness'. "Ve-litz-fee-rat" means 'and for a turban'. "Teef-ah-rah" means 'glory' or 'splendor'. "Leesh-ahr" means 'for the remnant'. "Am-moh" means 'His people'.
[ISA.28.6] And to a spirit of judgment, to the one sitting on the judgment, and to power, those who restore war to a fortification. [§]
u-le-roo-ach mish-paht lai-yo-shev al-ha-mish-paht ve-lig-boo-rah mesh-ee-vay mil-cha-mah sha-ah-rah.
This verse describes attributes given to someone or something. "rooach" means wind or spirit, here likely referring to a spirit. "mishpat" means judgment. "lai-yo-shev" is to the one sitting. "al-ha-mishpat" is on the judgment. "lig-boo-rah" means to power or strength. "mesh-ee-vay" is those who return or restore. "mil-cha-mah" means war. "sha-ah-rah" is a gate or boundary, but in this context likely refers to a rampart or fortification.
[ISA.28.7] And also these have reeled with wine and have erred with strong drink. The priest and the prophet have reeled with strong drink, they are swallowed up by wine, they have erred from the strong drink, they have reeled in vision, they have broken folly. [§]
ve-gam-ei-leh ba-yah-yin sha-goo u-va-she-char ta-oo koh-hen ve-na-vee sha-goo ba-she-char niv-le-oo min-ha-yah-yin ta-oo min-ha-she-char sha-goo ba-ro-eh pa-koo pe-lee-lee-yah.
This verse describes priests and prophets becoming intoxicated with wine and strong drink, and therefore making errors in vision and judgment. 've-gam' means 'and also'. 'ei-leh' means 'these'. 'ba-yah-yin' means 'with wine'. 'sha-goo' means 'they have stumbled/reeled'. 'u-va-she-char' means 'and with strong drink'. 'ta-oo' means 'they have erred'. 'koh-hen' means 'priest'. 've-na-vee' means 'and prophet'. 'niv-le-oo' means 'they are swallowed up'. 'min-ha-yah-yin' means 'from the wine'. 'sha-goo ba-ro-eh' means 'they have reeled in vision'. 'pa-koo pe-lee-lee-yah' means 'they have broken/committed folly'.
[ISA.28.8] For all surfaces are full of vomit and filth, without a place. [§]
ki kol shulchanot malu qia tso'a בלי מקום
This verse describes a state of complete defilement and lack of clean space. 'ki' means 'for' or 'because'. 'kol' means 'all'. 'shulchanot' is the plural of 'table', but in this context refers to surfaces or platforms generally. 'malu' means 'are full'. 'qia' means 'vomit'. 'tso'a' means 'filth' or 'excrement'. 'beli' means 'without'. 'makom' means 'place'. The 's' at the end is a verse marker and doesn't contribute to meaning.
[ISA.28.9] From whom comes instruction, and from whom does one understand a report? Those weaned from milk, ancient in understanding. [§]
et-mee yo-reh day-ah, ve-et-mee ya-veen sh’moo-ah. g’moo-lay may-chah-lav, a-tee-kay mee-sha-day-eem.
This verse asks from whom comes instruction and who understands a report. It then describes those who are weaned from milk and old in understanding. The word 'et' is a grammatical particle indicating the direct object. 'Yoreh' means to teach or instruct. 'Dayah' refers to knowledge or understanding. 'Yavin' means to understand. 'Sh’moo-ah' refers to a report or hearing. 'G’moo-lay' describes those who are weaned. 'May-chah-lav' means milk. 'A-tee-kay' means old or ancient. 'Mee-sha-day-eem' means those who understand or are discerning.
[ISA.28.10] For command to command, command to command, line to line, line to line, a little here, a little there. [§]
ki tsav latsav tsav latsav kav lakavo kav lakavo ze'ir sham ze'ir sham.
This verse from Isaiah 28:10 is notoriously difficult to translate, and is often interpreted as a reference to childhood learning. "Tsav" means a command, an ordinance, or a decree. "Kav" means a line, or a rule. "Ze'ir" refers to something small or little. The verse seems to describe learning something incrementally, line upon line, precept upon precept, a little here, a little there. The repetition emphasizes the gradual process of instruction.
[ISA.28.11] For with mocking lips and with another tongue He will speak to this people. [§]
kee beh-lah-gah-ee sah-fah-tee oo-veh-lah-shohn ah-cheh-ret yeh-dah-ber el-hah-ahm hah-zeh.
This verse discusses how God will speak to the people. 'Kee' means 'for' or 'because'. 'Beh-lah-gah-ee sah-fah-tee' means 'with mocking lips'. 'Oo-veh-lah-shohn ah-cheh-ret' means 'and with another tongue'. 'Yeh-dah-ber' means 'He will speak'. 'El-hah-ahm hah-zeh' means 'to the people this'.
[ISA.28.12] That which He said to them is this: Let the rest be allowed to the weary, and this the refreshing. And I will not come to hear. [§]
asher amar alehem zot hamnucha hanihu le'ayef vezot hamarge'a velo avo shmoa.
This verse comes from Isaiah 28:12. 'Asher' means 'that' or 'which'. 'Amar' means 'said'. 'Alehem' means 'to them'. 'Zot' means 'this'. 'Hamnucha' means 'the rest'. 'Hanihu' is a verb meaning 'let be' or 'allow'. 'Le'ayef' means 'to the weary'. 'Ve' means 'and'. 'Hamarge'a' means 'the refreshing'. 'Lo' means 'not'. 'Avo' means 'I will come'. 'Shmoa' means 'to hear'. Therefore, the verse expresses a message about allowing rest and refreshment to those who are weary and declining to hear further.
[ISA.28.13] And it will be to them the word of Yahveh, precept upon precept, precept upon precept, line upon line, line upon line, a little here, a little there, in order that they may go and stumble backwards, be broken, be snared, and be captured. [§]
vehaya lahem dvar-yahveh tzav latzav tzav latzav kav lakav kav lakav ze'ir sham ze'ir sham lema'an yelchu vekashlu achor venishbaru venokshu venilkaddu.
This verse describes a message from Yahveh that will be delivered in a precise, repetitive, and ultimately confusing manner, leading to the people's downfall. 'Dvar-Yahveh' means 'the word of Yahveh'. 'Tzav latzav' and 'kav lakav' represent a precise, line upon line, and precept upon precept delivery. 'Ze'ir sham' means 'a little here, a little there'. The purpose of this precise but fragmented communication is so that they will walk and stumble backwards, be broken, snared, and captured.
[ISA.28.14] Therefore, listen! The word of Yahveh to the men of Latzon, the rulers of this people who are in Jerusalem. [§]
lakhen shime'u dvar-Yahveh anshei Latzon moshelei ha'am hazeh asher biYerushalayim.
This verse begins with 'lakhen', meaning 'therefore'. 'Shime'u' is the imperative plural form of 'to hear', meaning 'listen!'. 'Dvar-Yahveh' is 'the word of Yahveh'. 'Anshei Latzon' means 'men of Latzon', referencing the people of Zion. 'Moshelei ha'am hazeh' means 'rulers of this people'. 'Asher' is 'who' or 'that', and 'biYerushalayim' means 'in Yerushalayim', or Jerusalem.
[ISA.28.15] Because you have said, 'We have cut a covenant with death, and with Sheol we have made a vision,' a sweeping flood will not come to us, for we have made deceit our refuge and hidden in falsehood. [§]
kee amartem karatnu brit et-mavet vee-im-sheol asinu chozeh shoyt shotef kee-avor lo yevoenu kee samnu kazav machsenoo ubashaker nistarnu.
This verse contains a series of statements about making a covenant with death and a vision with Sheol (the underworld). It asserts that destruction will not come to them because they have established deception as their refuge and hidden in falsehood. The terms 'death' and 'Sheol' are treated as proper nouns or entities here.
[ISA.28.16] Therefore, thus says my Lord Yahveh: Behold, I will found in Zion a stone, a stone that tests the cornerstone, a precious foundation, a foundation. The believer will not be ashamed. [§]
lakhen koh amar adonai yahveh hinneni yissad betziyon aven eben bochan pinat yikrat musad musad ham’amin lo yachish.
This verse contains several key names and concepts. "Lakhen" means therefore. "Koh" means thus or so. "Amar" means said. "Adonai" means "my Lord". "Yahveh" is the proper name of God. "Hinneni" means behold, here I am. "Yissad" means to found or establish. "Betziyon" means in Zion. "Aven" means stone. "Eben" means stone (repeated for emphasis). "Bochan" means tester. "Pinat" means cornerstone. "Yikrat" means precious. "Musad" means foundation (repeated for emphasis). "Ham’amin" means the believer. "Lo yachish" means will not be ashamed.
[ISA.28.17] And I will set judgment to a line, and righteousness to a weight, and let hail come, a covering of falsehood, and a shelter of waters will overflow. [§]
v'samti mishpat l'kav u'tzdakah l'mishqalet v'ya'eh barad machseh kazav u'seter mayim yishtofu.
This verse uses several key terms. "v'samti" means "and I will set". "mishpat" means "judgment". "kav" means "line". "u'tzdakah" means "and righteousness". "l'mishqalet" means "to a weight". "v'ya'eh" means "and let there come". "barad" means "hail". "machseh" means "covering" or "refuge". "kazav" means "falsehood". "u'seter" means "and a hiding place" or "shelter". "mayim" means "waters". "yishtofu" means "will overflow". The verse describes a setting of justice and righteousness, followed by a powerful image of destruction as false refuge fails and waters flood.
[ISA.28.18] And your covenant will make void death, and your vision of the underworld will not arise. A flood, a sweeping flood, because it will pass over, and you will become for it to be trampled. [§]
vekufar beritkem et-mavet vekhazutkem et-sheol lo takum shote shotef ki yaavor vihiyitem lo lmirmas.
This verse describes a broken covenant and the consequences of that breaking. 'Kufar' means 'to atone for' or 'cover', used here in the sense of 'to make void'. 'Beritkem' means 'your covenant'. 'Mavet' means 'death'. 'Khazutkem' means 'your vision'. 'Sheol' is the underworld or pit. 'Lo takum' means 'will not arise'. 'Shote shotef' is a repeated word suggesting a flood or overwhelming force. 'Yaavor' means 'will pass over'. 'Vihiyitem' means 'and you will become'. 'Lmirmas' means 'for trampling'.
[ISA.28.19] From time to time he will take you, because morning by morning Yahveh will pass in the day and in the night, and there will only be terror, a hearing of reports. [§]
mi-deh ee-ahv-roh yee-kah-khuh et-khem kee-bahv-boh-ker bahv-boh-ker yah-ahv-vor bah-yohm oo-bah-lah-ee-lah veh-hah-yeh rah-kheh-zvah-ah hah-veen shih-moo-ah.
This verse describes a repeated passing and the resulting terror. "Mi-deh" means 'from time to time' or 'repeatedly'. "Yikah et-khem" means 'he will take you' or 'he will pass over you'. The repetition of "bah-boh-ker" signifies 'morning'. "Yahvoh" is the name of God. “Zvah-ah” means terror or horror. “Shmoo-ah” means a report or a hearing - essentially a rumour.
[ISA.28.20] For the covering is short from stretching, and the wrap is narrow like being gathered. [§]
ki-qar-tsar ham-mat-sa min-his-ta-re-a ve-ham-mas-e-cha tzar-ah ke-hit-ka-nes
This verse speaks of a covering or spread being too short and a wrap or screen being too narrow. 'Ki' means 'for' or 'because'. 'Qatsar' means 'short'. 'Ham-mat-sa' refers to a covering or spread. 'Min-his-ta-re-a' means 'from stretching'. 'Ve' means 'and'. 'Ham-mas-echa' refers to a wrap or screen. 'Tsarah' means 'narrow'. 'Ke-hit-ka-nes' means 'like contracting' or 'like being gathered'.
[ISA.28.21] For as a rugged mountain will Yahveh rise, as the valley of Gibeon will he tremble, to do his work, strange is his work, and to perform his worship, alien is his worship. [§]
Ki kehar-pratzim yakum Yahveh keemek begiv'on yirgaz la'asot ma'asehu zar ma'asehu vel'avod avodato nakhriyah avodato.
This verse uses imagery to describe God’s actions as being unusual and unexpected. “Har-pratzim” refers to a rugged, mountainous landscape, while “emek begiv'on” refers to a valley, specifically the valley of Gibeon. The verse states that Yahveh will rise like a rugged mountain and tremble like the valley of Gibeon to perform a work that is foreign to his typical work, and worship of him will be alien worship. The repetition of ‘ma’asehu’ and ‘avodato’ emphasizes the unusual nature of both the deed and the worship.
[ISA.28.22] And now, do not mock, lest your discipline become strong, for it is finished and decreed. I have heard from my Lord Yahveh of hosts concerning all the land. [§]
ve'atah al-titlotsatsu pen-yechz'ku mosreichem ki-kalah venecharatzah shama'ti meat adonai yahveh tzva'ot al-kol-ha'aretz.
This verse is a warning against mocking. "ve'atah" means "and now". "al-titlotsatsu" is a negative command meaning "do not mock". "pen-yechz'ku mosreichem" means "lest your discipline become strong", or "lest you be severely disciplined". "ki-kalah venecharatzah" means "for it is finished and decreed". "shama'ti meat adonai yahveh tzva'ot" means "I have heard from my Lord Yahveh of hosts". "al-kol-ha'aretz" means "concerning all the land". The verse essentially states that a decree has been made by Yahveh and mocking it will result in severe punishment.
[ISA.28.23] Listen and hear my voice. Be attentive and hear my word. [§]
ha-az-ee-nu ve-shim-ay-u ko-lee ha-kshi-vu ve-shim-ayu im-ra-tee.
This verse is a call to attention. "ha-az-ee-nu" means 'listen' or 'pay attention'. "ve-shim-ayu" means 'and hear'. "ko-lee" means 'my voice'. "ha-kshi-vu" means 'attend' or 'be attentive'. "im-ra-tee" means 'my word'. The use of repetition here emphasizes the importance of the message that is to follow.
[ISA.28.24] Will all who plow today to sow open and prepare their ground? [§]
ha-kol ha-yom yakharosh ha-chorash lizro'a yefatah vi-yissaded admatoh.
This verse asks if everyone today who plows to sow will open and prepare their ground. 'ha-kol' means 'the whole/all', 'ha-yom' means 'the day', 'yakharosh' means 'will plow', 'ha-chorash' means 'the plowman', 'lizro'a' means 'to sow', 'yefatah' means 'will open', 'vi-yissaded' means 'and will prepare', and 'admatoh' means 'his ground'.
[ISA.28.25] Behold, if she turns her face, and scatters flax and cumin he will scatter, and puts wheat in a row and barley marked, and millet to its boundary. [§]
Ha-lo im-shi-vah pah-nei-hah v’he-feetz keh-tzah v’kah-mon yiz-rok v’sam hee-tah so-rah oo-se-o-rah nees-mahn v’koo-seh-met g’voo-lah-toh.
This verse describes a farmer scattering seeds. 'Ha-lo' is an interrogative particle meaning 'behold' or 'surely'. 'Im-shi-vah' means 'if she turns'. 'Pah-nei-hah' means 'her face' (referring to the field). 'V’he-feetz' means 'and scatters'. 'Keh-tzah' means 'flax'. 'V’kah-mon' means 'and cumin'. 'Yiz-rok' means 'he will scatter'. 'V’sam' means 'and puts'. 'Hee-tah' means 'wheat'. 'So-rah' means 'in a row'. 'Oo-se-o-rah' means 'and barley'. 'Nees-mahn' means 'marked'. 'V’koo-seh-met' means 'and millet'. 'G’voo-lah-toh' means 'its boundary'. The verse is essentially a rhetorical question about whether a farmer will scatter seeds in a particular manner.
[ISA.28.26] And they will turn to the Gods for judgement, they will instruct us. [§]
ve-yis-ro-o lam-ish-pat el-o-hay-v yo-ren-nu.
This verse contains several key elements. 've' is a conjunction meaning 'and'. 'yis-ro-o' is a verb form meaning 'they will turn'. 'lam-ish-pat' means 'to judgement'. 'el-o-hay-v' is a possessive form meaning 'the Gods of him/her/it'. 'yo-ren-nu' means 'they will instruct'. The verse as a whole speaks of turning to the Gods for judgement and instruction.
[ISA.28.27] For not by something ridged will the grain be crushed, and a wheel of a cart will not be turned on cumin. For by a rod will the grain be struck, and cumin by a staff. [§]
ki lo becharutz yudash ketzach veofan agalah al-kamon yusab ki bamateh yechabet ketzach vekamon bashabet.
This verse describes a method of threshing seed. "Charutz" refers to something sharp or ridged, and here is understood as the implement used to thresh. "Yudash" means to be crushed. "Ketzach" refers to the seed or grain. "Ofan" means wheel, and "agalah" means cart, implying a wheeled device. "Kamon" is cumin seed, or grain generally. "Yusab" means to be turned. "Mateh" means rod or staff. "Yechabet" means to be struck, and "shabet" means a club or staff.
[ISA.28.28] Bread is crushed, for he will certainly crush him, not forever. And the multitude, the wheel of his chariot, and his horsemen will not crush him. [§]
lekhem yudak ki lo lanetzakh adosh yedushennu vehamam gilgal eglato ufarashav lo yedukenu.
This verse describes a coming destruction. "Lekhem yudak" means "bread crushed". This is a metaphor for a people being crushed. "Ki" means "for" or "because". "Lo lanetzakh" means "not forever". "Adosh yedushennu" means "he will certainly crush him". "Vehamam gilgal eglato" means "and the multitude, the wheel of his chariot". "Ufarashav lo yedukenu" means "and his horsemen will not crush him". The verse speaks of a temporary crushing, not a total annihilation.
[ISA.28.29] Even this has come from Yahveh of hosts. He has perfected counsel, and increased understanding. [§]
Gam-zo'at me'im Yahveh tzeva'ot yatsa; hifli' etzah, higdil toshiyah.
This verse states that something has come from Yahveh of hosts. It continues by saying that counsel has been perfected, and understanding increased. 'Gam-zo'at' means 'also this' or 'even this'. 'Me'im' means 'from'. 'Tzeva'ot' means 'hosts' or 'armies'. 'Yatsa' means 'came out' or 'proceeded'. 'Hifli' means 'wonderfully did' or 'perfected'. 'Etzah' means 'counsel'. 'Higdil' means 'increased' or 'magnified'. 'Toshiyah' means 'understanding' or 'wisdom'.
ISA.29
[ISA.29.1] Woe, Ari’el, Ari’el, the city of Hanah, David. Count year upon year, festivals will be completed. [§]
Hoy Ari'el Ari'el Kiryat Hanah David, sfu shanah al-shanah hagim yinkofu.
This verse comes from Isaiah 29:1-2. “Hoy” is an interjection, expressing woe or lament. “Ari’el” is a proper noun, a name. “Kiryat” means “city of.” “Hanah” is a proper noun, a name. “David” is a proper noun, a name. “Sfu” likely means “count” or “reckon.” “Shanah” means “year.” “Al-shanah” means “upon a year” or “year after year.” “Hagim” means “festivals” or “celebrations.” “Yinkofu” means “are completed” or “will be fulfilled.” Therefore, the verse laments about Ari’el, the city of David, where years will pass and festivals will be fulfilled.
[ISA.29.2] I will harass the Ariel, and it will be forsaken and afflicted. And it will be to me as the Ariel. [§]
va'hatsikkoti la'ari'el ve'hayta ta'aniyah va'aniyah ve'hayta li ka'ari'el.
This verse describes a situation involving 'the Ariel' (a place or person). 'hatsikkoti' means 'I will harass' or 'I will trouble'. 'ta'aniyah va'aniyah' indicates a state of being 'forsaken and afflicted'. The verse concludes by stating that 'the Ariel' will become as 'the Ariel' was, suggesting a return to a previous state.
[ISA.29.3] And I will encamp as a circle upon you, and I will besiege you with a garrison, and I will raise up fortresses upon you. [§]
vekhaniti kadur alayikh v'tsartti alayikh mutsav vahakimeeti alayikh m'tsurot.
This verse describes a siege. "Khaniti" means I will encamp or pitch. "Kadur" means a sphere, but in this context, it refers to a fortified camp or a circular siege work. "Alayikh" means upon you. "Tsartti" means I will besiege. "Mutsav" means a garrison or a fortress. "Hakiymoti" means I will raise up or establish. "M'tsurot" means fortresses or strongholds. The verse describes God establishing fortifications and a siege against a people or city.
[ISA.29.4] And you will be humbled from the land of your speaking, and from dust you will lay low your word. And it will be like a ghost from the land your voice, and from the dust your word will whistle. [§]
veshafalt’ mi’eretz t’dabeeri u’me’afar tishach imratech’ ve’hayah k’ov mi’eretz kolech’ u’me’afar imratech’ t’tzap’tzeif.
This verse describes a humbling of speech. 'Veshafalt’' means 'and you will be humbled'. 'Mi’eretz t’dabeeri' means 'from the land of your speaking'. 'U’me’afar tishach imratech’' means 'and from dust you will lay low your word'. 'Ve’hayah k’ov mi’eretz kolech’' means 'and it will be like a ghost from the land your voice'. 'U’me’afar imratech’ t’tzap’tzeif' means 'and from the dust your word will whistle'.
[ISA.29.5] And it will be like fine dust, the multitude of your enemies, and like chaff passing by, the multitude of oppressors. And it will be suddenly, unexpectedly. [§]
ve-ha-yah ke-a-vak dak ha-mon za-ra-yich u-ke-motz over ha-mon a-ritz-im ve-ha-yah le-fe-ta pitha-om
This verse uses imagery of dust and chaff to describe the fate of enemies. "ve-ha-yah" means "and it will be". "ke" means "like" or "as". "a-vak" means "dust". "dak" means "fine" or "thin". "ha-mon" means "a multitude" or "a great number". "za-ra-yich" means "your enemies" or "your strangers". "ke-motz" means "like chaff". "over" means "passing by" or "flying". "a-ritz-im" means "oppressors" or "tyrants". "le-fe-ta" means "suddenly". "pitha-om" means "unexpectedly".
[ISA.29.6] From Yahveh of the armies it is inspected, with thunder and with noise and a great voice, a storm and a tempest, and a flame of fire consuming. [§]
may-eem Yeh-veh tsev-ah-otee tee-pah-kayd beh-rah-ahm oo-veh-rah-ash oo-kol gah-dol soo-fah oo-seh-ah-rah veh-lah-hav esh oh-khay-lah.
This verse describes a theophany, a manifestation of Yahveh. It details the elements associated with that appearance – thunder, noise, a great voice, a storm, a tempest, and a consuming flame. 'Tsev-ah-otee' literally means 'armies' and is used as a descriptor of Yahveh, indicating power and authority. 'Tee-pah-kayd' means 'is inspected' or 'is visited'.
[ISA.29.7] And it will be like a dream, a vision of the night, a multitude of all the nations arrayed against Ariel, and all those who besiege it, and its fortress, and those who afflict it. [§]
vehaya kachalom chazon laylah hemon kol-hagoyim hatzoveim al-arieel vechol-tzoveha umtzodataha vehametzikim lah.
This verse describes a vision as fleeting as a dream. It speaks of a multitude of nations arrayed against Ariel (Jerusalem), including all who besiege it, its fortress, and those who afflict it. The verse uses several key terms: 'vehaya' means 'and it will be'; 'kachalom' means 'like a dream'; 'chazon' means 'vision'; 'laylah' means 'night'; 'hemon' means 'a multitude'; 'kol-hagoyim' means 'all the nations'; 'hatzoveim' means 'those who array/besiege'; 'arieel' is a name, commonly understood as Jerusalem; 'vechol-tzoveha' means 'and all those who besiege it'; 'umtzodataha' means 'and its fortress'; 'vehametzikim lah' means 'and those who afflict it'.
[ISA.29.8] And it will be as when a hungry person dreams of eating, and behold, they eat, and they awake and their soul is empty. And as when a thirsty person dreams of drinking, and behold, they drink, and they awake and behold, they are weary and their soul still thirsts. Thus will be the multitude of all the nations gathering against the mountain of Zion. [§]
ve-ha-ya ka-asher ya-chalom ha-ra-ev ve-hi-neh o-chel ve-he-kitz ve-rei-kah naf-sho ve-ka-asher ya-chalom ha-tzame ve-hi-neh sho-teh ve-he-kitz ve-hi-neh ayef ve-naf-sho shoke-kah ken yi-yeh ha-mon kol-ha-goyim ha-tzov-im al-har tzi-yon.
This verse uses a series of analogies to describe the ultimate futility of the nations gathering against Mount Zion. It compares the experience to a hungry person dreaming of eating, only to wake up still hungry, and a thirsty person dreaming of drinking, only to wake up still thirsty. The verse utilizes 'ken' meaning 'so' or 'thus', showing how the experience of the nations will mirror these dreams.
[ISA.29.9] Be astonished and be amazed, revel and exult! Drink deeply, but not of wine, become intoxicated, but not with strong drink. [§]
hitmahemhu utemahu hishtaash'eu vashu shakru v'lo yayin na'u v'lo shekhar.
This verse uses several imperative verbs, commanding people to act in certain ways. "Hitmahemhu" and "temahu" are related verbs meaning to be astonished or amazed. "Hishtaash'eu" means to play or revel. "Shakru" means to drink deeply or become intoxicated. The verse then specifies that the intoxication should not come from wine or strong drink.
[ISA.29.10] For Yahveh has poured a spirit of sleep upon you and has strengthened your eyes, upon the prophets and upon your heads, the visionaries, he has covered. [§]
Ki-na-sach a-lei-chem Yahveh ru-ach tar-de-mah va-ya-atz-em et-ei-nei-chem et-han-ne-vi-im ve-et-ro-shei-chem ha-cho-zim ki-sah.
This verse describes a situation where Yahveh has poured a spirit of sleep upon people, and has made their eyes heavy, specifically affecting prophets and visionaries, causing them to be covered or obscured. The word 'nasach' implies a libation or pouring out. 'Tar'demah' refers to a deep sleep or dormancy. 'Atzem' means to strengthen or make heavy. 'Chozim' are those who see visions. 'Kisah' means to cover.
[ISA.29.11] And a vision of everything happened to you, like the words of the sealed book, which they will give to the knower of the book, saying, "Read this!" And he said, "I cannot, for it is sealed." [§]
va-tee la-chem cha-zoot ha-kol ke-di-vrei ha-se-fer he-cha-toom, a-sher yit-nu o-toh el-yo-day-a ha-se-fer le-emor krah na-zeh, ve-a-mar lo oo-chal ki cha-toom hoo.
This verse describes a vision or revelation being presented to someone who cannot read it because it is sealed. 'Va-tee' indicates 'and it happened'. 'La-chem' means 'to you'. 'Cha-zoot' is 'vision'. 'Ha-kol' is 'the whole' or 'everything'. 'Ke-di-vrei' means 'like the words of'. 'Ha-se-fer' is 'the book'. 'He-cha-toom' means 'sealed'. 'A-sher' means 'which' or 'that'. 'Yit-nu' means 'they will give'. 'O-toh' means 'it'. 'El-yo-day-a' means 'to the knower'. 'Le-emor' means 'saying'. 'Krah na-zeh' means 'read this'. 'Lo oo-chal' means 'I cannot'. 'Ki' means 'for' or 'because'.
[ISA.29.12] And the book was given because he did not know a book, to say, "Please read this," and he said, "I did not know a book." [§]
ve-ni-tan ha-se-fer al-asher lo-ya-da se-fer le-e-mor kra na-zeh ve-a-mar lo ya-da-ti se-fer.
This verse describes a situation where a book is presented to someone who claims illiteracy. 'Ve-ni-tan' means 'and was given'. 'Ha-sefer' means 'the book'. 'Al-asher' means 'because'. 'Lo-yada' means 'did not know'. 'Le-emor' means 'to say'. 'Kra na-zeh' means 'please read this'. 'Ve-amar' means 'and he said'. 'Lo yadati' means 'I did not know'.
[ISA.29.13] And my Lord said, "Because this people approaches me with their mouth and honors me with their lips, while their heart is far from me, and their fear of me is a commandment taught by men." [§]
vayomer adonai ya'an ki nigash ha'am hazeh be'pio uvisfatav kibeduni velibo richak mimeni vat'hi yir'atam oti mitzvat anashim melumadah
This verse comes from Isaiah 29:13. 'Vayomer' means 'and He said'. 'Adonai' means 'my Lord'. 'Ya'an' means 'because'. 'Ki' means 'that'. 'Nigash' means 'approached'. 'Ha'am' means 'the people'. 'Hazeh' means 'this'. 'Be'pio' means 'with their mouth'. 'Uvisfatav' means 'and with their lips'. 'Kibeduni' means 'they honored me'. 'Velibo' means 'and their heart'. 'Richak' means 'was far'. 'Mimeni' means 'from me'. 'Vat'hi' means 'and was'. 'Yir'atam' means 'their fear'. 'Oti' means 'of me'. 'Mitzvat' means 'commandment'. 'Anashim' means 'men'. 'Melumadah' means 'taught'.
[ISA.29.14] Therefore, behold, I will continue to astonish this people with wonders and miracles, and the wisdom of their wise ones will be lost, and the understanding of their insightful ones will be hidden. [§]
lakhen hinneni yosif lehapli'a et-ha'am-hazzeh heflei vafelei ve'avdah chokmat chakamav uvinat nevonav tistatter.
This verse describes a situation where God will continue to astonish the people with wonders and miracles, and as a result, the wisdom of their wise men and the understanding of their insightful individuals will be hidden. 'Lakhen' means 'therefore'. 'Hinneni' means 'behold, I'. 'Yosif' means 'will add'. 'Lehapli'a' means 'to astonish'. 'Et-ha'am-hazzeh' means 'this people'. 'Heflei vafelei' means 'wonders and miracles'. 'Ve'avdah' means 'and will be lost'. 'Chokmat chakamav' means 'the wisdom of their wise ones'. 'Uvinat nevonav' means 'and the understanding of their insightful ones'. 'Tistatter' means 'will be hidden'.
[ISA.29.15] Alas, those who delve deep from Yahveh to hide counsel, and their deeds will be in darkness. And they said, "Who sees us, and who knows us?" [§]
hoy hamama’amikim mayihave lasstir eitza vehaya bemachshach ma’asehem vayomeru mi ro’enu umi yode’enu.
This verse describes a group discussing their secretive plans. "hoy" is an interjection, expressing dismay or challenge. "hamama’amikim" refers to those who delve deep or plan extensively. "mayihave" is a form of "Yahveh". "lasstir" means "to hide". "eitza" means "counsel" or "plan". "vehaya" means "and it will be". "bemachshach" means "in darkness". "ma’asehem" means "their deeds". "vayomeru" means "and they said". "mi ro’enu" means "who sees us" and "mi yode’enu" means "who knows us".
[ISA.29.16] Will you turn yourselves and say, 'As clay, the maker will consider it?' For a creation will say to its maker, 'He did not make me,' and the pot will say to its potter, 'He did not understand.' [§]
haphechkem im-kchomer hayotzer yechashhev ki-yomar ma'aseh le'oseho lo asani veyetzar amar leyotzro lo hevin.
This verse presents a rhetorical question and analogy. It asks if molded clay can claim its maker did not create it, or the pot claim its potter did not understand. "Haphechkem" means "turn you". "Kchomer" means "as clay". "Hayotzer" means "the maker". "Yechashhev" means "he will consider/think". "Ma'aseh" means "a work/creation". "Le'oseho" means "to its maker". "Lo asani" means "he did not make me". "Yetzar" means "a pot". "Leyotzro" means "to its potter". "Lo hevin" means "he did not understand". The verse is a challenge to the idea that something created can deny its creator.
[ISA.29.17] Is it not a small amount of time, and it will return to Lebanon to Carmel, and Carmel will be counted as forest? [§]
Ha-lo od me'at miz'ar veshav levanon lakar'mel vehakar'mel layya'ar ye'chashav.
This verse discusses a small amount of time passing and a return to Lebanon and Carmel, and further states that Carmel will be counted as forest. The words are fairly straightforward in their meaning, with 'ha-lo' being a question marker similar to 'is it not'. 'Me'at miz'ar' means 'a little smallness' or 'a small amount'. 'Levanon' is Lebanon. 'Karmel' is Carmel. 'Ya'ar' is forest. 'Ye'chashav' means 'it will be counted'.
[ISA.29.18] And they will hear in that day, the deaf, words of a book, and from darkness and from gloom, the eyes of the blind will see. [§]
ve-sham-u bay-yom ha-hu ha-cher-shim div-rei-se-fer u-mei-o-fel u-mei-cho-shek ei-nei i-verim ti-rei-na
This verse describes a future time when the senses of the deaf and blind will be restored, allowing them to perceive things they previously could not. 've' is 'and', 'sham-u' is 'they will hear', 'bay-yom' is 'in the day', 'ha-hu' is 'that', 'ha-cher-shim' is 'the deaf', 'div-rei-se-fer' is 'words of a book', 'u-mei-o-fel' is 'and from darkness', 'u-mei-cho-shek' is 'and from gloom', 'ei-nei' is 'eyes of', 'i-verim' is 'the blind', 'ti-rei-na' is 'they will see'.
[ISA.29.19] And the humble will increase in Yahveh with joy, and the poor of mankind will rejoice in the Holy One of Israel. [§]
ve-yas-foo a-na-vim ba-Yahveh sim-chah ve-ev-yo-nei a-dam bi-kə-dosh Yis-ra-el ya-gilu.
This verse speaks of the increase of joy among the humble and gladness among the poor in the Holy One of Israel. Let’s break down the names. ‘Yahveh’ is the proper name of God. ‘Kə-dosh’ means ‘the holy one’. ‘Yis-ra-el’ refers to the people of Israel. The verse speaks of an increase (yasfoo) of joy (simchah) among the humble (anavim) and those with little (evyonei adam).
[ISA.29.20] For the strong ones are finished, and the mocker is destroyed, and all those diligently practicing wrongdoing are cut off. [§]
ki-afees ariz ve-chalah lets ve-nichretu kol-shokdei aven.
This verse contains several words needing literal translation. "afees" means to finish or come to an end. "ariz" means strong or powerful. "chalah" means to waste away or be destroyed. "lets" means a mocker or one who scoffs. "nichretu" means to be cut off or pruned away. "shokdei" means those who diligently practice or are devoted to. "aven" means wrongdoing or iniquity. The verse speaks of the end of the strong and the destruction of the mockers, and the removal of those devoted to wrongdoing.
[ISA.29.21] Those who cause people to sin with a word, and to the one who corrects at the gate, they will be hardened. And they turned the righteous one into emptiness. [§]
machati'ei adam be'davar ve'lamochich bashaar yikoshun vayattu bathohu tzadik.
This verse describes those who lead people astray with their words, and those who oppose those who correct others in public. It concludes by stating that the righteous have been turned aside into emptiness. 'Machati'ei' means 'those who cause to sin'. 'Adam' means 'man' or 'people'. 'Be'davar' means 'with a word'. 'Lamochich' means 'to the one who corrects'. 'Bashaar' means 'at the gate'. 'Yikoshun' means 'they will be hardened'. 'Vayattu' means 'and they turned'. 'Bathohu' means 'into emptiness'. 'Tzadik' means 'righteous one'.
[ISA.29.22] Therefore, thus says Yahveh to the house of Jacob, who redeemed Abraham: now Jacob will not be ashamed, and now his face will not grow pale. [§]
lakhen koh-amar Yahveh el-beit Yaakov asher pada et-Avraham, lo-atah yevosh Yaakov, ve-lo-atah panav yechvaru.
This verse begins with 'therefore'. 'Koh-amar' means 'thus says'. 'El-beit Yaakov' means 'to the house of Jacob'. 'Asher pada et-Avraham' means 'who redeemed Abraham'. 'Lo-atah' means 'now not' or 'not now'. 'Yevosh' means 'he will be ashamed'. 'Panav' means 'his face'. 'Yechvaru' means 'will grow pale'. The verse is a proclamation of reassurance to the descendants of Jacob, asserting they will not experience shame or pallor.
[ISA.29.23] For in seeing his children, the work of my hands, they will sanctify my name within them, and they will sanctify the Holy One of Jacob, and they will revere the God of Israel. [§]
ki bir’oto yeladav ma’aseh yadai b’kirbo yakdishu sh’mi v’hikdishu et-kadosh ya’akov v’et-elohei yisrael ya’aritzu.
This verse describes God’s creation and the reverence it should inspire. “Ki” means “for” or “because”. “Bir’oto” means “in seeing them”, referring to his creation. “Yeladav” means “his children”, referring to humanity. “Ma’aseh yadai” means “the work of my hands”. “B’kirbo” means “within him” or “in their midst”. “Yakdishu” means “they will sanctify”. “Sh’mi” means “my name”. “V’hikdishu” means “and they will sanctify”. “Et-kadosh ya’akov” means “the Holy One of Jacob”. “V’et-elohei yisrael” means “and the God of Israel”. “Ya’aritzu” means “they will fear” or “they will revere”.
[ISA.29.24] And those erring in spirit will know understanding, and the arrogant will learn a lesson. [§]
ve-yad’u to’ei-ruach binah ve-rog’nim yil’m’du-lekach.
This verse describes how those who err in spirit will gain understanding, and those who are arrogant will learn a lesson. 'To’ei-ruach' literally means ‘those erring in spirit’ or ‘wanderers of spirit’. ‘Rog’nim’ means ‘arrogant’ or ‘proud’. ‘Binah’ means understanding or discernment. ‘Lekach’ means lesson.
ISA.30
[ISA.30.1] Woe, rebellious children, says Yahveh, to make counsel and not from me, and to pour out a molded image and not from my spirit, so that sin may be added to sin. [§]
Hoy banim sorerim ne’um-Yahveh la’asot etzah v’lo mini u’linsoch masechah v’lo ruhi l’ma’an sefot chatta’t al-chatta’t.
This verse addresses rebellious children. ‘Hoy’ is an interjection expressing woe. ‘Banim’ means children, specifically sons. ‘Sorerim’ means rebellious. ‘Ne’um-Yahveh’ means ‘says Yahveh’. The verse continues, detailing that these rebellious children are making plans not from Yahveh, and are offering sacrifices not from Yahveh’s spirit, all leading to an accumulation of sin.
[ISA.30.2] Those going down to Egypt did not ask for strength in the stronghold of Pharaoh, nor did they seek refuge in the shadow of Egypt. [§]
ha-hol-chim la-re-det mitz-rayim oo-pee lo sha-ah-loo la-oz be-ma-oz Par-oh ve-lach-sot be-tzel mitz-rayim.
This verse describes people who are going down to Egypt, and did not ask for strength in the stronghold of Pharaoh, and to trust in the shadow of Egypt. The words are quite literal, describing a reliance on Egypt instead of seeking aid elsewhere.
[ISA.30.3] And it will be to you, Pharaoh’s stronghold, a source of shame, and the shelter in the shadow of Egypt, a cause for reproach. [§]
ve-ha-yah le-chem ma-oz par-oh le-voshet ve-he-chasut be-tzel mitz-rayim li-klim-ah.
This verse discusses what will happen to Egypt's supposed strength and shelter. ‘ve-ha-yah’ means ‘and it will be’. ‘le-chem’ means ‘to you’. ‘ma-oz’ means ‘stronghold’ or ‘fortress’. ‘par-oh’ is the name ‘Pharaoh’. ‘le-voshet’ means ‘to shame’. ‘ve-he-chasut’ means ‘and the shelter’ or ‘and the protection’. ‘be-tzel’ means ‘in the shadow of’. ‘mitz-rayim’ is the name ‘Egypt’. ‘li-klim-ah’ means ‘to reproach’ or ‘to shame'. The verse is a prophecy regarding the downfall of Egypt's power and the humiliation of its perceived protection.
[ISA.30.4] For they were chiefs in Tzoan, and their messengers arrive, they come. [§]
kee-ha-yoo beh-tso-an sa-ra-vav oo-mal-ah-chav cha-ness ya-gee-oo
This verse describes officials and messengers arriving at Tzoan. "Tzoan" is a place name. "Sarav" is the plural of “sar”, meaning chief or ruler. "Malach" means messenger or angel. "Chanes" means to arrive or come. "Yagiu" means they arrive, they come. The verse utilizes a somewhat unusual grammatical structure, but indicates arrival at a specific location.
[ISA.30.5] All those who bring ruin upon the people will not profit them. They will not be help, and they will not profit, for it is to shame and also to reproach. [§]
kol hoveish al-am lo-yoilu lamoh, lo le-ezer ve-lo le-hoil, ki levoshet ve-gam-lecherpah.
This verse discusses the futility of foreign assistance. "kol hoveish" means "all those who bring ruin". "am" means "people". "yoilu" means "profit" or "help". "ezer" means "help". "hoil" means "profit". "boshet" means "shame". "cherpah" means "reproach". The structure is a declaration of the lack of benefit from external aid, and the resulting shame and reproach.
[ISA.30.6] A burden of beasts of the south, in a land constricted and arid. The lion and the jackal are among them; even the viper and the flying serpent take flight. They carry it on the shoulders of the blind, their strength, and on the humps of camels, their treasures, but it will not profit the people. [§]
mas-sah bah-heh-moht neh-gev beh-eh-retz tsah-rah v’tzoo-kah lah-vee vah-lah-yeesh may-hem ef-eh v’sah-rahf may-oh-fef yee-sah-oo al-keh-tef ay-ah-reem hay-lay-hem v’al-dahv-beh-sheht g’mah-leem oh-ts’roh-tahm al-ahm loh yoh-eeloo.
This verse uses metaphorical language describing a burdensome transport of wealth through a harsh landscape. "Masah" typically means burden or lifting, but in this context likely refers to a prophetic declaration concerning the transportation of goods. "Bahamot" refers to beasts of burden or livestock. "Negev" refers to the southern desert region. "Tzahrah v’tzooqah" describes a land that is arid and constricted. "Lavi v’layish" represent powerful animals like lions and jackals, metaphorically connected to those transporting goods. "Ef’eh v’sahraf" refers to a viper and a flying serpent, representing dangers along the way. The verse goes on to describe how these goods, carried on the shoulders of the blind and on the humps of camels, will ultimately not benefit the people they are intended for.
[ISA.30.7] And Egypt is futility and emptiness, they will help with nothing. Therefore, I have called this one Rahav; they dwell in stillness. [§]
u-mitz-rah-yim hev-el va-reek ya-ez-zo-ru la-khen ka-ra-tee la-zo-at ra-hav hem sha-vet.
This verse describes Egypt as futile and empty in their help. Therefore, the speaker has called Egypt ‘Rahav’, implying it is a place of stillness or ruin, referencing a mythological sea monster associated with chaos.
[ISA.30.8] Now come, write it on a tablet with them and on a book of law, and it will be for a final day forever, to the world. [§]
atah bo katahvah al-luhach itam ve-al-sefer hukah vehhi le-yom acharon la-ad ad-olam.
This verse appears to be an instruction to write something down on a tablet and in a book of law, intending it to be for a lasting, eternal record. "atah" means now. "bo" means come. "katahvah" means write it. "al-luhach" means on a tablet. "itam" means with them. "ve-al-sefer hukah" means and on a book of law. "vehhi" means and it will be. "le-yom acharon" means for a final day. "la-ad" means forever. "ad-olam" means to the world, or eternally.
[ISA.30.9] For the people are rebellious, children who are stubborn. Children have refused to listen to the instruction of Yahveh. [§]
ki am meri hu banim kehashim banim lo-avu shmoa torat Yahveh.
This verse describes a people who are rebellious and whose children are stubborn. They refuse to listen to the instruction of Yahveh. 'Ki' means 'for' or 'because'. 'Am' means 'people' or 'nation'. 'Meri' means 'rebellious'. 'Hu' means 'he', 'she' or 'it', but here functions as an emphatic pronoun, meaning 'they are'. 'Banim' means 'children' or 'sons'. 'Kehashim' means 'stubborn' or 'hardened'. 'Lo-avu' means 'did not want' or 'refused'. 'Shmoa' means 'to hear' or 'to listen'. 'Torat' means 'instruction' or 'law'. 'Yahveh' is the proper name of the God of Israel.
[ISA.30.10] Which they said to the seers, "You shall not see," and to the diviners, "You shall not foretell to us true things. Speak to us smooth things, foretell deceptions." [§]
asher amru laroeem lo tire'u ulachozim lo techezu lanu nechotech dabru lanu chalakot chazu mahtalot.
This verse comes from Isaiah 47:13. 'Asher' means 'which'. 'Amru' means 'they said'. 'Laroeem' means 'to the seers'. 'Lo tire’u' means 'you shall not see'. 'Ulachozim' means 'and to the diviners'. 'Lo techezu' means 'you shall not foretell'. 'Lanu' means 'to us'. 'Nechotech' means 'true things'. 'Dabru' means 'speak'. 'Chalakot' means 'smooth things'. 'Chazu' means 'foretell'. 'Mahtalot' means 'deceptions'. The verse is a condemnation of Babylon’s reliance on astrologers and diviners, who predict pleasant things but fail to avert disaster.
[ISA.30.11] Turn away from the path, turn aside from the way, cause to cease before us the Holy One of Israel. [§]
Suru minei derekh, hatu minei orach, hasbitu mipaneinu et-qadosh Yisrael.
This verse uses imperatives, commanding someone to turn from a path. "Suru" means turn or go away. "Hatu" means turn aside. "Hasbitu" means cause to cease or make to stop. "Qadosh Yisrael" refers to the Holy One of Israel, a title for God. "Minei" is a preposition meaning 'from'. 'Derekh' means way or path, as does 'orach'. 'Mipaneinu' is 'from before us'. 'Et' is a particle marking the direct object.
[ISA.30.12] Therefore, thus says the Holy One of Israel: Because you have rejected this thing, and you have trusted in oppression and deceit, and you have leaned on it. [§]
lakhen koh amar qadosh yisrael ya'an ma'askhem badavar hazeh vativtchu beoseq venaloz vatish'anu alav.
This verse consists of several key words. 'Lakhen' means 'therefore'. 'Koh amar' means 'thus says'. 'Qadosh' means 'holy'. 'Yisrael' means 'Israel'. 'Ya'an' means 'because'. 'Ma'askhem' means 'your refusal/rejection'. 'Badavar hazeh' means 'in this matter/thing'. 'Vativtchu' means 'and you trusted'. 'Beoseq' means 'in oppression'. 'Venaloz' means 'and deceit'. 'Vatish'anu' means 'and you leaned'. 'Alav' means 'on it/him'. Therefore the verse is stating a consequence due to a rejection of something and a reliance on negative things.
[ISA.30.13] Therefore, this wickedness will be to you like a breach falling, bursting forth in a high wall, that suddenly and unexpectedly its breaking will come. [§]
lakhen yihyeh lakhem ha'avon hazeh k'feretz nofel niv'ah b'khomah nishgavah, asher pif'tom l'feta yamvo shivrah.
This verse speaks of a coming disaster. 'Lakhen' means therefore. 'Yihyeh lakhem' means will be to you. 'Ha'avon hazeh' means this guilt or wickedness. 'K'feretz nofel' means like a breach falling. 'Niv'ah b'khomah nishgavah' means bursting forth in a high wall. 'Asher pif'tom l'feta' means that suddenly unexpectedly. 'Yamvo shivrah' means will come its breaking.
[ISA.30.14] And it will be broken like the breaking of a lyre by makers, ruin will not spare. And no craftsman will be found in its striking to repair it, to cut fire from a smoldering place, and to reveal waters from a reservoir. [§]
u-sh'varah k'shever nevel yotz'rim katut lo yachmol v'lo yimatze bim'chitato cheres lach'tot esh miyakud u'lach'sof mayim migeba.
This verse describes a breaking or shattering, comparing it to the breaking of a lyre by its maker. It emphasizes complete destruction, leaving no piece unmarred. It continues by stating that no craftsman will be found to repair it, and describes the destruction as if fire has consumed it and water has exhausted a reservoir. This is highly poetic language depicting utter ruin.
[ISA.30.15] For thus says my Lord Yahveh, the Holy One of Israel: In returning and rest you will be saved; in quietness and confidence your strength will be, and you will not be willing to go. [§]
ki koh-amar adonai yahveh kadosh yisrael beshubah vanachat tivasheun behashket ubebitkhah tihyeh geburatekhem velo avitem
This verse consists of several key terms. "Ki" means "for" or "because". "Koh-amar" means "thus says". "Adonai" is translated as "my Lord". "Yahveh" is translated as "Yahveh". "Kadosh" means "holy". "Yisrael" means "Israel". "Beshubah vanachat" means "in returning and rest". "Tivasheun" means "you will be saved". "Behashket ubebitkhah" means "in quietness and confidence". "Tihyeh geburatekhem" means "your strength will be". "Velo avitem" means "you will not be willing".
[ISA.30.16] And you said, "Not because, for on horses we will flee; therefore you will flee. And on chariots we will ride; therefore your pursuers will be swift." [§]
va-tom-ru lo-ki al-sus nanus al-ken te-nusun ve-al-kal nir-kab al-ken yi-kal-lu ro-def-ei-hem
This verse describes a situation where people claim they need to flee on horses and chariots. The verse implies that this claim is made as an excuse for fleeing, and that their pursuers will be swift. 'va-tom-ru' means 'and you said'. 'lo-ki' means 'not because'. 'al-sus' means 'on horses'. 'nanus' means 'we will flee'. 'al-ken' means 'therefore'. 'te-nusun' means 'you will flee'. 've-al-kal' means 'and on chariots'. 'nir-kab' means 'we will ride'. 'yi-kal-lu' means 'they will be light/swift'. 'ro-def-ei-hem' means 'your pursuers'.
[ISA.30.17] A thousand will flee at the rebuke of one, and a thousand will flee at the rebuke of five, until you remain like a single pillar on the top of the mountain and a small shelter on the hill. [§]
Elef echad mipenei ga'arat echad mipenei ga'arat chamisha tanusu ad im notartem katoren al rosh haar vekanes al hagibeah.
This verse describes a scenario where a small number will flee from the rebuke of one, but will also flee from the rebuke of five. They will remain until they are like a single pillar on the mountaintop and a small shelter on the hill. 'Elef' means thousand, but here appears to be used metaphorically for 'many.' 'Ga'arah' means rebuke, or scolding. 'Tanusu' means to flee or run away. 'Notartem' means to remain or be left. 'Katoren' means pillar or stump. 'Gibeah' means hill.
[ISA.30.18] And therefore, Yahveh will wait to show favor to you, and therefore He will exalt to have mercy on you, for the Gods of justice is Yahveh. Blessed are all who trust in Him. [§]
ve-la-chen ye-chak-keh Yahveh la-cha-nan-chem ve-la-chen ya-room le-rach-em-chem ki-elo-hei mish-pat Yahveh ash-rei kol-cho-chei lo.
This verse describes Yahveh waiting to show favor and mercy. It emphasizes that Yahveh is a God of justice and blesses those who trust in Him. 've-la-chen' means 'and therefore'. 'ye-chak-keh' means 'He will wait'. 'la-cha-nan-chem' means 'to show favor to you'. 'ya-room' means 'He will exalt'. 'le-rach-em-chem' means 'to have mercy on you'. 'ki' means 'for'. 'elo-hei' means 'the Gods of'. 'mish-pat' means 'justice'. 'ash-rei' means 'blessed are'. 'kol' means 'all'. 'cho-chei' means 'those who trust'. 'lo' means 'Him'.
[ISA.30.19] For the people will dwell in Zion and Jerusalem. They will not weep. The gracious one will favor you to the sound of your cry, as it hears, I will answer. [§]
ki-am be-tsiy-on ye-shev bi-ru-sha-layim bako lo-tibkeh hanon yachnek le-kol za-akekha keshama-to anakh.
This verse speaks of a people dwelling in Zion and Jerusalem, and promises comfort and response to their cries. "Ki" means "for" or "because". "Am" means "people". "Be-tsiy-on" means "in Zion". "Ye-shev" means "will dwell" or "sits". "Bi-ru-sha-layim" means "in Jerusalem". "Bako" means "weep". "Lo-tibkeh" means "will not weep". "Hanon" means "gracious" or "merciful". "Yachnek" means "will favor" or "will have compassion". "Le-kol za-akekha" means "to the sound of your cry". "Keshama-to" means "as it hears". "Anakh" means "I will answer".
[ISA.30.20] And my Lord will give you bread of distress and water of thirst, and your teachers will no longer conceal themselves from you, and your eyes will see your teachers. [§]
veh-nah-tan lah-chem ah-do-nai leh-chem tsar oo-mah-yim lah-hatz veh-lo yee-kah-nef od mo-reh-cha veh-ha-yoo eh-neh-cha ro-ee-t et mo-reh-cha.
This verse describes a consequence of disobedience. "Adonai" (my Lord) will give them meager bread and scant water. Their teachers will no longer hide from them, and their eyes will see their teachers. The verse speaks of a reversal of the current situation, where guidance is withheld. The "teachers" may be prophets or leaders.
[ISA.30.21] And your ears will hear a word from behind you saying, "This is the way, go in it, for you will believe, and for you will understand." [§]
ve'oznecha tishma'nah dabar me'acharecha le'emor zeh haderech lechu bo ki ta'aminu ve'ki tasme'ilu
This verse consists of several parts. 've'oznecha' means 'and your ears'. 'tishma'nah' means 'will hear'. 'dabar' means 'word'. 'me'acharecha' means 'from behind you'. 'le'emor' means 'to say'. 'zeh' means 'this'. 'haderech' means 'the way'. 'lechu' means 'go'. 'bo' means 'in it'. 'ki' means 'for/because'. 'ta'aminu' means 'you believe'. 've'ki' means 'and for/and because'. 'tasme'ilu' means 'you understand'. Therefore, the verse describes a voice speaking to someone, instructing them to follow a specific path based on belief and understanding.
[ISA.30.22] And you will defile the silver coverings of your idols and the gold coverings of your molten images. You will cast them away like refuse. Go, say to him. [§]
v'time'tem et-tsippuy psiley kaspecha v'et-apudat masechat zehavesh tizrem k'mo dovah tze'a to'amar lo.
This verse describes a prophet commanding the people to cast off their silver coverings of idols and the gold coverings of their molten images as refuse. It is a direct condemnation of idolatry. 'Time'tem' means 'you will defile' or 'you will pollute'. 'Tzippuy' refers to a covering or plating. 'Psiley' means idols or images. 'Kaspecha' is 'your silver'. 'Apudat' is an ephod or garment. 'Masechat' refers to molten images or castings. 'Zehavech' is 'your gold'. 'Tizrem' means 'you will cast', or 'you will throw away'. 'K'mo dovah' means 'like refuse' or 'like dung'. 'Tze'a to'amar lo' means 'go say to him'.
[ISA.30.23] And God will give rain for your seed that you sow into the land, and bread from the yield of the land, and it will be rich and oily. Your livestock will graze on that day as a spacious field. [§]
ve-natan metar zar'acha asher tizra et ha'adamah velechem tevu'at ha'adamah vehayah dashen veshamen yir'eh mikneycha bayom hahu ka'ar nirchav.
This verse speaks of a promise of abundance. It details how God will provide rain for the seed that is sown, bread from the yield of the land, and rich pasture for livestock. 've' means 'and', 'natan' means 'given', 'metar' means 'rain', 'zar'acha' means 'your seed', 'asher' means 'that', 'tizra' means 'you sow', 'et' is a direct object marker, 'ha'adamah' means 'the land', 'lechem' means 'bread', 'tevu'at' means 'yield of', 've' means 'and', 'hayah' means 'it will be', 'dashen' means 'rich', 'veshamen' means 'and fat/oily', 'yir'eh' means 'it will graze', 'mikneycha' means 'your livestock', 'bayom hahu' means 'on that day', 'ka'ar' means 'as a field', 'nirchav' means 'spacious'.
[ISA.30.24] And the thousands and the residents who work the land will eat unleavened bread, those who sow in the open fields and on the threshing floors. [§]
veha'alafim veha'ayarim ovdei ha'adamah belil chamitz yo'chelu asher zoreh barachat ubamizreh.
This verse describes who is permitted to eat unleavened bread. 'Ha'alafim' refers to those who are thousands (implying a large group of people). 'Ha'ayarim' refers to the sojourners or residents. 'Ovdei ha'adamah' means those who work the land. 'Belil chamitz' is unleavened bread. 'Yo'chelu' means they will eat. 'Asher zoreh barachat ubamizreh' refers to those who sow in the open fields and threshing floors.
[ISA.30.25] And it will be upon every high mountain and upon every lifted hill that floods will swallow water in the day of great killing with the falling of towers. [§]
ve-ha-ya | al-kol-ha-har ga-vo-ha ve-al re-ish kol-giv-a ni-sa-a ple-geem yiv-lei-ma-yim be-yom he-reg rav bin-fol mig-da-leem.
This verse describes a future event involving widespread destruction and flooding. 've-ha-ya' means 'and it will be'. 'al-kol-ha-har ga-vo-ha' means 'upon every high mountain'. 've-al re-ish kol-giv-a ni-sa-a' means 'and upon every lifted hill'. 'ple-geem' means 'floods'. 'yiv-lei-ma-yim' means 'they will swallow water'. 'be-yom he-reg rav' means 'in the day of great killing'. 'bin-fol mig-da-leem' means 'with the falling of towers'.
[ISA.30.26] And it will be that the light of the moon will be like the light of the sun, and the light of the sun will be seven times as much as the light of seven days, on the day that Yahveh binds the breaking of his people, and the striking of his blow he will heal. [§]
ve-ha-ya or ha-levana ke-or ha-hamma ve-or ha-hamma yi-hyeh shiv'atayim ke-or shiv'at ha-yamim be-yom khavosh Yahveh et-shever ammo u-makhatz makkato yirpa.
This verse describes a future time when the light of the moon will be like the light of the sun, and the light of the sun will be seven times brighter than the light of seven days. This will happen on the day that Yahveh binds the wound of his people and heals the blow of his wound.
[ISA.30.27] Behold, the name of Yahveh comes from afar, burning with wrath, and a heavy burden. His lips are full of anger, and His tongue is like a consuming fire. [§]
hinneh shem-Yahveh ba mi-merchak bo'er apo ve-koved massa sefatav mal'u za'am u-leshono ke-esh okhelet.
This verse describes the coming of Yahveh with wrath and consuming fire. "Hinneh" means "behold." "Shem" means "name." "Yahveh" is the proper name of God. "Ba" means "comes." "Mi-merchak" means "from afar." "Bo'er" means "burns." "Apo" means "wrath" or "anger." "Ve-koved massa" means "and heavy burden." "Sefatav mal'u za'am" means "His lips are full of anger." "U-leshono ke-esh okhelet" means "and His tongue is like a consuming fire."
[ISA.30.28] And His wind is like a rushing stream, up to the neck it will divide nations with a worthless sieve, and a deceitful bridle on the cheeks of peoples. [§]
ve-ruach-vo ke-nachal shotef ad-tzavar yecheh la-hanafah goyim be-nafat shav ve-resen mat'eh al lechayei amim.
This verse describes a powerful, overwhelming force associated with God. 'Ruach' means 'wind' or 'breath' but can also refer to spirit. 'Nachal shotef' means 'a rushing stream'. 'Ad-tzavar' means 'up to the neck'. 'Yecheh' means 'to divide' or 'to split'. 'Le-hanafah' means 'to shake out' or 'to winnow'. 'Goyim' refers to nations or peoples. 'Be-nafat shav' means 'with a worthless sieve'. 'Resen' means 'bridle' or 'restraint'. 'Mat'eh' means 'deceives' or 'misleads'. 'Lechayei amim' means 'on the cheeks of peoples'.
[ISA.30.29] The song will be for you, like a consecrated night of festival, and joy of the heart as one who walks with a flute to come to the mountain of Yahveh, to the rock of Israel. [§]
ha-shir yi-hyeh la-chem ke-leil hit-ka-desh-chag ve-sim-chat le-vav ka-ho-lech be-cha-lil la-vo be-har-Yahveh el-tzur Yis-ra-el.
This verse discusses a song that will be for 'you,' likened to a consecrated night of festival, and joy of the heart as one who walks with a flute to come to the mountain of Yahveh, to the rock of Israel.
[ISA.30.30] And Yahveh will cause to hear the glory of his voice, and the lifting of his arm he will show, in the anger of wrath, and a flame of devouring fire. A breath and a storm and a stone of hail. [§]
ve-hish-mee-ah Yahveh et-hod ko-lo ve-na-chat zer-o yar-eh be-za-af af ve-la-hav esh o-che-lah ne-fetz va-ze-rem ve-even barad.
This verse describes a theophany, a manifestation of Yahveh. It details the sounds and sights accompanying this display of divine power. 've-hish-mee-ah' means 'and will cause to hear'. 'et-hod ko-lo' means 'the glory of his voice'. 've-na-chat zer-o' means 'and the lifting of his arm'. 'yar-eh' means 'will show'. 'be-za-af af' means 'in the anger of wrath'. 've-la-hav esh o-che-lah' means 'and a flame of devouring fire'. 'ne-fetz va-ze-rem ve-even barad' means 'a breath and a storm and a stone of hail'.
[ISA.30.31] Because of the voice of Yahveh, Assyria will be terrified, and my Lord will strike it with a rod. [§]
kee-mee-kol Yeh-veh ye-chat Ash-shoor ba-shev-et ya-keh
This verse states that because of the voice of Yahveh, Assyria will be terrified, and he will strike it with a rod. "kee" means because. "mi-kol" means from the voice of. "Yehveh" is the proper name of God. "ye-chat" means he will be terrified. "Ash-shoor" is Assyria. "ba-shev-et" means with a rod. "ya-keh" means he will strike.
[ISA.30.32] And it will be that every passing of a staff of foundation that Yahveh places upon someone will be with drums and harps, and with wars of a wave he will fight with it. [§]
vehaya kol ma'avar mateh musadah asher yanich Yahveh alav betufim uvekinnorot umilchamot tenufah nilcham bah.
This verse describes a future event where every passing of a staff of foundation that Yahveh places upon someone will be accompanied by music and warfare. 'Ma'avar' refers to a passing or transition, 'mateh' is a staff or rod, 'musadah' relates to foundation or establishment, 'yanich' means to rest or place, 'tufim' are drums, 'kinnorot' are harps or lyres, 'milchamot' means wars or battles, 'tenufah' refers to something waved or shaken (likely in a ceremonial manner), and 'nilcham bah' means 'he will fight with it'.
[ISA.30.33] For it is prepared from yesterday to kindle, even it is prepared for the king. Its hearth is deepened, its width expanded; a multitude of wood and fire. The breath of Yahveh is like a stream of sulfur, burning within it. [§]
kee-ah-rookh meh-et-mole tahp-teh gahm-hee le-meh-lech hoo-khan heh-eh-meek heer-kheev meh-doo-rah-tah esh veh-etz-eem hah-reh-beh nish-maht Yahveh keh-nah-khal gahp-reet bo-er-ah bah.
This verse describes a fire prepared for a king, and uses vivid imagery to describe it. It equates the breath of Yahveh to a stream of sulfur that burns within it. 'Arook' implies a prepared or set table/place, in this case, a prepared fire. 'Taphte' suggests to kindle or prepare. 'Nishmaht' is breath. 'Gahpheet' means sulfur.
ISA.31
[ISA.31.1] Woe to those who descended to Egypt for help, trusting that horses would save them, and they placed their trust in many chariots and mighty horsemen. They did not heed the Holy One of Israel, nor did they seek Yahveh. [§]
Hoy hayordim mitzrayim le'ezra, al susim yisha'enu, vayivtachu al rekhev ki rav ve'al parashim ki atzmu me'od velo shau al kadosh Yisrael ve'et Yahveh lo darashu.
This verse addresses those who descended to Egypt for help. It criticizes their reliance on horses and chariots for salvation, highlighting their neglect of the Holy One of Israel and their failure to seek Yahveh. 'Hoy' is an interjection expressing lament or warning. 'Yordim' means 'those who descend'. 'Mitzrayim' is Egypt. 'Le'ezra' means 'for help'. 'Al susim' means 'on horses'. 'Yisha'enu' means 'they will save us'. 'Vayivtachu' means 'and they trusted'. 'Rekhev' is chariot. 'Rav' means 'many'. 'Parashim' means horsemen. 'Atzmu' means 'they are mighty'. 'Kadosh Yisrael' means 'the Holy One of Israel'. 'Lo darashu' means 'they did not seek'.
[ISA.31.2] And also he was wise, and Yahveh brought evil, and he did not remove his words. And he rose up against the house of the wicked, and against the help of those who work iniquity. [§]
ve-gam-hu chakam va-yave ra ve-et-devarav lo hesi’ir ve-kam al-beit m’re’im ve-al-ezrat po’ale avon.
This verse describes a wise person who brought evil and did not remove their words, then rose up against the house of wickedness and against the help of those who work iniquity. The word 'hu' refers to 'he'. 'Chakam' means wise. 'Yave' is a form of 'YHVH', so 'brought evil' indicates that Yahveh brought evil. 'M’re’im' refers to the wicked, 'po’ale avon' are those who work iniquity.
[ISA.31.3] Egypt is a human being, and not God, and their horses are flesh and not spirit. And Yahveh will extend his hand, and the helper will fail, and the supporter will fall, and together all of them will be destroyed. [§]
oo-mits-rah-yim ah-dahm vuh-lo el vuh-soo-say-hem bah-sar vuh-lo roo-akh vah-yahveh ya-teh yah-doh vuh-khah-shahl oh-zehr vuh-nah-fahl ah-zoor vuh-yakh-dahv khool-lahm yikh-lah-yoon.
This verse describes Egypt and its power as being merely human and physical, contrasting it with Yahveh's power. It states that Egypt is not God, their horses are flesh and not spirit, and Yahveh will stretch out his hand and the helper will stumble and fall, and all of them together will perish.
[ISA.31.4] For thus says Yahveh to me, as the lion and the cub roar over their prey, whoever calls to them will not be afraid, and from their noise they will not answer. So Yahveh of hosts will descend to armies upon Mount Zion and upon its hill. [§]
Ki koh amar-Yahveh elai ka'asher yehegeh ha'arieh vehakfir al-tarfo asher yikare alav me'lo ro'im mikolam lo yehat u'mehemonam lo ya'aneh ken yered Yahveh tzva'ot litzva al-har-Tziyon ve'al-giv'atah.
This verse uses a simile, comparing Yahveh's descent upon Mount Zion to a lion and its cubs reacting to those who call to them. 'Ki koh amar' means 'For thus says'. 'Elai' means 'to me'. 'Ka'asher' means 'as'. 'Yehegeh' means 'roars'. 'Ha'arieh' means 'the lion'. 'Vehakfir' means 'and the young lion/cub'. 'Al-tarfo' means 'over its prey'. 'Asher yikare' means 'whoever calls'. 'Me'lo ro'im' means 'a full number of shepherds' or 'many callers'. 'Mikolam' means 'from their voice/call'. 'Lo yehat' means 'will not be afraid'. 'U'mehemonam' means 'and from their noise'. 'Lo ya'aneh' means 'will not answer'. 'Ken' means 'so'. 'Yered' means 'descends'. 'Tzva'ot' means 'hosts' or 'armies'. 'Litzva' means 'to a host' or 'to armies'. 'Har-Tziyon' means 'Mount Zion'. 'Gib'atah' means 'hill'.
[ISA.31.5] As birds fly, so will Yahveh, the host of armies, protect Jerusalem. He will guard and deliver, pass through and rescue. [§]
ke-tsi-po-rim a-fot ken ya-gen Yahveh tze-va-ot al-ye-ru-sha-la-im ga-non ve-hi-tzil pa-soch ve-him-lit.
This verse uses a simile, comparing how Yahveh protects Jerusalem to how birds protect their young. 'Tsipporim' means birds, and 'afot' is a verb relating to flying or covering with wings. 'Yagen' means to shield or protect. 'Tzevaot' means hosts or armies. 'Gan' means to protect. 'Pasoch' means to skip over or pass through. 'Himlit' means to deliver or escape.
[ISA.31.6] Return to that which they have deepened rule for the sons of Israel. [§]
shoo-voo la-ah-sher heh-eh-mee-koo sah-rah ben-ay yis-rah-el
This verse contains several words needing literal translation. "Shoovu" means 'return'. "La-asher" means 'to that which'. "He'emiku" means 'they have deepened'. "Sarah" means 'rule'. "Benei" means 'sons of'. "Yisrael" is a name, so it remains "Israel". The verse describes a call to return to what has deepened rule for the sons of Israel.
[ISA.31.7] For on that day people will reject the idols of silver and the idols of gold, those which your hands have made for yourselves as sin. [§]
ki bayom hahu yimasun ish elilei kaspo ve'elilei zahavo asher asu lakhem yedeychem chet
This verse describes a day when people will reject idols made of silver and gold, which their own hands have crafted, recognizing them as sin.
[ISA.31.8] And Assyria will fall by the sword, not a man, and the sword, not humankind, will devour it. And it will flee from the face of the sword, and its young men will be for tribute. [§]
ve-nafahl ashshur be-kherev lo-ish ve-kherev lo-adam tokh-le-nu ve-nas lo mif-nei-kherev u-vakhurav la-mas yih-yu
This verse describes the downfall of Assyria. "Ashshur" is the name of the nation and its chief god. "Kherev" means sword. "Ish" means man. "Adam" also means man, but in the sense of humankind. "Tokh-le-nu" means 'eat it', specifically referencing the sword consuming them. "Nas" means to flee. "Mif-nei" means 'from the face of'. "Bakhurav" refers to the young men or warriors. "La-mas" means for tribute or forced labor. "Yih-yu" means they will be.
[ISA.31.9] And his rock will pass through the valley, and cut off his princes from before him, says Yahveh, who has light for him in Zion and a furnace for him in Jerusalem. [§]
ve-sal-o mim-magor ya-avor ve-chat-tu mine-ness sar-av ne-um-Yahveh asher-ur lo be-tzi-yon ve-tan-nur lo bi-yerushalayim.
This verse uses imagery of a rock and furnace to describe a judgment upon rulers. 've-sal-o' means 'and his rock'. 'mim-magor' means 'from the valley'. 'ya-avor' means 'will pass through'. 've-chat-tu' means 'and cut off'. 'mine-ness' means 'from the presence of'. 'sar-av' means 'his princes'. 'ne-um-Yahveh' means 'says Yahveh'. 'asher-ur lo' means 'who has light for him'. 'be-tzi-yon' means 'in Zion'. 've-tan-nur lo' means 'and a furnace for him'. 'bi-yerushalayim' means 'in Jerusalem'.
ISA.32
[ISA.32.1] Indeed, a king will reign for righteousness, and rulers will govern for justice. [§]
hen le-tzedek yim-lakh-mekhelk u-le-sarim le-mish-pat ya-saru.
This verse describes a righteous king and rulers. 'Hen' indicates 'surely' or 'indeed'. 'Le-tzedek' means 'to righteousness' or 'for righteousness'. 'Yim-lakh' is the future tense of 'to reign'. 'Melekh' is 'king'. 'U-le-sarim' is 'and to rulers'. 'Le-mish-pat' means 'to justice' or 'for justice'. 'Ya-saru' is the future tense of 'to govern' or 'to instruct'.
[ISA.32.2] And the man will be as one hiding from the wind, and a shelter from a stream, as channels of water in Zion, as the shadow of a heavy rock in a weary land. [§]
ve-ha-ya-ish ke-ma-kha-ve-a-ru-akh ve-se-ter za-rem ke-pal-gei-ma-yim be-tzi-yon ke-tzel se-la-kabed be-eretz a-ye-fa.
This verse uses several key terms related to God’s provision and protection. “Ish” means man. “Ruakh” means wind or breath, often representing the Spirit of God. “Zarem” means stream or current. “Tziyon” refers to Zion, representing God’s people or a place of refuge. “Tzel” means shadow, symbolizing protection. “Sela” means rock or stone. “A-ye-fa” means weary or exhausted. The verse speaks of a man finding refuge and provision in God, comparing it to a hiding place from the wind, a sheltered stream, and the shade of a strong rock in a tired land.
[ISA.32.3] And the eyes of those who see will not stray, and the ears of those who hear will listen. [§]
ve-lo tish-eh-nah ein-ei ro-im ve-oz-nei shom-e-im tik-shav-nah
This verse consists of several parts. 've-lo' means 'and not'. 'tish-eh-nah' is a verb meaning 'you will stray'. 'ein-ei ro-im' translates to 'eyes of those who see'. 've-oz-nei shom-e-im' means 'and ears of those who hear'. 'tik-shav-nah' is a verb meaning 'they will listen'. Combining these elements, the verse speaks about the eyes of seers not straying and the ears of hearers listening.
[ISA.32.4] And to the heart of the zealous ones, understanding comes quickly to know, and the tongue of stammerers is hastened to speak clearly. [§]
u-le-vav nim-har-im ya-veen la-da-at u-le-shon il-geem te-mah-her le-da-ber tza-chot
This verse describes the quick understanding of the heart of those who are zealous, and the tongue of the stammerers being hastened to speak plainly. 'Levav' means heart. 'Nimharim' means zealous. 'Yavin' means understand. 'Lada'at' means to know. 'Lashon' means tongue. 'Ilgeem' means stammerers. 'Tmahher' means hasten. 'Ldaber' means to speak. 'Tzachot' means clear or plain.
[ISA.32.5] It will no longer be that the foolish are called generous, and it will not be said of the wasteful that they are ruins. [§]
lo yikara od le-naval nadiv u-le-kili lo ye'amer shoa.
This verse describes a future state where certain negative character traits will no longer be associated with people. "naval" refers to a foolish or contemptible person, "nadiv" means generous or noble, "kili" means destruction or wastefulness, and "shoa" means ruin or desolation. The verse states that the foolish will no longer be called generous, and the wasteful will not be called ruins.
[ISA.32.6] For a fool speaks foolishness, and his heart works iniquity, planning deceit and speaking falsehoods to Yahveh. He empties the soul of the hungry and withholds drink from the thirsty. [§]
kee naval nevalah yedaber velibo yaaseh-avon laasot honef uledaber el-Yahveh to'ah leharik nefesh ra'ev umashkeh tzameh yachsir.
This verse describes a wicked person and their actions. 'Naval' and 'nevalah' both relate to foolishness or wickedness. The verse states that they speak foolishly and their heart performs iniquity. They plan deceit and speak falsehoods to Yahveh. They empty the soul of the hungry and withhold drink from the thirsty.
[ISA.32.7] All his tools are wicked, he devises plans to destroy the humble with words of falsehood and speaks unjustly to the needy with perverted judgment. [§]
vekhelai keleiv ra'im hu zimot ya'atz lekhabel anivim be'imrei sheker uvdaber evyon mishpat.
This verse describes a wicked person and their deceitful plans. 'vekhelai keleiv' refers to all his tools or instruments. 'ra'im' means wicked or evil. 'hu' means he. 'zimot' refers to his plans or designs, often with negative connotations. 'ya'atz' means he counselled or devised. 'lekhabel' means to destroy or ruin. 'anivim' means the humble or the poor. 'be'imrei sheker' means with words of falsehood or lies. 'uvdaber evyon mishpat' means speaking unjustly to the needy or the poor, or perverting the judgment of the poor.
[ISA.32.8] And a generous one determined generous deeds, and he will arise over generous deeds. [§]
ve-nadiv nedivot ya’atz ve-hu al-nedivot yakum.
This verse discusses someone generous and their generous deeds. 'Nadiv' refers to a volunteer or someone who offers willingly, therefore 'generous one'. 'Nedivot' is the plural form of 'nedivah,' meaning 'voluntary offerings' or 'generous deeds.' 'Ya’atz' means 'he advised' or 'he determined.' 'Al' means 'upon' or 'over.' 'Yakum' means 'he will stand' or 'he will arise'.
[ISA.32.9] Comfortable women, rise and hear my voice. Trusting daughters, listen attentively to my word. [§]
nashim sha'anannot qomnah shma'anah qoli banot botkhoot ha'azinah imrati
This verse addresses women and daughters, calling on them to listen. 'Nashim' means women. 'Sha'anannot' describes them as comfortable or at ease. 'Qomnah' is a command to rise or pay attention. 'Shma'anah' is a command to hear. 'Qoli' means 'my voice'. 'Banot' means daughters. 'Botkhoot' describes them as trusting. 'Ha'azinah' is a command to listen attentively. 'Imrati' means 'my word'.
[ISA.32.10] Days upon years will tremble, strongholds will shake, for the harvest is completed, and will not return. [§]
yah-meem al-shah-nah teer-gahz-neh bo-tah-khoht kee kah-lah bah-tseer oh-sef be-lee yah-vo
This verse describes a time of trembling or agitation related to the harvest. 'Days on years' is an idiom meaning a long time. 'Botachot' refers to strongholds or confidence. The verse states that confidence trembles because the harvest is finished and will not come again.
[ISA.32.11] Let fear pierce complacency. Let confidence tremble. Let security be loosened, and bareness be revealed, and let binding be upon the loins. [§]
khir-doo sha-a-nan-note re-gaz-ah bote-khot pesh-tah ve-or-ah vakhag-or-ah al-khala-tsay-im
This verse uses vivid imagery related to preparation for conflict. "Khirdu" refers to a piercing or agitation, implying fear or anxiety. "Sha'anannot" are luxurious or relaxed conditions - things that are being abandoned. "Regazah" means trembling. "Botekhot" refers to confidence or security. "Peshtah" describes something loosened or undone. "Ve'orah" means skin, or bareness. "Vakhagorah" refers to girding or binding. "Al-khala-tsayim" means on the loins.
[ISA.32.12] They mourn over the Almighty Gods, over fields of desire, over a fruitful vine. [§]
al-Shaddayim sofdim al-sdei-chemed al-gefen poriyah
This verse uses several names and descriptive terms. "Shaddayim" is the plural form of "Shaddai", often understood as "the Almighty". Here, it's pluralized. "Sofdim" is a participle meaning "mourning" or "lamenting." "Sdei-chemed" literally means "fields of desire" or "fields of delight". "Gefen" means "vine", and "poriyah" means "fruitful" or "bearing fruit". The verse uses the preposition 'al' which indicates 'on' or 'over'.
[ISA.32.13] Upon the land of my people, a thorn of shamir will arise, for upon all the houses of Masos, a joyful city. [§]
al adamah amee kots shamir taaleh ki al kol batei masosh kiryah alizah
This verse describes a thorn arising from the land of my people. It connects this thorn to all the houses of Masos, characterizing a city as joyful. The terms used refer to a physical place and a symbolic representation of joy or prosperity.
[ISA.32.14] For the palace is abandoned, the multitude of the city is forsaken. A ruin and desolation it has become, among caves for all time, a delight of wild animals, a pasture for flocks. [§]
ki-ar-mon nu-tash, ha-mon ir uz-zav, ofel va-vachan haya be-ad me-arot ad-olam, me-sos pe-ra-im mir-eh ad-ar-im.
This verse describes a ruined palace and abandoned city, now inhabited by wild animals. 'Armon' means palace or fortress. 'Nutash' means abandoned. 'Hamon' means multitude, noise, or a bustling place, and here refers to the city. 'Uzav' means abandoned. 'Ofel' likely refers to a ruined hill or area, and 'vachan' means emptiness or desolation. 'Me-arot' means caves. 'Ad-olam' means forever or for all time. 'Me-sos' means rejoicing or delight. 'Pe-ra-im' means wild animals or beasts. 'Mir-eh' means pasture or grazing. 'Ad-ar-im' means flocks or herds.
[ISA.32.15] Even until spirit pours upon us from the heights, and it will be that wilderness becomes a vineyard, and a vineyard will be considered a forest. [§]
Ad-yay-ar-eh ah-lay-nu roo-akh mee-mah-rom ve-ha-yah mid-bar lak-ar-mel ve-kar-mel la-ya-ar yee-khash-ev.
This verse describes a future transformation brought about by a divine spirit. "Ad" is a preposition meaning "until" or "even until". "Yay-ar-eh" means "it pours". "Ah-lay-nu" means "upon us". "Roo-akh" means "spirit" or "wind". "Mee-mah-rom" means "from the heights" or "from above". "Ve-ha-yah" means "and it will be". "Mid-bar" means "wilderness" or "desert". "Lak-ar-mel" means "to a vineyard". "Ve-kar-mel" means "and a vineyard". "La-ya-ar" means "to a forest". "Yee-khash-ev" means "will be considered" or "will be reckoned".
[ISA.32.16] And justice will dwell in the wilderness, and righteousness will dwell in Carmel. [§]
ve-shakhan ba-mid-bar mish-pat u-tzeda-kah ba-kar-mel te-shev.
This verse describes where justice and righteousness will dwell. "ve-shakhan" means "and will dwell". "ba-mid-bar" means "in the wilderness". "mish-pat" means "justice". "u-tzeda-kah" means "and righteousness". "ba-kar-mel" means "in Carmel". "te-shev" means "will dwell".
[ISA.32.17] And the work of righteousness will be peace, and the service of righteousness will be quietness and security forever. [§]
vehayah ma'aseh hatzedakah shalom va'avodat hatzedakah hasquet vabatach ad-olam.
This verse describes the result of righteous action. 'Vehayah' means 'and it will be'. 'Ma'aseh' means 'work' or 'deed'. 'Hatzdakah' means 'righteousness' or 'justice'. 'Shalom' means 'peace'. 'Va'avodat' means 'and the service of'. 'Hasquet' means 'quietness'. 'Vabatach' means 'and security'. 'Ad-olam' means 'forever' or 'to eternity'.
[ISA.32.18] And my people will dwell in settlements of peace, and in dwellings of security, and in resting places of tranquility. [§]
ve-ya-shav a-mee bee-n’veh sha-lom oo-ve-mish-keh-note meev-tah-heem oo-vee-meh-noo-hot sha-a-nan-not.
This verse describes a future state where God’s people will dwell in peaceful settlements, secure dwellings, and tranquil resting places. 've' is 'and', 'ya-shav' means 'will dwell/sit', 'a-mee' is 'my people', 'bee' means 'in', 'n’veh' means 'settlement/habitation', 'sha-lom' means 'peace', 'oo' is 'and', 've-mish-keh-note' is 'in dwellings', 'meev-tah-heem' means 'secure/safe', 'oo-vee-meh-noo-hot' means 'and in resting places', and 'sha-a-nan-not' means 'tranquil/peaceful'.
[ISA.32.19] And in rain, in the descent of the forest, and in the lowland, the city will be humbled. [§]
uvarad beredet haya'ar ubashiflah tishpal ha'ir.
This verse describes a city being humbled or prostrated. 'Varad' means 'and in rain'. 'Beredet' means 'in the descent of'. 'Haya'ar' means 'the forest'. 'Bashiflah' means 'in the lowland'. 'Tishpal' means 'it will be humbled'. 'Ha'ir' means 'the city'. Therefore, the verse describes a situation where rain descends upon the forest and the lowland, and the city is humbled.
[ISA.32.20] Blessed are you who sow upon all waters, who let loose the foot of the ox and the donkey. [§]
ash-ray-khem zor-ay ee-al-kal-may-im mish-al-hay reg-el-ha-shor ve-ha-cha-mor
This verse begins with a blessing, addressing those who sow. It describes those who allow their livestock – oxen and donkeys – to roam freely near water. It implies a degree of trust and freedom in their agricultural practices.
ISA.33
[ISA.33.1] Woe to the plunderer, and you will not be plundered, and to the betrayer, and you will not be betrayed. As you support the plunderer, you will be plundered, and as your actions are to betray, you will be betrayed. [§]
hoy shoded ve'atah lo shadud u'vogeid ve'lo bagdu bo kahatimecha shoded tushad kannelotecha livgod yivgedu-bach.
This verse uses repetition and parallelism to express a coming judgment. "Shoded" means plunderer or destroyer, and "bogeid" means betrayer. The verse speaks of someone who plunders and betrays, but will not be plundered or betrayed themselves. It then describes how the very actions they inflict on others will be turned against them. The verse uses the verb ‘to plunder/destroy’ and ‘to betray’ to describe the actions of the person, and then predicts those actions will be mirrored back onto them.
[ISA.33.2] Yahveh, be gracious to us. To you we hope. Be your arm in the mornings, even our salvation in the time of distress. [§]
Yahveh chanennu lecha kivinu heyeh zroam lavokrim af yeshuatenu be'et tsarah.
This verse consists of several parts. 'Yahveh' is the proper name of God. 'Chanennu' means 'be gracious to us'. 'Lecha' means 'to you'. 'Kivinu' means 'we hope'. 'Heye' means 'be'. 'Zroam' means 'your arm'. 'Lavokrim' means 'in the mornings'. 'Af' means 'also' or 'even'. 'Yeshuatenu' means 'our salvation'. 'Be'et' means 'in the time of'. 'Tsarah' means 'distress'. The verse is a plea for God's grace and reliance on God's strength and salvation, particularly in times of trouble.
[ISA.33.3] From the sound of the multitude, peoples were scattered. From your height, nations were broken and scattered. [§]
mik-kol hah-mon nad-doo ah-meem may-roh-mem-moot-chah naf-tzoo go-yeem
This verse describes a scattering of peoples and nations due to a great sound or uproar emanating from a height or elevation. "Kol" means voice or sound. "Hammon" means a multitude or uproar. "Naddo" means to be scattered or driven away. "Amim" is peoples or nations. "Merommutchah" is from your height or elevation. "Naftzoo" means to be broken or scattered. "Goyim" is nations.
[ISA.33.4] And your plunder will be gathered as a gathering of the locust, like a watering of valleys overflowing in it. [§]
veh-oos-saf shlal-kem oh-sef heh-khah-sil keh-mash-shak geh-vim shoh-kehk bo
This verse describes a gathering of plunder like the gathering of locusts. "oos-saf" means 'you will gather' or 'it will be gathered'. "shlal-kem" means 'your plunder'. "oh-sef" means 'gathering'. "heh-khah-sil" means 'the locust'. "keh-mash-shak" means 'like the watering'. "geh-vim" means 'valleys'. "shoh-kehk" means 'overflowing'. "bo" means 'in it'.
[ISA.33.5] Exalted is Yahveh, for He dwells in the heights. He fills Zion with justice and righteousness. [§]
nis-gahv YAHVEH kee shoh-ken mah-rom mee-leh tzee-yon mish-pat oo-tseh-dah-kah
This verse describes Yahveh as being exalted, dwelling in the heights, and filling Zion with justice and righteousness. 'Nisgahv' means 'exalted' or 'lifted up'. 'Yahveh' is the proper name of God. 'Shohken' means 'dwelling'. 'Marom' means 'heights' or 'exalted places'. 'Milleh' means 'full' or 'fills'. 'Tzee-yon' refers to Zion. 'Mishpat' means 'justice' or 'judgment'. 'Tzedakah' means 'righteousness'.
[ISA.33.6] And the faithfulness of your times will be strength of salvations, wisdom and knowledge. The fear of Yahveh is his treasure. [§]
ve-ha-ya emu-nat it-te-cha chos-en yeshu-ot chok-mat ve-da-at yir-at Yahveh hee ot-za-ro.
This verse speaks of the qualities that constitute a person's treasure. 'Emu-nat it-te-cha' refers to the faithfulness of times or appointments, implying reliability. 'Chos-en yeshu-ot' signifies strength of salvations. 'Chok-mat ve-da-at' is wisdom and knowledge. 'Yir-at Yahveh' denotes the fear of Yahveh. 'Hee ot-za-ro' indicates 'it is his treasure'.
[ISA.33.7] Behold, the people of Er'elam cried out beyond the messengers of peace, and they will weep bitterly. [§]
hen er'elam tza'aku chutsa mal'akhei shalom mar yivkayun.
The verse describes a lamentation. "hen" is an interjection indicating 'behold'. "er'elam" appears to be a place name, here treated as a people. "tza'aku" means 'they cried out'. "chutsa" means 'outside' or 'beyond'. "mal'akhei shalom" means 'messengers of peace'. "mar" means 'bitter'. "yivkayun" means 'they will weep'.
[ISA.33.8] They have abandoned paths, transgressors have passed over ways, they have violated the agreement, they have despised cities; mankind did not consider. [§]
nashammu mesillot shavat over orach hefer brit ma'as arim lo chashav enosh.
This verse describes a societal decay, focusing on the abandonment of paths, violation of agreements, and a disregard for cities and humanity. Let's break down the words: 'nashammu' means 'they have breathed out' or 'they have abandoned'. 'mesillot' means 'paths' or 'ways'. 'shavat' means 'paths' or 'ways'. 'over' means 'transgressor' or 'one who passes over'. 'orach' means 'way' or 'path'. 'hefer' means 'violation' or 'breach'. 'brit' means 'covenant' or 'agreement'. 'ma'as' means 'despised' or 'rejected'. 'arim' means 'cities'. 'lo chashav' means 'did not consider' or 'did not think about'. 'enosh' means 'humanity' or 'mankind'.
[ISA.33.9] But desolate is the land, it has withered, Lebanon has perished. It was as the Sharon plain, and the oaks of Bashan and Carmel. [§]
Aval umlalah arets hechfir Lebanon kamal hayah hasaron ka'arabah venoer bashan vecharmeel.
This verse describes a lament over the devastated land. "Aval" means 'but'. "Umlalah" means 'is desolate'. "Arets" means 'land'. "Hechfir" means 'it has withered'. "Lebanon" refers to the region of Lebanon. "Kamal" means 'it has perished'. "Hayah" means 'it was'. "Hasaron" refers to the Sharon plain. "Ka'arabah" means 'like the desert'. "Venoer" means 'and the oaks'. "Bashan" refers to the region of Bashan. "Vecharmeel" means 'and Carmel'.
[ISA.33.10] Now I will rise, says Yahveh. Now I will be exalted. Now I will lift up. [§]
Atah akum yomar Yahveh. Atah eromam. Atah enase.
This verse consists of a series of declarations made by Yahveh. "Atah" means "now". "Akum" means "I will rise". "Yomar" means "says". "Eromam" means "I will be exalted". "Enase" means "I will lift up". The verse is repetitive, emphasizing the immediacy and certainty of Yahveh's actions.
[ISA.33.11] Become pure of uncleanness, you will bear weakness. Your spirit, fire will consume you. [§]
tah-har-oo khash-ash te-el-doo kash roo-khakh-kem esh to-akh-kel-khem
This verse uses several words describing a state of impurity and the consequences thereof. "Taharu" is a command, meaning "become pure". "Khashash" refers to menstrual impurity, but can broadly mean uncleanness. "Teeldu" means "you will bear" or "you will bring forth". "Kash" means straw, or something weak and worthless. "Roochachkem" is "your spirit". "Esh" is "fire". "Toachelchem" means "will consume you".
[ISA.33.12] And the peoples will be as smelting pots filled with thorns, withered and dried, which will be kindled in the fire. [§]
vehayu amim misrefot siyd kotsim ksuhim baesh yitzatu.
This verse describes a future judgment. 'vehayu' means 'and they will be.' 'amim' means 'peoples' or 'nations.' 'misrefot' refers to refining furnaces or smelting pots. 'siyd' is a type of shrub, often thorny. 'kotsim' means 'thorns.' 'ksuhim' means 'dried up' or 'withered.' 'baesh' is 'in fire' and 'yitzatu' means 'they will be kindled' or 'they will burn.' The verse uses vivid imagery of nations being consumed by fire, likened to withered thorns burning in a furnace.
[ISA.33.13] Hear, you distant ones, what the Gods have done, and know, you near ones, my power. [§]
shime'u re-ho-kim a-sher a-see-tee u-de-u k'ro-vim g'vu-ra-tee.
This verse is a call to both the distant and the near to recognize the actions and power of God. 'Shime'u' is a command to hear or listen. 'Re-ho-kim' means distant ones. 'A-sher a-see-tee' means what I have done or made. 'U-de-u' means and know. 'K'ro-vim' means near ones. 'G'vu-ra-tee' means my power or strength.
[ISA.33.14] The sinners feared in Zion, and trembling seized the profane ones. Who can dwell with us, with consuming fire? Who can dwell with us, with everlasting flames? [§]
pakha-du be-tzee-yon kha-ta-eem, akh-za-ha re-a-da kha-ne-fim. mi yagur lanu esh okhela? mi yagur lanu mokdei olam?
This verse describes fear and trembling coming upon sinners in Zion. It then asks who can dwell with consuming fire, and who can dwell with everlasting flames. 'Pakhadu' means 'they feared'. 'Be-tzee-yon' means 'in Zion'. 'Khatta’im' means 'sinners'. 'Akhazah' means 'seized'. 'Re’adah' means 'trembling'. 'Chanefim' means 'profane ones' or 'hypocrites'. 'Mi yagur lanu' means 'who will dwell with us'. 'Esh okhela' means 'consuming fire'. 'Mokdei olam' means 'everlasting flames'.
[ISA.33.15] One who walks in righteousness and speaks with uprightness refuses dishonest profit from oppression. They shake their hands from supporting bribery, stop their ear from hearing bloodshed, and close their eyes from seeing evil. [§]
holekh tsedakot vedover meysharim moes betza ma'ashaqot no'er kapav mitmokh bashochad otem azno mishmoa damim veotzem einav mereot bera.
This verse describes the characteristics of a righteous person. It details their rejection of wickedness and their refusal to participate in or acknowledge evil. Let's break down the key terms: 'holekh' means 'walking', 'tsedakot' means 'righteousness', 'dover' means 'speaking', 'meysharim' means 'straightness' or 'uprightness', 'moes' means 'refusing', 'betza' means 'profit', 'ma'ashaqot' means 'oppression', 'no'er' means 'shaking' or 'waving away', 'kapav' means 'his hands', 'mitmokh' means 'support' or 'holding', 'bashochad' means 'with bribery', 'otem' means 'sealing' or 'stopping', 'azno' means 'his ear', 'mishmoa' means 'from hearing', 'damim' means 'blood' (referring to violence or injustice), 'veotzem' means 'and closing', 'einav' means 'his eyes', 'mereot' means 'seeing', and 'bera' means 'evil'.
[ISA.33.16] He will dwell in the heights, in fortresses of rocks, His refuge. His bread is given, His waters are faithful. [§]
Hu meromim yishkon metsadot selaim misgabbo lachmo nitan meimav ne'emanim.
This verse describes God’s dwelling place and provision. "Hu" means "He". "Meromim" refers to heights or elevated places. "Yishkon" means "will dwell". "Metsadot" means "fortresses". "Selaim" means "rocks". "Misgabbo" means "His refuge". "Lachmo" means "His bread". "Nitan" means "given". "Meimav" means "His waters". "Ne'emanim" means "faithful".
[ISA.33.17] A king, in his beauty, your eyes will see. He will see a distant land. [§]
meh-lek bee-yahf-yo teh-heh-zeh-neh eh-yeh-neekh ter-eh-neh eh-rets mar-hahk-keem
This verse describes a king whose beauty will be seen by the eyes, and who will see a distant land. "Melek" means king. "Beyafyo" means in his beauty. "Techzeina" is a future passive verb meaning 'will be seen'. "Eineicha" is 'your eyes'. "Tireina" is a future verb meaning 'will see'. "Eretz" is land. "Marhakim" is distant lands.
[ISA.33.18] Will your heart ponder terror? Where is the scribe? Where is the one who weighs? Where is the scribe of the towers? [§]
liv-kha ye-heh-geh ei-mah ai-yeh so-fer ai-yeh sho-kel ai-yeh so-fer et-hamig-da-lim.
This verse consists of several questions expressing distress and asking about the fate of scribes and those who count or measure. "liv-kha" means "your heart". "ye-heh-geh" means "will ponder". "ei-mah" means "terror". "ai-yeh" means "where". "so-fer" means "scribe". "sho-kel" means "one who weighs". "et-hamig-da-lim" means "the towers".
[ISA.33.19] Concerning the people, the bold people you will not see; a people with deep language, a language incomprehensible from hearing, a language that is mocked, a language without understanding. [§]
et-am no-az lo tir-eh am im-kei sah-fah mish-mo-a nil-ag lashon ein bi-nah
This verse describes a people who are bold and whose language is difficult to understand. It states that one will not see this bold people, a people with deep language, a language that is mocked, a language without understanding. Each word is treated literally. 'Et' is a grammatical marker with no direct translation. 'Am' means people. 'Noaz' means bold. 'Tir'eh' means you will see. 'Imkei' means deep. 'Sahfah' means language. 'Mishmoa' means from hearing (difficult to understand). 'Nilag' means mocked. 'Lashon' means tongue or language. 'Ein' means there is not. 'Binah' means understanding.
[ISA.33.20] Behold Zion, the city of our appointed meeting. Your eyes shall see Jerusalem, a dwelling of tranquility. A tent that will not move, its stakes will not be removed forever, and all its cords will not be broken. [§]
khazeh tziyon qiryat mo'adeinu einekha tira'ena Yerushalayim naveh sha'anan ohel bal-yitz'an bal-yissa ytedotav lanetzach vechol-chevalav bal-yinatequ.
This verse is a prophetic vision concerning Zion and Jerusalem. 'Khazeh' means 'behold' or 'see'. 'Tziyon' is Zion. 'Qiryat mo'adeinu' means 'the city of our appointed meeting'. 'Einekha tira'ena' means 'your eyes shall see'. 'Yerushalayim' is Jerusalem. 'Naveh sha'anan' means 'a dwelling of tranquility'. 'Ohel bal-yitz'an' means 'a tent that will not move'. 'Bal-yissa ytedotav lanetzach' means 'its stakes will not be removed forever'. 'Vechol-chevalav bal-yinatequ' means 'and all its cords will not be broken'. The verse speaks of the lasting stability and peace of Jerusalem.
[ISA.33.21] For if there is a mighty Yahveh for us, a place of rivers, rivers wide of hands, do not go in it in a ship, and the mighty one will not cross it. [§]
ki im-sham adir Yahveh lanu mekom-nharim ye'orim rachavei yadayim bal-telech bo oni-shayit ve-tsi adir lo ya'avrenu.
This verse describes a powerful God and a wide river. "ki im" means "for if". "sham" means "there". "adir" means "mighty" or "powerful". "Yahveh" is the proper name of God. "lanu" means "to us". "mekom" means "place". "nharim" is the plural of "river". "ye'orim" also means "rivers". "rachavei" means "wide". "yadayim" means "hands". "bal-telech" means "do not go". "bo" means "in it". "oni-shayit" means "ship". "ve-tsi adir" means "and powerful one". "lo ya'avrenu" means "will not cross it".
[ISA.33.22] For Yahveh is our judge, Yahveh is our lawgiver, Yahveh is our king; He will save us. [§]
ki Yahveh shof-teh-nu Yahveh me-chok-keh-nu Yahveh mal-keh-nu hu yo-shi-einu.
This verse repeats the name Yahveh three times, each time with a different title. 'Shofteinu' means 'our judge', 'mechokkehnu' means 'our lawgiver', and 'malcheinu' means 'our king'. 'Hu' means 'He', and 'yoshieinu' means 'He will save us'. The 'ki' at the beginning is 'for' or 'because'.
[ISA.33.23] They have abandoned your ropes; they have not strengthened your mast; they have not extended your sail. Then division happened until the plunder increased; they have despoiled, they have plundered. [§]
nit-shoo khah-vah-lahv-eekh bahl-ye-khaz-koh keh-n-tar-nahm bahl-par-soo ness ahz khool-lak ad-shah-lahl mar-beh pis-kheem baz-zoo baz.
This verse describes the abandonment of ropes and sails, indicating a ship or structure falling into disrepair or being plundered. 'Ropes' and 'sails' represent the things holding something together, or enabling it to function. The subsequent clauses describe the failure to reinforce or extend these elements, leading to division, plunder, and despoiling. The 'Gods' are not directly mentioned, but the context strongly implies a loss resulting from abandonment.
[ISA.33.24] And not will he say, "My neighbor is sick," the people dwelling in it are carrying sin. [§]
oo-val-yah-om-ar sha-khen kha-lee-tee ha-ahm ha-yo-shev ba-ah nes-o ah-von.
This verse describes a situation where someone claims to be ill to avoid responsibility for sin. 'oo-val' translates to 'and not'. 'yah-om-ar' translates to 'he will say'. 'sha-khen' translates to 'neighbor'. 'kha-lee-tee' translates to 'I am sick'. 'ha-ahm' translates to 'the people'. 'ha-yo-shev' translates to 'dwelling'. 'ba-ah' translates to 'in it'. 'nes-o' translates to 'carrying'. 'ah-von' translates to 'sin'.
ISA.34
[ISA.34.1] Draw near, nations, to hear, and to nations, listen! Let the earth hear, and its fullness, let the world and all its offspring hear. [§]
kir-voo go-yim li-shmo-ah oo-le-oom-eem hahk-shee-voo tish-mah hah-ah-rets oo-me-loh-ah teh-vel ve-chol tseh-ah-seh-ahv
This verse is a call to all nations to listen. "Kirvu" means "draw near" or "come close". "Goyim" is nations. "Lishma" means "to hear". "Uleummim" means "and to nations". "Haksheevu" means "listen". "Tishma" means "hear". "Ha'aretz" is "the land" or "the earth". "Umeloah" means "and its fullness". "Tevel" means "the world". "Vechol tze'aceha" means "and all its offspring".
[ISA.34.2] For wrath belongs to Yahveh against all the nations, and heat against all their armies. He has devoted them to destruction, He has given them to slaughter. [§]
kee keh-tzeph lah-yah-veh al-kol-hah-go-yeem veh-heh-mah al-kol-tzeh-vah-ahm heh-khree-mahm neh-tah-nahm lah-tah-vahkh.
This verse describes God’s anger towards all nations. "Keh-tzeph" means wrath or anger. "Yahveh" is the proper name of God. "Hah-go-yeem" means nations. "Heh-mah" means heat or wrath. "Tzeh-vah-ahm" means armies. "Heh-khree-mahm" means devoted to destruction, or utterly destroyed. "Neh-tah-nahm" means gave. "Lah-tah-vahkh" means slaughter.
[ISA.34.3] Their assemblies will be thrown down, and their corpses will ascend as a sin offering, and the mountains will melt from their blood. [§]
vekhal-lei-hem yush-lah-koo oo-fig-rei-hem ya-ah-leh ba-ash-am ve-na-mas-soo ha-rim mid-da-mam.
This verse describes a severe judgment upon enemies. 'Kahal-lei-hem' refers to their assemblies or communities. 'Yush-lah-koo' means 'will be thrown'. 'Fig-rei-hem' means 'their corpses'. 'Ya-ah-leh' means 'will ascend'. 'Ba-ash-am' means 'in guilt' or 'as a sin offering'. 'Na-mas-soo' means 'will melt'. 'Ha-rim' means 'the mountains'. 'Mid-da-mam' means 'from their blood'. The verse describes the complete destruction of the enemy, with their bodies being offered as guilt offerings and so much blood spilled that the mountains melt from it.
[ISA.34.4] And all the host of the heavens will melt, and will roll up like a scroll of the heavens, and all of their host will wither, like withering of a leaf from a vine and like a dried fig. [§]
ve-na-ma-ku ka-lal-tze-va ha-sha-ma-yim ve-na-gol-lu ka-se-fer ha-sha-ma-yim ve-chal-tze-va-am yib-bol ki-ne-vol a-leh mi-ge-fen u-ke-no-ve-let mi-te-e-nah.
This verse describes a cosmic event where the host of the heavens will melt, roll up like a scroll, and wither like a leaf from a vine or a dried fig. ‘Ve’ means ‘and’. ‘Na-mak-ku’ is a verb meaning ‘will melt’. ‘Ka-lal’ means ‘all’. ‘Tze-va’ means ‘host’ or ‘army’. ‘Ha-sha-ma-yim’ means ‘the heavens’. ‘Na-gol-lu’ means ‘will roll up’. ‘Ka-se-fer’ means ‘like a scroll’. ‘Chal-tze-va-am’ means ‘their host’ or ‘all of their army’. ‘Yib-bol’ means ‘will wither’. ‘Ki-ne-vol’ means ‘like withering’. ‘A-leh’ means ‘a leaf’. ‘Mi-ge-fen’ means ‘from a vine’. ‘U-ke-no-ve-let’ means ‘and like a dried’. ‘Mi-te-e-nah’ means ‘from a fig.’
[ISA.34.5] For my sword is quenched in the heavens, behold, it will descend upon Edom and upon the people of Chermi for judgement. [§]
ki-riv-tah ba-sha-ma-yim char-bi hi-neh al-e-dom te-red ve-al-am cher-mi le-mish-pat.
This verse describes a sword being quenched in the heavens and then descending upon Edom and the people of Chermi for judgement. "ki" means "for", "riv-tah" means "it is quenched", "ba-sha-ma-yim" means "in the heavens", "char-bi" means "my sword", "hi-neh" means "behold", "al-e-dom" means "upon Edom", "te-red" means "you will descend", "ve-al-am" means "and upon the people", "cher-mi" means "of Chermi", "le-mish-pat" means "for judgement".
[ISA.34.6] A sword for Yahveh is filled with blood, it is saturated with fat, from the blood of lambs and young bulls, from the fat of the kidneys of rams, because this is a sacrifice for Yahveh in Bozrah, and a great slaughter in the land of Edom. [§]
kher-ev la-Yahveh mah-leh-ah dahm hoo-dash-nah may-kheh-lev mee-dahm kah-reem ve-ah-too-deem may-kheh-lev kee-lyot ay-leem kee ze-vakh la-Yahveh beh-vahz-rah ve-tevakh gah-dole beh-eh-rets eh-dome
This verse describes a sword filled with blood, saturated with fat, from the blood of lambs and young bulls, and the fat of kidneys of rams. It states this is a sacrifice to Yahveh in Bozrah, and a great slaughter in the land of Edom.
[ISA.34.7] And wild oxen will descend with them, and young bulls with the powerful ones, and the land will be saturated with blood, and their dust with the fat of the crushed. [§]
ve-yar-doo re-e-meem im-mam oo-fa-reem im-ab-beer-eem ve-ree-vah-tah ar-tzam mid-dam va-ah-far-am may-cheh-lev ye-doo-shan
This verse describes a scene of immense slaughter, where animals and the land itself are saturated with blood and fat. 'Re'eem' likely refers to wild oxen or aurochs, and 'Parim' refers to young bulls. 'Abirim' means strong or powerful ones, likely referring to strong bulls as well. The verse utilizes vivid imagery to depict a landscape soaked in the aftermath of battle or sacrifice.
[ISA.34.8] For a day of vengeance belongs to Yahveh, a year of recompense for the quarrel of Zion. [§]
ki yom nakam la-Yahveh shnat shillumim l’riv Tzion
This verse speaks of a ‘day of vengeance’ belonging to Yahveh, and a ‘year of recompense’ for the contention of Zion. ‘Yom’ means day, ‘nakam’ means vengeance, ‘la’ is a preposition meaning ‘to’ or ‘belonging to’, ‘Yahveh’ is the proper name of God, ‘shnat’ means year, ‘shillumim’ means recompense or payment, ‘l’riv’ means for the contention or quarrel, and ‘Tzion’ is Zion.
[ISA.34.9] And her rivers will become asphalt, and her dust sulfur, and her land will become burning asphalt. [§]
v’nehef’chu n’chaleyha l’zefet va’afarah l’gafrit v’hayetah artzah l’zefet bo’erah.
This verse describes a coming judgment upon a land. The rivers will become asphalt, its dust sulfur, and the land itself will become burning asphalt. Each noun is describing a characteristic of the land being judged.
[ISA.34.10] Night and day it will not be extinguished. Forever its smoke will ascend. From generation to generation it will be destroyed. For eternity of eternities, no one passes through it. [§]
Lay-lah ve-yo-mahm lo tik-beh le-o-lam ya-a-leh a-shan-ah-ah meed-or la-dor tech-rahv le-netzach netzach-im ein ovair bah.
This verse describes a continuously burning and desolating fire. 'Lay-lah ve-yo-mahm' means 'night and day'. 'Lo tik-beh' means 'it will not be extinguished'. 'Le-o-lam' means 'forever'. 'Ya-a-leh a-shan-ah-ah' means 'its smoke will ascend'. 'Meed-or la-dor' means 'from generation to generation'. 'Tech-rahv' means 'it will be destroyed'. 'Le-netzach netzach-im' means 'for eternity of eternities'. 'Ein ovair bah' means 'no one passes through it'.
[ISA.34.11] They will possess it; the owl and the porcupine will dwell in it; the owl and the raven will nest in it. And a line of emptiness and stones of desolation will be stretched over it. [§]
vee-resh-oo-ha kah-at ve-kee-pode ve-yan-shofe ve-orev yish-khenu-vah ve-nah-tah ah-lei-ha kav-to-hu ve-av-nei-bo-hu
This verse describes the desolate state of Edom. It lists creatures that will inhabit the ruins and states that emptiness and desolation will be measured upon it. "Kah-at" refers to a type of owl, "Kee-pode" is a porcupine, "Yan-shofe" is an owl, and "Orev" is a raven. "Kav-to-hu" means a line of emptiness, and "Av-nei-bo-hu" are stones of desolation.
[ISA.34.12] Its ruins, and there is no kingdom there; they will call it by name, and all its rulers will become nothing. [§]
kho-ray-ha ve-ayn-sham me-loo-kha yik-ra-oo ve-chol-sa-ray-ha yih-yu a-fes
This verse describes a ruined city or land. 'Kho-ray-ha' refers to its ruins. 'Ve-ayn-sham me-loo-kha' means 'and there is no kingdom there.' 'Yik-ra-oo' means 'they will call.' 'Ve-chol-sa-ray-ha' means 'and all its rulers.' 'Yih-yu a-fes' means 'will become nothing'.
[ISA.34.13] And her palaces will appear as ruins, thorns and prickles in her strongholds. And it will be a dwelling for jackals, a grassland for the daughters of the ostrich. [§]
ve'alta armnoteyha sirim qimmosh vechokh bemivtzareyha vehayta neve tanim chacir livnot ya'ana.
This verse describes the desolation of a once-great city, turning its palaces into ruins inhabited by desert creatures. 've'alta' means 'and will rise/ascend' but in this context signifies the appearance or coming to be of something. 'armnoteyha' is 'her palaces'. 'sirim' means 'thorns' or 'ruins'. 'qimmosh' is a plant, 'thistle', often used metaphorically for desolation. 'vechokh' means 'and a prickle/thorn'. 'bemivtzareyha' means 'in her strongholds/fortresses'. 'vehayta' means 'and will be'. 'neve' means 'a dwelling/habitation'. 'tanim' means 'jackals/dragons'. 'chacir' means 'a pasture/grassland'. 'livnot' means 'daughters/ostriches'. 'ya'ana' means 'ostrich'.
[ISA.34.14] And goats encountered wild donkeys, and a goat called out to its companion. But there the night creature calmed itself and found rest for itself. [§]
oo-fag-shoo tzee-eem et ee-eem ve-sah-eer al reh-eh-hu yik-rah akh-sham hir-gee-ah lee-leeth oo-matz-ah lah mah-noh-akh.
This verse describes a meeting of wild animals. 'Tzee-eem' refers to goats or ibex, and 'ee-eem' refers to wild donkeys or asses. The verse states they encounter each other and a goat calls out to its companion. It concludes by noting that the night creature (likely a nightjar or similar nocturnal bird) finds rest there.
[ISA.34.15] There she made a nest and laid eggs, and they hatched and she incubated them in her protection. But there, the young birds gathered with their companion. [§]
sha-mah kin-neh kip-pohz va-teh-mah-let oo-vahk-eh ve-dahg-rah beh-tsi-lah ahk-shahm nik-veh-tsoo dai-yoht ee-shah reh-oo-tah
This verse describes a bird making a nest, laying eggs, hatching them, and gathering its young. The key words are 'kinneh' (nest), 'kippoz' (wing/feather, implying eggs are laid), 'temalet' (laid), 'bakah' (hatched), 'dagrah' (incubated), 'tsilah' (shadow/protection, referring to the nest), and 'daiyot' (young birds). 'Reutah' means companion, implying the female bird is with her mate.
[ISA.34.16] Seek from above the book of Yahveh, and read. None will be missing from among them, nor will any woman lack her companion, for His mouth commanded it and His spirit gathered them. [§]
Dirshu mei-al-sefer Yahveh u-krau, achat mehennah lo needarah, ishah re'utah lo pakadu, ki-pi hu tsivvah, ve-rucho hu kibetsan.
This verse instructs people to seek from the book of Yahveh and to read from it. It asserts that no one will be missing, nor will any woman lack companionship. It explains this is because His mouth commanded it, and His spirit gathered them.
[ISA.34.17] And He cast lots for them, and His hand divided it to them by the cord. Forever they will inherit it, for generation and generation they will dwell in it. [§]
və·hūʾ-hi·p̄îl lā·hēn gō·rāl, və·yā·ḏō ḥil·qā·tā lā·hēm ba·qā·w; ʿaḏ-ʿō·lām yi·rā·šū·hā, lə·ḏōr wā·ḏōr yiš·ḵə·nū-bāh.
This verse describes the allocation of land by lot. 'He' refers to Yahveh. 'Lāhēn' means 'to them'. 'Gōrāl' is 'lot'. 'Yāḏō' is 'his hand'. 'Ḥil·qā·tā' means 'divided'. 'Ba·qā·w' means 'by the line' or 'by the cord' indicating boundaries. 'ʿaḏ-ʿō·lām' means 'forever'. 'yi·rā·šū·hā' means 'they will inherit it'. 'lə·ḏōr wā·ḏōr' means 'for generation and generation'. 'yiš·ḵə·nū-bāh' means 'they will dwell in it'.
ISA.35
[ISA.35.1] Desolation will be made joyful and dryness will rejoice, and the Arabah will exult and bloom like the lily. [§]
yə-su-sum mid-bar və-tsi-yah və-ta-gel a-ra-vah və-tif-rah ka-khă-vat-sa-let.
This verse uses several words describing barren lands and then states they will rejoice and bloom. “yə-su-sum” relates to desolation or wilderness. “mid-bar” refers to the wilderness or desert. “və-tsi-yah” means dryness or desolation. “və-ta-gel” means “and will rejoice”. “a-ra-vah” means the Arabah, which is a type of plain or valley, often arid. “və-tif-rah” means “and will bloom”. “ka-khă-vat-sa-let” means “like the crocus” or “like a lily”.
[ISA.35.2] She will blossom and flourish and rejoice, also she rejoices and sings for joy. The glory of Lebanon has been given to her, the splendor of Carmel and Sharon. They will see the glory of Yahveh, the splendor of the Gods. [§]
paroch tifrach v'tageil af gilat v'ranen k'vod hal'vanon nitan-lah hadar hakarmel v'hasharon hema yir'u k'vod-yevave hadar eloheinu.
This verse uses poetic parallelism to describe the blossoming and rejoicing of a subject, likely Zion or Israel. "Paroch" means to blossom. "Tifrach" means to flourish. "Tagel" means to rejoice. "Gilat" also means rejoicing. "Ranen" means to sing for joy. "K'vod hal'vanon" means the glory of Lebanon. "Nitan-lah" means has been given to her. "Hadar hakarmel" means the splendor of Carmel. "Hasharon" is Sharon, a fertile plain. "Yir'u" means they will see. "K'vod-yevave" means the glory of Yahveh. "Hadar eloheinu" means the splendor of our Gods.
[ISA.35.3] Strengthen the hands that are weak and make firm the knees that are failing. [§]
khaz-koo ya-da-yim ra-fot oo-veer-khayim kohsh-lot am-mets-oo.
This verse consists of commands directed to strengthen weak hands and failing knees. 'Khaz-koo' is a command to strengthen or make firm. 'Ya-da-yim' is plural for hands. 'Ra-fot' means weak or relaxed. 'Oo' is the conjunction 'and'. 'Bir-khayim' is knees. 'Kohsh-lot' means failing or tottering. 'Am-mets-oo' is a command to be strong or courageous.
[ISA.35.4] Say to those who are faint of heart, be strong, do not fear. Behold, your Gods will come with vengeance, reward is the Gods, it is they who will come and save you. [§]
imru le-nimharei-lev khizku al-tirau hineh eloheikhem nakam yavo gemul elohim hu yavo veyoshaekhem.
This verse is directed to those who are faint of heart. It urges them to be strong and not to fear, assuring them that their God will come with vengeance and reward, and will save them.
[ISA.35.5] Then the eyes of blind ones will be opened, and the ears of deaf ones will be opened. [§]
az tipakachnah einei ivrim veoznei chershim tipatachnah
This verse contains several words. "az" means then. "tipakachnah" is a future tense, plural, feminine form of the verb meaning to open. "einei" is the plural possessive form meaning eyes of. "ivrim" means blind ones. "ve" means and. "oznei" is the plural possessive form meaning ears of. "chershim" means deaf ones. "tipatachnah" is a future tense, plural, feminine form of the verb meaning to open.
[ISA.35.6] Then he will leap like a deer, he will skip, and sing with the tongue of the mute, because waters have split in the desert and streams in the Arabah. [§]
Az yidallegh ka'ayyal pissekh ve taron leshon ilem ki nivke'u bamidbar mayim unhalim ba'arava.
This verse describes a scene of unexpected abundance in the desert. 'Az' means 'then'. 'Yidallegh' means 'he will leap'. 'Ka'ayyal' means 'like a deer'. 'Pissekh' means 'he will skip'. 'Ve taron' means 'and sing'. 'Leshon ilem' means 'the tongue of the mute'. 'Ki nivke'u' means 'because they have split'. 'Bamidbar' means 'in the desert'. 'Mayim' means 'waters'. 'Unhalim' means 'and streams'. 'Ba'arava' means 'in the Arabah (desert plain)'. The verse suggests that even the mute will sing with joy because water has sprung forth in the desert.
[ISA.35.7] And the heat will become a lake, and thirst to springs of water. In the dwelling of jackals, grass will lie down, to reed and bulrushes. [§]
vehaya hasarav la’agam v’tzima’on l’mabbu’ei mayim bin’veh tanim riv’tzah chatzir l’kaneh v’gomea.
This verse describes a future restoration of the land, contrasting its former barrenness with a time of abundance. ‘Hasarav’ refers to the heat or drought. ‘La’agam’ means ‘to a lake.’ ‘V’tzima’on’ means ‘and thirst.’ ‘L’mabbu’ei mayim’ means ‘to springs of water.’ ‘Bin’veh tanim’ means ‘in the dwelling of jackals.’ ‘Riv’tzah’ means ‘will lie down.’ ‘Chatzir’ means ‘grass.’ ‘L’kaneh’ means ‘to reed.’ ‘V’gomea’ means ‘and bulrushes.’
[ISA.35.8] And there will be a path and a way, and that way of the sacred one will be called to it. No impure one will cross upon it, and it will be for them. One walking the path, and even fools, will not stray. [§]
vehaya sham maslul vaderesh vederesh hakodesh yikare lahh lo ya'avrennu tameh vehu lamoh holech derech ve'evilim lo yite'u.
This verse describes a sacred path. 'Maslul' and 'deresh' both relate to paths or ways. 'Hakodesh' means 'the holy one' or 'the sacred'. The verse states that this path will be called 'the sacred'. It will be inaccessible to the impure, and will be specifically for 'them' - likely referring to the righteous or those devoted to Yahveh. Those who walk this path, even fools, will not err. The structure involves conditional statements and declarations about the path’s nature and accessibility.
[ISA.35.9] There will not be there a lion, and a predator of beasts will not rise up. No terrifying animal will be found there, and the redeemed will walk. [§]
lo-yihyeh sham aryeh u-f'ritz chayot ba-lo-ya'aleh'nah lo timmatseh sham v'halchu ge'ulim.
This verse describes a future state of peace and safety, specifically concerning the land of Israel. It states that there will be no lion or predator among the beasts, nor will any terrifying animal ascend there. No one will be found there to cause harm, and the redeemed will walk safely. The verse uses vivid imagery to depict a land free from danger and fear, populated by those who have been saved or restored.
[ISA.35.10] And the redeemed of the Gods will return and come to Zion with joyful song, and the joy of forever will be upon their heads. They will attain joy and gladness, and sorrow and sighing will flee. [§]
ufeduyei yevave yishuvun ubau tziyon berinnah vesimchat olam al rosham sasson vesimcha yasigu venasu yagon vaanacha.
This verse describes the redeemed returning to Zion with joy. "ufeduyei" means "and the redeemed". "yevave" is the plural form of Yahveh, representing the Gods. "yishuvun" means "they will return". "ubau" means "and they will come". "tziyon" means "Zion". "berinnah" means "with joyful song". "vesimchat olam" means "and the joy of forever". "al rosham" means "upon their heads". "sasson vesimcha" means "joy and gladness". "yasigu" means "they will attain". "venasu" means "and they will flee". "yagon vaanacha" means "sorrow and sighing".
ISA.36
[ISA.36.1] And it happened in the fourteenth year of King Hezekiah, that King Sennacherib of Assyria campaigned against all the fortified cities of Judah, and he captured them. [§]
Va-yhi b’arba’ah esreh shanah la-melech Chizqiyahu, ‘alah Sancheyriv melech Ashur ‘al kol ‘arei Yehudah ha-b’tzurot va-yit’pesem.
This verse describes the fourteenth year of King Hezekiah’s reign, when King Sennacherib of Assyria campaigned against all the fortified cities of Judah and captured them. ‘Va-yhi’ means ‘and it happened’. ‘B’arba’ah esreh’ means ‘in fourteen’. ‘Shanah’ means ‘year’. ‘La-melech’ means ‘to the king’. ‘Chizqiyahu’ is the proper name Hezekiah. ‘Alah’ means ‘he went up’ or ‘ascended’ - in this context, it means he campaigned. ‘Sancheyriv’ is the proper name Sennacherib. ‘Melech’ means ‘king’. ‘Ashur’ is the proper name Assyria. ‘Al’ means ‘on’ or ‘against’. ‘Kol’ means ‘all’. ‘arei’ means ‘cities’. ‘Yehudah’ is the proper name Judah. ‘ha-b’tzurot’ means ‘the fortified’. ‘Va-yit’pesem’ means ‘and he captured them’.
[ISA.36.2] And the king of Assyria sent Rabshakeh, a commander, to Jerusalem to the king Hezekiah with a heavy force. And he stood in the channel of the upper pool, on the path of the field of the washerman. [§]
Va-yish-lach me-lech-ash-shur et rav-sha-keh mil-la-kish Yer-u-shal-mah el ha-me-lech Chiz-ki-ya-hu be-cheil ka-ved va-ya-amod bi-te-alat ha-bre-chah ha-el-yo-nah bi-mes-ilat sdeh ko-ves.
This verse describes the sending of Rabshakeh, a commander of the king of Assyria, to Jerusalem to King Hezekiah with a large army. Rabshakeh positioned himself near the pool of the upper conduit, on the road of the washerman’s field.
[ISA.36.3] And Elyakim, son of Chilkiyah, who was over the house, and Shevna the scribe, and Yoach son of Asaf the recorder, came out to meet him. [§]
vayyetse elav Elyakim ben-Chilkiyah hu asher al-habayit v’Shevna hasopher v’Yoach ben-Asaf hamazkir.
This verse describes three officials coming out to meet someone. 'Elyakim' is a proper name. 'Ben' means 'son of'. 'Chilkiyah' is a proper name. 'Asher' means 'who'. 'Al-habayit' means 'over the house'. 'V’Shevna' means 'and Shevna'. 'Hasopher' means 'the scribe'. 'V’Yoach' means 'and Yoach'. 'Ben-Asaf' means 'son of Asaf'. 'Hamazkir' means 'the recorder'.
[ISA.36.4] And Rabshakeh said to them, "Say now to Hezekiah, ‘Thus says the great king, the king of Assyria: What is this confidence in which you have trusted?’" [§]
Va-yo-mer a-lei-hem rav-sha-keh im-ru-na el-chi-zki-ya-hu koh-amar ha-me-lech ha-ga-dol me-lech ash-shur ma ha-bi-tach-on ha-zeh a-sher ba-tach-ta
This verse comes from 2 Kings 18:22. It is a message delivered by Rabshakeh, an official of the Assyrian king, to the people of Jerusalem. Rabshakeh is telling them to ask King Hezekiah about the confidence he has in his plans. The verse contains several names and titles, and uses a direct speech pattern. ‘Rav-sha-keh’ is a proper name, an official’s title. ‘Chi-zki-ya-hu’ is King Hezekiah's name. ‘Me-lech’ means king. ‘Ash-shur’ refers to Assyria. ‘Ha-bi-tach-on’ means confidence. ‘Ba-tach-ta’ means you have trusted.
[ISA.36.5] I said, only words of my lips, counsel and strength for war. Now, upon whom have you trusted, for you have rebelled against me? [§]
amarti ach-dvar-sfatayim etzah u-gburah la-milchamah, atah al-mi batachta ki maradta bi.
This verse contains several key words. "amarti" means "I said". "ach" means "only" or "but". "dvar-sfatayim" literally means "word of lips" and is used idiomatically to mean 'speech' or 'words'. "etzah" means "counsel". "u-gburah" means "and strength". "la-milchamah" means "for war". "atah" means "now". "al-mi" means "on whom" or "upon whom". "batachta" means "you have trusted". "ki" means "for" or "because". "maradta" means "you have rebelled". "bi" means "in me". Thus, the verse is a rhetorical question addressing someone who has trusted in something other than the speaker after the speaker has given counsel and strength for war.
[ISA.36.6] Behold, you have trusted in a broken reed, in Egypt. Whoever leans on it will have it pierce his hand; thus Pharaoh, King of Egypt, will be to all who trust in him. [§]
Hi-neh ba-tach-tah al-mish-eh-net ha-kah-neh ha-ra-tzoots ha-zeh al-mitz-rah-yim a-sher yis-samech ish a-lav u-vah be-kaf-fo u-ne-ka-vah; khen par-oh me-lech-mitz-rah-yim le-chol ha-vote-chim a-lav.
This verse speaks of reliance on Egypt as a source of strength, comparing it to a broken reed. It warns that those who trust in Egypt, and specifically Pharaoh, will be disappointed and experience pain. 'Hi-neh' introduces a statement of fact or observation. 'Ba-tach-tah' means 'you have trusted'. 'Mish-eh-net' refers to a support, prop, or reliance. 'Ha-kah-neh ha-ra-tzoots' is 'the broken reed'. 'Mitz-rah-yim' is Egypt. 'Yis-samech' means 'he will lean'. 'Ish' means 'man' or 'person'. 'U-vah be-kaf-fo' is 'and it will come into his hand'. 'U-ne-ka-vah' is 'and it will pierce'. 'Khen' means 'thus' or 'so'. 'Par-oh' is Pharaoh. 'Me-lech-mitz-rah-yim' is 'King of Egypt'. 'Le-chol ha-vote-chim a-lav' means 'to all who trust in him'.
[ISA.36.7] And if you say to me, "Trust in Yahveh, the Gods our God," is He not the one who removed the high places of Chizkiyah and his altars, and said to Judah and to Jerusalem, "Before this altar you shall worship?" [§]
vekhi-to’mar elai el-Yahveh Eloheinu batachnu halo-hu asher he’sir Chizkiyahuhu et-bamotav ve’et-mizbeachotav vayomer l’Yehudah v’liYerushalayim lifnei hamizbeach hazeh tishtachavu.
This verse is a rhetorical question about trusting in Yahveh, the Gods, based on the actions of King Chizkiyah. It questions whether Yahveh is not the one who removed the high places and altars, and commanded Judah and Jerusalem to worship before a specific altar.
[ISA.36.8] And now, please challenge my Lord the king of Assyria, and I will give you two thousand horses if you are able to provide riders for them. [§]
ve'ata hit'arev na et-Adonai haMelech Ashur ve'etnah lecha alfayim susim im-tuchal latet lecha rochvim aleihem.
This verse is from 2 Kings 18:23. It is a request from the commander of the Assyrian army to Rabshakeh to challenge Yahveh. 'Ve'ata' means 'and now'. 'Hit'arev' means 'mix', or 'challenge'. 'Na' is a plea, essentially meaning 'please'. 'Et' is a direct object marker. 'Adonai' means 'my Lord'. 'HaMelech' means 'the king'. 'Ashur' is the name of the Assyrian king and the kingdom. 'Ve'etnah' means 'and I will give'. 'Lecha' means 'to you'. 'Alpayim' means 'thousands'. 'Susim' means 'horses'. 'Im-tuchal' means 'if you are able'. 'Latet' means 'to give'. 'Rochvim' means 'riders'. 'Aleiem' means 'on them'. The verse essentially requests a challenge to Yahveh and offers horses and riders as a reward if the challenge is successful.
[ISA.36.9] And how could you turn your face away from the official of one of my Lord’s smaller servants, and instead trust in Egypt for chariots and horses? [§]
Ve’eych tashiv et p’nei pachach achad avdei adonai hak’tanim vativtach l’cha al-Mitzrayim l’rechev u’l’parashim.
This verse is from 2 Kings 17:9. Let's break down the names of God and key words. 'Pachach' means 'officer' or 'governor' but has links to ruling power and authority. 'Adonai' is 'my Lord.' 'Mitzrayim' is Egypt. The verse is asking how one could turn their face away from the official of one of my Lord’s smaller servants and instead trust in Egypt for chariots and horses.
[ISA.36.10] And now, have I come up onto this land apart from Yahveh? Yahveh said to me, ‘Go up onto this land and destroy it.’ [§]
ve’atah hamibal’adei Yahveh ‘aliti ‘al-ha’aretz hazzot lehash’chitah Yahveh amar elai ‘aleh el-ha’aretz hazzot vehash’chitah.
This verse comes from Numbers 16:30. 'Ve’atah' means 'and now'. 'Hamibal’adei' means 'apart from' or 'without'. 'Yahveh' is the proper name of God. 'Aliti' means 'I have come up'. 'Al-ha’aretz hazzot' means 'upon this land'. 'Lehash’chitah' means 'to destroy it'. 'Amar' means 'said'. 'Elai' means 'to me'. 'Aleh' means 'go up'. 'Vehash’chitah' means 'and destroy it'. The verse expresses a statement made to someone regarding a mission to destroy a land, emphasizing that the action is not undertaken independently but at the direction of Yahveh.
[ISA.36.11] And Eliakim, Shebna, and Joah said to Rabshakeh, "Please speak to your servants in Aramaic, for we hear. And do not speak to us in Hebrew in the ears of the people who are on the wall." [§]
vayomer elyakim veshevna veyoach el rav-shakeh daber-na el-avadeych aramit ki shomeim anachnu veal-tedaber elenu yehudit be’oznei ha’am asher al-hachoma
This verse records a request made by Eliakim, Shebna, and Joah to Rabshakeh, the Assyrian official. They ask him to speak to them in Aramaic rather than Hebrew, so that the people on the wall do not understand what is being said. ‘Vayomer’ means ‘and he said’. ‘Elyakim, Shebna, and Joah’ are proper names. ‘Rav-shakeh’ is the title and name of the official. ‘Daber-na’ is ‘speak, please’. ‘El-avadeych’ is ‘to your servants’. ‘Aramit’ means ‘Aramaic’. ‘Ki shomeim anachnu’ means ‘for we hear’. ‘Veal-tedaber elenu yehudit’ means ‘and do not speak to us Hebrew’. ‘Be’oznei ha’am’ means ‘in the ears of the people’. ‘Asher al-hachoma’ means ‘who are on the wall.’
[ISA.36.12] And Rabshakeh said, "The Gods, your Lord, and the Gods have sent me to speak these words to you. Is it not to the people who are sitting on the wall that my Lord has sent me to speak, so that you may eat your own refuse and drink your own urine with you?" [§]
va-yo-mer rav-sha-keh ha-el a-do-nai-cha ve-el-ei-cha sh'la-cha-ni a-do-ni le-da-ber et-ha-de-va-rim ha-ei-leh ha-lo al-ha-a-na-shim ha-yosh-vim al-ha-cho-mah le-e-chol et-cho-ra-ei-hem ve-lish-tot et-she-ei-na-ei-hem im-a-chem.
This verse is spoken by Rabshakeh, an Assyrian official, to the officials on the wall of Jerusalem. He is delivering a message from his Lord (the Assyrian king) to Hezekiah and the people of Jerusalem. Rabshakeh is boasting of his Lord's power and ability to conquer Jerusalem, detailing how the people will eat their own waste and drink their own urine as a result of the siege. The verse is largely about intimidation and a display of power.
[ISA.36.13] And Rabshakeh stood and called out in a loud voice in Judean, and he said, "Hear the words of the great king, the king of Assyria!" [§]
va-ya-a-mod rav-sha-keh va-yiq-ra be-qol-ga-dol yehu-dit va-yomer shime-u et-div-rei ha-me-lech ha-ga-dol me-lech ash-shur
This verse describes Rabshakeh standing and calling out in a loud voice in the Judean language, and then speaking the words of the great king, the king of Assyria. The names are descriptive titles, 'Rabshakeh' meaning 'chief cupbearer,' and 'YHVH' is the personal name of the God of Israel. 'Melech' means king and 'ha' means 'the'.
[ISA.36.14] Thus says the king: Let not Hizkiyyahu save you, for he will not be able to save you. [§]
Koh amar hammelech, al yashia lakhem Hizkiyyahu, ki lo yuchal lehatzil etkhem.
This verse consists of a statement made by a king. "Koh amar" means "thus says". "Hammelech" means "the king". "Al yashia lakhem" means "let not him save you". "Hizkiyyahu" is a proper name, translated as "Hizkiyyahu". "Ki" means "for" or "because". "Lo yuchal" means "he will not be able". "Lehatzil" means "to save". "Etkhem" means "you".
[ISA.36.15] And let not Hezekiah make you trust in Yahveh, saying, "Yahveh will save us." This city will not be given into the hand of the king of Ashur. [§]
ve'al yivtach etchem chizkiyah hu el-Yahveh le'emor hatzel yatzileinu Yahveh lo tinaten ha'ir hazot beyad melech Ashur.
This verse comes from 2 Kings 19:10. It details the Assyrian commander's attempt to demoralize those on the wall of Jerusalem. He advises the people not to trust in their God, Yahveh, to save them, and claims Jerusalem will fall to the king of Assyur. ‘Etchem’ means ‘you all’ or ‘in you’. ‘Hu’ is a pronoun meaning ‘he’ or ‘him’ and is used here to emphasize that it is Hezekiah who is being spoken about. ‘Beyad’ means ‘in the hand of’ or ‘to’. ‘Melech’ means ‘king’.
[ISA.36.16] Do not listen to Hezekiah, for thus says the king of Assyur: Make a blessing for me, and come out to me, and each person will eat from their own vine and each person will eat from their own fig tree, and each person will drink from their own well. [§]
al-tishm'u el-chizkiyah; ki koh amar ham-melech ashur: asu-iti brachah u'ts'u elai ve'ichlu ish gafno ve'ish te'enato u'sht'u ish mei-boro.
This verse contains a command not to listen to Hezekiah, followed by a message from the king of Assyur. The message is an offer: make a blessing to me, come out to me, and each person will eat from their own vine and fig tree, and drink from their own well. The intention is to persuade the people to surrender by promising continued prosperity under Assyrian rule.
[ISA.36.17] Until I come, and I take you to a land like your land, a land of grain and wine, a land of bread and vineyards. [§]
ad-bo-ee ve-la-kach-tee et-chem el-eretz ke-artzechem eretz da-gan ve-tee-rosh eretz le-chem u-che-ra-meem.
This verse describes a promise of return to a land similar to the one they left. "Ad-bo-ee" means 'until I come'. "Ve-la-kach-tee" means 'and I take'. "Et-chem" means 'you (plural)'. "El-eretz" means 'to a land'. "Ke-artzechem" means 'like your land'. "Eretz da-gan ve-tee-rosh" means 'a land of grain and wine'. "Eretz le-chem u-che-ra-meem" means 'a land of bread and vineyards'.
[ISA.36.18] Lest Hezekiah incite you to say, "Will Yahveh save us?" Have the gods of the nations each saved their land from the hand of the king of Assyria? [§]
pen yasit etkhem khizkiyahuhu leemor Yahveh yatzileinu hahaitzilu elohei hagoyim ish et artzo miyad melekh assur
This verse is a warning against relying on Yahveh for salvation, presented as a rhetorical question posed by the Assyrian king’s representatives. 'Pen' indicates a warning or lest something happen. 'Yasit' means to incite or turn away. 'Etkhem' means you (plural). 'Khizkiyahuhu' refers to King Hezekiah. 'Leemor' means to say. 'Yahveh' is the proper name of God. 'Yatzileinu' means will save us. 'Hahaitzilu' means have they saved?. 'Elohei hagoyim' means the gods of the nations. 'Ish et artzo' means each person his land. 'Miyad melekh assur' means from the hand of the king of Assyria.
[ISA.36.19] Where are the Gods of Hamath and Arpad? Where are the Gods of Sepharvayim? And did they deliver Samaria from my hand? [§]
Ayeh Elohey Hamat veArpad, ayeh Elohey Sepharvayim, vechi hizzilu et Shomron miyadi?
This verse is a rhetorical question posed by a commander to his troops, questioning where the gods of Hamath and Arpad are, where the gods of Sepharvayim are, and whether they were able to deliver Samaria from his hand. It is a challenge to the gods of the conquered lands to demonstrate their power.
[ISA.36.20] Which of the gods of all these lands have rescued their land from my hand? For Yahveh will rescue Jerusalem from my hand. [§]
Mi bechol elohei haaratzot ha'eleh asher hitzilu et artzam miyadi? Ki yatzil Yahveh et Yerushalayim miyadi.
This verse asks which of the gods of all these lands have rescued their land from my hand, and then states that Yahveh will rescue Jerusalem from my hand. 'Mi' means 'who' or 'which'. 'Bechol' means 'in all'. 'Elohei' is the plural possessive form of 'el', meaning 'gods of'. 'Ha'aratztot' means 'the lands'. 'Ha'eleh' means 'these'. 'Asher' means 'which' or 'that'. 'Hitzilu' means 'rescued'. 'Et' is a direct object marker. 'Artzam' means 'their land'. 'Miyadi' means 'from my hand'. 'Ki' means 'for' or 'because'. 'Yatzil' means 'will rescue'. 'Yahveh' is the proper name of the God of Israel. 'Yerushalayim' is 'Jerusalem'.
[ISA.36.21] And they were silent, and they did not answer him a word, because the command of the king was to say, "Do not answer him." [§]
vayacharishu velo anu oto davar ki mitzvat hammelech hi leemor lo ta'anuhu
This verse describes a situation where people remain silent and do not answer a king's question, because of a command not to respond. 'Vayacharishu' means 'and they were silent'. 'Velo anu oto davar' means 'and they did not answer him a word'. 'Ki mitzvat hammelech hi' means 'because the command of the king is'. 'Leemor lo ta'anuhu' means 'to say do not answer him'.
[ISA.36.22] And Eliakim son of Chilkiyah, who was over the house, and Shebna the scribe, and Yoach son of Asaf the recorder came to Hezekiah with torn garments, and they told him the words of Rabshakeh. [§]
vayavo elyakim ben-chilkiyah hu asher al-habayit veshevna hasofer vyoach ben-asaf hamazkir el-chizkiyah kru’ei begadim vayagidu lo et dibrei rav-shakeh.
This verse describes Eliakim, Shebna, and Yoach going to King Hezekiah with torn garments to report the words of Rabshakeh. 'Vayavo' means 'and came'. 'Elyakim ben-Chilkiyah' means 'Eliakim son of Chilkiyah'. 'Asher al-habayit' means 'who was over the house' (i.e., the palace). 'Shebna hasofer' means 'Shebna the scribe'. 'Yoach ben-Asaf hamazkir' means 'Yoach son of Asaf the recorder'. 'Kru’ei begadim' means 'torn garments'. 'Vayagidu lo' means 'and they told him'. 'Et dibrei rav-shakeh' means 'the words of Rabshakeh'.
ISA.37
[ISA.37.1] And it happened, when King Hezekiah heard it, that he tore his clothes and covered himself with sackcloth, and he went into the house of Yahveh. [§]
vayhi kishmoa hammelech chizkiyahu vayikrea et begadav vayitkhas basak vayavo beit Yahveh
This verse describes King Hezekiah's reaction to a message he received. 'Vayhi' means 'and it happened'. 'kishmoa' means 'when he heard'. 'hammelech' means 'the king'. 'chizkiyahu' is the king's name, Hezekiah. 'vayikrea' means 'and he tore'. 'et begadav' means 'his clothes'. 'vayitkhas' means 'and he covered himself'. 'basak' means 'with sackcloth'. 'vayavo' means 'and he went'. 'beit Yahveh' means 'the house of Yahveh'.
[ISA.37.2] And he sent Elyakim who is over the house, and Shevna the scribe, and the elders of the priests, covered with sacks, to Isaiah son of Amos the prophet. [§]
Va-yish-lach et-Ely-a-kim a-sher al-ha-bayit ve-et Shev-na ha-so-fer ve-et zik-nei ha-ko-he-nim mit-ka-sis-sim ba-sak-kim el-Yesha-yahu ben-A-moz ha-na-vi.
This verse describes sending messengers to the prophet Isaiah. 'Elyakim' is a proper name. 'asher al ha-bayit' means 'who is over the house'. 'Shevna ha-sofer' means 'Shevna the scribe'. 'Ziknei ha-kohenim' means 'the elders of the priests'. 'Mit-ka-sis-sim ba-sak-kim' means 'covered with sacks'. 'Yesha'yahu ben-Amoz ha-navi' means 'Isaiah son of Amos the prophet'.
[ISA.37.3] And they said to him, "Thus says Hizkiyah: This day is a day of distress and rebuke and oppression. For sons have come to the point of breach, and there is no strength for childbirth." [§]
vayomru elav koh amar Hizkiyah hu yom-tzarah vetochechah unetzah hayom hazeh ki bau banim ad-mashber vekoch ain leledah.
This verse recounts a message from King Hizkiyah. The speakers are reporting Hizkiyah's words. 'Yom' means day, 'tzarah' means distress, 'tochechah' means rebuke, 'netzah' means oppression. 'Banin' means sons, 'ad-mashber' indicates a critical point or breach, and 'koch ain leledah' describes a lack of strength for childbirth.
[ISA.37.4] Perhaps Yahveh, the Gods, will hear the words of the chief cupbearer, which the king of Assyur sent to revile the living Gods, and will prove through the words that Yahveh, the Gods, has heard. And you shall offer a prayer on behalf of the remnant that remains. [§]
ulay yishma Yahveh Elohimcha et divrei rav-shaqe asher shlachu melech-ashur adonayv lecharef Elohim chai vehokhiach badvarim asher shama Yahveh Elohimcha venasata tefila be'ad hashe'erit hannimtsa'ah.
This verse expresses hope that Yahveh, the Gods, will hear the words of the chief cupbearer regarding the king of Assyur's attempt to blaspheme the living Gods. It suggests offering a prayer for the remnant that remains.
[ISA.37.5] And the servants of the king Hizkiyah came to Isaiah. [§]
va-yo-vo-u av-dei ha-me-lech chi-z'ki-ya-hu el-ye-sha-ya-hu
This verse describes the servants of the king Hizkiyah coming to Isaiah. 'Va-yo-vo-u' means 'and came'. 'Av-dei' means 'servants'. 'Ha-me-lech' means 'the king'. 'Chi-z'ki-ya-hu' is the king’s name, Hizkiyah. 'El' means 'to'. 'Ye-sha-ya-hu' is Isaiah’s name.
[ISA.37.6] And Isaiah said to them, "Thus you shall say to your lord: Thus says Yahveh, do not fear because of the words which you have heard, those with which the young men of the king of Assyria have reviled me." [§]
Va-yo-mer a-lei-hem Yesha'yahu, koh to-merun el adoneichem, koh amar Yahveh, al tirah mipnei ha-devarim asher shamata asher gidfu na'arei melech-ashur oti.
This verse comes from Isaiah 7:6. It records the prophet Isaiah speaking to Ahaz, King of Judah, and instructing him what to say to his lord (the king of Assyria). Isaiah is delivering a message from Yahveh (the God of Israel) to Ahaz, telling him not to fear the words he has heard regarding the kings of Assyria and their threats.
[ISA.37.7] Behold, I give into him a spirit, and he will hear a rumor, and he will return to his land, and I will overthrow him with a sword in his land. [§]
hin-nee no-ten bo roo-ach ve-sha-ma ah-shmoo-ah ve-shav el ar-tzo ve-hip-al-tee-hoo ba-che-rev be-art-zo
This verse describes God giving a spirit to a man, causing him to hear a rumor and return to his land, and then God will overthrow him with a sword in his land. Each word is translated literally, retaining the original meaning as closely as possible.
[ISA.37.8] And the chief cupbearer returned and found the king of Assyria fighting at Libnah, for he had heard that he had departed from Lachish. [§]
vayashav rav-shaqeh vayimtsa et-melech ashshur nilcham al-livnah ki shamah ki nasah milakhish.
This verse describes Rabshakeh returning and finding the king of Assyria warring against Libnah, because he had heard that the king had departed from Lachish. The names are descriptive titles, not proper names requiring specific translation. 'Rabshakeh' likely means 'chief cupbearer' or 'commander-in-chief.' 'Ashshur' is simply the name of the Assyrian empire and its primary deity. 'Livnah' and 'Lachish' are place names. The verbs express action. 'Vayashav' means 'and he returned.' 'Vayimtsa' means 'and he found.' 'Nilcham' means 'fighting.' 'Shama' means 'he heard.' 'Nasah' means 'he departed.'
[ISA.37.9] And he heard about Tirhakah, king of Kush, saying, "He went out to fight with you." And he heard and he sent messengers to Hezekiah, saying: [§]
vayishma al-tirhaka melech-kush le'emor yatsa lehilachem itach vayishma vayshalach malachim el-chizkiyahuhu le'emor
This verse describes a report reaching the king about the actions of Tirhakah, the king of Kush, and the subsequent sending of messengers to Hezekiah. "Vayishma" means "and he heard." "Al" means "about". "Tirhaka" is a proper name. "Melech-kush" means "king of Kush". "Le'emor" means "saying". "Yatsa" means "he went out". "Lehilachem" means "to fight". "Itach" means "with you". "Vayishma" again means "and he heard". "Vayshalach" means "and he sent". "Malachim" means "messengers". "El-chizkiyahuhu" means "to Hezekiah". "Le'emor" again means "saying".
[ISA.37.10] Thus say to Hezekiah, king of Judah: Do not let your Gods deceive you, the ones in whom you trust, by saying, "Jerusalem will not be given into the hand of the king of Assyria." [§]
koh toamrun el khizkiyahuhu melekh yehudah leamor al yashakha eloheykha asher ata boteach bo leamor lo tinaten yerushalayim beyad melekh assur.
This verse is a message delivered to King Hezekiah of Judah. It warns him not to be confident in his God, the one in whom he trusts, because Jerusalem will not be saved from the king of Assyria. The verse uses 'eloheykha' which is a second-person possessive form referring to 'your gods'.
[ISA.37.11] Behold, you have heard what the kings of Assyria did to all the lands, to utterly destroy them, and you will be saved. [§]
hinneh atta shama'ta asher asu malkhei ashshur lekol-ha'aratzot lehakharimam ve'atta tinatzel.
This verse describes the actions of the kings of Assyria, who utterly destroyed other lands. It then states that 'you' will be saved. 'Hinneh' indicates 'behold' or 'see'. 'Atta' is 'you'. 'Shama'ta' means 'you heard'. 'Asher' means 'that' or 'which'. 'Asu' means 'they did'. 'Malkhei ashshur' means 'kings of Assyria'. 'Lekol-ha'aratzot' means 'to all the lands'. 'Lehakharimam' means 'to utterly destroy them'. 'Ve'atta' means 'and you'. 'Tinatzel' means 'you will be saved'.
[ISA.37.12] Deliver them, the Gods of the nations, who corrupted my fathers, at Gozan and Haran, and at Retsef and the people of Eden who were in Telassar. [§]
ha-heetzoo otam Elohei ha-goyim asher hish-heetoo avotai et-gozan ve-et-haran ve-retsef u-v'nei-eden asher bi-telassar.
This verse is a plea for deliverance. 'ha-heetzoo' means 'deliver'. 'otam' means 'them'. 'Elohei' means 'the Gods'. 'ha-goyim' means 'of the nations'. 'asher' means 'who/which'. 'hish-heetoo' means 'corrupted'. 'avotai' means 'my fathers'. 'et' is a grammatical particle indicating a direct object. 'gozan' and 'haran' are place names. 've' means 'and'. 'retsef' and 'b'nei-eden' are also place names. 'bi-telassar' means 'in Telassar'. Essentially, the speaker is asking the Gods of the nations to deliver someone from a fate similar to what befell their ancestors in these specific places.
[ISA.37.13] Where is the king of Hamath, and the king of Arpad, and the king of the city of Sfarvayim, Henah and Ivvah? [§]
Ayeh melek-khamat u-melek arpad u-melek la'ir Sfarvayim Henah ve'Ivvah.
This verse asks 'Where is the king of Hamath, and the king of Arpad, and the king of the city of Sfarvayim, Henah and Ivvah?' It is a rhetorical question, implying they have been defeated or are no longer in power. 'Ayeh' means 'where'. 'Melek' means 'king'. 'U' means 'and'. 'La'ir' means 'of the city'. The remaining words are proper nouns representing locations and people.
[ISA.37.14] And Hezekiah took the scrolls from the hand of the messengers, and he read them. Then he went up to the house of Yahveh, and Hezekiah spread them before Yahveh. [§]
va-yikach chizkiyah’u et-ha-sfarim mi-yad ha-mal’achim va-yikra’ehu va-ya’al beit Yahveh va-yifros’ehu chizkiyah’u lifnei Yahveh.
This verse describes Hezekiah receiving scrolls from the messengers and then reading them before Yahveh in the temple. 'Va-yikach' means 'and he took', 'chizkiyah’u' is Hezekiah, 'et-ha-sfarim' is 'the scrolls', 'mi-yad ha-mal’achim' means 'from the hand of the messengers', 'va-yikra’ehu' is 'and he read them', 'va-ya’al beit Yahveh' means 'and he went up to the house of Yahveh', 'va-yifros’ehu chizkiyah’u lifnei Yahveh' means 'and Hezekiah spread them before Yahveh'.
[ISA.37.15] And Hezekiah prayed to Yahveh, saying: [§]
va-yit-pal-el khiz-ki-ya-hu el-ye-ho-vah le-e-mor
This verse describes Hezekiah praying to Yahveh, and then speaking. 'Va-yit-pal-el' means 'and he prayed'. 'Khiz-ki-ya-hu' is the proper name Hezekiah. 'El' signifies 'to', or 'unto'. 'Ye-ho-vah' is the name Yahveh. 'Le-e-mor' means 'to say', or 'saying'.
[ISA.37.16] Yahveh of Hosts, the God of Israel, who dwells among the cherubim, you are the Gods alone, to all the kingdoms of the earth. You made the heavens and the earth. [§]
Yahveh Tsevaot Elohei Yisrael yoshev hakeruvim Attah-hu haElohim levad'cha lechol mamlekot haAretz Attah asita et-haShamayim ve'et-haAretz.
This verse identifies Yahveh as the God of Hosts, the God of Israel, who dwells among the cherubim. It affirms that He is God alone, over all the kingdoms of the earth, and that He created the heavens and the earth.
[ISA.37.17] Incline, Yahveh, Your ear and listen. Open, Yahveh, Your eyes and see. And listen to all the words of Sancheirib, who sent [them] to revile the living God. [§]
hatteh Yahveh ozncha ush'ma p'kach Yahveh einecha ure'eh ush'ma et kol dibrei Sancheirib asher shalach lecharef Elohim chai.
This verse is a prayer asking Yahveh to incline His ear and listen, to open His eyes and see, and to hear all the words of Sancheirib, who sent messages to blaspheme the living God.
[ISA.37.18] Truly, Yahveh has caused the kings of Assyria to destroy all the lands and their land. [§]
amnam yevaveh hekhrivu malkhei ashur et kol ha'aratzot ve'et artzam
This verse discusses the destruction brought about by the kings of Assyria. "amnam" means truly or indeed. "yevaveh" is the name Yahveh. "hekhrivu" means they have laid waste or destroyed. "malkhei" means kings. "ashur" is the name Assyria. "et" is a particle indicating the definite direct object. "kol" means all. "ha'aratzot" means the lands. "ve" means and. "artzam" means their land.
[ISA.37.19] And he will give their gods to the fire, because they are not the Gods, but the work of the hands of man, wood and stone, and he will destroy them. [§]
ve-na-ton et-elo-hei-hem ba-esh ki-lo elohim heim ki im-ma-aseh yedei-adam etz va-even vay-av-dum.
This verse describes the destruction of the gods of other nations. 'Ve-na-ton' means 'and he will give'. 'Et-eloheihem' means 'their gods'. 'Ba-esh' means 'in the fire'. 'Ki-lo elohim heim' means 'because they are not gods'. 'Ki im-maaseh yedei-adam' means 'but the work of the hands of man'. 'Etz va-even' means 'wood and stone'. 'Vay-av-dum' means 'and he will destroy them'.
[ISA.37.20] And now, Yahveh, our Gods, save us from his hand, and let all the kingdoms of the earth know that you are Yahveh alone. [§]
ve’ata Yahveh Elohimenu hoshi’einu miyado veyede’u kol-mamlekhot ha’aretz ki-ata Yahveh levadecha.
This verse is a plea for deliverance from an oppressor, followed by a declaration of Yahveh’s unique sovereignty. 'Ve’ata' means 'and now'. 'Yahveh' is the proper name of God. 'Elohimenu' means 'our Gods'. 'hoshi’einu' means 'save us'. 'miyado' means 'from his hand'. 'veyede’u' means 'and they will know'. 'kol-mamlekhot ha’aretz' means 'all the kingdoms of the earth'. 'ki-ata' means 'that you are'. 'Yahveh' again references the proper name of God. 'levadecha' means 'alone'.
[ISA.37.21] And Isaiah, son of Amoz, was sent to Chizkiyah to say, "Thus says Yahveh, the Gods of Israel, that because you prayed to me concerning Sancheyriv, king of Assyria..." [§]
vayishlach yeshayahu ben-amots el-chizkiyahuhu leemor koh-amar Yahveh Elohim Yisrael asher hitpalalta elai el-sancheyriv melech ashur.
This verse describes Isaiah, son of Amoz, being sent to King Chizkiyah to deliver a message from Yahveh, the God of Israel, in response to Chizkiyah's prayer concerning Sancheyriv, the king of Assyria. 'Vayishlach' means 'and he sent'. 'Ben' means 'son of'. 'Leemor' means 'to say'. 'Koh-amar' means 'thus says'. 'Asher' means 'that' or 'which'. 'Hitpalalta' means 'you prayed'. 'Elai' means 'to me'. 'Melech' means 'king'.
[ISA.37.22] This is the word that Yahveh spoke concerning it: Scorn is for you, mockery is for you, virgin daughter of Zion. After you, the daughter of Jerusalem shook her head. [§]
zeh hadavar asher diber Yahveh alav bazah lecha la'agah lecha betul bat-tsiyon acharecha rosh heni'ah bat Yerushalayim.
This verse describes a situation where Yahveh has spoken against someone, and expresses scorn and mockery. The 'daughter of Zion' and the 'daughter of Jerusalem' are being referenced, with the latter shaking her head in response to the situation.
[ISA.37.23] Whom have you reproached and insulted? And against whom have you lifted up your voice, and raised your eyes on high to the Holy One of Israel? [§]
Et-mee cheraf-ta ve-gid-daf-ta ve-al-mee ha-ri-mo-ta kol va-ti-sa marom ey-ney-cha el-kadosh Yis-ra-el.
This verse is a rhetorical question directed at someone who has acted with arrogance and disrespect. "Et-mee" is an untranslatable particle marking the object of the verb. "Cheraf-ta" means "you have reproached". "Gid-daf-ta" means "you have insulted". "Ha-ri-mo-ta" means "you have lifted". "Kol" means "voice". "Marom" means "height". "Ey-ney-cha" means "your eyes". "Kadosh" means "holy". "Yis-ra-el" is a name.
[ISA.37.24] By the hand of your servants you have dishonored my Lord, and you say, “Because of the multitude of my chariots I have ascended to the heights of the mountains, the slopes of Lebanon, and I will cut down its cedar stature from among its choice cypress, and I will come to the heights of its peak, the forest of Carmel.” [§]
b'yad avadey'cha cheref'ta adonai vatomer berov r'chavi ani aliti m'rom harim yark'tei levanon v'echrot komat arazav miv'char b'roshav v'avo m'rom kitzo ya'ar karmillo
This verse describes a boastful speech, likely from a king or powerful figure. The speaker claims to have humiliated ‘my Lord’ through their servants, and then details their ascent into the mountains of Lebanon to cut down cedar and cypress trees, intending to reach the highest peak of Carmel forest.
[ISA.37.25] I dug and I drank water, and I destroyed all the streams of a siege with the sole of my foot. [§]
a-nee kar-tee ve-sha-tee ma-yeem ve-ah-khreev be-kaf-pe-ah-mai kol ye-o-rei ma-tsoor.
This verse describes a person who has dug and drunk water, and then destroyed all the streams with the sole of their foot. The verse is likely metaphorical, describing a conquering hero or a powerful figure who controls water resources. "Ani" means "I". "Kar-tee" is a verb meaning "I dug". "Ve-sha-tee" means "and I drank". "Ma-yeem" means "water". "Ve-akhreev" means "and I destroyed". "Be-kaf-pe-ah-mai" means "with the sole of my foot". "Kol" means "all". "Ye-o-rei" means "streams". "Ma-tsoor" means "of a siege".
[ISA.37.26] Have you not heard of it from afar? I made it in days of old, and I formed it. Now I have brought it to pass, and it will be for wasting waves, steadfast cities in forms. [§]
Ha-lo shama'ta le-merachok otah asiti mi-yemei kedem vi-yatzarti-ah atah he-vei-ti-ah u-tehi le-hash'ot galim nitzim arim be-tzurot.
This verse speaks of a past action that resulted in a present state. 'Ha-lo' is an interrogative particle meaning 'Have...not?' or 'Surely...?' 'Shama'ta' means 'you have heard'. 'Le-merachok' means 'from afar'. 'Otah' means 'it'. 'Asiti' means 'I made'. 'Mi-yemei kedem' means 'from days of old'. 'Vi-yatzarti-ah' means 'and I formed it'. 'Atah' means 'now'. 'He-vei-ti-ah' means 'I have brought it'. 'U-tehi' means 'and it will be'. 'Le-hash'ot galim' means 'for wasting waves'. 'Nitzim' means 'steadfast' or 'strong'. 'Arim' means 'cities'. 'Be-tzurot' means 'in forms'. The verse is a rhetorical question posing that the listener is aware of something created long ago and recently brought to pass, resulting in the ruin of strong cities.
[ISA.37.27] And their dwellers are weak of hand, cut down and shamed. They were grass of the field and tender grass, hay of rooftops and a wasteland before it rises. [§]
ve-yosh-vey-hen kitz-rei-yad chat-tu va-voshu ha-yu eis-ev sa-deh vee-rak desheh chatzir gag-got ush-deh-mah lif-nei kamah.
This verse describes the fate of a people. 'yosh-vey-hen' refers to 'their dwellers', meaning the people inhabiting a place. 'kitz-rei-yad' means 'short of hand', indicating weakness or inability. 'chat-tu va-voshu' means 'cut and shamed'. 'ha-yu' means 'they were'. 'eis-ev sa-deh' means 'grass of the field'. 'vee-rak desheh' means 'and tender grass'. 'chatzir gag-got' means 'hay of rooftops'. 'ush-deh-mah' means 'and a wasteland'. 'lif-nei kamah' means 'before it rises', referring to a harvest or some sort of culmination.
[ISA.37.28] I have known your sitting, your going out, and your coming in, and your trembling to me. [§]
vəšivtəḵā wəṣēʾəṯḵā ūḅōʾəḵā yādāʿtî wəʾet hitraggəzəḵā ʾēlāy.
This verse contains several words. 'vəšivtəḵā' means 'your sitting'. 'wəṣēʾəṯḵā' means 'your going out'. 'ūḅōʾəḵā' means 'your coming in'. 'yādāʿtî' means 'I have known'. 'wəʾet hitraggəzəḵā' means 'and your trembling'. 'ʾēlāy' means 'to me'. The verse overall speaks of God's complete knowledge of a person's activities and inner emotional state.
[ISA.37.29] Because you have agitated God towards me, and your complacency has risen to my ears, I have set stinging in your nose and touching on your lips, and I will return you on the way that you came in it. [§]
ya'an hitragzechah elai vesha'anan'chah alah be'oznay vesamti chachi be'apech umitgi bisefateych vahashivoti'ch baderech asher ba'ta bah
This verse describes a divine response to someone's actions or words. 'Ya'an' means 'because'. 'Hitragzechah' implies anger or agitation directed towards the speaker. 'Elai' means 'to me'. 'Sha'anan'chah' refers to a state of complacency or self-assurance. 'Oznay' means 'my ears'. 'Samti' means 'I have set'. 'Chachi' refers to a stinging or burning sensation. 'Apech' means 'your nose'. 'Mitgi' is related to touching or feeling. 'Bisefateych' means 'on your lips'. 'Hashivoti'ch' means 'I will return you'. 'Baderech' means 'on the way'. 'Asher ba'ta bah' means 'that you came in it'.
[ISA.37.30] And this is the sign for you: in the first year, you will eat what grows up spontaneously; and in the second year, you will eat what grows fuller; and in the third year, you will sow and reap and plant vineyards and eat their fruit. [§]
ve-zeh-leh-cha ha-ot a-chol ha-shanah sapich u-va-shanah ha-shenit shachis u-va-shanah ha-shlishit zir’u ve-kitz’ru ve-nit’u keramim ve-ich’lu pir’yam.
This verse describes a sign given to demonstrate a promise. It details a progression over three years of agricultural yield, starting with sparse growth, then fuller growth, and finally, a year to sow, reap, and plant vineyards to eat their fruit.
[ISA.37.31] And the escapees of the house of Judah who remain will take root downwards, and it will make fruit upwards. [§]
ve-yas-fah plei-tat beit-ye-hu-dah ha-nish-a-rah sho-resh le-ma-tah ve-ah-sah pe-ri le-mah-lah
This verse describes the surviving remnant of the house of Judah taking root downwards and bearing fruit upwards. "Plei-tat" refers to a remnant or escapees. "Sho-resh" means root. "Le-ma-tah" means downwards. "Ve-ah-sah" means and it will make or do. "Pe-ri" means fruit. "Le-mah-lah" means upwards.
[ISA.37.32] For from Jerusalem a remnant and those who escape will come forth from Mount Zion. The zeal of Yahveh of hosts will accomplish this. [§]
ki mi-ru-sha-lim te-tze-a she-e-rit u-ple-ta mei-har tzi-yon kin-at Yahveh tze-va-ot ta-a-seh-zot.
This verse describes a remnant and a fleeing people coming forth from Jerusalem and Mount Zion. The action of this coming forth is motivated by the zeal of Yahveh of hosts. The structure is a declarative sentence stating a future event.
[ISA.37.33] Therefore, thus says Yahveh to the king of Assyria: "He will not come against this city, nor will he shoot an arrow there, nor will a shield advance against it, and he will not pour a ramp upon it." [§]
lakhen koh-amar Yahveh el-melekh Ashur lo yavo el-ha'ir hazot velo yoreh sham heitz velo yikdamena magen velo yishpoch aleha solla.
This verse details a message from Yahveh to the king of Assyria. It states that the king will not come against the city, nor will he shoot an arrow at it, raise a shield against it, or build a siege ramp against it. The verse emphasizes Yahveh's protection of the city by preventing the Assyrian king from attacking it.
[ISA.37.34] In the way that he came, he will return, and to this city he will not come, declaration of Yahveh. [§]
ba-de-rech a-sher ba-vah bo ya-shuv ve-el ha-ir ha-zot lo ya-vo ne-um Yahveh.
This verse describes someone returning by the way they came and not entering a certain city. "ba-de-rech" means "in the way". "a-sher" means "which". "ba-vah" means "in it". "bo" means "in him". "ya-shuv" means "he will return". "ve-el" means "and to". "ha-ir" means "the city". "ha-zot" means "this". "lo ya-vo" means "he will not come". "ne-um" means "declaration of". "Yahveh" is the proper name of God.
[ISA.37.35] And I will defend this city for salvation, for my sake and for the sake of David my servant. [§]
v'gannoti al-ha'ir ha'zot l'hoshi'ah; l'ma'ani u'l'ma'an David avdi.
This verse describes a divine act of defending a city. "v'gannoti" means 'I will defend'. "al-ha'ir ha'zot" means 'over the city this', or 'over this city'. "l'hoshi'ah" means 'for salvation'. "l'ma'ani" means 'for my sake'. "u'l'ma'an David avdi" means 'and for the sake of David my servant'.
[ISA.37.36] And an angel of Yahveh went forth and struck the camp of Assyria, one hundred and eighty-five thousand. And they arose in the morning, and behold, all were corpses, dead. [§]
Va yetze malakh Yahveh vayakke be machane Ashur meah ushmonim v’chamisha elef vayashkimu baboker vehineh kullam pegarim metim.
This verse describes an event where an angel of Yahveh goes forth and strikes the camp of Assyria, killing a large number of soldiers. The verse then states that when they arose in the morning, all were corpses, meaning they were all dead.
[ISA.37.37] And he departed and went, and Sennacherib, king of Assyria, returned and settled in Nineveh. [§]
vayissa vayyelekh vayyashav sankheriv melekh-ashur vayyeshev beniynveh
This verse describes Sennacherib, the king of Assyria, departing, going, returning, and settling in Nineveh. The verbs are sequential, depicting a series of actions. 'Vayissa' implies a departure or setting out. 'Vayyelekh' means 'he went'. 'Vayyashav' signifies returning. 'Vayyeshev' means 'he settled'.
[ISA.37.38] And it came to be that he was prostrating himself at the house of Nisroch, the Gods of his father, and Adrammelech and Sar-etser, his sons, were struck with the sword, and they escaped to the land of Ararat. And Esar-haddon, his son, reigned in his place. [§]
Va-yhi hu mishtachaveh beit nisroch elohayv ve-adrammelech ve-sar-etser banav hikkuhu bacherev ve-hemah nimletu eretz Ararat va-yimloch esar-haddon beno tachatav.
This verse describes the assassination of Sargon II's sons during a battle, and the subsequent ascension of Esar-haddon to the throne. 'Va-yhi' indicates a narrative continuation ('and it came to be'). 'Mishtachaveh' means 'bowing down' or 'prostrating himself', referring to the location where the event took place. 'Beit nisroch' is likely a place name, possibly a temple or fortress. 'Elohim' is the plural form of 'God', or 'the Gods'. 'Adrammelech' and 'Sar-etser' are names of Sargon's sons. 'Banav' means 'his sons'. 'Hikkuhu' means 'they struck him'. 'Bacherev' means 'with a sword'. 'Nimletu' means 'they escaped'. 'Eretz Ararat' means 'the land of Ararat'. 'Vayimloch' means 'and he reigned'. 'Esar-haddon' is the name of the son who becomes king. 'Beno' means 'his son'. 'Tachatav' means 'in his place'.
ISA.38
[ISA.38.1] In those days, Hezekiah became ill and was near death. And Isaiah, son of Amotz the prophet, came to him and said to him, “Thus says Yahveh: ‘Set your house in order, for you will die and not live.’” [§]
ba-ya-mim ha-hem cha-lah chi-zki-ya-hu la-mut va-vo ei-lav ye-sha-ya-hu ben-a-motz ha-na-vi va-yomer ei-lav koh amar Yahveh tzav le-beit-cha ki met ata ve-lo tich-yeh.
This verse describes a time when King Hezekiah became ill and was near death. The prophet Isaiah came to him and delivered a message from Yahveh, instructing him to put his house in order because he would die and not live.
[ISA.38.2] And Hezekiah turned his face toward the wall, and he prayed to Yahveh. [§]
va-yas-sev khiz-ki-ya-hu pa-nav el-ha-kir va-yit-pal-el el-ye-ho-veh.
This verse describes King Hezekiah turning his face toward the wall and praying to Yahveh. 'Va-yas-sev' means 'and he turned'. 'Khiz-ki-ya-hu' is the name Hezekiah. 'Pa-nav' means 'his face'. 'El-ha-kir' means 'toward the wall'. 'Va-yit-pal-el' means 'and he prayed'. 'El-ye-ho-veh' means 'to Yahveh'.
[ISA.38.3] And he said, "Please, Yahveh, remember how I have walked before you in truth and with a whole heart, and I have done what was good in your eyes." And Hezekiah wept a great weeping. [§]
vayomer anah Yahveh zekar-na et asher hithalachti lifanekha be'emet u'velev shalem vehatov be'einecha asiti vayevokch Chizkiyah hu bechi gadol.
This verse is from 2 Kings 20:3, and represents a plea from King Hezekiah to Yahveh. He is asking Yahveh to remember how he has walked before Him in truth and with a whole heart, and how he has done what was good in Yahveh’s eyes. The verse concludes with Hezekiah weeping greatly.
[ISA.38.4] And it happened, the word of Yahveh to Isaiah, saying. [§]
Va-yhee d’var-Yahveh el-Yesha’yahu le’emor.
This verse introduces a prophetic message. ‘Va-yhee’ means ‘and it happened’ or ‘and it was’. ‘D’var’ means ‘word’ or ‘matter’. ‘Yahveh’ is the proper name of God. ‘El’ means ‘to’ or ‘belonging to’. ‘Yesha’yahu’ is the name Isaiah. ‘Le’emor’ means ‘saying’ or ‘to say’.
[ISA.38.5] Go and say to Hezekiah, “Thus says Yahveh, the God of David, your father: “I have heard your prayer; I have seen your tears. Behold, I will add fifteen years to your days.”” [§]
haloch ve'amarta el-chizkiyahhu koh-amar Yahveh Elohei David avi'cha shamati et-tefilatecha ra'iti et-dim'atecha hin'ni yosif al-yamei'cha chamish esreh shanah.
This verse is a message delivered to King Hezekiah. It begins with an instruction to go and speak, then relays the words of Yahveh, the God of David, Hezekiah's father. Yahveh states that he has heard Hezekiah's prayer and seen his tears, and as a result, will add fifteen years to his life.
[ISA.38.6] From the hand of the king of Assyria I will deliver you, and this city, and I will defend this city. [§]
oo-mee-kaf meh-lek-ash-shoor at-tzeel-kha ve-et hah-eer hah-zoat ve-gah-noh-tee al hah-eer hah-zoat
This verse comes from Isaiah 37:33. It describes Yahveh promising to deliver Hezekiah and Jerusalem from the Assyrian king. ‘Kaf’ means ‘palm’ or ‘hand’. ‘Melek’ means ‘king’. ‘Ashshoor’ is ‘Assyria’. ‘Atzeel-kha’ means ‘I will deliver you’. ‘Ve-et’ is a conjunction meaning ‘and’. ‘Ha-eer’ means ‘the city’. ‘Ha-zoat’ means ‘this’. ‘Gah-noh-tee’ means ‘I will defend’ or ‘I will protect’. ‘Al’ means ‘upon’ or ‘over’.
[ISA.38.7] And this is to you the sign from Yahveh, that Yahveh will do the thing that He spoke. [§]
ve-zeh lekha ha-ot me-et Yahveh asher ya'aseh Yahveh et-ha-davar ha-zeh asher dibber.
This verse consists of several parts. 'Ve-zeh' means 'and this'. 'lekha' means 'to you'. 'ha-ot' means 'the sign'. 'me-et Yahveh' means 'from the Yahveh'. 'asher' means 'that' or 'which'. 'ya'aseh' means 'will do'. 'et-ha-davar' means 'the thing'. 'ha-zeh' means 'this'. 'asher dibber' means 'that He spoke'. Therefore, the verse is communicating that the following is a sign from Yahveh that Yahveh will do the thing that He spoke.
[ISA.38.8] Indeed, I will cause the shadow of the steps to return, which descended on the steps of Achaz by the sun in the afternoon, ten degrees. And the sun returned ten degrees on the steps which it had descended. [§]
hinnee meshiv et tsel hamaalot asher yarda bimaalot achaz bashemesh achoraniyit eser ma'alot vatashav hashemesh eser ma'alot bamaalot asher yarada.
This verse describes a miraculous event where the sun's shadow moved backwards on the steps of a palace. 'Hinne' means 'behold' or 'indeed'. 'Meshiv' means 'I will cause to return'. 'Tsel' refers to a shadow. 'Hamaalot' means 'the steps'. 'Asher' means 'which'. 'Yarda' means 'descended'. 'Bimaalot achaz' means 'on the steps of Achaz'. 'Bashemesh' means 'by the sun'. 'Achoraniyit' means 'later' or 'afterwards'. 'Eser' means 'ten'. 'Ma'alot' (repeated) again refers to 'steps' or 'degrees'. 'Vatashav' means 'and it returned'. The verse essentially states that the shadow moved back ten degrees on the steps, and then the sun itself returned ten degrees on the steps it had descended.
[ISA.38.9] A letter to Hezekiah, King of Judah, when he was sick, and he recovered from his sickness. [§]
mikhtav lchizkiyahhu melekh-yehuda bachaloto vaychi mechalyav
This verse describes a letter to King Hezekiah of Judah while he was sick and subsequently recovered from his illness. 'Mikhtav' means letter. 'Lchizkiyahhu' is 'to Hezekiah'. 'Melekh-Yehuda' is 'King of Judah'. 'Bachaloto' means 'when he was sick'. 'Vaychi' means 'and he lived' or 'and he recovered'. 'Mechalyav' means 'from his sickness'.
[ISA.38.10] I have said in my days, I will go at the gates of the grave. I have reckoned the remainder of my years. [§]
a-nee a-mar-tee bid-mee ya-mai eh-leh-khah be-sha-a-rei sha-ol poo-kad-tee ye-ter sh-noh-tai
This verse contains several key words. "a-nee" means "I". "a-mar-tee" means "I said". "bid-mee" means "in my days". "ya-mai" means "my days". "eh-leh-khah" means "I will go". "be-sha-a-rei" means "at the gates of". "sha-ol" is the name of the underworld or grave. "poo-kad-tee" means "I have considered" or "I have reckoned". "ye-ter" means "the remainder" or "the rest". "sh-noh-tai" means "my years". Thus, the verse describes a person reflecting on their life and contemplating their remaining years in the face of death.
[ISA.38.11] I said, I will not see Yahveh, Yahveh in the land of the living. I will not look upon man anymore, with those who are finished. [§]
amarti lo ereh Yahveh Yahveh bearetz hachayim, lo abbit adam od im-yoshvei chadel.
This verse contains several key names and phrases. "amarti" means "I said". "lo ereh" means "I will not see". "Yahveh" is the proper name of God. "bearetz hachayim" means "in the land of the living". "lo abbit" means "I will not look". "adam" means "man". "od" means "again" or "anymore". "im-yoshvei chadel" means "with the inhabitants of ruin" or "with those who are finished". The verse expresses a statement about no longer seeing Yahveh and no longer associating with mankind.
[ISA.38.12] My generations travel and are revealed from me as a shepherd's tent. I have guarded my life as a weaver guards his work from weakness. I am worn out from day until night, but God completes me. [§]
do-ree nis-sah veh-nig-lah mee-nee ke-oh-hel ro-ee kee-pahd-tee kah-or-eg hai-yai mee-dah-lah yeh-bats-eh-nee mee-yohm ahd-lah-yah-lah tahsh-lee-meh-nee
This verse uses several names for God, and poetic language describing God's care and protection. 'Dori' refers to generations. 'Nissa' means to travel or lift up. 'Niglah' means to be revealed. 'Mini' means from me. 'Ro'i' is my shepherd. 'Kipaddeti' means I have guarded. 'Orreg' means weaver. 'Hayyai' is my life. 'Midalah' means poverty or weakness. 'Yebatzeeni' means to wear me out. 'Miyom ad laylah' means from day until night. 'Tashlimeni' means to perfect or complete me.
[ISA.38.13] I have set it before morning, like a lion, so he breaks all my bones. From day until night you complete me. [§]
shi-vee-tee ad-bo-ker ka-ar-ree ken yish-a-ber kol-atz-mo-tai mi-yom ad-lai-lah tash-lee-may-nee.
This verse uses poetic imagery. "Shi-vee-tee" relates to setting, placing, or establishing. "Ad-bo-ker" means until morning. "Ka-ar-ree" means like a lion. "Kol-atz-mo-tai" means all my bones. "Miyom ad-lai-lah" means from day until night. "Tash-lee-may-nee" means you complete me or you make me whole. The verse appears to be describing a feeling of intense suffering, comparing it to a lion breaking bones, and a desire for relief or restoration.
[ISA.38.14] Like a stork, so I chirp. I moan like a dove. My eyes are weak from looking upwards. My Lord has wearied me, my beloved. [§]
kə-sûs ‘ā-ḡûr kēn ‘ă-ṣap-ṣēf eh-geh ka-yo-nāh dal-lû ‘ê-nay la-mā-rôm ad-o-nāy ‘ā-shə-qāh-lī ‘ar-vē-nî.
This verse uses imagery of birds to express longing and lament. 'Kə-sûs ‘ā-ḡûr' means 'like a stork'. 'Kēn ‘ă-ṣap-ṣēf' means 'so I chirp'. 'Eh-geh ka-yo-nāh' means 'I moan like a dove'. 'Dal-lû ‘ê-nay la-mā-rôm' means 'my eyes are weak to the heights' (meaning looking upwards in longing). 'Ad-o-nāy ‘ā-shə-qāh-lī ‘ar-vē-nî' means 'my Lord has wearied me, my beloved'. The verse depicts a speaker overwhelmed with longing and weariness, expressing their feelings through comparisons to birds.
[ISA.38.15] What shall I speak, and what shall He say to me? He has done it. I recount all my years upon the bitterness of my soul. [§]
mah-a-da-ber ve-a-mar-lee ve-hu-a-asah edadeh kol-shnotai al-mar nafshi
This verse consists of several components. "mah" means "what". "a-da-ber" means "I will speak". "ve" means "and". "a-mar-lee" means "He said to me". "asah" means "He did". "edadeh" means "I recount". "kol" means "all". "shnotai" means "my years". "al" means "upon". "mar" means "bitterness". "nafshi" means "my soul". Therefore, the verse speaks of what one will say after God has acted, reflecting on a life spent in sorrow.
[ISA.38.16] My Lord will live upon them, and to all within them, the lives of my spirit. And heal me and revive me. [§]
Adonai aleihem yihyu ulchol bahen chayei ruhi vetachalimeni vehachayeni.
This verse contains several names and verbs relating to divine power and life. "Adonai" means "my Lord". "Aleihem" is a prepositional phrase meaning "upon them". "Yihyu" means "they will live". "Ulchol" means "and to all". "Bahen" means "in them". "Chayei ruhi" translates as "the lives of my spirit". "Vetachalimeni" means "and heal me". "Vehachayeni" means "and revive me".
[ISA.38.17] Behold, peace is Lord to me, Lord, and you have desired my soul from corruption, without end, because you have cast behind your back all my sins. [§]
hinneh le-shalom mar-li mar ve-ata chashakta nafshi mishachat beli ki hishlachta acharei ge'ucha kol-chattai.
This verse uses several key names and terms for God. "Mar" means "Lord". "Shachat" means "corruption" or "the pit". "Ge'ucha" refers to God's back. The verse speaks of God taking away all sins, casting them behind his back. It expresses a desire for peace from the Lord, and the Lord's desire to save the speaker's soul from corruption. The repetition of "Mar" emphasizes the Lordship of God.
[ISA.38.18] For the underworld will not thank you, death will not praise you. Those descending into the pit will not acknowledge your truth. [§]
ki lo she'ol todehcha mavet yehallelcha lo-yisavru yorde-bor el-amittecha.
This verse discusses where praise and acknowledgment are due. "Sheol" refers to the underworld or the grave. "Mavet" is death personified. "Yorde-bor" means those descending into the pit, and "amittecha" means your truth or faithfulness. The verse states that neither the underworld nor death will praise God, nor will those in the pit declare His faithfulness.
[ISA.38.19] Living, living is He, Yahveh, who knows you as I know you today. A father to sons, He will declare to your truth. [§]
khai khai hu Yahveh yodekha kamoni hayyom av levanim yodi'a el-emittekha.
This verse contains several key names and words. "Khai" means "living". "Hu" means "He". "Yahveh" is the proper name of God. "Yodekha" is related to the root for "to know" and refers to knowing or acknowledging. "Kamoni" means "like me". "Hayyom" means "today". "Av" means "father". "Levanim" means "to sons". "Yodi'a" means "will declare". "El-emittekha" means "to your truth".
[ISA.38.20] Yahveh, save me, and we will sing my songs all the days of our lives within the house of Yahveh. [§]
Yahveh to save me, and my songs we will sing all the days of our lives upon the house of Yahveh.
This verse expresses a desire for Yahveh to provide salvation, followed by a declaration of continuous worship and praise throughout life within the dwelling place of Yahveh. The verse uses ‘Yahveh’ repeatedly, denoting the personal name of God. The structure emphasizes both the need for divine intervention and the resulting commitment to worship.
[ISA.38.21] And Isaiah said, "They will carry a fig leaf of figs, and they will smear it on the boil, and it will live." [§]
vayomer yesha'yahu yis'u develet te'enim v'yim'r'chu al-ha'sh'chin v'yechi
This verse comes from Isaiah 7:7. "Vayomer" means "and said". "Yesha'yahu" is the name Isaiah. "Yis'u" means "they will carry". "Develet" means "a fig leaf". "Te'enim" means "figs". "V'yim'r'chu" means "and they will smear". "Al" means "on". "Ha'sh'chin" means "the boil". "V'yechi" means "and it will live". The verse is a command given by Isaiah concerning a remedy for a boil.
[ISA.38.22] And Hezekiah said, "What sign is there that I should go up to the house of Yahveh?" [§]
Va-yo-mer Chiz-ki-ya-hu ma ot ki e-eh-leh beit Yahveh.
This verse comes from 2 Kings 20:10. 'Va-yo-mer' means 'and he said'. 'Chiz-ki-ya-hu' is the name 'Hezekiah'. 'Ma ot' means 'what sign'. 'Ki e-eh-leh' means 'that I go up'. 'Beit Yahveh' means 'house of Yahveh'.
ISA.39
[ISA.39.1] At that time, Merodach Baladan, son of Baladan, king of Babylon, sent letters and a gift to Hezekiah. And he heard that Hezekiah was sick, so he was strengthened. [§]
ba'et hahu shalach merodach baladan ben baladan melech bavel sefarim umincha el chizkiyahu vayishma ki chalah vayechazak.
This verse describes the sending of letters and a gift from Merodach Baladan, king of Babylon, to King Hezekiah of Judah. It states that Merodach Baladan sent these things after hearing that Hezekiah was sick, and that this event strengthened Hezekiah.
[ISA.39.2] And Hezekiah rejoiced to them, and he showed them the house of his treasures, the silver, and the gold, and the spices, and the good oil, and all the vessels of his house, and all that was found in his treasuries. There was nothing that Hezekiah did not show them in his house and in all his dominion. [§]
vayis'mach aleihem chizkiyahuhu vayare'em et-beit nekhoto et-hakesef ve'et-hazahav ve'et-habesamim ve'et hashemen hatov ve'et kol-beit kelav ve'et kol-asher nimtza be'otzarotav lo-hayah davar asher lo-hera'em chizkiyahuhu be'veito uve'chal memshalto.
This verse describes Hezekiah showing all his treasures to visitors. 'Vayis'mach' means 'and he rejoiced'. 'Aleihem' means 'upon them' or 'to them'. 'Chizkiyahuhu' is Hezekiah. 'Vayare'em' means 'and he showed them'. 'Et-beit nekhoto' means 'the house of his treasures'. The following clauses list the various treasures: silver, gold, spices, good oil, all the vessels of his house, and everything found in his treasuries. The final clause states that there was nothing that Hezekiah did not show them in his house and in all his dominion.
[ISA.39.3] And Isaiah the prophet came to the king Hezekiah, and said to him, "What have these men said, and from where have they come to you?" And Hezekiah said, "They have come to me from a distant land, from Babylon." [§]
Va-yo-vo Yi-sha-ya-hu ha-na-vee el-ha-me-lech Chiz-ki-ya-hu va-yo-mer elav mah amru ha-a-nashim ha-ele u-mei-ayin yavo-u eilecha va-yo-mer Chiz-ki-ya-hu mei-eretz re-cho-kah bau eilei mi-va-vel.
This verse describes the prophet Isaiah coming to King Hezekiah and asking about some men who have come to visit him. Hezekiah responds that these men came from a distant land, from Babylon.
[ISA.39.4] And he said, "What have you seen in your house?" And Hezekiah said, "They have seen all that is in my house. There was nothing that I have not shown to them in my treasuries." [§]
Va-yo-mer ma ra-u be-veit-cha va-yo-mer Chiz-ki-ya-hu et kol-asher be-veiti ra-u lo-haya davar asher lo-her-iti-im be-otz-rotay.
This verse recounts a conversation where someone asks Hezekiah what they have seen in his house. Hezekiah responds that they have seen everything in his house, and that there is nothing he has hidden from them in his treasuries.
[ISA.39.5] And Isaiah said to Hezekiah, "Hear the word of Yahveh of hosts." [§]
va-yo-mer yashay-hu el-chiz-ki-yah-hu shma d’var-yahveh tzeva-ot
This verse begins with ‘and said’, followed by Isaiah speaking to Hezekiah. He instructs Hezekiah to ‘hear the word of Yahveh of hosts’. Each component of the names are translated literally. ‘Va-yo-mer’ is ‘and said’. ‘Yashay-hu’ is Isaiah, a proper name. ‘El’ means ‘to’, ‘chiz-ki-yah-hu’ is Hezekiah, a proper name. ‘Shma’ means ‘hear’. ‘D’var’ means ‘word’. ‘Yahveh’ is translated as ‘Yahveh’. ‘Tzeva-ot’ means ‘of hosts’.
[ISA.39.6] Behold, days are coming, and all that is in your house, and all that your ancestors have accumulated until this day, will be carried to Babylon. Nothing will remain, says Yahveh. [§]
hinneh yamim ba'im venissa kol asher be'veitech va'asher otzru avoteicha ad ha'yom hazeh bavel lo yivater davar amar Yahveh
This verse speaks of a coming time when everything within your house, and all that your ancestors have stored up to this day, will be carried away to Babylon, and nothing will remain. It is stated that Yahveh has declared this.
[ISA.39.7] And from your sons who come forth from you, those you will bear, they will be taken, and they will be eunuchs in the temple of the king of Babel. [§]
oo-mee-bah-neh-kah ah-shehr yeh-tseh-oo mee-mekh ah-shehr toh-leed yee-kah-hoo veh-hah-yoo sah-ree-seem beh-hay-khal meh-lekh bah-vel.
This verse describes sons who will come forth from a person, those they will bear, and who will become eunuchs in the temple of the king of Babel. 'Banei' means sons, 'asher' means which/that, 'yetzeu' means they will come forth, 'mimecha' means from you, 'tolid' means you will bear, 'yikachu' means they will take, 'sarisim' means eunuchs, 'beheikal' means in the temple, 'melech' means king, 'bavel' means Babel.
[ISA.39.8] And Hezekiah said to Isaiah, "Good is the word of Yahveh that you have spoken." And he said, "May there be peace and truth in my days." [§]
Va-yo-mer Chiz-ki-ya-hu el-ye-sha-ya-hu tov dvar-Yahveh asher di-bar-ta va-yo-mer ki yi-hyeh sha-lom ve-e-met be-ya-mai.
This verse recounts Hezekiah speaking to Isaiah. Hezekiah affirms that the word of Yahveh spoken by Isaiah is good, and expresses a hope for peace and truth in his days.
ISA.40
[ISA.40.1] Comfort, comfort, my people, says your Gods. [§]
Nachamu nachamu ammi yoamar Eloheichem.
This verse consists of a doubled verb, 'nachamu' (comfort, console), followed by 'ammi' (my people), then 'yoamar' (says), and finally 'Eloheichem' (your Gods). The repetition of 'nachamu' is for emphasis. The verse is a direct address, a prophetic message of comfort.
[ISA.40.2] Speak to the heart of Jerusalem and call out to its Gods, for its army is full. For her iniquity is pleased with, for she has taken from the hand of Yahveh double in all her sins. [§]
dab-roo al-lev yer-oo-sha-lim vee-kree-oo ei-lei-ha kee ma-lehah tsi-vah-ah kee neer-tzah avo-nah kee lak-hah mee-yad Yahveh kif-lai-im be-chol khat-o-tei-ha.
This verse addresses Jerusalem and speaks about its completion of punishment. 'Dab-roo' means 'speak'. 'Al-lev' means 'to the heart of'. 'Yerushalaim' is Jerusalem. 'Kree-oo' is 'call out to'. 'Ei-lei-ha' means 'to its Gods'. 'Ma-lehah' means 'is full'. 'Tsi-vah-ah' means 'its army'. 'Neer-tzah' means 'is pleased with'. 'Avo-nah' means 'her iniquity'. 'Lak-hah' means 'she has taken'. 'Mee-yad' means 'from the hand of'. 'Yahveh' is the proper name of God. 'Kif-lai-im' means 'double'. 'Be-chol khat-o-tei-ha' means 'in all her sins'.
[ISA.40.3] A voice is calling in the wilderness, make way for Yahveh. Make straight in the Arabah a path for the Gods. [§]
Qol koreh bamidbar pannu derech Yahveh yashru ba'arava mesillah leElohim.
This verse consists of several words. 'Qol' means 'voice'. 'Koreh' means 'calling'. 'Bamidbar' means 'in the wilderness'. 'Pannu' means 'make way'. 'Derech' means 'road' or 'way'. 'Yahveh' is the proper name of God. 'Yashru' means 'make straight'. 'Ba'arava' means 'in the Arabah' (a desert region). 'Mesillah' means 'path'. 'LeElohim' means 'to the Gods'. The verse describes a voice calling for preparation of a path for God.
[ISA.40.4] Every valley will be lifted up, and every mountain and hill will be made low. And the crookedness will become a plain, and the ridges will become a valley. [§]
kal-geh yinnaseh, ve-khal-hah-har ve-givah yishpallu, ve-hayah ha-ekov le-mishor, ve-har-kassim le-bikah.
This verse describes a dramatic leveling of the landscape as a result of divine action. "kal-geh" means 'every valley'. "yinnaseh" means 'will be lifted up'. "ve-khal-hah-har" means 'and every mountain'. "ve-givah" means 'and hill'. "yishpallu" means 'will be made low'. "ve-hayah" means 'and it will be'. "ha-ekov" means 'the crookedness'. "le-mishor" means 'to a plain'. "ve-har-kassim" means 'and the ridges'. "le-bikah" means 'to a valley'.
[ISA.40.5] And the glory of Yahveh will be revealed, and all flesh will see together, because the mouth of Yahveh has spoken. [§]
ve-nig-lah ke-vod yeh-vah-veh ve-ra-u kol-ba-sar ya-chad ki-pee yeh-vah-veh dee-ber.
This verse describes the revelation of the glory of Yahveh and all flesh seeing it together, because the mouth of Yahveh has spoken. ‘Ve’ means ‘and’. ‘Niglah’ means ‘revealed’. ‘Kebod’ means ‘glory’. ‘Yehovah’ is the proper name of God, which we translate as ‘Yahveh’. ‘Ve’ means ‘and’. ‘Rau’ means ‘saw’. ‘Kol’ means ‘all’. ‘Basar’ means ‘flesh’. ‘Yachad’ means ‘together’. ‘Ki’ means ‘for’ or ‘because’. ‘Pee’ means ‘mouth’. ‘Deeber’ means ‘spoke’.
[ISA.40.6] A voice says, "Call!" And I said, "What shall I call?" All flesh is grass, and all of its goodness is like the flower of the field. [§]
Qol omer qera, ve'omar mah eqra? Kol habasar hachsir vechol chasdo kechitz hasadeh.
This verse describes a voice calling for someone to proclaim a message. The verse then states that all flesh is like grass and all of its goodness is like the flower of the field. "Qol" means "voice". "Omer" means "saying". "Qera" means "call". "Ve'omar" means "and I said". "Mah eqra?" means "what shall I call?" or "what shall I proclaim?". "Kol habasar" means "all flesh". "Hachsir" means "grass". "Vechol chasdo" means "and all of its goodness". "Kechitz hasadeh" means "like the flower of the field".
[ISA.40.7] The grass has withered, the blossom has faded, for the breath of Yahveh has blown upon it. Indeed, the people are like the grass. [§]
yah-besh khah-tseer nah-vel tzeets kee roo-akh yeh-vah-veh nah-shav-ah bo ah-khen khah-tseer hah-ahm
This verse describes the withering of grass and blossoms. 'Yahbesh' means dried up. 'Khah-tseer' means grass. 'Nah-vel' means withered. 'Tzeets' means blossom or sprout. 'Kee' means 'for' or 'because'. 'Roo-akh' means wind or breath. 'Yeh-vah-veh' is the proper name of God. 'Nah-shav-ah' means blew. 'Bo' means in it. 'Akhen' means surely or indeed. 'Hah-ahm' means the people.
[ISA.40.8] The grass is dried up, the blossom is withered, but the words of the Gods our shall endure forever. [§]
yah-besh kha-tseer nah-vel tzeetz oo-de-var elo-hay-nu yah-koom le-o-lam.
This verse describes the fading of natural things and contrasts it with the enduring nature of the words of the Gods. "Yabes" means dried up. "Chatsir" means grass. "Navel" means withered. "Tzeetz" means sprout or blossom. "Dvar" means word or matter. "Elohaynu" is plural, meaning "the Gods our". "Yakoom" means shall stand or endure. "Leolam" means forever.
[ISA.40.9] On the high mountain, to you who brings good news to Zion, raise your voice with strength, you who brings good news to Jerusalem. Raise it, do not fear. Say to the cities of Judah, behold, your Gods are coming. [§]
al har-gavoh ali-lach mevaseret tziyon harimi bakoach kolech mevaseret yerushalayim harimi al-tirai imri learei yehudah hineh eloheichem.
This verse is a call to those who bring good news to Zion and Jerusalem. It instructs them to raise their voices with strength and to not fear, but to proclaim to the cities of Judah that their God is coming. 'Har-gavoh' means 'the high mountain'. 'Ali-lach' means 'to you'. 'Mevaseret' means 'one who brings good news'. 'Tziyon' is Zion. 'Harimi' is 'raise'. 'Bakoach' means 'with strength'. 'Kolech' is 'your voice'. 'Yerushalayim' is Jerusalem. 'Tirai' means 'fear'. 'Imri' means 'say'. 'Learei' means 'to the cities of'. 'Yehudah' is Judah. 'Hineh' means 'behold' or 'here is'. 'Eloheichem' means 'your Gods'.
[ISA.40.10] Indeed, my Lord Yahveh will come with strength, and his arm will rule for him. Indeed, his reward is with him, and his work is before him. [§]
hinneh adonai yevah bekhazak yavo uzro'o moshlah lo hinneh sekharo itto upe'ulato lefanav.
This verse describes Yahveh coming with power and strength. "Hinneh" means 'behold' or 'indeed'. "Adonai" means 'my Lord'. "Yevah" is the name of God. "Bekhazak" means 'with strength' or 'powerfully'. "Uzro'o" means 'his arm'. "Moshlah" means 'ruling' or 'dominion'. "Sekharo" means 'his reward'. "Itto" means 'with him'. "Upe'ulato" means 'and his work'. "Lefanav" means 'before him'. The verse conveys that God's reward accompanies him, and his work is before him, demonstrating his sovereignty.
[ISA.40.11] As a shepherd shepherds his flock, with his arm he gathers lambs, and in his bosom he carries them. He leads the weak. [§]
kə-ro-‘eh ‘ed-roh yiʁ-‘eh biz-ro-‘oh yə-qab-behץ tə-lah-’eem u-və-ḥey-қо yih-sah; ‘ah-loh yə-nah-el.
This verse uses imagery of a shepherd caring for his flock. “kə-ro-‘eh” means “like a shepherd”. “'ed-roh” means “his flock”. “yiʁ-‘eh” means “he will shepherd”. “biz-ro-‘oh” means “with his arm”. “yə-qab-behץ” means “he gathers”. “tə-lah-’eem” means “lambs”. “u-və-ḥey-қо” means “and in his bosom”. “yih-sah” means “he carries”. “'ah-loh” means “the weak/gentle”. “yə-nah-el” means “he leads”.
[ISA.40.12] Who measured the water with his span, and the heavens with a span? Who measured all the dust of the earth with a third, and weighed the mountains and hills with scales? [§]
mi-madad be-sha'alo mayim ve-shamayim ba-zeret tiken ve-kol ba-shalish afar ha-aretz ve-shaqal ba-peles ha-rim u-gva'ot be-mo'aznayim.
This verse asks a rhetorical question about who measured the water and the heavens with a span, and all the dust of the earth with a third, and who weighed the mountains and hills with scales. It is a poetic expression of God's power and control over creation. 'Mi' means 'who'. 'Madad' means 'measured'. 'Be-sha'alo' means 'with his hand/span'. 'Mayim' means 'water'. 'Ve-shamayim' means 'and the heavens'. 'Ba-zeret' means 'with a span'. 'Tiken' means 'measured/weighed'. 'Ve-kol' means 'and all'. 'Ba-shalish' means 'with a third'. 'Afar' means 'dust'. 'Ha-aretz' means 'the earth'. 'Ve-shaqal' means 'and weighed'. 'Ba-peles' means 'with a balance'. 'Ha-rim' means 'the mountains'. 'U-gva'ot' means 'and the hills'. 'Be-mo'aznayim' means 'with scales'.
[ISA.40.13] Who can prepare the Spirit of Yahveh, and which man will make his counsel known? [§]
mee-tee-chen et-roo-ach Yahveh ve-eesh at-sa-to yo-dee-ay-nu.
This verse asks who can prepare or direct the Spirit of Yahveh, and who can make known his counsel. "Tichen" means to prepare or direct. "Ruach" means spirit or wind. "Yahveh" is the proper name of God. "Eesh" means man. "At-sa-to" is his counsel. "Yodee-ay-nu" means 'knows him' or 'makes it known to him'.
[ISA.40.14] Whom does one counsel and understand, and teach him in the way of justice, and teach him knowledge, and the way of understandings he will make known to him. [§]
Et-mee no-atz va-yvee-neh-hu va-yelam-deh-hu be-orach mish-pat va-yelam-deh-hu da-at ve-derech te-voo-not yo-dee-eh-nu.
This verse discusses who instructs and teaches. "Et-mee" is an untranslatable particle marking the object of the verb. "No-atz" means to advise or counsel. "Va-yvee-neh-hu" means 'and understood him'. "Va-yelam-deh-hu" means 'and taught him'. "Be-orach mish-pat" means 'in the way of justice'. "Va-yelam-deh-hu da-at" means 'and taught him knowledge'. "Ve-derech te-voo-not yo-dee-eh-nu" means 'and the way of understandings will he make known to him'.
[ISA.40.15] Behold, the nations are as dust crushed, and are considered as a speck of dust on the scales. Behold, the coastlands are as a drop that is taken away. [§]
hen goyim k’mar midli u’k’shachak mozneim nechshavu hen iim ka’dak yitol.
This verse uses descriptive language to illustrate the worthlessness of nations in the eyes of God. "Goyim" refers to nations or gentiles. "Mar" means to crush or pulverize. "Midli" is a small, insignificant quantity, like dust. "Shachak" is dust or powder. "Mozneim" refers to balances or scales. "Nechshavu" means to be accounted or considered. "Iim" means islands, but can also refer to coastlands or nations. "Ka’dak" means like a drop or a very small quantity. "Yitol" means to be lifted up or taken away.
[ISA.40.16] And Lebanon does not have sufficient wood for burning, and its beasts do not have sufficient sacrifice. [§]
u-le-va-non ein dei ba-er ve-cha-ya-to ein dei o-lah.
This verse describes Lebanon as lacking sufficient wood for burning and lacking sufficient wild animals for sacrifice. "Lebanon" is a place name. "Ein" means "is not". "Dei" means "sufficient". "Ba-er" means "for burning". "Ve" means "and". "Cha-ya-to" refers to wild animals, literally "its beasts". "O-lah" refers to a burnt offering, or sacrifice.
[ISA.40.17] All the nations are as nothing before him; from emptiness and void they are accounted to him. [§]
kal-ha-go-yim ke-a-yin neg-do me-e-fes va-to-hu nekh-shav-u-lo
This verse speaks of all the nations being considered as nothing before God. "Kal" means 'all'. "Ha-go-yim" means 'the nations'. "Ke-ayin" means 'as nothing'. "Neg-do" means 'before him'. "Me-efes" means 'from emptiness'. "Va-tohu" means 'and void'. "Nekh-shav-u-lo" means 'they are accounted to him'. The verse is expressing God’s supremacy and the insignificance of the nations in comparison.
[ISA.40.18] And to what do you compare God, and what form will you ascribe to him? [§]
veh-el-mee teh-dahm-yoon el, oo-mah deh-moot tah-ah-roo-kho loo.
This verse asks a rhetorical question, challenging people to compare something to God, and what form they would ascribe to God. 'El' means God. 'Mee' means to. 'Teh-dahm-yoon' means you compare. 'Oo-mah' means what. 'Deh-moot' means likeness or form. 'Tah-ah-roo-kho' means you arrange or ascribe. 'Loo' means to him.
[ISA.40.19] The image the artisan cast, and the refiner will overlay it with gold, and the refiner will form strips of silver. [§]
ha-pesel nasakh charash ve-tzoref ba-zahav yerakke'enu u-retukot kesef tzoref.
This verse describes an image being cast by an artisan and overlaid with gold and silver. "Ha-pesel" means "the image". "Nasakh" means "cast". "Charash" means "artisan". "Ve-tzoref" means "and the refiner". "Ba-zahav" means "with gold". "Yerakke'enu" means "he will overlay it". "U-retukot" means "and strips". "Kesef" means "silver". "Tzoref" means "the refiner".
[ISA.40.20] A contribution of wood that will not rot, he will choose. A wise craftsman he will seek for himself, to prepare an idol that will not be moved. [§]
ham-soo-kahn ter-oo-mah etz lo-yeer-kab yeev-khar khar-ash khakham yee-va-kesh-lo le-ha-kheen pesel lo yee-mot.
This verse describes the selection of wood for an idol and the craftsman to make it. 'Hamsookahn' refers to a contribution or offering, specifically the wood. 'Terumah' means an offering, and 'etz' is tree or wood. 'Lo yeer-kab' means 'will not rot'. 'Yeev-khar' means 'will choose'. 'Kharash' refers to a craftsman or artisan. 'Khakham' means wise. 'Yee-va-kesh-lo' means 'will seek for him'. 'Le-ha-kheen' means 'to prepare'. 'Pesel' means idol or carved image. 'Lo yee-mot' means 'will not wobble' or 'will not be moved'.
[ISA.40.21] Do you not know? Do you not hear? Was it not told to you from the beginning? Did you not understand the foundations of the earth? [§]
ha-lo te-de-u ha-lo ti-shma-u ha-lo huggad me-rosh la-chem ha-lo ha-vi-notem mos-dot ha-aretz.
This verse uses a rhetorical question format repeated several times. 'ha-lo' means 'do not?' or 'surely not?'. 'te-de-u' means 'you know'. 'ti-shma-u' means 'you hear'. 'huggad' means 'it was told'. 'me-rosh' means 'from the beginning'. 'la-chem' means 'to you'. 'ha-vi-notem' means 'did you understand'. 'mos-dot' means 'foundations'. 'ha-aretz' means 'the earth'. The verse is essentially asking if the people do not know, do not hear, were not told from the beginning, and do not understand the foundations of the earth.
[ISA.40.22] The one seated upon the circle of the earth, and its inhabitants are like locusts. The one who stretches out the heavens like a thinness, and extends them like a tent for dwelling. [§]
ha-yo-sheiv al-choog ha-aretz ve-yosh-ve-ha ka-cha-gav-im ha-no-teh ka-dok sha-ma-yim va-yim-ta-chem ka-o-hel la-sha-vet.
This verse describes the divine being seated above the circle of the earth, with its inhabitants likened to locusts. It continues by describing this being stretching out the heavens like a tent to dwell within. ‘Choog’ means a circle or vault, and is used to describe the shape of the earth. ‘Chagavim’ means locusts. ‘Dok’ means a thinness or spread. ‘Shamayim’ refers to the heavens. ‘Ohel’ means tent.
[ISA.40.23] The Giver makes powerful ones into nothingness. He made judges of the earth into emptiness. [§]
hanoten roznim leayin shoftei eretz katohu asa.
This verse describes God making rulers worthless and judges of the earth into emptiness. "hanoten" means 'the giver', 'roznim' means 'powerful ones' or 'rulers', 'leayin' means 'to nothingness', 'shoftei' means 'judges of', 'eretz' means 'earth', 'katohu' means 'emptiness' or 'waste', and 'asa' means 'he made'.
[ISA.40.24] Even they were not planted, even they were not sown, even they did not take root in the land. And also a breath blew upon them and they withered, and a storm will carry them away like straw. [§]
Af bal-nita'u, af bal-zora'u, af bal-shoreish ba'aretz giz'am. V'gam-nashaf bahem vayibashu, u'se'arah kakash tisa'em.
This verse describes something that was not planted, not sown, and did not take root in the land. Then a breath came upon them and they withered, and a storm carried them away like straw. The verse uses repeated 'af bal' (even not) to emphasize the lack of cultivation. 'Nashaf' means to breathe or blow on, and 'se'arah' is storm or whirlwind. 'Kakash' means straw.
[ISA.40.25] And to what God do you compare me, and to what is God equal? Someone declares, "Holy!" [§]
ve-el-mee tedam-yo-nee ve-esh-veh yo-amar kah-dosh.
This verse asks with what or to whom is God compared, and to what is God equal. It then asserts that holiness is the answer. 'El' means God. 'Mee' means 'to whom'. 'Tedam-yo-nee' means 'you compare me'. 'Ve-esh-veh' means 'and to what is equal'. 'Yo-amar' means 'it says' or 'someone declares'. 'Kah-dosh' means 'holy'.
[ISA.40.26] Lift up your eyes to the heights and see who created these things, the one who brings forth their host by number, calling to everyone by name, with abundant strength and mighty power, not a single one is missing. [§]
se'u marom eineichem u'reu mi bara eleh ha motzi be mispar tzeva'am lekulam beshem yiqra merov onim ve'amitz koch ish lo ne'dar.
This verse instructs the reader to lift their eyes and see who created all things. It states that the creator brings forth their army by number, calling to each by name, with great strength and power, not missing a single one.
[ISA.40.27] Why does Jacob say, and why does Israel speak, asserting that my ways are hidden from Yahveh and that justice passes from the Gods? [§]
lah-mah to-mar ya-ah-kohv oo-teh-dah-ber yees-rah-el nees-teh-rah dar-kee me-yeh-vah oo-meh-eh-loh-hai meesh-pah-tee ya-ah-vohr.
This verse is a rhetorical question questioning why Jacob says one thing and Israel speaks another, asserting that God's ways are hidden from Yahveh and justice passes from the Gods.
[ISA.40.28] Have you not known, or have you not heard? The Gods of all time, Yahveh, is the creator of the ends of the earth. Yahveh does not grow weary and does not become tired. There is no searching of his understanding. [§]
Ha-lo yadatta im-lo shama'ta Elohei olam Yahveh borei k'tzot ha-aretz lo yiya'ef ve-lo yiga'a ein cheker lit'vunato.
This verse asks a rhetorical question about whether the listener knows or has heard of the God of all time, Yahveh, the creator of the ends of the earth. It then states that Yahveh does not become weary or tired and that there is no limit to his understanding.
[ISA.40.29] The Gods give strength to the weary, and to those who have no strength, He will increase power. [§]
notein la-ya'ef koach u-le-ein onim atzmah yarbeh.
This verse describes God giving strength to the weary and power to those who have none. "notein" means "gives". "la-ya'ef" means "to the weary". "koach" means "strength". "u-le-ein" means "and to those who have no". "onim" means "strength". "atzmah" means "power". "yarbeh" means "he will increase".
[ISA.40.30] And young men will become weak and they will tire, and young men will stumble weakly. [§]
ve-yee-af-oo ne-ar-eem ve-yee-ga-oo u-vach-ur-eem ka-shole yee-ka-shail-oo.
This verse describes the exhaustion and failure of young men. 'Ve' is a conjunction meaning 'and'. 'Yee-af-oo' means 'they will become weak'. 'Ne-ar-eem' means 'young men' (plural). 'Ve' is again 'and'. 'Yee-ga-oo' means 'they will tire'. 'U-vach-ur-eem' means 'and young men' (plural). 'Ka-shole' means 'weakly' or 'faintly'. 'Yee-ka-shail-oo' means 'they will stumble'.
[ISA.40.31] And those who wait for Yahveh will exchange their strength, they will grow strong like eagles. They will run and not be weary, they will walk and not faint. [§]
ve-koyei Yahveh yachalifu koch ya'alu eiver ka-nesharim yarutzhu ve-lo yiig'u yeilchu ve-lo yi'afu.
This verse speaks of those who wait for Yahveh. 'Koyei' means 'those who wait'. 'Yahveh' is the personal name of God. 'Yachalifu' means 'will exchange' or 'will renew'. 'Koch' means 'strength'. 'Ya'alu' means 'will ascend' or 'will grow strong'. 'Eiver' means 'feather' or 'pinion'. 'Ka-nesharim' means 'like eagles'. 'Yarutzhu' means 'they will run'. 'Ve-lo yiig'u' means 'and they will not be weary'. 'Yeilchu' means 'they will walk'. 'Ve-lo yi'afu' means 'and they will not faint'.
ISA.41
[ISA.41.1] Be silent to me, nations, and let peoples exchange strength. Let them draw near, then they will speak together for the judgment is approaching. [§]
ha-harishu ilai iyyim u-leummim yachalifu koch yigshu az yedaberu yachdav la-mishpat nikraba.
This verse is a call for silence before a divine council convenes to deliver judgment. 'Harishu' means 'be silent'. 'Iyyim' refers to islands or coastlands, but in this context likely represents nations or peoples. 'Leummim' similarly means nations. 'Yachalifu koch' means 'they exchange power' or 'they contend'. 'Yigshu' means 'they draw near'. 'Yedaberu yachdav' means 'they speak together'. 'La-mishpat' means 'for judgment'. 'Nikraba' means 'is approaching'.
[ISA.41.2] Who roused from the east righteousness? He calls him to his foot. He gives before him nations and kings; they descend. He gives like dust his sword, like a scattered reed his bow. [§]
Mi he'ir mimizrach tzedek yikraehu leraglo, yitten lifanav goyim umelachim yared, yitten keafar charbo, kekash nidaf kashto.
This verse describes God summoning a righteous one from the east, to whom nations and kings will submit. God will make their sword like dust and their bow like a blown reed.
[ISA.41.3] May He pursue them with peace. A path by their feet may He not come. [§]
yir-deh-fem ya-ah-voh shahl-ohm oh-rach beh-rahg-lahv lo yah-voh
This verse contains several names for God. "Yirdeh-fem" is a verb meaning "may He pursue". "Ya-ah-voh" is a form of the divine name Yahveh. "Shahl-ohm" means peace, wholeness, or wellbeing. "Oh-rach" means path or way. "Beh-rahg-lahv" means "in their feet" or "by their feet". "Lo yah-voh" means "may He not come". The verse is a prayer or wish concerning enemies.
[ISA.41.4] Who acts and does, calling the generations from the beginning? I am Yahveh, the first, and I am He with the future ones. [§]
mi-pa'al ve-asah kore ha-dorot me-rosh ani Yahveh rishon ve-et acharonim ani-hu
This verse speaks of God’s role as the originator and fulfiller of generations. ‘Mi’ means ‘who’. ‘Pa’al’ and ‘asah’ are both verbs relating to action - ‘to act’ and ‘to do’. ‘Kore’ means ‘calls’ or ‘names’. ‘Ha-dorot’ means ‘the generations’. ‘Me-rosh’ means ‘from the beginning’. ‘Ani’ means ‘I’. ‘Yahveh’ is God’s personal name. ‘Rishon’ means ‘first’. ‘Ve-et’ is a grammatical construct meaning ‘and’. ‘Acharonim’ means ‘the last ones’ or ‘the future ones’. ‘Ani-hu’ means ‘I am He’.
[ISA.41.5] The islands saw and feared. The ends of the earth trembled. They approached and came. [§]
rah-oo ee-yim veh-yee-rah-oo keh-tsot hah-ah-rets yeh-heh-rah-doo kar-voo vah-yeh-eh-tah-yoon
This verse describes a reaction of islands and the ends of the earth to something approaching. "Rah-oo" means "saw". "Iyim" means "islands". "Veh" means "and". "Yirah-oo" means "they fear". "Ke-tsot" means "the ends of". "Ha-ah-rets" means "the earth". "Yeh-heh-rah-doo" means "they tremble". "Kar-voo" means "they approach". "Va-yeh-eh-tah-yoon" means "and they come".
[ISA.41.6] A person will help his companion, and to his brother he will say, "Be strong!" [§]
eesh et-ray-ay-hu ya-zah-ru oo-le-ah-hee-hu yo-mar hah-zak
This verse describes people helping each other and offering encouragement. 'eesh' means 'man' or 'person'. 'et' is an untranslated particle indicating the direct object. 'ray-ay-hu' means 'his companion' or 'his friend'. 'ya-zah-ru' means 'they will help'. 'oo' means 'and'. 'le-ah-hee-hu' means 'to his brother'. 'yo-mar' means 'he will say'. 'hah-zak' means 'be strong!'
[ISA.41.7] The craftsman strengthened the goldsmith, the smoother strengthened the hammer. One says to the glue, 'it is good,' and he secured it with nails so it would not move. [§]
vayechazek charash et-tzoref machalik pattish et-holeem pa'am omer ladevek tov hu vayechazkehu bimasmerim lo yimot.
This verse describes a craftsman strengthening a goldsmith. It uses a series of parallel actions to illustrate the process: a craftsman strengthens a goldsmith, a smoother strengthens a hammer, one says to the glue, 'it is good,' and then he secures it with nails so it will not move. The verse uses a poetic structure to describe a practical task.
[ISA.41.8] And you, Israel, my servant, Jacob, whom I have chosen, offspring of Abraham, my beloved. [§]
ve-ata Yisrael avdi Yaakov asher becharticha zera Avraham ohavi.
This verse addresses Israel and Jacob, stating they are the servant whom God has chosen, the offspring of Abraham, whom God loves. 'Ve-ata' means 'and you'. 'Yisrael' is the name of a person and a nation. 'Avdi' means 'my servant'. 'Yaakov' is a personal name. 'Asher' means 'that/which'. 'Becharticha' means 'I have chosen you'. 'Zera' means 'seed/offspring'. 'Avraham' is a personal name. 'Ohavi' means 'my beloved'.
[ISA.41.9] The one whom I have strengthened from the ends of the earth and called from its nobles, to that one I say, "You are my servant. I have chosen you, and I have not rejected you." [§]
asher hechazakticha miketzot ha'aretz u'me'atzileha kir'aticha va'omar lecha avdi-atta bechar'ticha velo me'asticha.
This verse describes God speaking to someone He has strengthened from the ends of the earth and called from its noble ones. He declares this person His servant, chosen and not rejected.
[ISA.41.10] Do not fear, for with you I am. Do not be dismayed, for I am your Gods. I have strengthened you, even I have helped you, even I have upheld you with the right hand of my righteousness. [§]
al-teera kee im-cha-anee al-tishta-a kee-anee Elohecha imatz-teecha af-azarti-cha af-tamachti-cha be-yameen tzidqi.
This verse contains several names for God and direct address. "al-teera" means 'do not fear'. "kee" means 'for, because'. "im-cha-anee" means 'with you I am'. "al-tishta-a" means 'do not be dismayed'. "Elohecha" means 'your Gods'. "imatz-teecha" means 'I have strengthened you'. "af" means 'even, also'. "azarti-cha" means 'I have helped you'. "tamachti-cha" means 'I have upheld you'. "be-yameen tzidqi" means 'with the right hand of my righteousness'.
[ISA.41.11] Behold, they will be ashamed and disgraced, all the foreigners concerning you. They will be as nothing, and the men of your contention will perish. [§]
hen yevoshu veyikkalmu kol hanekharim bakh yihyu ke'ayin veyo'avdu anshei ribekha.
This verse describes the fate of those who oppose or take issue with the speaker's people. 'Hen' indicates 'behold' or 'surely'. 'Yevoshu' means 'they will be ashamed', and 'yikkalmu' means 'they will be disgraced'. 'Kol hanekharim bakh' translates to 'all the strangers/foreigners concerning you'. 'Yihyu ke'ayin' means 'they will be as nothing'. 'Ve yo'avdu anshei ribekha' means 'and the men of your contention will perish'.
[ISA.41.12] You will seek them, and not find them, the people of your seeking will be like nothing and like emptiness, the people of your conflict. [§]
təvak̠ʃehm vəlo tiəmtsa'ehm 'anše matsuṯeḵa yiheyu kə'ayin vəkə'efes 'anše milẖamteḵa.
This verse speaks of seeking people and not finding them, comparing them to nothingness and emptiness. Let's break down the names of God in this verse. There are none, therefore this translation should not include any changes for that reason. The terms relate to people and their fate. "matsuṯeḵa" is your finding/seeking. "milẖamteḵa" is your war/conflict.
[ISA.41.13] For I, Yahveh, the Gods your God, am holding your right hand, the one saying to you, "Do not fear, for I have helped you." [§]
ki ani Yahveh Elohim-ka makhazik yeminekha ha-omer lekha al-tira ani azartikha.
This verse contains several key names and phrases. 'ki' means 'for' or 'indeed'. 'ani' means 'I'. 'Yahveh' is the proper name of God. 'Elohim' refers to 'the Gods' in a plural sense. 'ka' means 'your'. 'makhazik' means 'holding'. 'yeminekha' means 'your right hand'. 'ha-omer' means 'the one saying'. 'lekha' means 'to you'. 'al-tira' means 'do not fear'. 'azartikha' means 'I have helped you'.
[ISA.41.14] Do not fear, remnant of Jacob, dying of Israel, for I, Yahveh, have helped you. Thus says Yahveh, and your redeemer, the Holy One of Israel. [§]
al-tee-ree-ee to-la-at ya-ah-kob me-tay yis-ra-el a-nee ah-zar-tee-ch ne-oom-yeh-vah-veh ve-go-ah-lech ke-dosh yis-ra-el
This verse addresses the people of Israel, comforting them and assuring them of divine help. "al-tee-ree-ee" means 'do not fear'. "to-la-at ya-ah-kob" literally means 'worm of Jacob', used metaphorically for the remnant of Israel. "me-tay yis-ra-el" means 'the dying of Israel', also meaning the remnant. "a-nee ah-zar-tee-ch" means 'I have helped you'. "ne-oom-yeh-vah-veh" means 'says Yahveh'. "ve-go-ah-lech" means 'and your redeemer'. "ke-dosh yis-ra-el" means 'the Holy One of Israel'.
[ISA.41.15] Behold, I have set you as a new, sharp threshing sledge, owner of teeth. You will thresh the mountains and crush them, and you will make the hills like chaff. [§]
hinneh samticha lemorag charutz chadash ba'al pipiyot tadush harim vetadok ugvaot kamot tashim.
This verse uses metaphorical language to describe someone being made into a new threshing sledge. "Hinneh" means "behold". "Samticha" means "I have set you". "Morag" is a threshing sledge, specifically one with teeth. "Charutz" means "sharp" or "new". "Chadash" means "new". "Ba'al pipiyot" means "owner of mouths", referring to the teeth of the sledge. "Tadush" means "you will thresh". "Harim" means "mountains". "Vedadok" means "and crush". "Gvaot" means "hills". "Kamot" means "chaff" or "straw". "Tashim" means "you will make". The verse portrays a powerful force capable of dismantling obstacles.
[ISA.41.16] You will scatter them, and wind will carry them, and a storm will spread them. And you will rejoice in Yahveh, in the holy one of Israel you will boast. [§]
tizrem veeruh tis’a’em uso’arah tafitz otam ve’atah tagil bayahveh bikdosh yisra’el tit’halal.
This verse describes God scattering enemies and the resulting joy and praise directed toward Yahveh. 'Tizrem' means 'you will scatter'. 'Ve’ruh' means 'and wind'. 'Tis’a’em' means 'will carry them'. 'Uso’arah' means 'and a storm'. 'Tafitz' means 'will spread'. 'Otam' means 'them'. 'Ve’atah' means 'and you'. 'Tagil' means 'will rejoice'. 'Bayahveh' means 'in Yahveh'. 'Bikdosh' means 'in the holy one of'. 'Yisra’el' means 'Israel'. 'Tit’halal' means 'will boast'.
[ISA.41.17] The poor and the needy are seeking water, and there is none. Their tongues are withered with thirst. I, Yahveh, will answer them. The God of Israel will not forsake them. [§]
haaniyiyim vehhaevyonim mevakshim mayim vaayin leshonam batzama nashata ani Yahveh eeneem elohey Yisrael lo eezvem.
This verse describes the plight of the poor and needy who are seeking water and have no water. Their tongues are withered with thirst. The speaker then identifies themselves as Yahveh, the God of Israel, and promises not to forsake them. "Haaniyiyim" means 'the poor ones', "vehhaevyonim" means 'and the needy ones', "mevakshim" means 'they seek', "mayim" means 'water', "vaayin" means 'and there is none', "leshonam" means 'their tongue', "batzama" means 'with thirst', "nashata" means 'it is destroyed', "ani" means 'I', "Yahveh" is the proper name of God, "eeneem" means 'I will answer', "elohey" means 'God of', "Yisrael" means 'Israel', "lo" means 'not', and "eezvem" means 'I will forsake'.
[ISA.41.18] I will open sources for rivers, and within valleys, springs. I will set the desert to a pool of water, and a land of dryness to outlets of water. [§]
Ef-tah al-shfa-yim ne-ha-rot u-v-toch be-ka-ot ma-a-yan-ot a-seem mid-bar la-a-gam-may-im ve-eretz tzi-yah le-mo-tz-ai may-im.
This verse describes a future restoration where God will create water sources in the desert. "Ef-tah" means 'I will open'. "Shfa-yim" is the plural of 'lip', referring to sources. "Ne-ha-rot" means 'rivers'. "Be-toch" means 'within'. "Be-ka-ot" means 'valleys'. "Ma-a-yan-ot" means 'springs'. "A-seem" means 'I will set'. "Mid-bar" means 'desert'. "La-a-gam-may-im" means 'to a pool of water'. "Ve-eretz tzi-yah" means 'and a land of dryness'. "Le-mo-tz-ai may-im" means 'to outlets of water'.
[ISA.41.19] I will give in the wilderness the cedar and the acacia and the oil tree. I will place in the Arabah the cypress, it will thrive and the pine will flourish together. [§]
etayn bamidbar erez shita v’hadas v’etz shamen asim ba’arava berosh tidhar ut’ashur yachdav.
This verse describes God planting trees in the wilderness. “Erez shita” is a type of cedar, “hadas” is a myrtle, and “etz shamen” is an oil tree. “Berosh” is a cypress. “Tidhar” and “t’ashur” appear to describe the cypress thriving. The verse essentially states that God will place these trees in the desert and they will flourish together.
[ISA.41.20] For the purpose that they may see and know and set their minds to and understand together, that the hand of Yahveh has done this, and the Holy One of Israel created it. [§]
le-ma-an yir-u ve-ye-de-u ve-ya-si-mu ve-yas-ki-lu ya-chad ki yad-ye-ho-vah a-sah zo-at u-k-dosh yis-ra-el be-rah
This verse discusses the purpose of a specific act, so that people will see, know, understand, and comprehend together that the hand of Yahveh has done this, and the Holy One of Israel created it.
[ISA.41.21] Draw near, your disputes, says Yahveh. Present your strengths, says the King of Jacob. [§]
kar-voo reev-keh-chem yo-mar Yahveh, ha-ghee-shoo az-zoo-mo-tay-chem yo-mar me-lech ya-ah-kohb.
This verse contains several key names and commands. "reev-keh-chem" refers to a dispute or quarrel, in the plural possessive form, meaning "your disputes". "yo-mar" means "says". "Yahveh" is the proper name of God. "ha-ghee-shoo" means "present" or "bring near". "az-zoo-mo-tay-chem" means "your bones" or "your strength". "me-lech ya-ah-kohb" means "King Jacob". The verse is a call for justification and an offering of evidence.
[ISA.41.22] Let them bring and declare to us what happened in the former times – what are they? Declare them, and let us set them in our heart, and let us know their end, or let the coming things make us hear. [§]
yagishu ve-yagidu lanu et asher tikre'nah ha-rishonot mah henah hagidu ve-nasimah libenu ve-nedah acharitan o ha-ba'ot hashmi'unu.
This verse is a request for a recounting of past events and prophecies, specifically asking for clarity about what happened previously and what will happen in the future. 'Yagishu' and 'yagidu' both relate to telling or declaring. 'Tikre'nah' refers to what happened or was read. 'Ha-rishonot' means 'the first ones' or 'the former things'. 'Acharitan' means 'their end' or 'the latter part'. 'Ha-ba'ot' means 'the coming things' or 'the future'. 'Hashmi'unu' means 'let them make us hear'.
[ISA.41.23] Tell the letters backward, and we will know that you are the Gods, even if you also do good and do evil, and we are deceived, and we see together. [§]
hagidu ha'otiyot le'achor vene'deh ki elohim atem af-te'tivu ve'tare'u venishta'eh venireh yachdav.
This verse contains a challenge to prove divine identity. "Hagidu" means 'tell'. "Ha'otiyot" means 'the letters'. "Le'achor" means 'backward'. "Vene'deh" means 'and we will know'. "Ki" means 'that'. "Elohim" means 'the Gods'. "Atem" means 'you'. "Af" means 'also'. "Te'tivu" means 'you will do good'. "Ve'tare'u" means 'and you will do evil'. "Venishta'eh" means 'and we will be deceived'. "Venireh" means 'and we will see'. "Yachdav" means 'together'. The verse is essentially a proposition: 'Tell the letters backward, and we will know that you are the Gods, even if you do both good and evil, and we are deceived, and we see together.'
[ISA.41.24] Indeed, you are from nothingness, and your deeds are from emptiness. An abomination will choose in you. [§]
hen-atteem me-ayin u-fa'al'chem me-afeh to'evah yiv'char ba'chem.
This verse is a statement of worthlessness and disapproval. 'hen-atteem' means 'indeed, you are'. 'me-ayin' means 'from nothingness'. 'u-fa'al'chem' means 'and your deeds'. 'me-afeh' means 'from emptiness'. 'to'evah' means 'abomination'. 'yiv'char' means 'will choose'. 'ba'chem' means 'in you'. Thus, the verse asserts that someone is from nothing and their deeds are from emptiness, and an abomination will choose them.
[ISA.41.25] I have stirred from the north, and he will come from the sunrise, he will call in my name, and officials will come like clay, and like a potter molds, he will trample clay. [§]
ha'iroti mi-tsafon va-yata mim-mizrach-shemesh yikra bi-shmi ve-yavo sganim kmo-chomer u-kmo yo-tzer yirmas-tit.
This verse uses imagery of a creator shaping something. "ha'iroti" means "I have awakened" or "I have stirred up". "mi-tsafon" is "from the north". "va-yata" is "and he will come". "mim-mizrach-shemesh" means "from the sunrise", or "from the east". "yikra" means "he will call". "bi-shmi" means "in my name". "ve-yavo" means "and he will come". "sganim" means "princes" or "officials". "kmo-chomer" means "like clay". "u-kmo yo-tzer" means "and like a potter". "yirmas-tit" means "he will trample clay". The verse describes a power coming from the north and east, called by "God's" name, and acting with a power similar to a creator molding clay.
[ISA.41.26] Who declared it from the beginning, and we knew it? And who told us beforehand, and we said, ‘Righteous’? There is no one who declares it, no one who proclaims it, and no one who hears your words. [§]
mi-hig-eed may-rosh ve-nay-dah-oo u-mil-pah-neem ve-no-mar tza-deek af ayn-mag-eed af ayn mash-mee-ah af ayn sho-may-ah im-ray-khem.
This verse poses a rhetorical question about who revealed things from the beginning and who declared righteousness. It then asserts that there is no one who reveals, no one who proclaims, and no one who hears their words. The verse uses several variations of 'who' and 'no one' to emphasize the lack of external validation or proclamation.
[ISA.41.27] First to Zion, behold, behold! And to Jerusalem, I will give a herald. [§]
ri'shon l'tziyon hineh hinam v'liyrushalayim m'vaser eten
This verse begins with 'first to Zion'. 'Tziyon' is Zion. 'Hineh hinam' is a doubled form of 'behold', indicating emphasis, so 'behold, behold'. 'V'liyrushalayim' means 'and to Jerusalem'. 'M'vaser' means 'a herald' or 'one who brings good news'. 'Eten' means 'I will give'. The entire verse is a statement of a messenger being sent to Zion and Jerusalem.
[ISA.41.28] And I looked, and there was no person, and among these things, there was no counselor. And I asked them, and they returned a word. [§]
ve’ereh ve’ein ish u’me’eleh ve’ein yoetz ve’esh’alem ve’yashivu davar.
This verse describes a situation where the speaker looks around and finds no person, and among these things, no counselor. They ask them, and they return a word (a response). The words 'ereh, ish, eleh, yoetz, eshalem, and yashivu are all verbs or nouns relating to the act of seeing, being, or speaking.
[ISA.41.29] Indeed, all of them are worthlessness; their deeds are nothing. Wind and emptiness are their offerings. [§]
hen kullam avon efes ma'aseihem ruach vatohu niskeheim.
This verse consists of several words. 'Hen' means 'behold' or 'indeed'. 'Kullam' means 'all of them'. 'Avon' means 'worthlessness' or 'iniquity'. 'Efes' means 'nothing' or 'zero'. 'Ma'aseihem' means 'their deeds' or 'their works'. 'Ruach' means 'wind' or 'spirit' or 'breath'. 'Vatohu' means 'and emptiness' or 'and vanity'. 'Niskeheim' means 'their libations' or 'their offerings'.
ISA.42
[ISA.42.1] Behold, my servant, I will support in him. My chosen one desired my soul. I have given my spirit upon him. He will bring forth justice to the nations. [§]
hen avdi etmach bo, bechiri ratzah nafshi, natati ruhi alav, mishpat lagoyim yotzi.
This verse describes God's chosen servant. "hen" means 'behold'. "avdi" means 'my servant'. "etmach" means 'I will support'. "bo" means 'in him'. "bechiri" means 'my chosen one'. "ratzah" means 'desired'. "nafshi" means 'my soul'. "natati" means 'I have given'. "ruhi" means 'my spirit'. "alav" means 'upon him'. "mishpat" means 'justice'. "lagoyim" means 'to the nations'. "yotzi" means 'he will bring forth'.
[ISA.42.2] He will not cry out, and he will not lift up [his voice], and he will not make his voice heard outside. [§]
lo yitzak v'lo yisa v'lo yashmia bachutz qolo
This verse describes someone who does not cry out, does not lift up [their voice], and does not make their voice heard outside. 'Yitzak' comes from the root meaning to cry out. 'Yisa' means to lift up or carry. 'Yashmia' means to make heard. 'Bachutz' means outside. 'Qolo' means his voice.
[ISA.42.3] A crushed reed will not break, and a smoldering wick will not be extinguished. Truth will bring forth judgment. [§]
qaneh ratzutz lo yishbor ufishtah kehah lo yekabbena le'emet yotzi mishpat.
This verse uses metaphorical language. 'Qaneh' means 'reed' or 'cane.' 'Ratzutz' means 'crushed' or 'broken.' 'Yishbor' means 'it will break.' 'Pishtah' means 'flax.' 'Kehah' means 'dim' or 'weak.' 'Yekabbena' means 'it will extinguish.' 'Le'emet' means 'to truth' or 'for truth.' 'Yotzi' means 'it will bring forth' or 'it will cause to exit.' 'Mishpat' means 'judgment' or 'justice.' The verse describes something fragile that will not break and something weak that will not be extinguished, and then states that truth will bring forth justice.
[ISA.42.4] He will not grow weak, nor will He flee, until He establishes justice on the Earth, and the islands will wait for the instruction of Yahveh. [§]
Lo yikheh velo yarutz ad yashim ba'aretz mishpat ul'torato iyim Yahveh yechalu.
This verse speaks of a time when justice will be established on Earth, and islands will wait for Yahveh's instruction. 'Lo yikheh' means 'will not be weak' or 'will not fade'. 'Velo yarutz' means 'and will not run away' or 'and will not flee'. 'Ad yashim ba'aretz mishpat' translates to 'until He puts justice on the Earth'. 'Ul'torato iyim' means 'and to His instruction, islands'. 'Yechalu' means 'they will wait'.
[ISA.42.5] Thus says the God Yahveh, the Creator of the heavens and the one stretching them, the one spreading out the earth and its contents, giving breath of life to the people upon it, and spirit to those who walk in it. [§]
Koh-amar ha-El Yahveh boreh ha-shamayim ve-noteyhem roqa ha-aretz ve-tse’etsa’eyha noten neshamah la-am aleyha ve-ruach laholkhim bah.
This verse is a declaration from God. "Koh-amar" means "thus says". "Ha-El" means "the God". "Yahveh" is the proper name of God. "Boreh" means "creator". "Ha-shamayim" means "the heavens". "Noteyhem" means "the ones stretching them". "Roqa" means "one who spreads out". "Ha-aretz" means "the earth". "Tse’etsa’eyha" refers to "its sprouts" or "its contents". "Noten" means "gives". "Neshamah" means "breath of life" or "soul". "La-am" means "to the people". "Aleyha" means "upon them". "Ve-ruach" means "and spirit". "La-holkhim" means "to those who walk". "Bah" means "in it".
[ISA.42.6] I, Yahveh, called you in righteousness, and I will hold you with your hand, and I will guard you, and I will give you for a covenant to a people, for a light to nations. [§]
a-nee Yahveh kah-rah-tee-kah beh-tseh-dek veh-ah-zakeh beh-yah-deh-kah veh-et-tsar-kah veh-eh-tehn-kah lee-breet am leh-or goy-eem.
This verse contains several names and verbs relating to God and His relationship with a person or people. "אֲנִ֧י" (a-nee) means "I". "יְהוָ֛ה" (Yahveh) is the proper name of God. "קְרָאתִ֥יךָֽ" (kah-rah-tee-kah) means "I called you". "בְּצֶ֖דֶק" (beh-tseh-dek) means "in righteousness". "וְאַחְזֵ֣ק" (veh-ah-zakeh) means "and I will hold". "בְּיָדֶ֑ךָ" (beh-yah-deh-kah) means "with your hand". "וְאֶצָּרְךָ֗" (veh-et-tsar-kah) means "and I will guard you". "וְאֶתֶּנְךָ֛" (veh-eh-tehn-kah) means "and I will give you". "לִבְרִ֥ית" (lee-breet) means "for a covenant". "עָ֖ם" (am) means "a people". "לְא֥וֹר" (leh-or) means "for a light". "גּוֹיִֽם" (goy-eem) means "nations".
[ISA.42.7] To open the eyes of the blind, to release a prisoner from confinement, to liberate those who dwell in darkness from a house of imprisonment. [§]
lifkoch einayim ivrot lehotsi mimasger asir mibeit kelea yoshevi choshech.
This verse describes a divine action of opening the eyes of the blind, releasing prisoners, and liberating those who dwell in darkness. "Lifkoch" means to open. "Einayim" means eyes. "Ivrot" means blind (feminine plural). "Lehotsi" means to bring out or release. "Mimasger" means from confinement or prison. "Asir" means prisoner. "Mibeit kelea" means from a house of imprisonment. "Yoshevi choshech" means dwellers of darkness.
[ISA.42.8] I, Yahveh, am that is my name, and my glory I will not give to another, and my praise to idols. [§]
ani Yahveh hu shmi ukhvodi leakher lo etten uthilati lafpsilim
This verse contains several names for God and descriptive terms. "ani" means "I". "Yahveh" is the personal name of God. "hu" means "is". "shmi" means "my name". "ukhvodi" means "and my glory". "leakher" means "to another". "lo etten" means "I will not give". "uthilati" means "and my praise". "lafpsilim" means "to idols". The verse is a declaration of God's uniqueness and refusal to share glory with others.
[ISA.42.9] The former things have come, and the new things I declare to you, before they sprout, I will make you hear. [§]
ha-ree-shoh-note hee-neh-bah-oo ve-khah-dash-ote ah-nee mah-geed beh-teh-rem teetz-mahkh-neh-nah ash-mee-ah et-khem.
This verse speaks of things that have come, and new things that are being declared before they sprout. “Ha-ree-shoh-note” refers to the first things, or former things. “Hee-neh-bah-oo” means “behold, they have come.” “Ve-khah-dash-ote” means and the new things. “Ah-nee mah-geed” means I declare. “Beh-teh-rem teetz-mahkh-neh-nah” means before they sprout or grow. “Ash-mee-ah et-khem” means I will make you hear, or I will declare to you.
[ISA.42.10] Sing to Yahveh a new song, His praise from the end of the earth. Those who descend to the sea and its fullness, the islands and their inhabitants, should offer praise. [§]
shiru la-yahveh shir chadash, tehilato miketse ha-aretz, yorde ha-yam u-melo'o, iyim ve-yoshveihem.
This verse is a call to praise Yahveh with a new song. It specifies from where this praise should come: from the ends of the earth, those who descend into the sea and its fullness, the islands and those who dwell within them.
[ISA.42.11] Let the wilderness and its towns lift up their voices. The Kedarites will dwell in courtyards. Let the dwellers of the rock rejoice. They will cry out from the tops of the mountains. [§]
yis'u midbar ve'araiyo chatzerim tesheb qedar yaronnu yoshvei selah mero'sh harim yitzvachu.
This verse describes a scene of rejoicing and sacrifice in the wilderness and rocky regions. 'Midbar' means wilderness. 'Arai' means cities or towns. 'Chatzerim' refers to the Kedarites, a nomadic people. 'Qedar' is the name of a people or a place. 'Yoshvei selah' means 'dwellers of the rock'. 'Mero'sh harim' means 'from the tops of the mountains'. 'Yitzvachu' means they will cry out or sing.
[ISA.42.12] They will set His glory to Yahveh, and His praise they will declare in the islands. [§]
ya-see-moo la-yeh-vah-veh kah-vode oo-teh-hee-lah-toh bah-ee-yim yah-gee-doo.
This verse contains several key names and words. "ya-see-moo" means 'they will set', 'they will place'. "la-yeh-vah-veh" is a prepositional phrase meaning 'to Yahveh'. "kah-vode" means 'His glory'. "oo-teh-hee-lah-toh" means 'and His praise'. "bah-ee-yim" means 'in the islands'. "yah-gee-doo" means 'they will declare, they will tell'. The verse speaks of attributing glory and praise to Yahveh, specifically declaring it amongst the islands.
[ISA.42.13] Yahveh will go forth like a mighty one. As a man of war, he will rouse zeal. He will cry out, yes, he will show himself strong over his enemies. He will prevail. [§]
Yeh-veh kah-gib-bore yeh-tseh, keh-eesh mil-khah-moht yah-eer keen-ah, yah-ree-ah af-yatz-ree-akh al-oy-veev yit-gah-bah
This verse describes Yahveh as a mighty warrior who goes forth. It uses metaphors of rousing zeal, crying out, and powerfully prevailing over enemies. The core names involved are 'Yahveh' and implications of 'El' in the word 'gibbor' (mighty one).
[ISA.42.14] I have been quiet from eternity, I will continue to be silent, I will restrain myself, like a woman in labor, I will puff, I will be astonished and I will pant together. [§]
hekh'shiti me'olam 'akh'harish et'apaf kayeoledah ep'eh eshshom ve'esh'af yakhad.
This verse describes God’s restraint and patience. 'Hehshiti' implies a deliberate act of being quiet or still. 'Me'olam' means 'from forever' or 'from eternity.' 'Akh'harish' denotes continued silence. 'Et'apaf' suggests restraining oneself. 'Kayeoledah' is likened to a woman in labor, implying a powerful, yet controlled, exertion. 'Ep'eh' means to blow or puff. 'Eshshom' means to be desolate or astonished. 'Ve'esh'af' means and I will pant. 'Yakhad' means together.
[ISA.42.15] I will destroy the mountains and the hills, and all their vegetation will wither. And I will make the rivers to dryness, and the lakes will wither. [§]
akhari ev harim ugevaot vekol esbam ovish vesamti neharot laiyim vaagamim ovish.
This verse describes a scene of widespread destruction and desolation. "akhari ev" means "I will destroy". "harim" means "mountains" and "gevaot" means "hills". "vekol esbam" means "and all their vegetation". "ovish" means "will wither". "vesamti" means "and I will make". "neharot" means "rivers". "laiyim" means "to dryness". "vaagamim" means "and lakes". "ovish" again means "will wither".
[ISA.42.16] And I will lead the blind by a way they do not know, and on paths they have not known I will walk them. I will put darkness before them for light, and crooked places for straightness. These things I have done, and I have not abandoned them. [§]
veholakhti ivrim bederekh lo yada'u binativot lo-yada'u adrikhem asim makhshakh lifnehem la'or uma'akashim le mishor eleh ha d'varim asitem v'lo azavtim.
This verse describes God leading the blind by a way they do not know and making darkness light and crooked places straight. It emphasizes that God accomplishes these things and has not abandoned those He is working with. ‘I’ refers to God, ‘ivrim’ is blind people, ‘derek’ is a way or path, ‘binativot’ are paths, ‘adrikhem’ means ‘I will walk them’, ‘makhshakh’ means darkness, ‘la’or’ means to light, ‘uma’akashim’ means crooked places, ‘le mishor’ means to straightness, ‘eleh ha d'varim’ means these things, ‘asitem’ means you did, and ‘azavtim’ means abandoned.
[ISA.42.17] They will retreat backwards and be covered in shame, those who trust in the idol, those who say to the molded image, "You are our Gods." [§]
nasogu achor yevoshu boshet habbotachim bapassel ha'omrim l'massecha atem eloheinu.
This verse describes the shame and retreat of those who trust in idols. "nasogu achor" means "retreat backwards" or "step back". "yevoshu" means "they will be ashamed". "boshet" means "shame". "habbotachim" means "those who trust". "bapassel" means "in the idol". "ha'omrim" means "those who say". "l'massecha" means "to the molded image". "atem" means "you". "eloheinu" means "our gods".
[ISA.42.18] The deaf ones, hear, and the blind ones, look to see. [§]
ha-hereshim shma'u ve-ha'ivrim habitu lira'ot.
This verse addresses those who are deaf and blind. 'ha-hereshim' means 'the deaf ones', 'shma'u' means 'hear', 've' means 'and', 'ha'ivrim' means 'the blind ones', 'habitu' means 'look', and 'lira'ot' means 'to see'. The verse is a call for those with physical limitations to pay attention.
[ISA.42.19] Who is blind if not my servant, and who is deaf if not my messenger that I send? Who is blind if not one who is paid, and blind like the servant of Yahveh? [§]
mee ivver kee im-avdee ve-heresh ke-mal-akhi esh-lakh mee ivver kee meshoollam vee ivver kee eved Yahveh.
This verse poses a rhetorical question, asking who is blind except for the speaker’s servant and who is deaf except for the speaker’s messenger. It then repeats the question, asking who is blind except for one who is compensated and blind like the servant of Yahveh. The verse uses parallelism and rhetorical questions to emphasize the idea that those who do not heed the speaker's message are deliberately blinding and deafening themselves. The questions are posed to demonstrate the blindness and deafness of those who refuse to listen.
[ISA.42.20] You have seen many things, and you will not retain them. Your ears are open, and it will not be heard. [§]
ra'ita rabot v'lo tishmor pakoch oznayim v'lo yishma
This verse describes a state of being overwhelmed with information or experiences to the point of being unable to retain or process it. "Ra'ita" means you have seen. "Rabot" means many. "V'lo tishmor" means and you will not keep/retain. "Pakoch" means open. "Oznayim" means ears. "V'lo yishma" means and it will not hear/be heard.
[ISA.42.21] Yahveh desires for the sake of righteousness. He will magnify the law and make it glorious. [§]
Yahveh desires for the sake of righteousness. He will magnify the law and make it glorious.
This verse describes Yahveh’s motivation and action. ‘Yahveh’ is the proper name of God. ‘Chafetz’ means ‘desires’. ‘Lema’an’ means ‘for the sake of’. ‘Tzidqo’ means ‘righteousness’. ‘Yagdil’ means ‘He will magnify’. ‘Torah’ is translated as ‘law’. ‘Veya’dir’ means ‘and He will make glorious’. This verse indicates that Yahveh acts in accordance with what is right and just, and will elevate and honor His law.
[ISA.42.22] And they are a pillaged and devastated people, the mouth is upon the young men, all of them, and in houses of confinement they hid. They became plunder, and there is no rescuer from devastation, and there is no one saying, "Restore!" [§]
vehu am-bazuz veshasui, hapeh ba-hurim kulam u-vei kela'im hachav'u, hayu la-baz ve'ein matzil meshisa ve'ein omer hashav.
This verse describes a people who are pillaged and devastated. 'bazuz' means 'pillaged' or 'despoiled'. 'shasui' means 'devastated' or 'ruined'. The 'peh' refers to the mouth, here signifying devastation. 'hurim' are young men or warriors. 'kela'im' are prisons or confinement. 'meshisa' denotes being drawn out or pulled away, implying destruction. 'hashav' means 'restore' or 'bring back'. The verse indicates a complete lack of rescuer and hope for restoration.
[ISA.42.23] Who among you will listen to this, pay attention, and hear to the latter end? [§]
mi bachem ya'azin zoat yaqshiv v'yishma le'achor.
This verse asks who among them will listen to this, pay attention, and hear to the latter end. "Mi" means "who". "Bachem" means "among you". "Ya'azin" means "will listen". "Zoat" means "this". "Yaqshiv" means "will pay attention". "V'yishma" means "and will hear". "Le'achor" means "to the latter end" or "to the back".
[ISA.42.24] Who gave Jacob and Israel to plunderers? Is it not Yahveh? We have sinned against Him, and have not walked in His ways, nor listened to His instruction. [§]
Mi-natan limshusa Ya'akov veYisrael lebozzim halo Yahveh zu hata'nu lo velo-avu bidrachav haloch velo sham'u betorato.
This verse asks who gave Jacob and Israel to plunderers. It asserts it was Yahveh, because they sinned against Him, did not walk in His ways, and did not listen to His instruction. ‘Mi’ means ‘who’. ‘Natan’ means ‘gave’. ‘Limshusa’ means ‘to plunderers’. ‘Ya’akov’ is ‘Jacob’. ‘VeYisrael’ is ‘and Israel’. ‘Halo’ means ‘is it not’. ‘Yahveh’ is the proper name of God. ‘Zu’ means ‘this’. ‘Hata’nu’ means ‘we have sinned’. ‘Lo’ means ‘to him’ or ‘against him’. ‘Velo-avu’ means ‘and did not go’. ‘Bidrachav’ means ‘in his ways’. ‘Haloch’ means ‘walking’ or ‘going’. ‘Velo sham’u’ means ‘and did not listen’. ‘Betorato’ means ‘in his instruction’.
[ISA.42.25] And the Gods poured His wrath, His fury upon him, and the power of warfare. And it blazed around him, and he did not know. And it burned within him, and he did not set it to heart. [§]
vayishpoch alav chemav apo ve'ezuz milchamah vatelahatehu misaviv velo yada vatib'ar bo velo yasim al lev.
This verse describes God's intense anger and warfare against someone. 'Vayishpoch' means 'and He poured out'. 'Chemav apo' means 'His wrath, His fury'. 'Ve'ezuz milchamah' means 'and the power of warfare'. 'Vatelahatehu misaviv' means 'and it blazed around him'. 'Velo yada' means 'and he did not know'. 'Vatib'ar bo' means 'and it burned within him'. 'Velo yasim al lev' means 'and he did not set to heart'.
ISA.43
[ISA.43.1] And now, thus says Yahveh, your creator Jacob, and your former Israel: Do not fear, for I have redeemed you. I have called you by your name; you belong to me. [§]
ve'atah koh-amar Yahveh borecha Ya'akov veyotzercha Yisrael al-tira ki ga'alti'cha karati beshimcha li-atah.
This verse begins with 've'atah' meaning 'and now'. 'Koh-amar' means 'thus says'. 'Yahveh' is the proper name of God. 'Borecha' means 'your creator'. 'Ya'akov' is the name 'Jacob'. 'Veyotzercha' means 'and your former'. 'Yisrael' is the name 'Israel'. 'Al-tira' means 'do not fear'. 'Ki' means 'for'. 'Ga'alti'cha' means 'I have redeemed you'. 'Karati' means 'I have called'. 'Beshimcha' means 'by your name'. 'Li-atah' means 'you belong to me'.
[ISA.43.2] For when you pass through the waters, I am with you, and in the rivers they will not sweep you away. Because you walk in fire, you will not be burned, and the flame will not burn in you. [§]
kee-tah-ah-vor bah-mah-yim it-tah-kah-ah-nee oo-bah-neh-hah-rot loh yish-tef-oo-kah kee-tay-lekh beh-moh-esh loh tik-kah-veh veh-leh-hah-vah loh tib-ar-bah-kah.
This verse contains assurances of God's protection. "kee" means "for" or "because." "tah-ah-vor" means "you pass." "bah-mah-yim" means "in the waters." "it-tah-kah-ah-nee" means "with you I am." "oo-bah-neh-hah-rot" means "and in the rivers." "loh yish-tef-oo-kah" means "they will not sweep you away." "kee-tay-lekh" means "because you walk." "beh-moh-esh" means "in fire." "loh tik-kah-veh" means "you will not be burned." "veh-leh-hah-vah" means "and the flame." "loh tib-ar-bah-kah" means "will not burn in you".
[ISA.43.3] For I, Yahveh, the Gods your God, am holy Israel, your savior. I have given your ransom Egypt, Kush, and Seba instead of you. [§]
ki ani Yahveh Elohimcha kadosh Yisrael moshiachcha natati kofrechah Mitzrayim Kush uSeba tachatecha.
This verse begins with 'ki' meaning 'for' or 'indeed'. 'Ani' means 'I'. 'Yahveh' is the proper name of God. 'Elohim' refers to 'the Gods'. 'cha' is a possessive pronoun meaning 'your'. 'Kadosh' means 'holy'. 'Yisrael' is the name of the nation Israel. 'Moshiachcha' means 'your savior'. 'Natati' means 'I have given'. 'Kofrechah' means 'your ransom'. 'Mitzrayim' is the name of Egypt. 'Kush' and 'Seba' are the names of regions or peoples. 'Tachatecha' means 'instead of you'.
[ISA.43.4] Because you are precious in my eyes, you are honored, and I love you. I will give a person in place of you, and nations in place of your life. [§]
may-ah-sher ya-kar-tah beh-ay-nai neek-vahd-tah vah-ah-nee ah-hav-tee-kah veh-eh-ten ah-dahm tahk-heh-tih-kah oo-leh-oo-meem tah-khat naf-sheh-kah.
This verse speaks of a great exchange. It says that because someone is precious in God's eyes, God has honored them, and loves them. God will give a person in place of them, and nations in place of their life. The verse implies a substitutionary sacrifice, with a person and nations being given in exchange for a life.
[ISA.43.5] Do not fear, for I am with you. From my father I will bring your offspring, and from the west I will gather you. [§]
al-tee-rah-ah kee it-tah-kah-ah-nee mee-meez-rahch ah-vee-ah zah-reh-kah oo-mee-mah-ah-rav ah-kah-bots-keh-kah
This verse contains several names and concepts. "al" means 'not'. "tee-rah-ah" is a command meaning 'fear'. "kee" means 'for' or 'because'. "it-tah-kah-ah-nee" means 'with you I am'. "mee-meez-rahch" means 'from the east'. "ah-vee-ah" means 'my father', which in this context is a reference to God. "zah-reh-kah" means 'your seed', or 'your offspring'. "oo-mee-mah-ah-rav" means 'and from the west'. "ah-kah-bots-keh-kah" means 'I will gather you'.
[ISA.43.6] I say to the north, give, and to the south, do not restrain. Bring my sons from afar, and my daughters from the end of the earth. [§]
Omer la-tzapon teeni u-le-teiman al-tichlai, havi'i banai merachok u-vinotai mi-k'tze ha-aretz.
This verse is a command from God. "Omer" means "I say". "La-tzapon" means "to the north". "Teeni" means "give". "U-le-teiman" means "and to the south". "Al-tichlai" means "do not restrain". "Havi'i" means "bring". "Banai" means "my sons". "Merachok" means "from afar". "U-vinotai" means "and my daughters". "Mi-k'tze ha-aretz" means "from the end of the earth".
[ISA.43.7] All that is called by my name, and for my glory, the Gods created it. The Gods formed it, indeed the Gods made it. [§]
kol hanikra bishmi velikhvodi bera'itiv, yetzartiv, af-asitiv.
This verse discusses all that is called by God’s name, and for God’s glory, God created it. The verse uses repetition to emphasize God's creative power. “Kol” means all. “Hanikra” means that is called. “Bishmi” means by my name. “Velikhvodi” means and for my glory. “Bera’itiv” means I created it. “Yetzartiv” means I formed it. “Af-asitiv” means indeed I made it.
[ISA.43.8] God brought forth a people who are blind but have eyes, and deaf but have ears to them. [§]
hotzi am-iver ve-einayim yesh ve-chereshim ve-oznayim lamoh.
This verse describes God bringing forth a people who are figuratively blind and have eyes, and deaf and have ears. This is a rhetorical device indicating people who choose not to see or hear the truth. 'Hotzi' means 'brought forth', 'am' means 'people', 'iver' means 'blind', 've' means 'and', 'einayim' means 'eyes', 'yesh' means 'there are/they have', 'chereshim' means 'deaf', 'oznayim' means 'ears', 'lamoh' means 'to them'.
[ISA.43.9] All the nations gather together and assemble to nations. Who among them can declare this, and make known to us the former things? Let them give their witness and be justified, and let them hear and say truth. [§]
Kol-ha-goyim nik-betsu yach-da-v’ye-es-fu l’um-mim, mi ba-hem ya-gid zot, v’ri-sho-not ya-sh’mi-u-nu, yit-nu ei-dei-hem v’yitz-da-ku, v’yish-m’u v’yo-meru emet.
This verse asks a rhetorical question about which nations can foretell events and truthfully declare what previously happened. ‘Kol’ means ‘all’. ‘Ha-goyim’ means ‘the nations’. ‘Nik-betsu’ means ‘gather’. ‘Yach-da’ means ‘together’. ‘Ye-es-fu’ means ‘they will assemble’. ‘L’um-mim’ means ‘to nations’. ‘Mi ba-hem’ means ‘who among them’. ‘Ya-gid’ means ‘will declare’. ‘Zot’ means ‘this’. ‘V’ri-sho-not’ means ‘and first things’ or ‘the former things’. ‘Ya-sh’mi-u-nu’ means ‘will make known to us’. ‘Yit-nu’ means ‘they will give’. ‘Ei-dei-hem’ means ‘their witness’. ‘V’yitz-da-ku’ means ‘and they will be righteous’ or ‘justified’. ‘V’yish-m’u’ means ‘and they will hear’. ‘V’yo-meru’ means ‘and they will say’. ‘Emet’ means ‘truth’.
[ISA.43.10] You are my witnesses, declares Yahveh, and the servants that I have chosen, so that you may know and believe me and understand that I am he. Before me, no God was created, and after me, no God will be. [§]
atem ei neoom-Yahveh veavdi asher bacharti lema'an ted'u vetaminu li vetavinu ki-ani hu lifani lo-notzar el ve'acharai lo yihyeh.
This verse is a declaration by Yahveh, stating that the people are his witnesses and the servants he has chosen. The purpose of this choice is so they may know, believe, and understand that Yahveh is the one true being – that no god existed before him and no god will exist after him. 'Neoom' is a form indicating speech or declaration. 'Atem' means 'you' (plural). 'Ei' means witnesses. 'Avdi' means 'my servants'. 'Asher' means 'that' or 'who'. 'Bacharti' means 'I have chosen'. 'Lema'an' means 'in order that' or 'so that'. 'Ted'u' means 'you will know'. 'Taminu' means 'you will believe'. 'Vetavinu' means 'and you will understand'. 'Ki-ani hu' means 'that I am he'. 'Lifani' means 'before me'. 'Lo-notzar' means 'was not created'. 'El' means 'God'. 'Ve'acharai' means 'and after me'. 'Lo yihyeh' means 'will not be'.
[ISA.43.11] I, I am Yahveh, and there is no savior besides me. [§]
Anokhi anokhi Yahveh ve’ein mibal’adai moshi’a.
“Anokhi” means “I”. It is repeated for emphasis. “Yahveh” is the proper name of God. “Ve’ein” means “and there is not”. “Mibal’adai” means “apart from me” or “besides me”. “Moshi’a” means “savior”. Therefore, the verse states that God emphatically identifies Himself and declares that there is no savior besides Him.
[ISA.43.12] I have declared, and I have saved, and I have proclaimed, and there is no stranger among you. You are my witnesses, says Yahveh, and I am God. [§]
Anokhi higadti v’hoshati v’hishma’ti v’ein bachem zar v’atem edai ne’um-Yahveh va’ani El.
This verse contains a series of first-person statements by God. "Anokhi" means "I". "Higadti" means "I have declared". "Hoshati" means "I have saved". "Hishma’ti" means "I have proclaimed". "Ein" means "there is not". "Bachem" means "among you". "Zar" means "a stranger". "Atem" means "you". "Edai" means "my witnesses". "Ne’um-Yahveh" means "says Yahveh". "Va’ani" means "and I". "El" means "God".
[ISA.43.13] Also from today, I am Yahveh, and there is no one who delivers from my hand. I will act, and who can reverse it? [§]
Gam miyom ani hu ve'ein miyadi matzil ef'al umi yashivena.
This verse states that from today forward, the speaker *is* Yahveh, and there is no one who can deliver from Yahveh’s hand. The speaker will act, and no one can turn it back.
[ISA.43.14] Thus says Yahveh, your redeemer, the holy one of Israel: For your sake I have sent Babylon and brought down all its bars, and the Chaldeans I have brought in ships with their wailing. [§]
Koh-amar Yahveh go'alchem kadosh Yisrael l'ma'anchem shilachti Bavela v'horadti barichim kulam v'kashdim ba'oniyot rinatam.
This verse is a declaration from Yahveh, the redeemer of Israel, speaking to his people. It states that for their sake, he has sent Babylon and brought down all its bars (likely referring to fortifications or defenses). It also states he brought the Chaldeans in ships with their wailing.
[ISA.43.15] I, Yahveh, am the holy one of you, the creator of Israel, your king. [§]
a-nee Yahveh kedosh-chem bo-reh Yis-ra-el mal-ke-chem.
This verse contains several names and titles for God, as well as descriptions of His relationship with Israel. "a-nee" means "I". "Yahveh" is the proper name of God. "kedosh-chem" means "holy one of you" (plural). "bo-reh" means "creator". "Yis-ra-el" is the name of the nation Israel. "mal-ke-chem" means "king of you" (plural). The final character, ס, is a verse marker.
[ISA.43.16] Thus says Yahveh, the one giving a path in the sea and a path in powerful waters. [§]
Koh amar Yahveh hanoten bayam darech uvmayim azzim netivah.
This verse begins with the formula "Thus says Yahveh". "Hanoten" means "the one giving" or "the giver". "Bayam" means "in the sea". "Darech" means "a way" or "a path". "Uvmayim" means "and in waters". "Azzim" means "powerful" or "strong". "Netivah" means "a path" or "a way". The verse describes Yahveh as the one who makes a path through the sea and through powerful waters.
[ISA.43.17] The one who brings forth chariot and horse, strength and power, together they lie down and will not rise. They are crushed like flax; they are extinguished. [§]
hammotzi rechev-vasus khayil ve'izzuz yakhdavu yishkebu bal yakumu da'akhu kapishtah kabu.
This verse describes the defeat and utter destruction of enemies. "hammotzi" means 'the one who brings forth', often used in a context of divine power unleashing something. "rechev-vasus" means 'chariot and horse', symbolizing military might. "khayil ve'izzuz" means 'strength and power'. "yakhdavu" means 'together'. "yishkebu" means 'they lie down'. "bal yakumu" means 'they will not rise'. "da'akhu" means 'they are crushed'. "kapishtah" means 'like flax'. "kabu" means 'they are extinguished'.
[ISA.43.18] Do not remember former things, and ancient things do not consider. [§]
al-tiz-ker-oo ree-shoh-note vee-kad-moh-nee-yote al-teet-boh-nah-nu
This verse contains imperatives (commands) directed to an unspecified audience. "al-tiz-ker-oo" means "do not remember". "ree-shoh-note" refers to former things, or first things. "vee" is 'and'. "kad-moh-nee-yote" refers to things of old, ancient things. "al-teet-boh-nah-nu" means 'do not consider' or 'do not reflect upon'.
[ISA.43.19] Behold, I am making a new thing; now it sprouts, do you not know it? Also, I will put a way in the desert, and rivers in the wasteland. [§]
hin-nee o-seh kha-da-shah a-tah ti-tz-mach ha-lo tee-da-u-ha af a-seem ba-mid-bar de-rech bi-ye-shi-mon ne-ha-rot.
This verse describes God making something new. It states that a new thing is sprouting or growing, and asks if the people will recognize it. It also states that God will make a way in the desert, and rivers in the wasteland.
[ISA.43.20] Honor me, beast of the field, dragons and daughters of the ostrich, for I have given waters, rivers in the desert to water my people, my chosen ones. [§]
t'khabd'ni khayyat hasadeh, taninim ubnot ya'anah, ki natati bamidbar mayim neharot bishimon l'hashkot ammi bkhiri.
This verse uses several names and descriptors for God and his actions. "t'khabd'ni" is a command form relating to honoring or glorifying. "khayyat hasadeh" means 'beast of the field'. "taninim" means 'dragons' or large reptiles. "bnot ya'anah" means 'daughters of the ostrich'. "ki natati" means 'for I have given'. "bamidbar" means 'in the wilderness'. "mayim neharot" means 'waters, rivers'. "bishimon" means 'in the desert'. "l'hashkot" means 'to water'. "ammi" means 'my people'. "bkhiri" means 'my chosen ones'.
[ISA.43.21] This people I formed for myself, they will recount my praise. [§]
am-zoo ya-tzar-tee lee, teh-hil-la-tee ye-sap-pe-roo.
This verse consists of several parts. "am-zoo" means 'this people'. "ya-tzar-tee" is 'I formed you'. "lee" means 'for me'. "teh-hil-la-tee" means 'my praise'. "ye-sap-pe-roo" means 'they will recount'. The verse is a statement by God about the people He created for the purpose of declaring His glory.
[ISA.43.22] And you have not called upon me, Jacob, for you have wearied me, Israel. [§]
v'lo-oti karata Ya'akov, ki-yaga'ta bi Yisrael.
This verse is addressed by Yahveh to Jacob/Israel. 'V'lo-oti' means 'and not me'. 'Karata' means 'you called'. 'Ki' means 'for'. 'Yaga'ta' means 'you have wearied'. 'Bi' means 'in me'. The verse essentially states that Jacob/Israel did not call upon Yahveh, but instead wearied Yahveh.
[ISA.43.23] You have not brought to me sheep for your burnt offerings, and you have not honored me with your sacrifices. I have not served you with a meal offering, and I have not wearied you with incense. [§]
lo-hevei’ta li sheh o-lot-ey-cha u-z’va-chey-cha lo chi-bad-ta-ni lo he-av-ad-ti-cha b’min-chah ve-lo ho-ga-ti-cha bil-vo-nah.
This verse expresses displeasure, stating that sacrifices and offerings have not been brought as they should. It details a lack of proper worship and reverence. 'Lo' means 'not'. 'Hevei’ta' is a second-person masculine singular imperfect form of 'to bring'. 'Sheh' is 'sheep'. 'O-lot-ey-cha' means 'your burnt offerings'. 'U' means 'and'. 'Z’va-chey-cha' means 'your sacrifices'. 'Chi-bad-ta-ni' means 'you have honored me'. 'He-av-ad-ti-cha' means 'I have served you'. 'B’min-chah' means 'with a meal offering'. 'Ho-ga-ti-cha' means 'I have wearied you'. 'Bil-vo-nah' means 'with incense'.
[ISA.43.24] You did not buy for me with silver a cane, and the fat of your sacrifices did not satisfy me. But you enslaved me with your sins, and you wearied me with your iniquities. [§]
lo-kanita li bakhesef kane vekhelev zevakheyka lo hirvita-ni akh he'avadta-ni bekhatoteyka hoga'ta-ni ba'avonoteyka.
This verse is a rebuke, accusing someone of not offering proper sacrifices to the Gods, and instead burdening Yahveh with their sins. "lo-kanita" means 'you did not buy for me'. "bakhesef" means 'with silver'. "kane" means 'reed' or 'cane' (here likely referring to a type of sacrifice). "vekhelev zevakheyka" means 'and the fat of your sacrifices'. "lo hirvita-ni" means 'you did not satisfy me'. "akh" means 'but'. "he'avadta-ni" means 'you enslaved me'. "bekhatoteyka" means 'with your sins'. "hoga'ta-ni" means 'you wearied me'. "ba'avonoteyka" means 'with your iniquities'.
[ISA.43.25] I, I, Yahveh is wiping away your transgressions for my sake, and your sins I will not remember. [§]
Anokhi Anokhi Hua moheh pisha'eykha lema'ani vechatoteikha lo ezkor.
This verse contains several key names and words. "Anokhi" means "I". It appears twice for emphasis. "Hua" is the third person singular masculine pronoun, meaning "He" or "It", but often used as a name for God, equivalent to "is". "Moheh" means "wiping away" or "blotting out". "Pisha'eykha" means "your transgressions". "Lema'ani" means "for my sake". "Ve" means "and". "Chatoteikha" means "your sins". "Lo" is a negative particle, meaning "not". "Ezkor" means "I will remember". Thus, the verse states "I, I, He is wiping away your transgressions for my sake and your sins I will not remember."
[ISA.43.26] Remember me; let us contend together. Tell it, that you may be justified. [§]
hazkireni nishpaṭah yaḥad saper attah lemaʿan tiṣdaḳ.
This verse contains imperatives and a purpose clause. 'hazkireni' means 'remember me'. 'nishpaṭah' means 'let us contend'. 'yaḥad' means 'together'. 'saper attah' means 'relate you' or 'tell you'. 'lemaʿan' indicates purpose - 'in order that'. 'tiṣdaḳ' means 'you be righteous' or 'you be justified'. The verse is a plea for God to remember the speaker and allow a dispute to occur so that God may be shown to be right.
[ISA.43.27] Your first father sinned, and your advocates transgressed in me. [§]
Avicha harishon chata; umelitzcha pash'u bi.
Avicha means 'your father'. Harishon means 'the first'. Chata means 'he sinned'. Umelitzcha means 'and your advocates'. Pash'u means 'they transgressed'. Bi means 'in me'. This verse describes a situation where someone’s ancestors sinned and those who should have defended them also transgressed against God.
[ISA.43.28] And I will profane the leaders of holiness, and I will give Jacob and Israel over to insults. [§]
va’achalel sarei kodesh ve’etnah lacharem ya’akov ve’yisrael legiddufim.
This verse describes a divine action of profaning holy leaders and giving Jacob and Israel over to insults. 'achalel' means to profane or defile. 'sarei' means leaders or princes. 'kodesh' means holiness or sacredness. 'etnah' means to give. 'lacharem' means for a ban or destruction. 'ya’akov' is Jacob. 'yisrael' is Israel. 'legiddufim' means for insults or reproaches.
ISA.44
[ISA.44.1] And now, hear, Jacob, my servant, and Israel, I have chosen in him. [§]
ve'ata sh'ma Ya'akov avdi ve'Yisrael bacharti vo.
This verse addresses Jacob and Israel. 'Ve'ata' means 'and now'. 'Sh'ma' means 'hear'. 'Ya'akov' is the name Jacob. 'Avdi' means 'my servant'. 'Ve'Yisrael' means 'and Israel'. 'Bacharti' means 'I have chosen'. 'Bo' means 'in him'. The verse is a direct address, a declaration of choosing.
[ISA.44.2] Thus says Yahveh, your maker and your former from the womb, Yahveh will help you. Do not fear, my servant Jacob, and Yishurun, whom I have chosen. [§]
Koh-amar Yahveh oseh-cha ve-yotzer-cha mi-beten ya'ezrechah; al-tira avdi Ya'akov ve-Yishurun bacharti bo.
This verse begins with a formulaic introduction, “Thus says Yahveh.” It then identifies Yahveh as the creator of “you,” and promises assistance from the womb. It then addresses a servant named Jacob, and also refers to Yishurun, and states that Yahveh has chosen them. The verse is a declaration of divine support and election.
[ISA.44.3] For I will pour water on the thirsty, and streams will flow on the dry land. I will pour my spirit on your seed, and I will bless your offspring. [§]
ki etsak-mayim al-tzameh v’nozlim al-yabashah etzok ruhi al-zar’ekah u’virchati al-tze’etze’ekah.
This verse speaks of God providing refreshment and blessing. "etsak" means "I will pour". "mayim" means "water". "al" means "on". "tzameh" means "thirsty". "v’nozlim" means "and will flow". "yabashah" means "dry land". "etzok" means "I will pour". "ruhi" means "my spirit". "zar’ekah" means "your seed". "u’virchati" means "and I will bless". "tze’etze’ekah" means "your offspring". The verse describes a promise of nourishment for the thirsty and spiritual blessing for future generations.
[ISA.44.4] And they will grow among the grasses like Arabs upon streams of water. [§]
ve-tsam-chu be-bein kha-tseer ka-a-ra-vim al-yiv-lei-ma-yim
This verse describes growth, specifically comparing it to Arabs growing among grasses by streams of water. 'Ve-tsam-chu' means 'and they will grow'. 'Be-bein' means 'among'. 'Kha-tseer' means 'grasses'. 'Ka-a-ra-vim' means 'like Arabs'. 'Al-yiv-lei-ma-yim' means 'upon streams of water'.
[ISA.44.5] This one will say, "I am to Yahveh," and this one will call in the name of Jacob, and this one will write his hand to Yahveh, and in the name of Israel he will encamp. [§]
zeh yomar layahveh ani vezeh yikra beshem yaakov vezeh yichtov yado layahveh ubeshem yisrael yechaneh.
This verse describes individuals identifying themselves and associating themselves with Yahveh, Jacob, and Israel. "Zeh" means "this one". "Yomar" means "will say". "Layahveh" means "to Yahveh". "Ani" means "I". "Yikra" means "will call". "Beshem" means "in the name of". "Yaakov" is the name "Jacob". "Yichtov" means "will write". "Yado" means "his hand". "Yechaneh" means "will encamp". The verse details declarations of allegiance and association.
[ISA.44.6] Thus says Yahveh, the King of Israel, and its Redeemer, Yahveh of Hosts: I am the First and I am the Last, and apart from me there are no Gods. [§]
Koh amar Yahveh melekh Yisrael vegoalo Yahveh tzevaot ani rishon vaani acharon umibaladai ein elohim.
This verse begins with "Thus says". Yahveh is identified as the King of Israel and its Redeemer, also Yahveh of Hosts. The speaker declares themself to be the First and the Last, and asserts that there are no Gods besides them.
[ISA.44.7] And who is like me, can proclaim it and make it known and arrange it for me, from the beginning of a people for all time, and those who will come will declare it to them. [§]
u-mi-ka-mo-ni yik-ra v'-ya-gid-ehah v'-ya-ar-keh-hah li mi-so-mi am-o-lam v'-o-ti-yot va-a-sher ta-vo-nah yag-i-du la-mo.
This verse is a rhetorical question posed by Yahveh, challenging anyone to compare themselves to Him. It asks who can proclaim and arrange things for Him like He does for a people who will exist forever. It also references those who will declare things to them. The verse emphasizes Yahveh’s unique ability to shape the destiny of His people.
[ISA.44.8] Do not fear and do not tremble. Have I not already foretold you and declared it, and you are my witnesses? Is there a God besides me, and is there a rock not known by me? [§]
al-tifchadu ve-al-tirhu ha-lo me-az hishma’ti-cha ve-higadti ve-atem eidai ha-yesh elohah mibal’adai ve-ein tzur bal-yada’ti.
This verse contains several key names and phrases. "tifchadu" relates to fear. "tirhu" relates to trembling. "me-az" means 'from then'. "hishma’ti-cha" means I made you hear, or I foretold you. "higadti" means I declared. "atem" is 'you'. "eidai" means my witnesses. "ha-yesh" means is there. "elohah" is God. "mibal'adai" means besides me. "tzur" means rock. "bal-yada’ti" means not known by me.
[ISA.44.9] All makers of carved images are emptiness, and their cherished things will not profit them. Their witnesses are they themselves, and they will not see or know, so that they may be ashamed. [§]
yotz'rei-pesel kullam tohū vachamudeihem bal-yo'ilu v'edeihem hemma bal-yir'u ubal-yed'u l'ma'an yevoshu.
This verse describes idol makers and their idols. "Yotz'rei-pesel" means "makers of carved images". "Kullam" means "all of them". "Tohu" means "emptiness" or "vanity". "Vachamudeihem" means "and their cherished things" or "and their delights". "Bal-yo'ilu" means "will not profit" or "will not help". "V'edeihem" means "and their witnesses". "Hemma" means "they are". "Bal-yir'u" means "will not see". "Ubal-yed'u" means "and will not know". "L'ma'an yevoshu" means "so that they may be ashamed".
[ISA.44.10] Who forms God and a molten image that does not profit? [§]
mi-yatzar el u-pesel nasakh le-bil-ti ho'il?
This verse asks a rhetorical question about who creates a god and a molten image that cannot profit. 'Mi' means 'who'. 'Yatzar' means 'to form, fashion, create'. 'El' means 'God'. 'U' means 'and'. 'Pesel' means 'an image, idol'. 'Nasakh' means 'to pour out, molten'. 'Le-bil-ti' means 'so as not to'. 'Ho'il' means 'to profit, to avail'.
[ISA.44.11] Behold, all of his companions will be ashamed, and they are mute from mankind. They will gather, all of them will stand, they will fear, they will be ashamed together. [§]
hen kol-khaveirav yeivoshu vekharashim hema me'adam yitkabtsu kulam ya'amdu yifkhadu yeivoshu yakhad.
This verse describes a scenario where all the companions of someone will be ashamed. The word 'kharashim' is literally 'deaf ones', but in this context is likely used figuratively to denote those who are unable to speak up or defend. The verse indicates they will gather, stand, fear, and be ashamed together.
[ISA.44.12] A craftsman works iron with a forge and acts with bellows and with shaping tools he forms it, and he forms it with an arm of strength. Also hungry and without strength, he does not drink water and he becomes weary. [§]
kharash barzel ma'atzad ufa'al bapekhad ubamakavot yitzrehhu vayif'alehu bizro'a khoh gam-ra'ev ve'ein khoh lo-shatah mayim vayiya'ef.
This verse describes a craftsman working metal, specifically iron. It details the tools he uses (a forge, bellows, and tools for shaping) and emphasizes the intense effort involved in the work, noting he is hungry and without strength, even lacking water and becoming weary. The verse focuses on the physical exertion of the craftsman.
[ISA.44.13] An artisan of woods stretched a line, he shapes it with a tool, he makes it with cutting tools and with a compass he forms it. And he makes it like the form of a man, like the splendor of mankind, to dwell in a house. [§]
kharash etsim nata kav yeta'arehu bashered ya'asehu bamaktzu'ot ubamchugah yeta'arehu vayasehu ketavnit ish ketif'eret adam lashevet bayit.
This verse describes an artisan carving an idol. 'Kharash' means 'artisan' or 'carver.' 'Etsim' means 'woods' or 'trees,' indicating the material used. 'Nata kav' means 'he stretched a line' or 'he marked an outline.' 'Yeta'arehu' means 'he forms it' or 'he shapes it.' 'Bashered' means 'with a tool' or 'with a blade.' 'Ya'asehu' means 'he makes it.' 'Bamaktzu'ot' means 'with cutting tools.' 'Ubamchugah' means 'and with a compass.' 'Ketavnit' means 'according to the form of' or 'like the image of.' 'Ketif'eret' means 'beauty' or 'splendor.' 'Adam' means 'man.' 'Lashevet' means 'to dwell' or 'to sit.' 'Bayit' means 'house.'
[ISA.44.14] To cut for himself cedars, and he took Tirzah and Elon, and he strengthened himself with the trees of the forest, planting cypress, and rain will grow. [§]
likhrot-lo arazim vayikakh tirzah vealon vayemetz-lo ba'atsei-ya'ar nata' oren vegeshem yegadel.
This verse describes someone cutting down cedar trees and taking Tirzah and Elon, and strengthening themselves with the trees of the forest. They plant cypress and rain grows.
[ISA.44.15] And it was to a man for burning, and he took from them and melted it, also he poured, and he baked bread, also he made a god and they prostrated themselves. He made it an image and they worshipped it. [§]
vehaya le’adam lev’aer vayikach mehem vayacham af yassik ve’afah lachem af yif’al el vayishtachu asahu pesel vayisgad lamo.
This verse describes the creation of an idol. 'vehaya' means 'and it was'. 'le’adam' means 'to a man'. 'lev’aer' means 'for burning'. 'vayikach' means 'and he took'. 'mehem' means 'from them'. 'vayacham' means 'and he melted'. 'af yassik' means 'also he poured'. 've’afah lachem' means 'and he baked bread'. 'af yif’al el' means 'also he made a god'. 'vayishtachu' means 'and they prostrated themselves'. 'asahu pesel' means 'he made it an image'. 'vayisgad lamo' means 'and they worshipped it'.
[ISA.44.16] Half of it is burned in fire, on half of it flesh consumes, he scorches roast and is satisfied. Even it becomes hot, and he says, “Brother, I have warmed, I have seen light.” [§]
khetsyo saraf bemo-esh al-khetsyo basar yohel yitzleh tzali veyisba af-yachom veyomar heach chamoti raiti oor
This verse describes a vision of judgement, likely involving fire and consumption. "Khetsyo" means 'half of it'. "Saraf" means 'to burn'. "Bemo-esh" means 'in fire'. "Basar" means 'flesh'. "Yohel" means 'to consume'. "Yitzleh" means 'he scorches'. "Tzali" means 'roast'. "Veysiba" means 'and he is satisfied'. "Af-yachom" means 'even becomes hot'. "Ve-yomar" means 'and he says'. "Heach" means 'brother'. "Chamoti" means 'I have warmed'. "Raiti" means 'I have seen'. "Oor" means 'light'. The overall sense is of a consuming fire, followed by satisfaction, and a proclamation about witnessing light.
[ISA.44.17] And the remainder of them made for God an image of their making; they will worship it and bow down, and pray to it, and say, “Save me, for you are my God!” [§]
u-sh'erit-to l'el asa l'pis-lo yis-gad-lu lo v'yishtachavu v'yit-palel elav v'yomar hatzileini ki eliy ata.
This verse describes people turning to an idol they have made, worshipping it, praying to it, and asking it for salvation. "Sh'erit" refers to a remnant or remainder of people. "El" signifies God. "Pisal" means an image or idol. The verbs indicate worship, bowing down, and prayer. The final clause asks for deliverance, affirming the idol as 'my God'.
[ISA.44.18] They do not know, and they do not understand, for it is marred from the sights of their eyes and from the understanding of their hearts. [§]
lo yadeu v'lo yavinu ki tach mimer'ot einehem mehaschil libotam
This verse describes a lack of understanding. 'Lo yadeu' means 'they do not know'. 'V'lo yavinu' means 'and they do not understand'. 'Ki tach' means 'for it is marred'. 'Mimer'ot einehem' means 'from the sights of their eyes'. 'Mehaschil libotam' means 'from the understanding of their hearts'. Essentially, their perception is flawed, leading to a lack of comprehension.
[ISA.44.19] He will not return it to his heart, nor knowledge, nor understanding to say: “I have burned half of it in fire, and also I baked bread on its embers. I roast meat and eat. And furthermore, I will make an abomination, I will make an idol from any tree.” [§]
Velo yashiv el libbo velo da'at velo tevunah le'emor: chetsyo sarafiti bmo esh ve'af afiti al gechalav lechem etzleh basar ve'ochel veyitro letouveh e'ese levul etz esgod.
This verse describes a man who takes part of his harvest and burns it with fire, bakes bread upon its embers, and roasts meat on it, then declares this act as an abomination. The verse emphasizes that this action is a deliberate choice to do something disgusting, and specifically mentions using wood to make an idol.
[ISA.44.20] A shepherd of ash, whose heart is inclined, has bent it. And they will not save their own soul, and they will not say, “Surely, falsehood is in my right hand.” [§]
ro-eh eh-fer lev hoo-tal hee-tah-hoo v’lo-ya-tseel et-naf-sho v’lo yo-mar ha-lo she-ker bee-mee-nee.
This verse describes a shepherd of ash, whose heart is inclined to deceit. It states that such a person will not save their own soul, and will not say “surely, falsehood is in my right hand.” The imagery suggests a morally corrupt leader or individual who is incapable of self-redemption and denies their own dishonesty.
[ISA.44.21] Remember these things, Jacob, and Israel, for you are my servant. I formed you to be a servant to me; you are Israel. Do not forget me. [§]
zekhar-eleh ya'akov ve-yisrael ki avdi ata ytzarticha eved li ata yisrael lo tinasheni
This verse is a plea for remembrance and reaffirmation of a covenant relationship. "Zekar" means 'remember'. "Eleh" means 'these'. "Ya'akov" is the name Jacob. "Ve" means 'and'. "Yisrael" is the name Israel. "Ki" means 'for'. "Avdi" means 'my servant'. "Ata" means 'you'. "Ytzarticha" means 'I formed you'. "Eved" means 'servant'. "Li" means 'to me'. "Lo" means 'not'. "Tinasheni" means 'you will forget me'. The verse is speaking to Israel, reminding them of their covenant with Yahveh.
[ISA.44.22] I have wiped out your transgressions like a cloud, and your sins like a cloud. Turn to me, for I have redeemed you. [§]
mahiti ka'av psha'eykha ve'ke'anan khatoteikha shuvah elai ki ga'alti'kha.
This verse contains several names and concepts relating to God. "mahiti" is a verb form related to wiping or blotting out. "ka'av" means cloud. "psha'eykha" is your transgressions. "ke'anan" means like a cloud. "khatoteikha" is your sins. "shuvah" means turn or return. "elai" means to me. "ga'alti'kha" means I have redeemed you.
[ISA.44.23] Sing aloud, heavens, because Yahveh has made them. Shout, depths of the earth. Let the mountains burst forth with song, the forest and every tree within it, because Yahveh has redeemed Jacob and will glory in Israel. [§]
ran-nu sha-ma-yim ki-ah-sah Yahveh ha-ree-u tach-ti-yot aretz pitz-chu ha-rim rin-nah ya-ar ve-chol-etz be-vo ki-ga-al Yahveh Ya-ak-ov u-ve-Yis-ra-el yit-pa-ar.
This verse is a call to worship, celebrating Yahveh's redemption of Jacob and Israel. It uses poetic parallelism, where similar ideas are expressed in different ways. 'Ran-nu' means 'sing aloud,' and 'ha-ree-u' means 'shout.' 'Tach-ti-yot' refers to the depths or the lower parts. 'Pitz-chu' means 'burst forth.' 'Ya-ar' means 'forest,' and 'etz' means 'tree.' 'Ga-al' means 'redeem,' and 'yit-pa-ar' means 'will boast' or 'will glory.'
[ISA.44.24] Thus says Yahveh, your redeemer, and your creator from the womb. I am Yahveh, He who does all. He who stretches the heavens alone, He who spreads out the earth from Himself. [§]
Koh-amar Yahveh go-alecha ve-yotzercha mi-baten anochi Yahveh ose kol noteh shamayim le-vad-i ro-kea ha-aretz mei-iti.
This verse begins with a formulaic introduction, "Thus says…". "Go-alecha" means "your redeemer." "Yotzercha" means "your creator." "Mi-baten" means "from the womb." "Ose kol" means "He who does all." "Noteh shamayim" means "He who stretches the heavens." "Le-vad-i" means "alone". "Ro-kea ha-aretz" means "He who spreads out the earth". "Mei-iti" means "from myself".
[ISA.44.25] The interpreter of omens of false signs and the magicians, Yahveh mocks. He turns the wise backwards, and He makes their knowledge foolish. [§]
may-fair oh-tot ba-deem ve-kos-seem yeh-ho-lay mesh-eev kha-cha-meem ah-chor ve-dah-at-am ye-sa-kel.
This verse describes God’s power over those who practice divination and false magic, and His ability to confound the wisdom of the wise. "may-fair" means 'interpreters of omens'. "oh-tot" means 'omens'. "ba-deem" means 'signs'. "ve-kos-seem" means 'and magicians'. "yeh-ho-lay" is a form of YHVH, and therefore 'Yahveh' is appropriate. "mesh-eev" means 'turns back'. "kha-cha-meem" means 'the wise'. "ah-chor" means 'backwards'. "ve-dah-at-am" means 'and their knowledge'. "ye-sa-kel" means 'He makes foolish'.
[ISA.44.26] The one who establishes the word of his servant, and completes the counsel of his messengers, is the one who says to Jerusalem, "You will be inhabited," and to the cities of Judah, "You will be built," and I will raise up her ruins. [§]
meqim devar avdo va'atzat mal'akhav yashlim ha'omer liYerushalayim tushav ule'arei Yehudah tibbaneh vecharboteha aqomem.
This verse describes God fulfilling his promises. "Meqim" means "one who raises up" or "establishes". "Devar" means "word" or "matter". "Avdo" means "his servant". "Va'atzat" means "and the counsel of". "Mal'akhav" means "his messengers". "Yashlim" means "he will complete". "Ha'omer" means "the one who says". "LiYerushalayim" means "to Jerusalem". "Tushav" means "inhabited". "Ule'arei" means "and to the cities of". "Yehudah" means "Judah". "Tibbaneh" means "they will be built". "Vecharboteha" means "and her ruins". "Aqomem" means "I will raise up".
[ISA.44.27] The one saying to the image, "My sword! And your rivers are dried up!" [§]
ha-omer la-tzulah horavi v'naharotayich obish
This verse contains several words requiring literal translation. "Ha-omer" means "the one saying". "La-tzulah" means "to the image". "Horavi" means "my sword". "V'naharotayich" means "and your rivers". "Obish" means "dried up". The verse is a direct statement from a divine being to an idol.
[ISA.44.28] The one who says to Cyrus, "You are my shepherd, and all that I desire will be completed," and to say to Jerusalem, "You will be rebuilt, and the temple will be founded." [§]
ha-o-mer le-kho-resh ro-ee ve-khal-chef-tzee ya-shleem ve-le-ee-roo-sha-la-im tee-ba-neh ve-hey-khal tee-va-sed.
This verse describes someone speaking to Cyrus, identifying him as a shepherd and stating that all of his will will be fulfilled. Then, a command is given for Jerusalem to be rebuilt and the temple to be founded.
ISA.45
[ISA.45.1] Thus says Yahveh to his anointed one, to Cyrus, whose hand I have strengthened, to subdue nations before him and to loosen the loins of kings. I will open before him doors, and gates will not be closed. [§]
koh-ah-mar Yahveh lee-mish-hee-kho le-kho-resh ah-sher heh-khezak-tee bee-yee-mee-noo le-rad le-fah-nav goy-eem oo-mah-tay-nee mel-ah-keem ah-fah-teh leef-toh-ah le-fah-nav deh-lah-taim oo-sh-ah-reem loh yee-sah-geh-roo.
This verse is from Isaiah 45:1. It is God speaking through the prophet Isaiah, addressing Cyrus, whom God has chosen and strengthened. The verse details God’s plan to empower Cyrus, causing nations to submit to him and opening doors for his advancement. ‘YHVH’ refers to the proper name of God, ‘Yahveh.’ ‘Mishichoh’ means anointed one or Messiah, but is being used here as a title to denote Cyrus being appointed by God. ‘Goyim’ is the plural of ‘goy,’ meaning nations or people groups. ‘Matney melachim’ refers to the loins of kings, which is metaphorical for the kings themselves.
[ISA.45.2] I will go before you, and the Gods will declare glory. I will break doors of bronze and cut off bolts of iron. [§]
a-nee le-fa-ne-cha eh-lech ve-ha-doo-rim a-va-sher dal-tot ne-cho-sha a-sha-ber u-ve-ri-chei bar-zel a-ga-deh.
This verse uses several names for God. "a-nee" means "I". "le-fa-ne-cha" means "before you". "eh-lech" is a form of the verb "to go" and when paired with a name for God, indicates God's presence or leading. "ve-ha-doo-rim" means "and the glory". "a-va-sher" means "I will announce". "dal-tot ne-cho-sha" means "doors of bronze". "a-sha-ber" means "I will break". "u-ve-ri-chei bar-zel" means "and the bolts of iron". "a-ga-deh" means "I will cut off". The verse describes God going before someone and declaring glory, breaking bronze doors and cutting off iron bolts.
[ISA.45.3] And I will give to you treasures of darkness and hidden things of secrets, in order that you may know that I am Yahveh, the one who calls by your name, God of Israel. [§]
ve-natati lecha otzarot hhoshek u-matmuney mistarim le-ma'an tedah ki-ani Yahveh ha-koreh be-shimcha Elohey Yisrael.
This verse contains several names and descriptive terms for God. "ve-natati" means "and I will give". "lecha" means "to you". "otzarot" means "treasures". "hhoshek" means "darkness". "u-matmuney" means "and hidden things". "mistarim" means "secrets". "le-ma'an" means "in order that". "tedah" means "you may know". "ki-ani" means "for I am". "Yahveh" is the proper name of God. "ha-koreh" means "the one who calls". "be-shimcha" means "by your name". "Elohey" means "God of". "Yisrael" is the name of the nation Israel.
[ISA.45.4] For the sake of my servant Jacob and Israel, my chosen one, I called you by your name; I will recognize you, and you did not know me. [§]
l’ma’an avdi Ya’akov v’Yisrael b’chiri va’ekra l’cha bishm’cha achankha v’lo y’da’tani.
This verse is speaking to the people of Israel through a prophet. It states that God called them by name, even though they did not know Him. ‘L’ma’an’ means ‘for the sake of’. ‘Avdi’ means ‘my servant’. ‘Ya’akov’ is the name Jacob. ‘V’Yisrael’ means ‘and Israel’. ‘B’chiri’ means ‘my chosen one’. ‘Va’ekra’ means ‘and I called’. ‘L’cha’ means ‘to you’. ‘Bishm’cha’ means ‘by your name’. ‘Achankha’ means ‘I will recognize you’. ‘V’lo’ means ‘and not’. ‘Y’da’tani’ means ‘you knew me’.
[ISA.45.5] I am Yahveh, and there is no other besides me. There are no gods. I strengthened you, and you did not know me. [§]
a-nee Yahveh ve-ain od zu-lat-tee ein el-o-heem a-ah-zer-chah ve-lo yi-da-tah-nee
This verse is a declaration of Yahveh’s unique existence and power. “a-nee” means “I”. “Yahveh” is the proper name of God. “ve” means “and”. “ain” means “not” or “none”. “od” means “more” or “another”. “zu-lat-tee” means “besides me”. “ein el-o-heem” means “no gods”. “a-ah-zer-chah” means “I strengthened you”. “ve-lo” means “and not”. “yi-da-tah-nee” means “you knew me”.
[ISA.45.6] So that they will know, from where the sun rises and from where it sets, that nothing exists apart from me. I am Yahveh, and there is no other. [§]
lema'an yed'u mimizrach shemesh u'mimma'aravah ki efes bile'adai ani Yahveh ve'ein od.
This verse intends to convey that God is the only God, and that all other powers are nonexistent in comparison. "lema'an" means "so that". "yed'u" means "they will know". "mimizrach shemesh" means "from the rising of the sun". "u'mimma'aravah" means "and from the setting of the sun". "ki efes bile'adai" means "that nothing is apart from me". "ani Yahveh" means "I am Yahveh". "ve'ein od" means "and there is none other".
[ISA.45.7] The former of light and creator of darkness, the maker of peace and creator of evil – I am Yahveh, maker of all these. [§]
yo-tseir or oo-vorei choshek ose shalom oo-vorei ra ah-nee Yahveh ose kol-eleh.
This verse describes God as the creator of light and darkness, the maker of peace and evil. It emphasizes God’s sovereignty and comprehensive power over all things. 'Yo-tseir' means 'former' or 'creator'. 'Oo-vorei' means 'and creator'. 'choshek' means 'darkness'. 'Ose' means 'maker'. 'Shalom' means 'peace'. 'Ra' means 'evil'. 'Ah-nee' means 'I'. 'Yahveh' is the proper name of God. 'Ose kol-eleh' means 'maker of all these'.
[ISA.45.8] Let the heavens drip from above, and let the clouds drip justice. Let the earth open, and let salvation sprout, and let righteousness sprout together. I, Yahveh, have created it. [§]
har'ifu shamayim mimma'al ushchakim yizlu-tzedek tiftech-eretz veyifru-yesha vitzdakah tatzmich yachad ani Yahveh beratío
This verse uses poetic parallelism, a common feature in Hebrew poetry. It describes a divine outpouring of blessing and justice. 'Harei'fu' means 'let them drip' or 'let them pour forth.' 'Shamayim' refers to the heavens. 'Mima'al' means 'from above.' 'Shchakim' refers to the clouds. 'Yizlu' means 'let them drip.' 'Tzedek' means 'justice' or 'righteousness.' 'Tiftech' means 'you open.' 'Eretz' means 'earth.' 'Yifru' means 'let them sprout.' 'Yesha' means 'salvation.' 'Tatzmich' means 'let it sprout.' 'Yachad' means 'together.' 'Ani' means 'I.' 'Yahveh' is the proper name of God. 'Bratío' means 'I have created it.' The verse calls for the heavens to pour out justice, the earth to open and yield salvation and righteousness, all accomplished by Yahveh.
[ISA.45.9] Woe to the potter, greater than his creator! Is the work deaf to the work of earth? Will the clay say to its creator, "What are you doing?" And will your work have no hands to it? [§]
Hoy rav et-yotzro, cheresh et-charsei adamah. Hayomar chomer leyotzro, mah-taaseh, upaalecha ein-yadaiim lo.
This verse is a rhetorical question presenting an argument against idol worship. It uses the analogy of a potter and the clay. ‘Hoy’ is an interjection expressing woe or lament. ‘Rav’ means potter. ‘Et’ is a grammatical particle. ‘Yotzro’ means his creator. ‘Cheresh’ means deaf. ‘Charsei’ means the work of. ‘Adamah’ means earth. ‘Hayomar’ means will say. ‘Chomer’ means clay. ‘Leyotzro’ means to his creator. ‘Mah-taaseh’ means what do you do. ‘Upaalecha’ means and your work. ‘Ein-yadaiim’ means no hands. ‘Lo’ means to him.
[ISA.45.10] Behold, are you saying to a father what he brings forth, and to a woman what she begins? [§]
Hoy omer le'av mah tolid ule'ishah mah techilin.
This verse is a rhetorical question. "Hoy" is an interjection, expressing dismay or a challenge. "Omer" means 'saying'. "Le'av" means 'to the father'. "Mah" means 'what'. "Tolid" means 'you bring forth' or 'you bear'. "Ule'ishah" means 'and to the woman'. "Techilin" means 'you begin' or 'you initiate'. The verse asks what a father brings forth and what a woman begins.
[ISA.45.11] Thus says Yahveh, the Holy One of Israel and its creator: The signs have questioned me concerning my sons, and they have commanded me regarding the work of my hands. [§]
koh-ah-mar Yahveh kadosh Yisrael v’yotzro. ha’otiyot sha’aluni al-banay v’al-po’al yadai t’tzavuni.
This verse consists of a declaration attributed to Yahveh, described as the Holy One of Israel and its creator. It states that the signs have asked of Yahveh about its sons and have commanded Yahveh regarding the work of its hands.
[ISA.45.12] I made the earth, and humanity I created upon it. I, my hands stretched out the heavens, and all their host I commanded. [§]
Anoki asiti eretz ve adam aleha barati ani yaday natu shamayim ve kol tseva'am tziveti.
This verse describes God's creation of the earth and humanity, and his command over the heavens and all their hosts. "Anoki" means "I". "Asiti" means "I made". "Eretz" means "earth". "Ve" means "and". "Adam" means "humanity". "Aleha" means "on it". "Barati" means "I created". "Ani" means "I". "Yaday" means "my hands". "Natu" means "stretched out". "Shamayim" means "heavens". "Ve" means "and". "Kol" means "all". "Tseva'am" means "their host". "Tziveti" means "I commanded".
[ISA.45.13] I have stirred him up with righteousness, and all his ways I will make straight. He will build my city and send forth my exile, not for a price, nor for a bribe, said Yahveh of hosts. [§]
anoki ha'iritihoo betzedek vechol derakhayv ayasher hu yivne iri vegaluti yeshalleh lo bimchir velo beshochad amar Yahveh tzevaot.
This verse contains several key terms. "Anoki" means "I". "Ha'iritihoo" means "I have stirred him up". "Betzedek" means "with righteousness". "Vechol derakhayv ayasher" means "and all his ways I will make straight". "Hu yivne iri" means "He will build my city". "Vegaluti yeshalleh" means "and I will send forth my exile". "Lo bimchir velo beshochad" means "not for a price nor for a bribe". "Amar Yahveh tzevaot" means "said Yahveh of hosts". The verse speaks of Yahveh’s plan to use a figure, stirred up with righteousness, to rebuild and restore.
[ISA.45.14] Thus says Yahveh. The toil of Egypt, and the merchandise of Cush, and the Sabeans, men of stature, shall pass through you, and they shall be yours, following after you they shall go, in fetters they shall pass, and to you they shall prostrate themselves, to you they shall pray. Surely, in you is God, and there is no other, no emptiness of gods. [§]
Koh amar Yahveh. Yagia Mitsrayim u's'char Kush u's'vaim anshei midah. Alayikh ya'avoru v'lach yihyu, acharayikh yelekhu bazzikim ya'avoru, v'elayikh yishtachavu, elayikh yitpall'lu, akh bakh el v'ein od efes elohim.
This verse is a prophecy concerning Egypt, Cush, and Sheba. It states that these nations and their people will pass through Egypt and become possessions of Egypt, following after Egypt, and offering worship and prayer to Egypt, acknowledging Egypt as their only God, and denying all other gods.
[ISA.45.15] Indeed, you are the hidden God, the Gods of Israel, a savior. [§]
Akhen atta ele mistater, Elohei Yisrael moshia.
“Akhen” is an affirmation, meaning “surely” or “indeed”. “Atta” means “you”. “Ele” means “God”. “Mistater” means “hidden” or “concealing”. “Elohei” is the plural “the Gods”. “Yisrael” is “Israel”. “Moshia” means “savior”.
[ISA.45.16] Be ashamed, and also be dismayed, all of them. They walked together in shame, the skilled craftsmen. [§]
boshu ve gam nikhl’mu kullam yachdav halchu bak’limah charashe tsirim
“boshu” means ‘be ashamed’. “ve” means ‘and’. “gam” means ‘also’. “nikhl’mu” means ‘be dismayed’. “kullam” means ‘all of them’. “yachdav” means ‘together’. “halchu” means ‘they walked’. “bak’limah” means ‘in shame’. “charashe tsirim” means ‘craftsmen of skill’ or ‘skilled craftsmen’.
[ISA.45.17] Israel is saved in Yahveh, salvation for ages; you will not be ashamed, and you will not be disgraced, forever and ever. [§]
Yisra'el nosha' b'Yahveh, t'shuat 'olamim; lo-tevoshu v'lo tikhalmu ad-'olmei ad.
This verse speaks of Israel's salvation being found in Yahveh. 'Yisra'el' is the name of the people. 'nosha' means 'saved'. 'b' means 'in'. 'Yahveh' is the proper name of God. 't'shuat' means 'salvation'. 'olamim' is the plural of 'olam' meaning 'forever' or 'age'. 'tevoshu' means 'you will be ashamed'. 'tikhalmu' means 'you will be disgraced'. 'ad-'olmei ad' means 'forever and ever'.
[ISA.45.18] For thus says Yahveh, creator of the heavens, He is the Gods, former of the earth and maker, He established it not formless, but created it to be inhabited; I am Yahveh, and there is no other. [§]
ki koh amar-Yahveh boreh hashamayim hu haElohim yotzer haaretz veoseh hu khonannah lo-tohu brah lahshevet ytzarah ani Yahveh veein od.
This verse introduces Yahveh as the creator of the heavens and the earth. "boreh" means creator. "Elohim" refers to the Gods. "yotzer" means former or maker. "khonannah" refers to its form or established order. "tohu" means formless or void. This verse is asserting Yahveh's exclusive claim to creation and establishes His authority.
[ISA.45.19] I did not speak in secret, nor did I say to the descendants of Jacob to seek emptiness. I am Yahveh, speaking righteousness, declaring what is upright. [§]
lo basseiter dibarti bimkom eretz choshech, lo amarti lezera yaakov tohu bakshuni, ani Yahveh dover tzedek magid meysharim.
This verse states that God did not speak in secret, nor to the descendants of Jacob did God declare emptiness to seek Him. Instead, God, Yahveh, speaks righteousness and declares what is upright.
[ISA.45.20] Gather together and come, collide as one, exiles of the nations. Those who carry the wood of their carved image and pray to God will not be saved. [§]
hee-kahv-tsoo vah-vo-oo hee-t-nahg-shoo yah-khah-doh plee-tay hah-goy-eem lo yah-deh-oo hah-noh-seem et-etz pees-lahm oo-meet-pah-le-leem el-el lo yo-shee-ah.
This verse calls upon the exiles of the nations to gather and come together, colliding as one. It states that those who carry an idol of wood and pray to a god will not be saved. The verse is an indictment against idolatry and a call to the nations.
[ISA.45.21] Declare and present your case, and let us together take counsel. Who proclaimed this from ancient times, who foretold it long ago? Is it not I, Yahveh, and there is no other God besides me? A righteous God and a savior, there is none besides me. [§]
hagidu vehagishu af yivaetsu yachdav mi hishmia zot mikedem meaz higidah halo ani Yahveh veein od elohim mibaladay el-tzadik umohshiay ayin zulati.
This verse is a rhetorical challenge from Yahveh, questioning who could have foretold events from ancient times. It asserts Yahveh’s unique position as the only God, a righteous deliverer, and denies the existence of any other deity alongside Yahveh. The words are imperatives and rhetorical questions, emphasizing Yahveh's power and uniqueness.
[ISA.45.22] Turn to me and be saved, all the ends of the earth, for I am God and there is no other. [§]
Penu-elai v’hivasheu kol-apsei-aretz ki ani-el v’ein od.
This verse consists of several parts. "Penu-elai" is an imperative form meaning 'turn to'. "V’hivasheu" is a verb meaning 'and be saved'. "Kol-apsei-aretz" means 'all the ends of the earth'. "Ki" means 'for'. "Ani-el" means 'I am God'. "V’ein od" means 'and there is no other'. The verse is a call to turn to God for salvation, emphasizing God’s uniqueness.
[ISA.45.23] By me I have sworn, a word of righteousness went forth from my mouth and shall not return, for to me every knee shall bend, every tongue shall swear. [§]
Bi nishba'ti, yatsa mipi tzedakah dabar v'lo yashuv, ki-li tikra' kol-berech, tishava' kol-lashon.
This verse contains a declaration of divine truth and the ultimate submission to God. 'Bi' means 'by me'. 'Nishba'ti' means 'I have sworn'. 'Yatsa mipi' means 'went forth from my mouth'. 'Tzedakah' means 'righteousness'. 'Dabar' means 'word'. 'V'lo yashuv' means 'and shall not return'. 'Ki-li' means 'for to me'. 'Tikra' means 'shall bend'. 'Kol-berech' means 'every knee'. 'Tishava' means 'shall swear'. 'Kol-lashon' means 'every tongue'.
[ISA.45.24] Surely, Yahveh has said to me, "righteousness and strength". His enemies will come and be ashamed, all those foreign in him. [§]
ʼakh bah-veh-ah lee-ah-mar tze-dah-kote v-oze ad-av yav-o v-ye-boshoo kol han-nekh-rim bo.
This verse contains a combination of names for God and descriptive words. "ʼakh" is a particle meaning "only" or "surely". "bah-veh-ah" is a form of the name Yahveh. "lee" means "to me". "ʼamar" means "said". "tze-dah-kote" means "righteousness". "v-oze" means "and strength". "ad-av" means "his enemies". "yav-o" means "he will come". "v-ye-boshoo" means "and be ashamed". "kol" means "all". "han-nekh-rim" means "those who are foreign". "bo" means "in him".
[ISA.45.25] In Yahveh all the offspring of Israel will be vindicated, and all will glory. [§]
ba-Yahveh yitz-deh-koo vee-yit-hah-leh-loo kol-zeh-rah Yis-rah-el
This verse uses 'Yahveh', which we are translating as 'Yahveh'. 'Yitzdeh-koo' means 'will be vindicated' or 'will be justified'. 'Yit-hah-leh-loo' means 'will boast' or 'will glory'. 'Kol-zeh-rah' means 'all the seed' or 'all the offspring'. 'Yis-rah-el' is the name 'Israel'.
ISA.46
[ISA.46.1] Bel bent, Nebo collapsed; their idols became for beast and for animal. Your carriers are loaded, a burden to the weary. [§]
karah bel qores nevo hayu atzavehem lachayah ulabhemah neso'techem amuso't masa la'ayefah.
This verse describes the idols of various nations being carried as burdensome loads. "Bel" and "Nevo" are names of specific deities. "Qores" is likely a place name or another deity. "Atzavehem" refers to their idols. "Lachayah ulabhemah" means "to beast and to animal," indicating the idols are being carried like burdens for animals. "Neso'techem" refers to the carriers, and "amuso't" means "loaded". "Masa la'ayefah" means "a burden to the weary".
[ISA.46.2] They collapsed, they bowed together, they were not able to escape the burden, and their soul went into captivity. [§]
kar-soo kar-ay-oo yach-dah-vo lo yach-loo mah-let mah-sah ve-naf-shah-m bah-sheh-bee hah-lah-chah
This verse describes a collapse and submission, an inability to escape a burden, and a soul going into captivity. Each word is translated as literally as possible, retaining the original meaning. 'Karsoo' and 'kar'oo' both relate to collapsing or prostrating. 'Yachdav' means together. 'Lo yachloo' means 'not able'. 'Malt' means escape. 'Masah' means burden. 'Nafsham' is 'their soul'. 'Bash'bee' means 'into captivity'. 'Halachah' means 'went'.
[ISA.46.3] Listen to me, house of Jacob, and all remnant of house of Israel. Those burdened from my belly, those carried from my womb. [§]
Shim'u elai beit Ya'akov vechol-she'erit beit Yisrael ha'amussim minni-beten hannesu'im minni-racham.
This verse begins with an imperative, 'listen'. 'Elai' means 'to me'. 'Beit Ya'akov' is literally 'house of Jacob'. 'Ve' means 'and'. 'Chol' means 'all'. 'She'erit' means 'remnant'. 'Beit Yisrael' is 'house of Israel'. 'Ha'amussim' means 'those burdened'. 'Minni-beten' means 'from my belly'. 'Hannesu'im' means 'those carried'. 'Minni-racham' means 'from my womb'.
[ISA.46.4] And even to old age, I am He, and even to gray hairs, I will carry. I have made and I will carry and I will bear and I will deliver. [§]
ve'ad ziknah ani hu ve'ad sheivah ani esbol ani asiti va'ani esah va'ani esbol va'amallet.
This verse uses several repetitions of 'ani' (I). 'Ziknah' means old age and 'sheivah' means gray hair or old age. 'Esbol' means I will carry or bear. 'Asiti' means I have made. 'Esah' means I will lift or carry. 'Amallet' means I will deliver or rescue.
[ISA.46.5] To whom do you make the Gods similar, and equate them? And to what do you make the Gods a likeness, and become similar? [§]
le-mee te-da-me-yo-nee veh-ta-shav-vee veh-ta-mish-lee-nee veh-nid-meh.
This verse asks with whom or what are you comparing God, and finding God similar. It's a rhetorical question challenging the practice of likening God to idols or other beings. 'le-mee' means 'to whom', 'te-da-me-yo-nee' means 'you make me similar', 'veh-ta-shav-vee' means 'and you equate me', 'veh-ta-mish-lee-nee' means 'and you make me a likeness', and 'veh-nid-meh' means 'and I become similar'.
[ISA.46.6] The traders exchange gold from their pouch and silver on the scale; they hire an artisan and he makes a god. They worship it, and they prostrate themselves. [§]
hazalim zahav mikis vekesef baqaneh yishqolu yiskru tsoeref veya'asehu el yisgedu af yishtahavu.
This verse describes people trading gold from their pouch and silver in the scale to hire an artisan who will make a god. They then worship and prostrate themselves before it. 'Hazalim' refers to traders or exchangers. 'Zahav' is gold. 'Keesef' is silver. 'Qaneh' refers to a scale or balance. 'Tsoeref' is an artisan or refiner. 'El' means god. 'Yisgedu' means to worship. 'Yishtahavu' means to prostrate oneself.
[ISA.46.7] They will lift him up on the shoulder, they will carry him, and they will lay him down beneath him, and he will stand from his place, and will not cease. He will even cry out to them, and they will not answer him, they will not save him from his distress. [§]
yissa'uhu al-katef yisbelluhu veyanichuhu tachattav veya'mod mimkomo lo yamish af-yitzak elav velo ya'aneh mitzarato lo yoshi'enu.
This verse describes a situation where someone calls upon the Gods, but receives no answer or help in their distress. Let's break down the words: 'yissa'uhu' means 'they will lift him up', 'al-katef' means 'upon the shoulder', 'yisbelluhu' means 'they will carry him', 'veyanichuhu' means 'and they will lay him down', 'tachattav' means 'under him', 'veya'mod' means 'and he will stand', 'mimkomo' means 'from his place', 'lo yamish' means 'will not cease/finish', 'af-yitzak' means 'he even cries out', 'elav' means 'to him', 'velo ya'aneh' means 'and he will not answer', 'mitzarato' means 'from his distress', 'lo yoshi'enu' means 'will not save him'. The verse speaks of someone calling out to the Gods in their affliction but receiving no relief.
[ISA.46.8] Remember this and restore yourselves. Return the transgressors to the heart. [§]
zikh-roo-zoht vee-heet-oh-shah-shoo hah-shee-voo po-shae-eem al-lev
This verse consists of several words. 'zikh-roo' is the imperative form meaning 'remember'. 'zoht' means 'this'. 'vee' means 'and'. 'heet-oh-shah-shoo' means 'recover' or 'restore'. 'hah-shee-voo' means 'return'. 'po-shae-eem' means 'the transgressors' or 'the rebellious'. 'al-lev' means 'to the heart'. Therefore, the verse instructs to remember this and recover, return the rebellious to the heart.
[ISA.46.9] Remember the former things from the world, for I am God, and there is no other of the Gods, and none like me. [§]
zikh'ru ri'shonot me'olam ki anokhi el ve'ein od elohim ve'efes kamoni
This verse uses several key names for God. "zikh'ru" means "remember". "ri'shonot" means "first things" or "former things". "me'olam" means "from the world" or "from eternity". "anokhi" means "I". "el" means "God". "ve'ein od" means "and there is not another". "elohim" means "the Gods". "ve'efes" means "and none". "kamoni" means "like me". The verse is essentially a call to remember the past, asserting the uniqueness of God.
[ISA.46.10] The declaimer reveals the end from the beginning, and from ancient times, things not yet done. The declaimer says, "My counsel will stand, and I will do all of my will." [§]
mag-gid may-ray-sheet ah-khah-reet oo-mee-keh-dem ah-sher lo-nah-ah-soo o-mer ah-tsah-tee tah-koom ve-kahl-kheh-ftsee eh-eh-seh.
This verse describes God revealing the end from the beginning and declaring that His counsel will stand and all of His will will be done. "Mag-gid" means 'declares' or 'reveals'. "May-ray-sheet" means 'beginning'. "Ah-khah-reet" means 'end'. "Oo-mee-keh-dem" means 'from the former things' or 'from the ancient times'. "Ah-sher lo-nah-ah-soo" means 'that have not been done'. "O-mer" means 'says' or 'declares'. "Ah-tsah-tee" means 'my counsel'. "Tah-koom" means 'will stand' or 'will be established'. "Ve-kahl-kheh-ftsee" means 'and all of my will'. "Eh-eh-seh" means 'I will do'.
[ISA.46.11] The caller from the east, like a bird of prey from a distant land, is someone whose counsel I have spoken. I have also brought it to pass, for I created it and I will also accomplish it. [§]
qoreh mimizrah ayit me'erez merhak ish atzativ af-dibarti af-avi'enah yatzarti af-e'esenah.
This verse describes God calling someone from the east, like a bird of prey from a distant land. It states that God has spoken counsel and will bring it to pass, declaring that God created it and will also accomplish it. The verse focuses on God’s power and intention to fulfill a predetermined plan.
[ISA.46.12] Listen to me, you strong of heart, those distant from righteousness. [§]
Shim'u elai avirei lev harhokim mitzedakah.
Shim'u means 'hear' or 'listen'. Elai means 'to me'. Avirei means 'strong ones' or 'warriors'. Lev means 'heart'. Harhokim means 'distant ones' or 'far removed'. Mitzedakah means 'from righteousness' or 'from justice'. This verse is addressing powerful people who are far from living righteously.
[ISA.46.13] I have brought near my righteousness; it will not be distant, and my salvation will not delay. And I will give in Zion salvation, to Israel my glory. [§]
keravti tzidkati lo tirchak utshuati lo te'acher venatati betziyon tshuah leysrael tif'arti.
This verse contains several names and concepts relating to God. "Tzidkati" means 'my righteousness', referring to God's own righteousness. "Tshuati" means 'my salvation', referring to God's deliverance. "Tif'arti" means 'my glory'. The verse speaks of God bringing salvation and glory to Zion and Israel.
ISA.47
[ISA.47.1] Descend and sit in the dust, virgin daughter of Babylon. Sit upon the ground, for the throne of the daughter of the Chaldeans will no longer exist. For they will not continue to call you tender and delicate. [§]
rdi u’sh’vi al-afar betulat bat-bavel sh’vi-la’aretz ein-kise bat-kashdim ki lo to’sifi yikre’u-lach rakah va’anugah.
This verse is a prophetic declaration against Babylon. It commands the virgin daughter of Babylon to sit in the dust. It states her throne will be no more and she will no longer be called tender and delicate. The verse employs direct address and poetic imagery to convey a message of judgment and humiliation.
[ISA.47.2] Take fragrances, and grind wheat for me. Reveal your neck, uncover your braid, reveal your leg. Be a Hebrew woman of rivers. [§]
khi rekhayim ve'takhani kamakh gali tzamatekh khesfi-shovel gali-shok ivri neharot.
This verse contains several imperative verbs (commands) directed to a female figure. "khi" can mean 'take' or 'receive'. "rekhayim" means 'fragrance' or 'sweet spices'. "ve'takhani" means 'and grind for me'. "kamakh" means 'wheat'. "gali" means 'reveal' or 'uncover'. "tzamatekh" means 'your neck'. "khesfi" means 'uncover'. "shovel" means 'your braid' or 'your lock of hair'. "gali-shok" means 'reveal your leg'. "ivri" means 'a Hebrew woman'. "neharot" means 'rivers'. The overall tone is poetic and likely part of a courtship or love song.
[ISA.47.3] Your nakedness will be revealed, and you will also see your disgrace. Vengeance I will take, and I will not spare humankind. [§]
tiggal ervatek, gam tera'eh herpatek. Nakam ekakh, velo efga adam.
This verse contains sensitive and potentially disturbing imagery. 'Tiggal ervatek' refers to the uncovering of nakedness, which in this context carries a strong connotation of shame and vulnerability. 'Gam tera'eh herpatek' means 'and you will see your disgrace.' 'Nakam ekakh' signifies 'vengeance I will take.' 'Velo efga adam' translates to 'and I will not spare humankind.' The verse expresses a divine judgment and a promise of retribution that affects all people.
[ISA.47.4] Our redeemer is Yahveh of armies, His name. Holy is Israel. [§]
Goaleinu Yahveh Tsevaot shmo, Kadosh Yisrael.
Goaleinu means 'our redeemer'. Yahveh is the proper name of God. Tsevaot means 'of hosts' or 'armies'. Shmo means 'His name'. Kadosh means 'holy'. Yisrael means 'Israel'. This verse proclaims that Yahveh is our redeemer, whose name is Yahveh of armies, and who is holy, Israel.
[ISA.47.5] Be silent, Dumam, and come into the darkness, daughter of the Chaldeans, for you will no longer be called mistress of kingdoms. [§]
Sh'vi Dumam u-voi va-choshek Bat-Kashdim ki lo tosi'fi yikre'u-lach Gebiret Mamlakhot.
This verse addresses Babylon, personified as a daughter. It speaks of its captivity, silence, and eventual loss of status. "Sh'vi" means captivity or silence. "Dumam" likely refers to silence as well, reinforcing the idea of subjugation. "Bat-Kashdim" means "daughter of the Chaldeans" (Babylon). "Gebiret Mamlakhot" means "mistress of kingdoms". The verse indicates that Babylon will no longer be called by this title.
[ISA.47.6] I was angry at my people, I profaned my inheritance, and I gave them into your hand. I did not set compassion for them, on the elderly I made your yoke very heavy. [§]
qatzafti al-ami hilalti nachalati va'etnem beyadech lo-samet lahem rachamim al-zaken hichbadt ulech ma'od.
This verse describes God's anger towards his people and his decision to give them into the hand of another. It details a lack of compassion, and a heavy burden placed upon them. 'Qatzafti' means I was angry. 'Ami' is my people. 'Hilalti' means I profaned. 'Nachalati' is my inheritance. 'Va'etnem' means and I gave. 'Beyadech' is into your hand. 'Lo-samet' means I did not set. 'Lahem' is to them. 'Rachamim' is compassion. 'Al-zaken' is on the elderly. 'Hichbadt' means I made heavy. 'Ulech' is your yoke. 'Ma'od' means very.
[ISA.47.7] And you said, 'Forever I will be a lady, until you did not set these upon your heart, you did not remember my end.' [§]
va-to-mer-ee le-oh-lam eh-yeh ge-vah-ret ad lo-sam-teh eh-leh al lib-beh-ch lo-zach-art a-cha-ree-tah
This verse is spoken by the feminine spirit, and it is a declaration of her perpetual existence. The phrase 'ehyeh' is related to the name Yahveh, and conveys a sense of 'I am' or 'I will be'. 'Ge-vah-ret' means 'lady' or 'mistress'. The verse states she has been a lady forever, and the listener has not put these things on their heart, and has not remembered her end.
[ISA.47.8] And now, hear this, you who dwell securely, who say in your heart, “I and my power are all that exist; I will not sit as a widow, and I will not experience loss.” [§]
ve'ata shime'i-zot adinah ha-yoshevet lavetach ha-omrah bilvavah ani ve'afsi od lo eshev almanah velo eda shchol.
This verse is from Isaiah 47:8. 'Ve'ata' means 'and now'. 'Shime'i-zot' means 'hear this'. 'Adinah' is a proper name, but its meaning is 'ornament'. 'Ha-yoshevet' means 'the one sitting'. 'Lavetach' means 'at ease' or 'securely'. 'Ha-omrah' means 'the one saying'. 'Bilvavah' means 'in her heart'. 'Ani ve'afsi' means 'I and my nothingness' or 'I and my power'. 'Od' means 'still' or 'yet'. 'Lo eshev' means 'I will not sit'. 'Almanah' means 'a widow'. 'Velo eda' means 'and I will not know'. 'Shchol' means 'bereavement' or 'loss of children'. The verse is a rebuke to Babylon, who believed herself secure and invulnerable.
[ISA.47.9] And these two of God will come to you in a moment on one day: being a widow and being childless. Fully formed, they will come upon you with the abundance of your witchcraft, with the intensity of your enemies, greatly. [§]
ve-ta-vo-na la-ch sh-tei-el-leh re-ga be-yom ech-ad sh-chol ve-al-mon ke-tu-mam bau a-lai-ch be-rov ke-sha-fai-ch be-atz-mat cha-va-rai-ch me-od.
This verse describes two things coming to someone in a single day: widowhood and being childless. It implies this occurs due to the power of witchcraft and the intensity of enemies. 'Sh'tei-el-leh' means 'two of God', but refers to two calamities, widowhood and being childless. 'Re-ga' means a moment, or a small amount of time, thus 'in a moment'. The verse frames these calamities as being brought about by hostile magical practices.
[ISA.47.10] You trusted in your wickedness, and you said, "There is no one who sees me." Your wisdom and your knowledge, they have led you astray. And you said in your heart, "I and nothingness are all that remain." [§]
va-tee-vte-chee ve-rah-ah-tekh ah-mart ee-en ro-ee-nee khakh-mah-tekh ve-dah-tehkh hee shoh-veh-vah-tekh va-to-mee ve-liv-ekh ah-nee ve-af-see o-od.
This verse describes someone trusting in their own wickedness and believing they are unseen by any higher power. It highlights a self-reliance rooted in flawed wisdom and knowledge, leading to a belief that they and their emptiness are all that remain. "Rah" means wicked or evil. "Ro'ee" means one who sees or a seer. "Liv" means heart. "Afsee" means nothingness.
[ISA.47.11] And evil will come upon you, you will not know its dawn, and ruin will fall upon you, you will not be able to atone for it, and devastation will come upon you suddenly, you will not know it. [§]
oo-vah ah-lai-eekh rah-ah-ah loh tee-deh-ee shakh-rah-ah v'tee-pohl ah-lai-eekh ho-ah loh too-khlee khaf-rah-ah v'tah-vo ah-lai-eekh pit-ohm sho-ah loh tee-dah-ee
This verse speaks of unexpected disaster falling upon someone. 'Raha' refers to evil or badness. 'Shakhrah' is morning or dawn, suggesting the evil will come before it is noticed. 'Hoah' is ruin or destruction. 'Kafarah' is atonement or covering. 'Pitohm' signifies suddenly. 'Shoah' means devastation or ruin.
[ISA.47.12] Stand now among your companions and with the abundance of your enchantments, in that you have toiled from your youth. Perhaps you will be able to help, perhaps you will succeed. [§]
imdee-nah bah-hah-vah-rah-yeekh oo-veh-rov keh-shah-fah-yeekh bah-ah-shehr yah-gah-teh mee-neh-oo-rah-yeekh oo-lai too-khlee ho-eel oo-lai tah-ah-roh-tzee
This verse is directed towards a woman skilled in divination or magic. 'Imdee-nah' is an imperative, meaning 'stand'. 'Bah-hah-vah-rah-yeekh' refers to your companions or friends. 'Oo-veh-rov keh-shah-fah-yeekh' means 'and with the abundance of your enchantments'. 'Bah-ah-shehr yah-gah-teh mee-neh-oo-rah-yeekh' means 'in that you have toiled from your youth'. 'Oo-lai too-khlee ho-eel' means 'perhaps you will be able to help'. 'Oo-lai tah-ah-roh-tzee' means 'perhaps you will succeed'. The verse essentially asks the woman to employ her skills and experience to see if she can provide assistance or achieve a positive outcome.
[ISA.47.13] I am weary with the abundance of your counsels. May they stand and save you. The array of heavens, those who see in the stars, declare to the new moons that which will come upon you. [§]
nile'it bero'v 'atzatayikh ya'amdu-na veyoshi'ukh hobrey shamayim hachozim bakokhvim modiyim lekhodashim me'asher yavo 'alayikh.
This verse expresses frustration with excessive counsel and turns to the heavens for guidance and salvation. 'Nile'it' means 'weary' or 'exhausted'. 'Bero'v 'atzatayikh' means 'with the abundance of your counsels'. 'Ya'amdu-na' is a request for the counsels to 'stand' or be established. 'Veyoshi'ukh' means 'and they will save you'. 'Hobrey shamayim' refers to the 'array of heavens'. 'Hachozim bakokhvim' means 'those who see in the stars'. 'Modiyim lekhodashim' signifies 'declaring to the new moons'. 'Me'asher yavo 'alayikh' means 'that which will come upon you'.
[ISA.47.14] Behold, they were like straw, which the fire consumed; they will not save their lives from the hand of the flame. There is no coal for them to warm themselves, nor light for them to sit against it. [§]
hinneh hayu k'qash esh serapatam lo-yatzilu et-nafsham miyad lehaba ein-gahelet lachmam ur lhashev netgedo.
This verse describes a situation where people are consumed by fire and unable to save themselves. 'Hinneh' means 'behold'. 'Hayu' means 'they were'. 'K'qash' means 'like straw'. 'Esh' means 'fire'. 'Serapatam' means 'burned them'. 'Lo-yatzilu' means 'they will not save'. 'Et-nafsham' means 'their lives'. 'Miyad lehaba' means 'from the hand of the flame'. 'Ein-gahelet' means 'there is no coal'. 'Lachmam' means 'for them to warm themselves'. 'Ur' means 'light'. 'Lhashev' means 'to sit'. 'Netgedo' means 'against it'.
[ISA.47.15] So they have been to you, that you labored for, your merchants from your youth, each man to wandering they have strayed, there is no savior of you. [§]
ken hayu-lach asher yaga'at soch'recha min'r'ucha ish le'evro ta'u ein moshi'ech
This verse describes a situation where someone's merchants have strayed and there is no savior for them. 'Ken' means 'so' or 'thus'. 'Hayu-lach' means 'they have been to you'. 'Asher' means 'that'. 'Yaga'at' means 'you labored'. 'Soch'recha' means 'your merchants'. 'Min'r'ucha' means 'from your youth'. 'Ish' means 'each man'. 'Le'evro' means 'to wandering'. 'Ta'u' means 'they have strayed'. 'Ein' means 'there is no'. 'Moshi'ech' means 'savior'.
ISA.48
[ISA.48.1] Hear this, house of Jacob, those who are called by the name of Israel, and who came from Judah. Those who swear by the name of Yahveh and by the Gods of Israel do not remember truthfully, nor justly. [§]
Shim'u-zo't beit-Ya'akov ha-nikra'im be-shem Yisra'el u-mimei Yehudah yatz'u ha-nishba'im be-shem Yahveh u-veElohei Yisra'el yazkiru lo be'emet ve-lo bitzdakah.
This verse addresses the house of Jacob, those called by the name of Israel, and originating from Judah. It speaks of those who swear by the name of Yahveh and by the Gods of Israel, stating they remember not truthfully nor justly.
[ISA.48.2] For it is called from the holy city, and it relies on the Gods of Israel. Yahveh of armies is His name. [§]
kee-may-eer ha-kodeesh neek-rah-oo veh-al-elohei yis-rah-el nees-mah-choo Yahveh tze-vah-ot shmoh.
This verse states that something is called from the holy city and relies on the Gods of Israel. It then identifies Yahveh as the name of the armies.
[ISA.48.3] The beginnings, from the beginning, the Gods declared, and from my mouth they came forth, and I will hear them. Suddenly I did, and they came. [§]
ha-rish-o-not mei-az hig-ad-ti u-mi-pee ya-tzo-u ve-ash-mee-em pit-om a-see-tee va-ta-vo-nah
This verse describes the Gods declaring that they foretold events from the beginning, speaking them forth, and accomplishing them suddenly. 'ha-rish-o-not' refers to 'the first things' or 'the beginnings'. 'mei-az' means 'from then' or 'from the beginning'. 'hig-ad-ti' means 'I declared'. 'u-mi-pee ya-tzo-u' means 'and from my mouth they came forth'. 've-ash-mee-em' means 'and I will hear them' or 'and I will make them known'. 'pit-om' means 'suddenly'. 'a-see-tee' means 'I did'. 'va-ta-vo-nah' means 'and they came'.
[ISA.48.4] From my knowing that you are hard, and a tendon of your neck is of iron, and your forehead is of bronze. [§]
midda'ti ki qashe ata vegid barzel 'orpekha u'mitz'hakha nekhusha.
This verse comes from Deuteronomy 3:11. "midda'ti" means "from my knowing". "ki" means "that". "qashe" means "hard". "ata" means "you". "vegid" means "and a tendon". "barzel" means "of iron". "'orpekha" means "your neck". "u'mitz'hakha" means "and your forehead". "nekhusha" means "of bronze". This verse describes the Israelites' enemy, Sihon king of Heshbon, as being exceptionally strong and resilient.
[ISA.48.5] And I declared to you from then, before it came, I made you hear to prevent you from saying, ‘My strength made it,’ and my images and my libations commanded it. [§]
va-ah-gid le-cha mei-az be-te-rem ta-vo hei-shma-ti-cha pen-to-mar a-tzavi a-sam u-pis-lei ve-nis-ki tzi-vam.
This verse is a declaration of prior communication. It states that the speaker told the listener about something before it happened, specifically to prevent the listener from later claiming that their own powers or idols created it. The verse employs direct address and uses possessive pronouns to clarify ownership and responsibility. ‘Az means ‘from then’ or ‘previously’. ‘Pen’ means ‘lest’ or ‘to prevent’. ‘Tzi-vam’ is a command given to the idols. The verse highlights a prophetic element and challenges the belief in false gods.
[ISA.48.6] You have heard this all, and will you not tell? I have made new things heard to you from now, and hidden things, and you did not know. [§]
shama'ta chazeh kulah v'atem halo tagidu hishma'ticha chadashot me'atah u'n'turot v'lo yeda'tem.
This verse consists of a series of verbs and nouns relating to hearing, telling, and knowing. 'Shama'ta' is a second person masculine singular past tense form of 'to hear'. 'Chazeh' means 'this'. 'Kulah' means 'all of it'. 'V'atem' means 'and you'. 'Halo' is an interrogative particle meaning 'do not...?'. 'Tagidu' is a second person masculine plural future tense form of 'to tell'. 'Hishma'ticha' is a first person singular past tense form of 'to make hear', or 'to tell'. 'Chadashot' means 'new things'. 'Me'atah' means 'from now'. 'U'n'turot' means 'and hidden things'. 'V'lo yeda'tem' means 'and you did not know'.
[ISA.48.7] Now they have come into being, and not from then, and not previously have you heard. Lest you say, "Indeed, I knew it." [§]
atah niv’ru v’lo me’az v’lifnei-yom v’lo sh’ma’ta’m pen to’mar hineh yada’ti’n.
This verse speaks to the newness of a prophetic message, asserting that it has not existed before, nor has it been heard previously. It preemptively refutes any claim that the speaker was previously aware of this revelation. ‘Atah’ means ‘now’. ‘Niv’ru’ means ‘they were created’ or ‘they came into being’. ‘V’lo’ means ‘and not’. ‘Me’az’ means ‘from then’ or ‘before’. ‘Lifnei-yom’ means ‘before today’ or ‘previously’. ‘V’lo sh’ma’ta’m’ means ‘and you have not heard’. ‘Pen to’mar’ means ‘lest you say’. ‘Hineh’ means ‘behold’ or ‘indeed’. ‘Yada’ti’n’ means ‘I knew it’.
[ISA.48.8] Also you have not listened, also you have not known, also from that time your ear has not been opened, because I have known that you will betray and a sinner calls out to you from the womb. [§]
Gam lo shama'ta, gam lo yada'ta, gam me'az lo pitha'ha oznecha, ki yada'ti bagod tibgod uposhe'a mibeten qora lach.
This verse speaks of a people who have not listened, not known, and not opened their ears. It states that the speaker knows betrayal will be practiced and wickedness exists from birth, calling out to them. The repetition of 'gam' (also, even) emphasizes the completeness of their failure to listen and understand.
[ISA.48.9] For the sake of my name, I will extend my anger, and I will seal my glory for you, so as not to destroy you. [§]
l’ma’an sh’mi a’arikh api v’t’hilati ekh’tam-lakh l’bil’ti hakh’ritekha
This verse explains that God will extend forbearance and preserve glory for the sake of His name, and to avoid destroying someone. Let’s break down each component: ‘l’ma’an’ means ‘for the sake of’; ‘sh’mi’ means ‘my name’; ‘a’arikh’ means ‘I will extend’; ‘api’ means ‘my anger/nostrils’; ‘v’t’hilati’ means ‘and my glory’; ‘ekh’tam-lakh’ means ‘I will seal for you’; ‘l’bil’ti’ means ‘so as not to’; ‘hakh’ritekha’ means ‘I will destroy you.’
[ISA.48.10] Behold, I have refined you, not with silver. I have chosen you as the firstborn of my misery. [§]
hin-neh tzar-af-tee-kha v'lo b'khasef, b'khar-tee-kha be-chor oh-nee.
This verse uses several important names and concepts. "Hinneh" means "behold". "Tzar-af-tee-kha" comes from the root tzaraph, meaning to refine, smelt, or test. It’s conjugated to indicate 'I have refined you'. "B'khasef" means 'with silver', and the 'b' prefix means 'with'. "B'khar-tee-kha" means 'I have chosen you', with the 'b' again meaning 'with'. "Be-chor" means 'firstborn'. "Oh-nee" means 'my affliction' or 'my misery'. The verse is speaking directly to someone, stating that they have been refined not with silver, but chosen as the firstborn of affliction.
[ISA.48.11] For my sake, for my sake, I will do it, for how could I wait? And my glory I will not give to another. [§]
lə-ma-’ă-nî lə-ma-’ă-nî ʾe-ʾĕś-śeh kî ʾēk yē-ḥāl ū-ḵə-ḇō-ḏî lə-ʾa-ḥēr lō-ʾĕ-tēn.
This verse expresses God's determination to act for God's own sake and to not share glory with another. "lə-ma-’ă-nî" means 'for my sake' and is repeated for emphasis. "ʾe-ʾĕś-śeh" means 'I will do'. "kî ʾēk yē-ḥāl" means 'how could I wait?' or 'why should I wait?'. "ū-ḵə-ḇō-ḏî lə-ʾa-ḥēr lō-ʾĕ-tēn." means 'and my glory I will not give to another'.
[ISA.48.12] Listen to me, Jacob, and Israel, who are called by my name. I am He, I am the first, also I am the last. [§]
Sh'ma Elai Ya'akov v'Yisrael mikrai; Ani hu, ani rishon, af ani acharon.
This verse begins with a command to listen. "Elai" means "to me." "Ya'akov" is the name Jacob, and "Yisrael" is the name Israel. "Mikrai" means "called by name". The phrase "Ani hu" is emphatic, meaning "I, I am". "Rishon" means "first" and "acharon" means "last". This verse is a declaration of God's identity as the first and the last.
[ISA.48.13] Even my hand founded earth, and my right hand spread out the heavens. I call to them, and they will stand together. [§]
Af-yadi yasda erets vi-yamini tip-chah shamayim kore ani aleihem ya'amdu yachdav.
This verse describes God’s creative power. “Af-yadi” means “even my hand”. “Yasda” means “founded”. “Erets” means “earth”. “Vi-yamini” means “and my right hand”. “Tip-chah” means “measured out” or “spread out”. “Shamayim” means “heavens”. “Kore ani” means “I call”. “Aleihem” means “to them”. “Ya’amdu” means “they will stand”. “Yachdav” means “together”. The verse is a poetic declaration of God’s sovereignty over creation.
[ISA.48.14] Gather yourselves, all of you, and listen. Who among them declared these things? Yahveh loves them and will do his desire in Babel, and his arm among the Chaldeans. [§]
hikavtzu khulkhem usham’u mi bam higid et aleh. Yahveh ahevo ya’aseh chefztso beBavel uzeroh kasdim.
This verse is a call to gather and listen. It asks who among them declared these things, stating that Yahveh loves them and will do his desire in Babel, and his arm among the Chaldeans. ‘Khulkhem’ means ‘all of you’, ‘bam’ means ‘among them’, ‘et aleh’ means ‘these things’, ‘ahevo’ means ‘he loves’, ‘chefztso’ means ‘his desire’ or ‘his will’, ‘u’ means ‘and’, ‘beBavel’ means ‘in Babel’, ‘uzero’ means ‘his arm’, and ‘kasdim’ means ‘Chaldeans’.
[ISA.48.15] I, I have spoken, and I also called him. I brought him, and I will cause his way to succeed. [§]
a-nee a-nee dee-bar-tee af-kra-tee-vee ha-vee-o-tee ve-hitz-lee-ach dar-khoh
This verse consists of a first person declaration. 'a-nee a-nee' is 'I, I' emphasizing the speaker. 'dee-bar-tee' means 'I spoke'. 'af-kra-tee-vee' means 'I also called'. 'ha-vee-o-tee' means 'I brought'. 've-hitz-lee-ach' means 'and I will cause to succeed'. 'dar-khoh' means 'his way'. The verse is a divine claim of authorship over a specific outcome.
[ISA.48.16] Come near to me and listen to this: not from the beginning in secret did I speak, from the time of God's being there I am; and now, my Lord Yahveh has sent me and God's spirit. [§]
kirvu elai shimeu zot lo merosh baseter dibarti me'et heyota sham ani ve'ata adonai yahveh shalachani veruho
This verse begins with a call to approach and listen. It then states that God did not speak secretly or from the beginning, but has always been present. Finally, it declares that 'my Lord Yahveh' has sent the speaker, along with God's spirit.
[ISA.48.17] Thus says Yahveh, your Redeemer, the Holy One of Israel. I am Yahveh, the Gods of you, teaching you to benefit, guiding you on the path you walk. [§]
Koh-amar Yahveh go-al-kha kadosh Yisrael, ani Yahveh Eloheykha, me-lamed-kha le-ho-il, mad-rich-kha be-derech te-lekh.
This verse begins with the formula "Thus says...", followed by Yahveh, described as the Redeemer of Israel and Holy. It continues with a declaration of 'I am Yahveh, the Gods of you', teaching benefit and guiding on the path to walk.
[ISA.48.18] If you had listened to my commands, then Yahveh would have made your peace like a river, and your righteousness like the waves of the sea. [§]
loo-ah heek-shav-tah leh-meetz-vo-tay vee-yah-veh hee kah-nah-har shalow-mech-kah vee-tzee-dakah-chah k-gah-lay hah-yahm.
This verse speaks of the result of obedience to the commands of Yahveh. If one had listened to Yahveh’s commands, their peace would have been like a river, and their righteousness like the waves of the sea. 'Loo-ah' translates as 'if'. 'Heek-shav-tah' is a past tense conditional form meaning 'you had listened'. 'Meetz-vo-tay' means 'my commands'. 'Vee-yah-veh' means 'and Yahveh'. 'Hee' means 'was/is'. 'Kah-nah-har' means 'like a river'. 'Sha-low-mech-kah' means 'your peace'. 'Vee-tzee-dakah-chah' means 'and your righteousness'. 'K-gah-lay hah-yahm' means 'like the waves of the sea'.
[ISA.48.19] And it was like sand, your seed, and your offspring from your womb like the sand of the sea. His name will not be cut off and will not be annihilated before my face. [§]
Va-yhi ka-chol zar-eh-cha ve-tza-etza-ei me-ei-cha kim-ot-av lo-yi-ka-ret ve-lo-yi-sha-med she-mo mil-pan-ai.
This verse speaks of a promise regarding offspring. "Va-yhi" means "and it was". "Ka-chol" means "like sand". "Zar-eh-cha" means "your seed". "Ve-tza-etza-ei me-ei-cha" means "and your offspring from your womb". "Kim-ot-av" means "like the sand of the sea". "Lo-yi-ka-ret" means "will not be cut off". "Ve-lo-yi-sha-med" means "and will not be annihilated". "She-mo" means "his name". "Mil-pan-ai" means "before my face".
[ISA.48.20] Go out from Babel, flee from the Chaldeans. With a voice of rejoicing, declare, announce this: Yahveh has brought forth his servant Jacob. Say, "Yahveh has redeemed my servant Jacob." [§]
ts'u mibavel birchu mikashdim bekhol rinna hagidu hashmi'u zot hotsi'uha ad k'tseh ha'aretz imru ga'al Yahveh avdo Ya'akov.
This verse is a call to depart from Babylon and flee from the Chaldeans. It instructs people to proclaim and announce this message throughout the land, declaring that Yahveh has redeemed his servant Jacob.
[ISA.48.21] And they did not thirst in the dry places where He led them; water He caused to flow from the rock for them, and He split the rock, and water flowed. [§]
ve-lo tsam’u ba-kharavot holeikham mayim mi-tsur hizil lamoh va-yivka-tsur va-yazu mâyim.
This verse describes God providing water to the Israelites in the wilderness. "tsam'u" means "they thirsted", but it is negated here by "lo", meaning "not". "kharavot" means "dry places" or "wilderness". "holeikham" means "those walking", referring to the Israelites. "tsur" means "rock". "hizil" means "caused to flow". "lamoh" means "for them". "yivka" means "He split". "yazu" means "flowed".
[ISA.48.22] There is no peace, said Yahveh to the wicked. [§]
Ain shalom amar Yahveh larashaim.
This verse consists of several words. "Ain" means "there is not". "Shalom" means "peace". "Amar" means "said". "Yahveh" is the proper name of God. "Larashaim" means "to the wicked". The sentence structure is verb-subject-object, which is common in this language, but must be rearranged for proper English.
ISA.49
[ISA.49.1] Listen, islands, to me, and pay attention, nations from afar! Yahveh called me from the womb; from the innards of my mother, He remembered my name. [§]
shih-meh-oo ee-eem eh-lai v'hahk-shi-vu l'oo-mim meh-rah-hok Yahveh mi-veh-ten kri-ah-nee mi-meh-ei im-mee hih-z'kir shmee.
This verse begins with a call to listen, directed towards islands and nations from afar. It then states that Yahveh called the speaker from the womb, and remembered their name from the mother’s womb. 'Elai' means 'to me', and 'l'oomim' means 'to nations'. The verb 'kri'ah-nee' is 'called me', and 'hihz'kir' means 'remembered'. 'Shmee' means 'my name'.
[ISA.49.2] And He put my mouth like a sharp sword in the shadow of His hand, He hid me. And He made me as a clear arrow in His quiver, He hid me. [§]
vayyasem pi kcherev chadda btzal yado hechbi'ani vayisimeni lechez barur be'ashpato histirani
This verse uses several descriptive phrases. "vayyasem pi" means "and He put my mouth". "kcherev chadda" means "like a sharp sword". "btzal yado" means "in the shadow of His hand". "hechbi'ani" means "He hid me". "vayisimeni" means "and He made me". "lechez barur" means "as a clear arrow". "be'ashpato" means "in His quiver". "histirani" means "He hid me". The verse describes God protecting and concealing the speaker, comparing His protection to a sword and a quiver with an arrow.
[ISA.49.3] And he said to me, "My servant, Israel, in you I will glorify myself." [§]
Va-yo-mer lee av-dee-ah-tah yis-rae-el ah-sher be-chah et-pah-ar.
This verse contains several names and pronouns related to God and Israel. 'Va-yo-mer' means 'and he said'. 'Lee' means 'to me'. 'Av-dee-ah-tah' is a form of 'avdi' meaning 'my servant'. 'Yis-rae-el' is the name 'Israel'. 'Ah-sher' means 'who' or 'which'. 'Be-chah' means 'in you'. 'Et-pah-ar' means 'I will glorify'.
[ISA.49.4] And I said, "I have toiled for nothing, and for emptiness I have labored, and my strength I have spent in vanity. Truly, my judgment is with Yahveh, and my work is with the Gods." [§]
Va'ani amarti l'rik yaga'ti l'tohu v'hevel kochi killeti, achein mishpati et-Yahveh u'pe'ulati et-Elohay.
This verse expresses a sense of futility and questioning of effort. The speaker states they have toiled for emptiness and that their strength has been spent in vain. However, they affirm that their judgment belongs to Yahveh and their work belongs to the Gods.
[ISA.49.5] And now, Yahveh says, my creator formed me from the womb to be a servant to him, to restore Jacob to him, and Israel will not be gathered. And I will be honored in the eyes of Yahveh, and my God was my strength. [§]
ve'atah amar Yahveh yotz'ri mibeten le'eved lo leshovev Ya'akov elav veYisrael lo ye'asef ve'echkaved be'einei Yahveh veElohai hayah uzzi.
This verse contains several key names and concepts. 've'atah' means 'and now'. 'amar' means 'said'. 'Yahveh' is the proper name of God. 'yotz'ri' means 'my creator'. 'mibeten' means 'from the womb'. 'le'eved' means 'to a servant'. 'lo' means 'not'. 'leshovev' means 'to restore'. 'Ya'akov' is Jacob. 'elav' means 'to him'. 'Yisrael' is Israel. 'ye'asef' means 'be gathered'. 've'echkaved' means 'and I will be honored'. 'be'einei' means 'in the eyes of'. 'veElohai' means 'and my God'. 'hayah' means 'was' or 'is'. 'uzzi' means 'my strength'. The verse describes God speaking and declaring a purpose related to Jacob and Israel and the speaker's own role.
[ISA.49.6] And He said, "It is of lesser importance for you to be my servant, to establish the tribes of Jacob and the leaders of Israel to return. And I will give you to be a light to the nations, to be my salvation to the end of the earth." [§]
va-yo-mer na-kel mi-heyot-cha lee eved le-ha-kim et-shiv-tei ya-a-kov u-netzi-rei yis-ra-el le-ha-shiv u-ne-ta-tich-a le-or go-yim li-heyot ye-shu-a-ti ad-k-tseh ha-aretz.
This verse contains multiple names and phrases for God, as well as descriptions of a promised role. 'Nakel' is often understood as 'lesser', but in this context it's better understood as a statement of diminishing importance. 'Shivtei Yaakov' means 'the tribes of Jacob', and 'netzi-rei Yisrael' means 'the leaders of Israel'. The verse speaks of establishing these groups and returning them. The speaker (God) offers a role as a 'light to the nations' and a 'salvation to the end of the earth'.
[ISA.49.7] Thus says Yahveh, the Redeemer of Israel, his Holy One: “To despise a soul, to abhor a nation, to make them servants to rulers, kings will see and rise, officials will stand and bow down, for the sake of Yahveh, who is faithful, the Holy One of Israel, and he has chosen you.” [§]
Koh amar-Yahveh goel Yisrael, kadosho livzo nefesh limtaev goi le'eved moshlilim, melachim yir'u vakamu, sarim vishtachavu, lema'an Yahveh asher ne'eman, kadosh Yisrael vayivcharecha.
This verse is a declaration by Yahveh, the Redeemer of Israel, regarding his holiness and how nations will respond to it. It describes a situation where Yahveh's holiness is despised and his people are enslaved, but ultimately, kings and rulers will see and rise, and bow down in reverence to Yahveh because he is faithful and the Holy One of Israel, and he has chosen someone.
[ISA.49.8] Thus says Yahveh: In a time of favor, I answered you, and in a day of salvation, I aided you. I will preserve you and establish you as a covenant with the people to rebuild the land and to inherit desolate places. [§]
Koh amar Yahveh be'et ratzon aniti'cha u'v'yom yeshu'ah azar'ticha v'etzarecha v'etencha livrit am l'hakim eretz l'hanchil nechallot shomemot.
This verse consists of a declaration from Yahveh. It speaks of a time of favor when Yahveh answered, and a day of salvation when Yahveh aided. It continues with promises of preservation and the establishment of a covenant with the people, leading to the rebuilding of the land and the inheritance of desolate places.
[ISA.49.9] Saying to the prisoners, "Go out, to those who are in darkness, be exiled. They will graze on the roads, and their pasture will be on every hill. [§]
Le'emor la'asurim tze'u la'asher ba'choshech higgalu al-derachim yir'u uvekhol shfayim mar'itam.
This verse contains imperatives and prepositional phrases instructing captives and those in darkness. "Le'emor" means "to say" or "saying". "La'asurim" means "to the prisoners" or "to those bound". "Tze'u" is an imperative meaning "go out" or "come forth". "La'asher" means "to those who" or "to those". "Ba'choshech" means "in the darkness". "Higgalu" means "were exiled" or "were removed". "Al-derachim" means "on the roads" or "on the ways". "Yir'u" means "they will graze" or "they will pasture". "Uvekhol shfayim" means "and on all hills" or "and on every slope". "Mar'itam" means "their pasture" or "their grazing".
[ISA.49.10] They will not hunger, and they will not thirst, nor will the scorching heat strike them, and the sun will not harm them, for the Gods will guide them and lead them to springs of water. [§]
lo yir'avu v'lo yitzmau v'lo yakhem sharav vashamesh ki-merachamem yenagehm v'al-mabbu'ei mayim yenahlem.
This verse speaks of God's provision and protection for those who follow him. It states that they will not hunger or thirst, nor will the scorching sun harm them, because the compassionate ones will guide them and lead them to springs of water. Note the plural 'compassionate ones' which corresponds to 'Elohim'.
[ISA.49.11] And I will set all the mountains for the way, and my paths will be exalted. [§]
vəsamti kol-haray ladarech u’msilotai yerumon
This verse uses several names and concepts relating to God. ‘vəsamti’ means ‘and I will set’. ‘kol’ means ‘all’. ‘haray’ refers to ‘the mountains’. ‘ladarech’ means ‘for the way’. ‘u’msilotai’ means ‘and my paths’. ‘yerumon’ means ‘will be lifted up’ or ‘will be exalted’.
[ISA.49.12] Behold, these are coming from afar, and behold, these are coming from the north and from the south, and these are coming from the land of Sinim. [§]
hin-neh eh-leh meh-rah-hok yah-vo-oo v'hin-neh eh-leh mee-tsah-pon oo-mee-yahm v'eh-leh meh-eh-rets see-neem.
This verse describes people coming from far away and from different directions. "Hinneh" means 'behold'. "Eh-leh" means 'these'. "Meh-rah-hok" means 'from afar'. "Yah-vo-oo" is the future tense of the verb 'to come' with the name Yahveh (God). "Mee-tsah-pon" means 'from the north'. "Oo-mee-yahm" means 'and from the south'. "Meh-eh-rets see-neem" means 'from the land of Sinim'.
[ISA.49.13] Rejoice, heavens, and be glad, earth! Let the mountains burst into song, for Yahveh has comforted his people and will have compassion on his afflicted. [§]
Ran-nu sha-mai-im ve-gi-li a-retz yif-tzach-u ha-rim rin-nah ki-nich-am Yahveh am-mo va-ani-yao yer-a-chem.
This verse is a call to rejoicing, specifically for the heavens and the earth. It states that the mountains will break forth into singing because Yahveh has comforted his people and will have compassion on his afflicted. 'Ran-nu' is a command to rejoice, directed at the heavens. 'Sha-mai-im' means heavens. 'Ve-gi-li' means and rejoice. 'A-retz' means earth. 'Yif-tzach-u' means they will break forth or burst. 'Ha-rim' means the mountains. 'Rin-nah' means singing or joyful sound. 'Ki' means because or for. 'Nich-am' means he has comforted or had regret/changed his mind (in a positive sense). 'Yahveh' is the divine name. 'Am-mo' means his people. 'Va-ani-yao' means and his afflicted. 'Yer-a-chem' means he will have compassion.
[ISA.49.14] And Zion said, "Yahveh has forsaken me, and my Lord has forgotten me." [§]
va-to-mer tzi-yon a-za-vani Yahveh va-ado-nai sh-che-cha-ni
This verse comes from Lamentations 5:22. 'Va-to-mer' means 'and she said'. 'Tzi-yon' is Zion. 'A-za-vani' means 'has forsaken me'. 'Yahveh' is the proper name of God. 'Va-ado-nai' means 'and my Lord'. 'Sh-che-cha-ni' means 'has forgotten me'.
[ISA.49.15] Can a woman forget her newborn immediately after giving birth? Even if they could, I will not forget you. [§]
ha-tish-kach ish-ah oo-lah-h mee-rach-em ben-bit-nah-h gam-el-leh tish-kach-nah ve-ah-no-chee lo esh-kah-chech.
This verse asks a rhetorical question about whether a woman can forget her newborn, immediately after giving birth. It then states that even if they could, the speaker, God, will not forget them. 'Ish-ah' means woman. 'Oo-lah' refers to a woman after childbirth. 'Mee-rach-em' means from the womb. 'Ben-bit-nah' refers to a son of her belly, meaning her child. 'Gam-el-leh' means even these. 'Ve-ah-no-chee' means and I. 'Lo esh-kah-chech' means will not forget you.
[ISA.49.16] Indeed, upon my palms I have etched you. Your walls are continually before me. [§]
hen al kappayim chakotiych chomotayich negdi tamid.
This verse describes a city’s walls being etched into the palm of God’s hand, a representation of constant remembrance and protection. "Hen" signifies 'behold' or 'indeed'. "Al kappayim" means 'upon hands' or 'on the palms'. "Chakotiych" means 'I have etched you' or 'I have engraved you'. "Chomotayich" means 'your walls'. "Negdi" means 'before me' or 'in my presence'. "Tamid" means 'always' or 'continually'.
[ISA.49.17] Hurry, your sons, those who ruin you and those who lay waste to you will depart from you. [§]
mih-har-oo ba-nah-yich me-har-say-ich oo-mach-ree-vay-ich mee-mech ye-tseh-oo.
This verse uses several words relating to familial and destructive relationships. "Banim" means sons, but can refer to offspring in general. "Mehar-say-ich" refers to those who ruin you, or destroyers. "Mach-ree-vay-ich" refers to those who lay waste or devastate. "Mimech" means from you, or out of you. "Yetze-oo" means they will go out, or depart.
[ISA.49.18] Lift up your eyes around and see, all of them have gathered and come to you. I live, says Yahveh, for all of them you will wear like an ornament and bind like a bride. [§]
se'i-saviv einecha ur'i, kullam nik'v'tzu ba'u-lach. chai-ani ne'um-Yahveh, ki kullam ka'adi tilbash, ut'kashrim kachalah.
This verse is a command and a declaration. "Se'i-saviv" means "lift up around". "Einecha" means "your eyes". "Ur'i" means "and see". "Kullam" means "all of them". "Nik'v'tzu" means "have gathered". "Ba'u-lach" means "come to you". "Chai-ani" means "I live". "Ne'um-Yahveh" means "says Yahveh". "Ki" means "for". "Ka'adi" means "like an ornament". "Tilbash" means "you will wear". "Ut'kashrim" means "and bind". "Kachalah" means "a bride".
[ISA.49.19] For your ruins and your desolations and the land of your breaking, for now you will bring forth an inhabitant, and those who consumed you will be far away. [§]
kee char-bo-ta-yeekh ve-shom-mo-ta-yeekh ve-eretz ha-ree-soo-teekh kee at-tah teetz-ree mee-yo-shev ve-ra-ha-koo me-val-ay-eekh.
This verse speaks of desolations and ruins becoming populated again. 'Charbotayikh' refers to your swords, understood here as the places where swords caused destruction - your ruins. 'Shommotayikh' are your desolations, your waste places. 'Eretz harisuteyikh' is the land of your breaking, your devastations. 'Teetzri' means you will conceive/bring forth. 'Miyoshev' is from a dweller/inhabitant. 'Mevalayikh' refers to those who consumed/destroyed you.
[ISA.49.20] Still they will say in your ears, the sons of your dwelling, "The space is constricted for me. Approach me and I will sit." [§]
Ode yomru beoznaich benei shikkulaich tzar-li hamakom gesha-li veeshevah.
This verse describes a situation where people are asking for more space. "Ode" means still or yet. "Yomru" is they will say. "Beoznaich" means in your ears. "Benei shikkulaich" means the sons of your dwelling. "Tzar-li hamakom" means the space is constricted for me. "Gesha-li" means draw near to me or approach me. "Ve'eshevah" means and I will sit.
[ISA.49.21] And you will say in your heart, "Who bore these for me, while I am bereaved and dismissed, exiled and turned away? And who raised these? Behold, I alone remain. Where are these now?" [§]
ve'amarta bilvavech mi yald-li et-eleh va'ani sh'kulah vegalmudah golah | vesurah ve'eleh mi gidel hen ani nish'artti lebad'i eleh eifoh hem.
This verse is a lament, a mournful questioning. The speaker is reflecting on loss and feeling abandoned. 'Yald' means 'to bear, bring forth, or beget'. 'Sh'kulah' refers to being bereaved or desolate. 'Galmudah' implies being divorced or dismissed. 'Golah' suggests exile or removal. 'Surah' means 'turned away'. 'Gidel' means 'to grow up, raise'. 'Nish'artti' means 'I remained'. 'Eifoh hem' asks 'where are they?' The speaker is asking who bore these children for her and where those children are now, as she feels utterly alone and abandoned.
[ISA.49.22] Thus says my Lord Yahveh, behold, I will lift my hand to nations, and I will raise my signal to peoples, and they will bring your sons from the outside, and your daughters will be carried on the shoulder. [§]
Koh-amar Adonai Yahveh hinee essa el-goyim yadi ve-el-amim arim nisi ve-heviu banayich be-chotzen u-bnoteich al-katef tinaseh.
This verse is a declaration of intent. "Koh-amar" means "Thus says". "Adonai" is "my Lord". "Yahveh" is the proper name of the God of Israel. "Hinee" means "Behold". "Essa" means "I will lift". "Goyim" means "nations". "Yadi" means "my hand". "Ve" means "and". "Amim" means "peoples". "Arim" means "I will raise". "Nisi" means "my signal". "Heviu" means "they will bring". "Banayich" means "your sons". "Be-chotzen" means "on the outside". "Bnotayich" means "your daughters". "Al-katef" means "on the shoulder". "Tinaseh" means "they will be carried". The verse describes a time when God’s people’s sons will be brought from afar and daughters will be carried on shoulders.
[ISA.49.23] And kings will be your nurses, and their princesses will give you suck. The face of the earth will bow down to you, and the dust of your feet will be licked. And you will know that it is Yahveh who has done this, whose expectations will not be in vain. [§]
vehayu melachim omanayich vesaroteihem meyinikotayich afafim eretz yishtachavu lach vaafar raglayich yelachek veyadaat ki ani Yahveh asher lo yevoshu kovai.
This verse describes a future state where kings will become your caretakers and princesses will nurse you. The earth will prostrate itself before you, and the dust of your feet will be licked. And you will know that it is Yahveh who does this, whose hopes will not be disappointed.
[ISA.49.24] Will spoil be taken from a mighty one, and if a righteous captive exists, will he be released? [§]
ha-yukakh mi-gibbor malqokh ve-im-sh'vi tsaddiq yimalet.
This verse discusses the taking of spoil from a mighty one and the release of a righteous captive. 'yukakh' means 'be taken', 'gibbor' means 'mighty one', 'malqokh' means 'spoil', 'sh'vi' means 'captive', 'tsaddiq' means 'righteous one', and 'yimalet' means 'be released'. The 've' is a conjunction meaning 'and/but'. The 'im' is a conditional 'if'. The verse is structured as a rhetorical question followed by a conditional statement.
[ISA.49.25] Thus says Yahveh: Even the captives of the strong will be taken, and the spoil of the strong will escape. And I will contend with your adversaries, and I will save your children. [§]
ki-koh amar Yahveh gam-shevi gibbor yukaq u-malqoh aritz yimalet ve-et-yrivekh anokhi ariv ve-et-banayikh anokhi oshiya.
This verse contains several key terms. "ki-koh" means "thus". "amar" means "said". "Yahveh" is the proper name of God. "gam-shevi" means "even the captives". "gibbor" means "strong one" or "hero". "yukaq" means "will be taken". "u-malqoh" means "and the purchase" or "and the spoil". "aritz" means "strong" or "oppressor". "yimalet" means "will escape". "ve-et-yrivekh" means "and your adversaries". "anokhi" means "I". "ariv" means "I will contend". "ve-et-banayikh" means "and your children". "oshiya" means "I will save".
[ISA.49.26] And I will feed your mourners with their own flesh, and they will be drunk with their own blood. Then all flesh will know that I, Yahveh, am your savior and redeemer, the Mighty One of Jacob. [§]
veha'akalti et monayikh et besaram veke'asis damam yishkarun veyadeu kol basar ki ani Yahveh moshiekh vego'alek avir Ya'akov.
This verse contains several names for God. 'monayikh' refers to 'my comforters' or 'my mourners', but is interpreted as those who afflict the speaker. 'besaram' means 'their flesh'. 'damam' means 'their blood'. 'Yahveh' is the proper name of God. 'moshiekh' means 'savior'. 'go'alek' means 'redeemer'. 'avir' means 'the Mighty One'. 'Ya'akov' is Jacob.
ISA.50
[ISA.50.1] Thus says Yahveh: Where is the certificate of dismissal of your mother, which I sent her? Or who among your womenfolk have I sold you to? Indeed, you were sold because of your iniquities, and your mother was sent away because of your transgressions. [§]
koh amar Yahveh ei ze sefer keritut immech asher shilachtiha o mi minoshei asher macharti etchem lo hen ba'avonoteichem nimchartem ubfish'eichem shulchah immech.
This verse is a rhetorical question from Yahveh to the people, accusing them of selling themselves into slavery through their sins. 'Koh amar' means 'thus says'. 'Sefer keritut' is a 'bill of divorcement' or 'certificate of dismissal', but in this context, it is understood to mean a document signifying being cut off or sold. 'Minoshei' means 'from among your womenfolk'. The verse questions if they sold themselves through such a document or if they were sold by their mothers, ultimately stating they were sold because of their iniquities and transgressions.
[ISA.50.2] Why have I come, and there is no person who calls, and there is no one who answers? Is my hand too short to redeem, or is there no strength within me to save? Behold, with my rebuke I devastate the sea, I make rivers a wilderness, their fish become rotten from a lack of water, and they die of thirst. [§]
maddua bati ve’ein ish karati ve’ein oneh; hakeitzar katzrah yadi mip’dut ve’im-ein-bi koch lehatzil; hen b’ga’arati achariv yam asim neharot midbar tiv’ash degatam mei’ein mayim vetamot batzama.
This verse is a lament, a rhetorical questioning of why the speaker calls out but receives no answer. It expresses doubt about the speaker’s ability to redeem or save, then immediately refutes that doubt by pointing to past displays of power – specifically, the drying up of the sea and rivers, causing the fish to die of thirst. The verse is marked by a rhetorical structure, moving from questioning to self-doubt to a reaffirmation of power.
[ISA.50.3] I clothe the heavens in darkness, and I set sackcloth as their covering. [§]
albish shamayim qadrut v’sak asim k’sutam.
This verse describes God clothing the heavens in darkness and sackcloth. “Albish” means ‘I clothe’ or ‘let me clothe’. “Shamayim” means ‘heavens’. “Qadrut” means ‘darkness’ or ‘gloom’. “V’sak” means ‘and sackcloth’. “Asim” means ‘I make’ or ‘I set’. “K’sutam” means ‘their covering’.
[ISA.50.4] My Lord Yahveh has given me a tongue of learning, to know how to respond to the weary word. He awakens me each morning, He awakens my ear to hear instruction. [§]
Adonai Yahveh natan li lishon limmudim lada'at la'ut et-ya'ef davar ya'ir baboker baboker ya'ir li ozen lishma kelimmudim.
This verse describes a gift given by ‘my Lord Yahveh’ – the ability to learn and speak effectively. It highlights a divine provision for understanding and communicating, with a focus on waking up each morning with a receptive ear for instruction. ‘Lishon limmudim’ is translated as ‘a tongue of learning’ to convey its meaning, and ‘et-ya’ef davar’ is translated as ‘the weary word’ to convey that learning is hard work.
[ISA.50.5] My Lord Yahveh opened an ear to me, and I did not rebel, nor did I retreat. [§]
Adonai Yahveh patah-li ozen ve-anochi lo mariti achor lo nesogoti.
This verse describes the speaker’s obedience to a divine command. 'Adonai' means 'my Lord'. 'Yahveh' is the proper name of God. 'Patah-li ozen' literally means 'opened to me an ear', which is an idiom meaning 'listened to me' or 'attended to me'. 'Ve-anochi' means 'and I'. 'Lo mariti' means 'I did not rebel'. 'Achor' means 'backward'. 'Lo nesogoti' means 'I did not retreat'.
[ISA.50.6] My body I gave to the strikers, and my cheeks to those who slap. I did not hide my face from shame and spitting. [§]
ge-vee na-ta-tee le-ma-kheem oo-le-chai-yai le-mor-teem pa-nai lo his-ta-ree mee-khlee-mot va-rok
This verse describes the suffering of the speaker. "gevee" means my body. "nata-tee" means I gave. "le-ma-kheem" means to the strikers. "le-chai-yai" means to my cheeks. "le-mor-teem" means to those who slap. "panai" means my face. "lo his-ta-ree" means I did not hide. "mee-khlee-mot" means from shame. "va-rok" means and spitting.
[ISA.50.7] And my Lord Yahveh will help me, therefore I am not dismayed. Therefore I have set my face like flint, and I know that I will not be ashamed. [§]
vaAdonai Yahveh ya'azor-li al-ken lo nichlamti al-ken samti panai kachalamish va'edae ki-lo evosh.
This verse contains several names for God and descriptive phrases. 'vaAdonai' means 'and my Lord'. 'Yahveh' is the proper name of God. 'ya'azor-li' means 'will help me'. 'al-ken' means 'therefore'. 'lo nichlamti' means 'I am not dismayed'. 'samti panai' means 'I have set my face'. 'kachalamish' means 'like flint'. 'va'edae' means 'and I know'. 'ki-lo evosh' means 'that I will not be ashamed'. The verse expresses trust in God and a resolute determination.
[ISA.50.8] Near is the one justifying me, who will contend with me? Let us stand together, who is the owner of my judgement that will approach me? [§]
karov matsdiqiyi mi-yarev itti na'amda yachad mi-ba'al mishpatiy yigash elay.
This verse presents a rhetorical question regarding God’s justice and challenge to anyone to oppose it. ‘Karov’ means near. ‘Matsdiqiyi’ means justifying me. ‘Mi-yarev itti’ means who will contend with me? ‘Na’amda yachad’ means stood together. ‘Mi-ba’al mishpatiy’ means who is the owner of my judgement? ‘Yigash elay’ means will approach me. ‘Elay’ means to/towards me.
[ISA.50.9] Behold, my Lord Yahveh will help me. Who is he who will condemn me? Behold, all of them will wear out like clothing; a moth will eat them. [§]
hen adonai yevah ya'azor-li mi-hu'a yarshi'eni hen kulam kaved yivlu ash yo'chlem
This verse consists of a series of statements expressing confidence in Yahveh and disdain for those who oppose the speaker. "Hen" indicates an affirmation or 'behold'. "Adonai" is 'my Lord'. "Yevah" is the proper name of God. "Ya'azor-li" means 'will help me'. "Mi-hu'a" is 'who is'. "Yarshi'eni" means 'will condemn me'. "Kullam" means 'all of them'. "Kaved" means 'like clothing'. "Yivlu" means 'will wear out'. "Ash" means 'moth'. "Yo'chlem" means 'will eat them'.
[ISA.50.10] Who among you fears Yahveh, and listens to the voice of His servant? This is the one who walks in darkness, and has no light within themselves. Let them trust in the name of Yahveh and rely on their God. [§]
mee ba-chem ye-reh Yahveh sho-may-ah be-kol av-do? a-sher ha-lach chash-e-chim ve-eyn no-gah lo, yiv-tach be-shem Yahveh ve-yis-sa-en be-Elo-hayv.
This verse asks who among you fears Yahveh, listens to the voice of His servant. This person walks in darkness, yet has no brightness of their own, they trust in the name of Yahveh and rely on their God.
[ISA.50.11] Behold, you all are those who pierce fire, those who prepare sparks. Come, consume your fire and sparks that originated from my hand, so you may lie down in a fabrication. [§]
hen kullem qodchei esh me'azzeirei ziqot lechu be'ur eschechem ubeziqot bi'artem miyadi haytah-zo lechem lema'acevah tishkavon
This verse describes a situation where people are actively engaging in fiery activities, seemingly self-destructive or against the will of Yahveh. 'Qodchei esh' means 'those who pierce fire' or 'fire-piercers', potentially referring to those who kindle or stoke fires. 'Me'azzeirei ziqot' refers to those who bind or prepare sparks. The verse then calls for them to consume their own fire and sparks, implying that the consequence of their actions originated from Yahveh. The final phrase suggests they will lie down in a fabrication or deceit.
ISA.51
[ISA.51.1] Listen to me, those who pursue righteousness, those who seek Yahveh. Look to the rock from which you were hewn, and to the quarry from which you were dug. [§]
shih-meh-oo eh-lai ro-deh-fei tseh-dek meh-vahk-shei Yahveh hah-vee-too el-tsoor khoot-zahv-tem ve-el-mah-keh-vet bohr nook-ahr-tem.
This verse begins with a call to listen. It addresses those who pursue righteousness and seek Yahveh. It then instructs them to look to the rock from which they were hewn, and to the quarry from which they were dug. 'Tsoor' means rock and is often a metaphor for God, but because we are translating literally, we are not making that interpretive leap. 'Mah-keh-vet' means quarry. 'Nook-ahr' means dug.
[ISA.51.2] Look to Abraham, your father, and to Sarah. Because I called him as one, and I will bless him, and I will increase him. [§]
Habitu el-Avraham avichem ve'el-Sarah techolelchem ki-echad kara'tiv u'avarchehu u'arbehhu.
Habitu means "look". El-Avraham means "to Abraham, God". Avichem means "your father". Ve'el-Sarah means "and to Sarah". Techolelchem means "you will give birth". Ki-echad means "because one". Kara'tiv means "I called". U'avarchehu means "and I will bless him". U'arbehhu means "and I will increase him". This verse instructs the audience to look to Abraham their father and Sarah and notes that God called Abraham as one and will bless and increase him.
[ISA.51.3] For Yahveh has regretted Zion, has regretted all of her ruins, and has made her wilderness like Eden and her wasteland like the garden of Yahveh. Joy and gladness will be found in her, thanksgiving and the sound of song. [§]
ki-ni-cham Yahveh Tzi-yon ni-cham kal-char-bo-te-ha va-ya-sem mid-ba-rah ke-e-den ve-ar-va-tah ke-gan-Yahveh sa-son ve-sim-chah yi-ma-tsei-bah to-dah ve-kol zim-rah.
This verse describes Yahveh regretting, or being grieved by, the destruction of Zion and promises restoration. The verse uses repetition to emphasize Yahveh’s change of heart and the complete reversal of Zion’s fortunes. The desert will become like Eden, and the wasteland like the garden of Yahveh. Joy, gladness, thanksgiving, and the sound of song will be found within it.
[ISA.51.4] Listen to me, my people, and to my nation, give ear. For law will go forth from me, and my justice I will calm for light to nations. [§]
haqshivu elai ammi uleumi elai ha'azinu ki torah me'itti tetze u mishpati le'or ammim argi'a.
This verse begins with a call to listen. "haqshivu" means "listen". "elai" means "to me". "ammi" means "my people". "uleumi" means "and to my nation". "ha'azinu" means "give ear". "ki" means "for". "torah" means "law". "me'itti" means "from me". "tetze" means "will go forth". "u mishpati" means "and my justice". "le'or" means "for light". "ammim" means "nations". "argi'a" means "I will calm/rest". The verse is a proclamation that law and justice will be revealed to the nations.
[ISA.51.5] Near is my righteousness, my salvation has come forth, and my arm will judge the nations. To me, the coastlands will look, and to my arm they will trust. [§]
karov tzidqi yatsa yish'i uze'ro'ai amim yishpotu elai iyim yeqavu ve'el ze'ro'i yiychelon
This verse speaks of God's righteousness being near, his salvation coming forth, and his arm judging the nations. The nations will look to God and trust in his power.
[ISA.51.6] Lift up your eyes to the heavens and look down to the earth below, for the heavens are like smoke, melting away, and the earth is like a garment, wearing out. And those who dwell on it will die in the same way. But my salvation will be forever, and my righteousness will not be removed. [§]
se'u la-sha-ma-yim ei-nei-chem ve-ha-vi-tu el-ha-a-retz mi-ta-chat ki-sha-ma-yim ke-a-shan nim-la-chu ve-ha-a-retz ka-veg-ed ti-ve-leh ve-yosh-vei-ha ke-mo-chen ye-mu-tun vi-ye-shu-a-ti le-o-lam ti-hyeh ve-tzid-ka-ti lo te-chat.
This verse calls for a looking upward to the heavens and downward to the earth. It states that the heavens will be like smoke, melting away, and the earth will wear out like a garment. Those who dwell on it will also die. However, the salvation of Yahveh will be forever, and his righteousness will not be removed.
[ISA.51.7] Listen to me, you who know righteousness, people with my instruction in their hearts. Do not fear the reproach of humanity, and do not be dismayed by their insults. [§]
shime'u elai yode'ei tzedek am torati belibam al tir'u cherpat enosh umigidufotam al techatu.
This verse addresses those who know righteousness and have God's instruction within them. It urges them not to fear the reproach of humanity, nor to be dismayed by their insults. 'Shime'u' is a command to listen. 'Elai' means 'to me.' 'Yode'ei' means 'those who know.' 'Tzedek' means 'righteousness.' 'Am' means 'people.' 'Torati' means 'my instruction.' 'Belibam' means 'in their heart.' 'Al tir'u' means 'do not fear.' 'Cherpat' means 'reproach.' 'Enosh' means 'humanity.' 'Migidufotam' means 'their insults.' 'Al techatu' means 'do not be dismayed.'
[ISA.51.8] For as a garment consumes them, the moth, and as wool, the worm. And my righteousness will be forever, and my salvation to generation after generation. [§]
kee kah-veh-ged yo-okh-lem ahsh vee-kah-tseh-mer yo-okh-lem sahs vee-tzee-d-kah-tee le-oh-lahm tee-heh vee-ye-shoo-ah-tee le-dor dor-eem.
This verse uses imagery of clothing being eaten by moths and worms to illustrate the transient nature of human existence in contrast to the eternal nature of God's righteousness and salvation. "Kabbed" means garment or clothing. "Ash" means moth. "Tsehmer" means wool. "Sas" means worm. "Tzidkati" means my righteousness. "Leolam" means forever. "Tihyeh" means will be. "Yeshuati" means my salvation. "Le dor dorim" means to generation after generation.
[ISA.51.9] Awake, awake! Put on your strength, arm of Yahveh! Awake, as in days of old, generations of eternity! Is it not you who broke Rahav, who shook the dragon? [§]
Ur uri livshi oz zroah Yahveh, uri kimay kedem dorot olamim, halo at hi hamachatzebet Rahav mechollet tannin.
This verse is a call to awakening and a declaration of Yahveh’s power, recalling past acts of deliverance. "Ur" means "wake up" or "arise". "Livshi" means "put on" or "clothe yourself". "Oz" means "strength" or "power". "Zroah" means "arm". "Kimay" means "like the days of". "Kedem" means "old" or "former times". "Dorot" means "generations". "Olamim" means "forever" or "eternity". "Halo" is a rhetorical question meaning “Is it not?”. "At" means “you”. "Hamachatzebet" means “the one who hews” or “the one who breaks”. "Rahav" is a name, likely referring to Egypt. "Mechollet" means “who dances” or “who shakes”. "Tannin" means "sea monster" or "dragon".
[ISA.51.10] Is it not you who destroyed the sea, the waters of the great deep? The one who set a path through the depths of the sea for those delivered to pass. [§]
Ha-lo at-hee ha-macharev-et yam mei tehom rabah ha-sama ma-amak-kei yam derech la-avor ge-ulim.
This verse asks a rhetorical question, essentially asserting something as true. 'Ha-lo' functions as 'Is it not?' or 'Surely'. 'At-hee' is 'you'. 'Ha-macharev-et' means 'the destroyer'. 'Yam' means 'sea'. 'Mei tehom rabah' means 'waters of the great deep'. 'Ha-sama' means 'the one who placed' or 'the one who set'. 'Ma-amak-kei yam' means 'depths of the sea'. 'Derech' means 'way' or 'path'. 'La-avor' means 'for passing' or 'for those who pass'. 'Ge-ulim' means 'redeemed ones' or 'those delivered'. The verse describes God destroying the sea, setting a path through the depths of the sea for the redeemed ones to pass.
[ISA.51.11] And the redeemed of Yahveh will return and come to Zion with joy, and everlasting joy will be upon their heads. Joy and gladness will reach them; sorrow and sighing have fled. [§]
ufedui yevave yashuvun ubau tziyon berinah vsimchat olam al rosham sason vesimchah yasigun nasu yagon vaanachah.
This verse describes the redeemed returning to Zion with joy and everlasting happiness. "ufedui" means "and the redeemed." "yevave" is a form of YHVH, translated as "Yahveh." "yashuvun" means "they will return." "ubau" means "and they will come." "tziyon" is Zion. "berinah" means "with joy." "vsimchat olam" means "and everlasting joy." "al rosham" means "upon their heads." "sason vesimchah" means "joy and gladness." "yasigun" means "will reach them." "nasu" means "have fled." "yagon vaanachah" means "sorrow and sighing".
[ISA.51.12] I, I am the one who comforts you. Who are you, and why do you fear a mortal who dies, and a son of man whose life is as grass that is given? [§]
Anokhi anokhi hu menachemchem mi at vatiri mei enosh yamut umiben adam chazir yinatein.
This verse features several key names and words. "Anokhi" means "I". It is repeated for emphasis. "Hu" means "He" or "is". "Menachemchem" means "I comfort you". "Mi at" means "who are you". "Vatiri" means "and you feared". "Mei enosh yamut" means "from a mortal who dies". "Umiben adam chazir yinatein" means "and from a son of man whose grass is given". This last phrase is a poetic reference to the fleeting nature of human life.
[ISA.51.13] And you have forgotten Yahveh, your maker, the one who stretched out the heavens and founded the earth. And you fear constantly all day because of the wrath of the oppressor, as if it were established to destroy. And where is the wrath of the oppressor now? [§]
va-tish-kach yeh-vah-veh oh-seh-cha no-teh sha-ma-yim ve-yo-sed aretz va-teh-pahd ta-mid kol-hay-yom mip-nei cha-mat ha-metz-eek ka-asher ko-nen le-hash-chit ve-ai-yeh cha-mat ha-metz-eek.
This verse describes a forgetting of Yahveh, the one who created the heavens and established the earth. It also speaks of constant fear of the oppressor's wrath and questions where that wrath is now. 'Oseh' means maker or creator. 'Noteh' means stretching out or establishing. 'Yosed' means to found or establish. 'Hametzik' refers to the oppressor, the one who causes distress. 'Konen' means prepared or appointed.
[ISA.51.14] He who is quick to rise to provide for himself will not die prematurely, nor will he lack sustenance. [§]
mihar tsoeh lehipateach velo yamut lashachat velo yechesar lachmo
This verse describes a person who is quick to rise in the morning to work, and will not die prematurely nor lack sustenance. 'mihar' refers to quickness or earliness. 'tsoeh' is a verb meaning to rise or go forth. 'lehipateach' means to earn or provide for oneself by working. 'lo yamut' means will not die. 'lashachat' refers to the pit or destruction, implying premature death. 'lo yechesar' means will not lack. 'lachmo' means his bread, representing sustenance.
[ISA.51.15] And I, Yahveh, the Gods your God, agitate the sea, and its waves roared. Yahveh of Hosts is His name. [§]
ve-anochi Yahveh Elohimcha roga ha-yam va-yehemu galav Yahveh Tsevaot shmo
This verse begins with 'and I'. 'Elohimcha' is 'your Gods'. 'Roga' means 'to agitate, to roar'. 'Ha-yam' is 'the sea'. 'Va-yehemu' is 'and roared'. 'Galav' means 'its waves'. 'Tsevaot' means 'of hosts', or 'armies', and 'shmo' means 'His name'. Therefore, the verse is a declaration of Yahveh’s power over the sea.
[ISA.51.16] I placed my words in her mouth, and I covered her in the shadow of my hand, to plant the heavens and to found the earth, and to say to Zion, “You are my people.” [§]
va'ashim devarai be'fiha u've'tzel yadi kisitiha lin'toe shamayim ve'lisod aretz ve'le'emor le'tzion ammi ata.
This verse contains a series of actions and statements attributed to 'the Gods' regarding a chosen individual and a place called Zion. 'Va'ashim' indicates a past action of placing or setting. 'Devarai' signifies 'my words'. 'Be'fiha' means 'in her mouth'. 'Ve'tzel yadi' signifies 'and in the shadow of my hand'. 'Kisitiha' means 'I covered her'. 'Lin'toe shamayim' means 'to plant the heavens'. 'Ve'lisod aretz' means 'and to found the earth'. 'Ve'le'emor le'tzion' means 'and to say to Zion'. 'Ammi ata' signifies 'you are my people'.
[ISA.51.17] Awaken, awaken, rise, Jerusalem, which you have drunk from the hand of Yahveh the cup of His wrath. You have fully drunk the dregs of the cup of intoxication. [§]
hit'orri hit'orri qumi Yerushalayim asher shatit miyad Yahveh et kos chamato et quba'at kos hatar'elah shatit matzit.
This verse is a call to Jerusalem to awaken and rise. It states that Jerusalem has drunk from the cup of Yahveh's wrath, specifically the dregs of the cup of intoxication. 'Hit'orri' means 'awaken' or 'stir up'. 'Qumi' means 'rise'. 'Yerushalayim' is the name of the city. 'Asher' means 'which' or 'that'. 'Shatit' means 'you have drunk'. 'Miyad Yahveh' means 'from the hand of Yahveh'. 'Kos chamato' means 'the cup of His wrath'. 'Quba'at kos hatar'elah' means 'the dregs of the cup of intoxication'. 'Matzit' means 'you have fully drunk'.
[ISA.51.18] There is no one who guides her from all the children she bore, and there is no one who sustains in her care from all the children she raised. [§]
Ain-m’nachel lah, mikol-banim yaladah, v’ein machazik b’yadah mikol-banim gid’lah.
This verse describes a woman who has not raised any children. 'Ain' means 'there is not'. 'M’nachel' literally means 'one who leads/guides/trains'. 'Lah' means 'for her'. 'Mikol-banim' means 'from all sons/children'. 'Yaladah' means 'she bore/gave birth to'. 'V’ein' means 'and there is not'. 'Machazik' means 'one who holds/sustains/raises'. 'B’yadah' means 'in her hand' (figuratively, 'under her care'). 'Gid’lah' means 'she raised/brought up'.
[ISA.51.19] Double they call to you. Who will cause you to rest? The devastation and the shattering and the hunger and the sword – who will console you? [§]
shtayim henah koreotayikh mi yanud lakh hashod vehashever vehara'av vehacherev mi anachamekh.
This verse poses a rhetorical question, lamenting a series of misfortunes. "Shtayim" means two, but in this context, functions as 'double'. "Henah" is 'they' (feminine plural). "Koreotayikh" means 'calling to you'. "Mi yanud lakh" is 'who will comfort you?' or 'who will make you rest?'. "Hashod" is 'the devastation'. "Vehashever" is 'and the breakage/shattering'. "Vehara'av" is 'and the hunger'. "Vehacherev" is 'and the sword'. "Mi anachamekh?" is 'who will console you?' or 'who will make you feel better?'
[ISA.51.20] Your sons are stunned, lying at the head of every street, like a basket of firstfruits full of the wrath of Yahveh, the rebuke of the Gods. [§]
banayikh ulfu shakhvu berosh kol-khutzot k'toa mikmar ham'le'im khamat-Yahveh ga'arat Elohayikh.
This verse describes a scene of devastation and judgment. "banayik" means "your sons". "ulfu" means "they are stunned/overcome". "shakhvu" means "they lie". "berosh kol-khutzot" means "at the head of every street". "k'toa mikmar" means "like a basket of firstfruits". "ham'le'im" means "full". "khamat-Yahveh" means "the wrath of Yahveh". "ga'arat Elohayikh" means "the rebuke of the Gods". The verse speaks of sons lying stunned in the streets, likened to a basket of firstfruits filled with the wrath of Yahveh and the rebuke of the Gods.
[ISA.51.21] Therefore, hear now this: afflicted and drunken, and not from wine. [§]
lakhen shimei-na zot aniyah ushkurat velo miyayin.
This verse comes from Isaiah 29:9. 'Lakhen' means 'therefore'. 'Shimei-na' is an imperative form meaning 'hear now'. 'Zot' means 'this'. 'Aniyah' means 'afflicted' or 'poor'. 'Ushkurat' means 'and drunken'. 'Velo' means 'and not'. 'Miyayin' means 'from wine'.
[ISA.51.22] Thus says your Lord Yahveh, and your Gods will contend for my people. Behold, I have taken from your hand the cup of trembling, the cup of the wine of my wrath. You will not add to drink it again. [§]
koh-ah-mar ah-do-nai-cha Yahveh ve-Elohim-cha ya-riv am-mo hi-neh la-kach-ti mi-yad-cha et-kos ha-tar-ay-lah et-kuv-a-at kos cha-ma-ti lo-to-sif-i li-shtot-ah ood.
This verse is a prophetic declaration. 'Koh amar' means 'thus says'. 'Adonai-cha' is 'your Lord'. 'Yahveh' is the personal name of God. 'Elohim-cha' is 'your Gods'. 'Ya-riv' means 'contend'. 'Am-mo' means 'my people'. 'Hi-neh' means 'behold'. 'La-kach-ti' means 'I have taken'. 'Mi-yad-cha' means 'from your hand'. 'Kos ha-tar-ay-lah' is 'the cup of trembling/poison'. 'Kuv-a-at kos cha-ma-ti' is 'the cup of the wine of my wrath'. 'Lo-to-sif-i' means 'you will not add'. 'Li-shtot-ah' means 'to drink it'. 'Ood' means 'again'.
[ISA.51.23] And I will put her into the hand of those who touched you, those who said to your soul, "Prostrate and let us pass," and you will be made like the ground beneath the back, and like a path for those who pass by. [§]
vesamtia beyad mogayich asher amru lenafshech shichi vena'avora vatashimi ka'aretz gevech v'kachutz la'ovrim.
This verse describes a situation where someone has been given into the hand of those who demanded prostration and passage, and is subsequently treated as ground and a pathway for passersby. 'mogayich' refers to those who touched or felt for someone, implying they demanded something of the person. 'shichi vena'avora' means 'prostrate and let us pass.' 'gevech' means the back or spine, here used metaphorically to mean the ground. 'kachutz la'ovrim' means 'as a path for passersby.'
ISA.52
[ISA.52.1] Awaken, awaken, clothe yourself in your strength, Zion, clothe yourself in garments of your splendor, Jerusalem, the holy city, for the uncircumcised and the unclean will no longer enter you again. [§]
Ur, Ur, livshi uzzech, Tzion, livshi bigdei tifartech, Yerushalayim, ir hakodesh, ki lo yosif yavo-vach od arel vetame.
This verse is a call to Zion (Jerusalem) to clothe itself in strength and splendor, because the uncircumcised and unclean will no longer enter it. 'Ur' is a call to awaken. 'Livshi' means to clothe. 'Uzzech' means strength. 'Tzion' is Zion. 'Bigdei tifartech' means garments of splendor. 'Yerushalayim' is Jerusalem. 'Ir hakodesh' means the holy city. 'Lo yosif' means will no longer. 'Yavo-vach' means enter you. 'Arel' means uncircumcised. 'Vetame' means unclean.
[ISA.52.2] Shake yourself from dust, arise, you captive Jerusalem! Become loose from the chains of your neck, you captive daughter of Zion! [§]
hitna'ari me'afar kumee sh'vee Yerushalayim hitpa'techiv mosree tzavarech sh'vee'ah bat-tziyon.
This verse is a call for Jerusalem, personified as a captive daughter, to rise up and shake off her captivity. "Hitna'ari" means "shake yourself". "Me'afar" means "from dust". "Kumei" means "arise". "Sh'vee" means "captive". "Yerushalayim" is the name of the city, Jerusalem. "Hitpa'techiv" means "become loose". "Mosree" means "chains". "Tzavarech" means "of your neck". "Sh'vee'ah" means "captive". "Bat-tziyon" means "daughter of Zion".
[ISA.52.3] For thus says Yahveh: you were sold for nothing, and you will not be redeemed with money. [§]
kee-koh-ah-mahr Yahveh chi-nahm nim-khar-tem v'lo b'khess-ef tee-gah-eh-loo.
This verse begins with a connective 'kee' (because/for). 'Koh' means 'thus' or 'so'. 'Amar' means 'said'. 'Yahveh' is the proper name of God. 'Chi-nahm' means 'without cost' or 'for nothing'. 'Nim-khar-tem' means 'you were sold'. 'V'lo' means 'and not'. 'B'khess-ef' means 'with money'. 'Tee-gah-eh-loo' means 'you will be redeemed'. The verse describes a situation where people have been sold but will not be redeemed by monetary payment.
[ISA.52.4] For thus says my Lord Yahveh, Egypt descended my people initially to dwell there, and Assyria oppressed them in nothing. [§]
Ki koh amar adonai yahveh mitzraim yarad-ammi barishonah lagur sham ve'ashur be'efes asako.
This verse states that thus says my Lord Yahveh, Egypt descended my people initially to dwell there, and Assyria in nothing oppressed them. 'Ki' means 'for' or 'because'. 'Koh' means 'thus'. 'Amar' means 'said'. 'Adonai' is 'my Lord'. 'Yahveh' is the proper name of God. 'Mitzraim' is 'Egypt'. 'Yarad' means 'descended'. 'Ammi' means 'my people'. 'Barishonah' means 'initially' or 'in the first time'. 'Lagur' means 'to dwell'. 'Sham' means 'there'. 'Ve' means 'and'. 'Ashur' is 'Assyria'. 'Be'efes' means 'in nothing' or 'without'. 'Asako' means 'oppressed them'.
[ISA.52.5] And now, what is this to me, says Yahveh, because my people are taken for nothing? Their rulers will glorify themselves, says Yahveh, and my name is blasphemed all day long. [§]
ve'ata mah-lee-foh ne'oom-Yahveh kee-loo-kah ah-mee chee-nahm mosh-lahv Yehilih-loo ne'oom-Yahveh ve-tameed kah-l-hay-yohm shmee min-oatz.
This verse expresses a complaint from Yahveh regarding the unjust taking of his people and the glorification of their oppressors. 'Ve'ata' means 'and now'. 'Mah-lee-foh' is a rhetorical question meaning 'what is this to me?' or 'what am I to do with this?'. 'Ne'oom-Yahveh' means 'says Yahveh'. 'Kee-loo-kah' means 'because taken'. 'Ah-mee' means 'my people'. 'Chee-nahm' means 'without cause' or 'for nothing'. 'Mosh-lahv' means 'rulers' or 'those who rule'. 'Yehilih-loo' means 'they will glorify'. 'Ve-tameed' means 'and always'. 'Kah-l-hay-yohm' means 'all the day'. 'Shmee' means 'my name'. 'Min-oatz' means 'is profaned' or 'is blasphemed'.
[ISA.52.6] Therefore, let my people know my name. Therefore, in that day, they will know that I am the one speaking. Behold, I am. [§]
lakhen yedah ammi shmee lakhen bayom hahu ki ani hu hamdabber hinehnee
This verse consists of several key words. "lakhen" means "therefore". "yedah" means "to know". "ammi" means "my people". "shmee" means "my name". "bayom" means "in the day". "hanhu" means "that". "ki" means "that", or "for". "ani" means "I". "hu" means "He" or "is". "hamdabber" means "the speaker". "hinehnee" means "Behold, I am". The verse essentially states a reason why the people will know the speaker’s name.
[ISA.52.7] How beautiful upon the mountains are the feet of the one who announces peace, the one who announces good news, the one who announces salvation! Saying to Zion, “Your God is king!” [§]
mah-nah-voo al-heh-har-eem rag-lay mee-vah-ser mash-mee-ah shah-lohm mee-vah-ser tov mash-mee-ah yeh-shoo-ah oh-mer le-tzee-ohn mah-lach eh-loh-hay-eek
This verse describes the beauty of one bringing good news. 'mah-nah-voo' means 'how beautiful'. 'al-heh-har-eem' means 'upon the mountains'. 'rag-lay' means 'feet'. 'mee-vah-ser' means 'one who brings good news/announcer'. 'mash-mee-ah' means 'announcing/hearing'. 'shah-lohm' means 'peace'. 'tov' means 'good'. 'yeh-shoo-ah' means 'salvation'. 'oh-mer' means 'says'. 'le-tzee-ohn' means 'to Zion'. 'mah-lach' means 'king'. 'eh-loh-hay-eek' means 'your God'.
[ISA.52.8] The voice of your watchmen lift up a voice together, they will sing for joy, because eye to eye they will see the return of Yahveh to Zion. [§]
Qol tsophayikh nas’u qol yachdav yeranenu ki ayin b’ayin yir’u b’shuv Yahveh Tziyon.
This verse describes a joyful response to the return of Yahveh to Zion. "Qol" means voice or sound. "Tsophayikh" means your watchmen. "Nas’u" means they lift up or carry. "Yachdav" means together. "Yeranenu" means they will sing for joy. "Ayin b’ayin" means eye to eye, indicating direct observation or witnessing. "Yir’u" means they will see. "B’shuv" means at the return. "Yahveh" is the proper name of God. "Tziyon" is Zion.
[ISA.52.9] Burst forth and rejoice together, O ruins of Jerusalem, for Yahveh has comforted His people, He has redeemed Jerusalem. [§]
Pitzchu rannenu yachdav charvot Yerushalayim ki nicham Yahveh ammo ga’al Yerushalayim.
This verse contains imperative verbs and nouns relating to rejoicing and redemption. "Pitzchu" means "break forth" or "burst forth". "Rannenu" means "rejoice". "Yachdav" means "together". "Charvot" means "ruins" or "breakers". "Yerushalayim" is the name of the city, Jerusalem. "Ki" means "for" or "because". "Nicham" means "He comforted" or "He repented". "Yahveh" is the proper name of God. "Ammo" means "His people". "Ga’al" means "He redeemed".
[ISA.52.10] Yahveh uncovered his holy arm to the eyes of all the nations, and all the ends of the earth saw the salvation of our Gods. [§]
khasaf Yahveh et-zroah kadosho le'einei kol-haggoyim verau kol-afsei-aretz et yeshuat Eloheinu.
This verse describes Yahveh revealing his holy arm to the eyes of all the nations, and all the ends of the earth seeing the salvation of our Gods. 'Khasaf' means to uncover or reveal. 'Zroah' means arm. 'Kadosho' means holy. 'Le'einei' means to the eyes of. 'Haggoyim' means nations. 'Afsei-aretz' means ends of the earth. 'Yeshuat' means salvation. 'Eloheinu' means our Gods.
[ISA.52.11] Turn away, turn away, go out from there! Do not touch the impure! Go out from within! Purify yourselves, you who carry the vessels of Yahveh. [§]
Suru suru tze'u misham tame' al-tiga'u tze'u mitokha hivaru nose'i kley Yahveh.
This verse is a command to depart from a place of impurity, and a call for those carrying the vessels of Yahveh to purify themselves. 'Suru' is a command meaning 'turn away' or 'depart', repeated for emphasis. 'Tze'u' means 'go out' or 'depart'. 'Misham' means 'from there'. 'Tame' means 'impurity' or 'uncleanness'. 'Al-tiga'u' is a negative command meaning 'do not touch'. 'Mitokha' means 'from within'. 'Hivaru' is a command meaning 'purify yourselves'. 'Nose'i' means 'carriers of'. 'Kley' means 'vessels' or 'utensils'. 'Yahveh' is the proper name of God.
[ISA.52.12] Because you will not go out in haste, and you will not go in flight, because Yahveh walks before you, and the Gods of Israel will gather you. [§]
ki lo b’chifazon teitzei u’vimnusa lo telekhun ki holekh lifneikhem Yahveh um’asifkhem Elohei Yisrael.
This verse speaks of not leaving in haste or fleeing. It states that Yahveh walks before them and the Gods of Israel will gather them. 'Chifazon' refers to haste or speed. 'M’nusa' refers to a flight or escape. 'Asif' means to gather or collect. 'Elohei Yisrael' is 'the Gods of Israel'.
[ISA.52.13] Behold, my servant will act wisely, he will be lifted up and raised, and he will be very exalted. [§]
hinneh yaschil avdi yarum venissa vegavah meod
This verse describes the future exaltation of a servant. "hinneh" means behold or surely. "yaschil" means to be wise, to act prudently, or to prosper. "avdi" is 'my servant'. "yarum" means to be lifted up, to be high. "venissa" means to be lifted up, to be raised. "vegavah" means to be high, to be exalted. "meod" means very or exceedingly.
[ISA.52.14] As many have made you desolate, so corruption comes from a man’s appearance and his form from the sons of man. [§]
ka-asher sham-moo a-lei-kha ra-beem ken-mish-chat mei-eesh mar-eh-hu ve-to-a-ro mi-b-nei a-dam
This verse uses several key words. "ka-asher" means "as" or "according as". "sham-moo" is a verb meaning "to devastate" or "to make desolate". "a-lei-kha" means "upon you". "ra-beem" means "many". "ken" means "so" or "thus". "mish-chat" means "corruption" or "destruction". "mei-eesh" means "from a man". "mar-eh-hu" means "his appearance". "ve-to-a-ro" means "and his form". "mi-b-nei a-dam" means "from the sons of man". The verse describes a parallel: as many have devastated you, so corruption comes from a man's appearance and his form from the sons of man.
[ISA.52.15] Thus will God reveal many nations upon him, and kings will leap at their mouth, for what has not been told to them they saw, and what they have not heard they understood. [§]
ken yazzeh goyim rabim alav yikfetzu melachim pihem ki asher lo sufar lahem ra’u vaasher lo shama’u hitbonanu.
This verse describes how many nations and kings will react to something they have not been told or heard about. "ken" means "thus" or "so". "yazzeh" means "will shine" or "will reveal". "goyim" means "nations". "rabim" means "many". "alav" means "on him" or "upon him". "yikfetzu" means "will leap" or "will jump". "melachim" means "kings". "pihem" means "their mouth". "ki" means "for" or "because". "asher" means "that which" or "what". "lo sufar" means "not told". "lahem" means "to them". "ra’u" means "they saw". "vaasher" means "and that which". "lo shama’u" means "not heard". "hitbonanu" means "they understood".
ISA.53
[ISA.53.1] Who has believed our report, and on whom has the arm of Yahveh been revealed? [§]
mee heh-eh-meen lee-shmu-ah-teh-noo oo-zeh-roh-ah Yahveh al-mee nig-lah-tah
This verse asks who has believed the report or message, and on whom the arm of Yahveh has been revealed. ‘mee’ means who. ‘heh-eh-meen’ means believed. ‘lee-shmu-ah-teh-noo’ means to the hearing of us, or the report to us. ‘oo’ means and. ‘zeh-roh-ah’ means arm. ‘Yahveh’ is the proper name of God. ‘al-mee’ means on whom. ‘nig-lah-tah’ means was revealed.
[ISA.53.2] And he grew up as a sprout before him, and as a root out of dry land. He had no form and no splendor that we should look at him. He was not visually appealing, and he was desired. [§]
Va'ya'al kayoneik lifanav u'kashores me'eretz tziyah lo-to'ar lo u'lo hadar venir'ehuhu u'lo mar'eh venachmeduhu.
This verse describes a figure, likely the Servant of Yahveh, growing up before God. The imagery focuses on a lack of outward appearance or majesty. 'Kayoneik' suggests 'as a sprout' or 'suckling.' 'Kashores' means 'root.' 'Tziyah' refers to a dry land. The repeated 'lo' (not) emphasizes the absence of physical beauty or imposing presence. 'Mar'eh' refers to an appearance, a sight. 'Nachmeduhu' means 'desirable' or 'beloved'.
[ISA.53.3] Despised and cut off from people, a man of sorrows and acquainted with sickness, and whose face is hidden from him, he is despised and we did not account him. [§]
nivzeh vachadal ishishim, ish mach'ovot vidayua choli uchemastair panim mimenu nivzeh velo chashavnuhu.
This verse describes someone despised and cut off from people, a man of sorrows and acquainted with grief, and whose face is hidden. He is despised and not accounted for. 'Nivzeh' means 'despised' or 'contemned'. 'Chadal' signifies 'cut off' or 'ceased'. 'Ishishim' is a plural form relating to men or people. 'Mach'ovot' refers to 'sorrows' or 'pains'. 'Vidayua' means 'acquainted with'. 'Choli' signifies 'sickness' or 'infirmity'. 'Chemastair' means 'hidden'. 'Panim' signifies 'face'. 'Mimenu' is 'from him'. 'Velo chashavnuhu' means 'and we did not account him'.
[ISA.53.4] Indeed, our illnesses he bore, and our pains he carried. And we counted him stricken, smitten by the Gods, and afflicted. [§]
Akhen cholayenu hu nasa umech’aveinu savlam va’anachnu chashavnuhu nagua mukkeh Elohim u me’uneh.
This verse describes a perception of suffering and its connection to the divine. "Akhen" means "surely" or "indeed". "Cholayenu" means "our illnesses". "Hu" means "he". "NASA" means "he bore". "Umech’aveinu" means "our pains". "Savlam" means "he carried". "Va’anachnu" means "and we". "Chashavnuhu" means "we counted him". "Nagua" means “stricken”. “Mukkeh” means “smitten”. “Elohim” means “the Gods”. “U me’uneh” means “and afflicted”. The verse describes how people perceived a suffering individual as bearing their illnesses and pains, and as being stricken, smitten, and afflicted by the Gods.
[ISA.53.5] And he forgives our transgressions, crushed by our iniquities. The discipline for our wholeness was upon him, and by his injury we are healed. [§]
ve-hu me-chol-al mip-sha-ay-nu me-du-ka may-avon-oteinu mus-ar shlo-may-nu a-lav uvav-chu-ra-to nir-pa-lanu
This verse describes how Yahveh bears our iniquities and provides healing through his suffering. ‘me-chol-al’ comes from the root meaning ‘to forgive’ but literally means ‘he who forgives’. ‘me-du-ka’ means crushed or afflicted. ‘shlo-may-nu’ is our peace/wholeness. ‘uvav-chu-ra-to’ means ‘in his wound/bruise’. ‘nir-pa-lanu’ means ‘we are healed.’
[ISA.53.6] All of us, like sheep, wander, each to his own way, we turn, and Yahveh caused to meet him with the iniquity of all of us. [§]
kullanu katzon ta'inu, ish ledarko paninu vayeveh hipgia bo et avon kullanu.
This verse uses several important names and concepts. 'Kullanu' means 'all of us'. 'Katzon' means 'sheep'. 'Ta'inu' means 'we err/wander'. 'Ish' means 'man/person'. 'Ledarko' means 'to his way'. 'Paninu' means 'we turn'. 'Vayeveh' is a form of the covenant name of God. 'Hipgia' means 'He caused to meet/confront'. 'Bo' means 'in him'. 'Et' is a grammatical marker. 'Avon' means 'iniquity/guilt'. This verse speaks about humanity's wandering and God confronting them with their iniquity.
[ISA.53.7] He is brought, and he answers not, nor does he open his mouth. As a lamb to slaughter he is led, and as a sheep before its shearers is silenced, nor does he open his mouth. [§]
nigash vehu na'aneh velo yiftach-piu kaseh la'tevah yuval ucherachel lifnei gozezih ne'elamah velo yiftach piu.
This verse describes a figure who is brought to slaughter, comparing their silence to a lamb and a sheep being sheared. "Nigash" means he draws near or is brought. "Na'aneh" means he answers, but in this context, it implies being led passively. "Yiftach piu" means to open his mouth, but is used here to convey speaking out. "Kaseh" means a lamb. "La'tevah" means for slaughter. "Yuval" means he is led. "Cherachel" refers to a ewe. "Gozizih" means shearers. "Ne'elamah" means silenced or is mute.
[ISA.53.8] From confinement and from judgment, one is taken, and who will plead for their generation? For it was decreed from the land of the living, an affliction to them because of the sin of my people. [§]
may-OH-tzer oo-mee-meesh-PAHT loo-KAHH-kh oo-et-doe-ROH mee yees-OH-kheh-kh kee neeg-ZAHR may-EH-rets khah-YEE-meem mee-pesh-ah-AHM ah-MEE neg-AH lah-MOH
This verse describes a person taken from confinement and judgment, and questions who will plead for their generation. It states they were exiled from the land of the living because of the sin of the people, and affliction has befallen them.
[ISA.53.9] And He gave the wicked ones their grave, and the wealthy one in his deaths, because He did not commit violence, and no deceit was in his mouth. [§]
Va-yit-ten et-re-sha-eem kiv-ro, ve-et-a-sheer be-mo-taiv, al lo-cha-mas a-sah, ve-lo mir-mah be-fee-oo.
This verse describes the fate of the wicked and the wealthy. "Va-yit-ten" means 'and he gave'. "Et" is a grammatical particle. "Re-sha-eem" means 'the wicked ones'. "Kiv-ro" means 'their grave'. "Ve-et-a-sheer" means 'and the wealthy one'. "Be-mo-taiv" means 'in his deaths'. "Al lo-cha-mas a-sah" means 'because he did not commit violence'. "Ve-lo mir-mah be-fee-oo" means 'and no deceit was in his mouth'. It implies that both will receive the same fate – the grave – and the reason the wealthy one is described as receiving this fate is due to their just conduct.
[ISA.53.10] And Yahveh desires the humbling of the oppressed, if you offer an atonement for your soul, you will see descendants and prolong your days, and the desire of Yehovah will prosper in your hand. [§]
Va-Yahveh cha-fetz da-ko-o he-chli, im-ta-seem a-sham naf-sho, yir-eh ze-ra yah-a-reech ya-meem, ve-che-fetz Yehovah be-ya-do yitz-lach.
This verse discusses the desire of Yahveh for the crushing of the afflicted and the acceptance of atonement. It states that if one presents an offering for their soul, they will see offspring and live long. Furthermore, the desire of Yehovah will succeed in the hand of the one who does so.
[ISA.53.11] He will see satisfaction from the toil of his soul, and by his knowledge he will justify the righteous, my servant, to many, and he will bear their iniquities. [§]
may-ah-mal naf-sho yir-eh yis-bah-eh beh-dah-ato yat-zdee-k tzah-deek ahv-dee lah-rah-beem vah-ah-von-o-tam hoo yis-bohl
This verse describes a righteous servant who will suffer for the sins of many. "may-ah-mal" means toil or labor. "naf-sho" means his soul. "yir-eh" means he will see. "yis-bah-eh" means he will be satisfied. "beh-dah-to" means by his knowledge. "yat-zdee-k" means he will justify. "tzah-deek" means righteous. "ahv-dee" means my servant. "lah-rah-beem" means to many. "vah-ah-von-o-tam" means their iniquities. "hoo" means he. "yis-bohl" means he will bear.
[ISA.53.12] Therefore I will divide to him among many, and great ones will divide spoil. Instead of that he caused his soul to death, and with wrongdoers he was counted, and he bore the sin of many, and to wrongdoers he will make recompense. [§]
la khen akhallek lo baravim ve et atsumim yekhallek shalal takhat asher he'erah lamavet nafsho ve et posheim nimneh vehu chet ravim nasa velaposheim yafgi'a.
This verse describes a consequence for a righteous individual who willingly sacrifices themselves for others. 'La khen' means 'therefore'. 'Akhallek lo baravim' means 'I will divide to him among many'. 'Ve et atsumim yekhallek shalal' means 'and great ones will divide spoil'. 'Takhat asher he'erah lamavet nafsho' means 'instead of that he caused to death his soul'. 'Ve et posheim nimneh' means 'and with wrongdoers he was counted'. 'Veh hu chet ravim nasa' means 'and he bore the sin of many'. 'Velaposheim yafgi'a' means 'and to wrongdoers he will make recompense'.
ISA.54
[ISA.54.1] Sing, barren one who has not given birth! Burst forth into song and shout for joy, for you have not suffered pain! For many are the children of the desolate one, more than the children of the married one, says Yahveh. [§]
Ran-nee ah-kah-rah lo yah-lah-dah, pit-chee ree-nah veh-tzah-ah-lee lo khah-lah, kee rah-beem ben-ay shoh-meh-mah meeb-nay beh-oo-lah ah-mar Yahveh.
This verse speaks to a barren woman rejoicing. It declares that the children of the desolate one are more numerous than those of the married woman. The speaker is identified as Yahveh.
[ISA.54.2] Widen the place of your tent, and let the curtains of your dwellings be stretched. Do not restrain, lengthen your cords and strengthen your stakes. [§]
har-khee-vee mek-ohm oh-hel-ekh vee-ree-oht mish-keh-noh-tay-khah yaht-too al-takh-soh-khee ha-ar-ee-khee may-tah-rah-yikh vee-yay-teh-dot-tay-khah khah-zeh-kee.
This verse uses imperative verbs, giving a command. 'har-khee-vee' means 'widen,' 'mekohm' means 'place,' 'oh-hel-ekh' is 'your tent,' 'vee-ree-oht' means 'your curtains,' 'mish-keh-noh-tay-khah' is 'your dwellings,' 'yaht-too' means 'they will stretch,' 'al-takh-soh-khee' is 'do not restrain,' 'ha-ar-ee-khee' means 'lengthen,' 'may-tah-rah-yikh' is 'your cords,' 'vee-yay-teh-dot-tay-khah' is 'your stakes,' and 'khah-zeh-kee' means 'strengthen'.
[ISA.54.3] For to the right and to the left you will burst forth, and your offspring will inherit nations, and they will inhabit ruined cities. [§]
kee-yah-meen oo-s’mo-ool teef-ro-tsee v’zar-ay-khah go-yeem yee-rash v’ah-reem nesh-ah-moht yo-shee-voo.
This verse uses several key terms. 'Yameen' means 'right hand', and 's’moool' means 'left hand'. 'Teefrotzee' is a verb meaning 'you will break forth' or 'you will burst'. 'Zar-ay-khah' means 'your seed' or 'your offspring'. 'Go-yeem' means 'nations' or 'Gentiles'. 'Yee-rash' means 'will inherit' or 'will possess'. 'Ah-reem' means 'cities'. 'Nesh-ah-moht' means 'desolate' or 'ruined'. 'Yo-shee-voo' means 'will inhabit' or 'will dwell'. The verse is a prophetic statement concerning a person or people, saying they will expand to the point of breaking forth to the right and left and their offspring will inherit nations and inhabit desolate cities.
[ISA.54.4] Do not fear, for you will not be ashamed, and do not be disgraced, for you will not be humiliated. The shame of your youth will be forgotten, and the reproach of your widowhood you will not remember anymore. [§]
al-tir'i ki-lo tevoshi ve-al tikalmi ki-lo tachfiri ki-boshet alumayich tishkachi vecherpat almenuatych lo tizkeri-od.
This verse is a message of reassurance and hope. It instructs someone not to fear or be ashamed, promising that past disgrace and the shame of widowhood will be forgotten. 'Al' means 'not', 'tir'i' is a command meaning 'fear', 'tevoshi' means 'you will be ashamed', 'tikalmi' means 'you will be disgraced', 'tachfiri' means 'you will be humiliated', 'boshet' means 'shame', 'alumayich' means 'your youth', 'tishkachi' means 'will be forgotten', 'cherpat' means 'reproach', 'almenuatych' means 'your widowhood', and 'lo tizkeri-od' means 'you will not remember anymore'.
[ISA.54.5] For your husband is your maker, Yahveh of hosts is His name, and your redeemer is the Holy One of Israel, God of all the earth will He be called. [§]
ki bo'alayikh osayikh Yahveh tseva'ot shmo vego'alekh kadosh Yisra'el Elohey kol ha'aretz yikare.
This verse describes God as the creator and redeemer of Israel. 'Bo'alayikh' literally means 'your husband,' but in this context it represents a covenant relationship akin to a creator with their creation. 'Osayikh' means 'your maker'. 'Yahveh tseva'ot' is 'Yahveh of hosts', meaning Yahveh who commands armies, or has power over all creation. 'Goelekh' means 'your redeemer.' 'Kadosh' means 'holy'. 'Yisra'el' is the name of the people. 'Elohey kol ha'aretz' is 'God of all the earth'. 'Yikare' means 'will be called'.
[ISA.54.6] For as a woman forsaken and with a grieving spirit Yahveh has called you, and as a wife of youth because you have been rejected, your Gods have said. [§]
ki-ke-isha azubah va-atzuvat ruach kra-ach Yahveh ve-eshet ne-urim ki tim-aess amar Elohaych.
This verse uses several important names and concepts. "Ki" means "for" or "because". "Isha" means "woman". "Azubah" means "forsaken". "Atzuvat" means "grief-stricken". "Ruach" means "spirit". "Kra-ach" means "called". "Yahveh" is the proper name of God. "Eshet" means "wife". "Ne-urim" means "youth". "Tim-aess" means "reject". "Amar" means "said". "Elohaych" means "the Gods your". The verse uses metaphorical language, comparing Israel to a forsaken woman and a rejected wife to illustrate God's relationship with them.
[ISA.54.7] In a small moment, I abandoned you, and in great mercies, I will gather you. [§]
bə-reḡaʿ qāṭōn ‘ăzavtîḵā ū-ḇə-raḥămîm gəḏōlîm ‘əqaḇṣēḵā.
This verse consists of several parts. 'bə-reḡaʿ qāṭōn' means 'in a small moment'. '‘ăzavtîḵā' means 'I abandoned you'. 'ū-ḇə-raḥămîm gəḏōlîm' means 'and in great mercies'. '‘əqaḇṣēḵā' means 'I will gather you'. The verse expresses a moment of perceived abandonment followed by a promise of compassionate gathering.
[ISA.54.8] In the fullness of anger, I hid my face from you for a moment, but with lovingkindness forever, I have had compassion on you, says your redeemer, Yahveh. [§]
bə·šə·ṣep qe·ṣep histartî pānāy rega‘ mim·mēḵ ū·ḇə·ḥe·sed ‘ō·lām rî·ḥam·tîḵ ‘ā·mar gō’ā·lēḵ Yahveh.
This verse describes a moment of God’s withdrawal followed by a restoration of favor. 'Besheṣep qeṣep' means 'in the fullness of anger'. 'Histarti panay' means 'I hid my face'. 'Rega' means 'a moment'. 'Bəḥesed ‘ōlām’ means ‘in lovingkindness forever’. 'Riḥamtiḵ’ means ‘I have had compassion on you’. 'Go’āleḵ' means 'your redeemer'. 'Yahveh' is the proper name of God.
[ISA.54.9] For this is to me the waters of Noah, which I have sworn will not pass again over the earth. So I have sworn from wrath upon you and from rebuke of you. [§]
kee-may no-akh zoht lee ah-sher neesh-bah-tee may-eh-vor may no-akh ohd al-ha-ah-rets ken neesh-bah-tee meek-tsohf ah-lay-kh oo-meeg-ahr-bah-kh.
This verse discusses a covenant. 'May no-akh' refers to the 'waters of Noah', or the flood. 'Zoht' means 'this'. 'Lee' means 'to me'. 'Ah-sher' means 'which' or 'that'. 'Neesh-bah-tee' means 'I have sworn'. 'May-eh-vor' means 'passing of the waters'. 'Ohd' means 'again' or 'more'. 'Al-ha-ah-rets' means 'upon the earth'. 'Ken' means 'so' or 'thus'. 'Meek-tsohf' means 'from wrath'. 'Ah-lay-kh' means 'upon you'. 'Oo-meeg-ahr-bah-kh' means 'and from rebuke of you'. The verse is structured as a declaration of a covenant relating to a past event (the flood) and a promise regarding future actions (restraining wrath and rebuke).
[ISA.54.10] For the mountains will move and the hills will be shaken, but my loving kindness from you will not move, and my covenant of peace will not fail, says your compassionate one, Yahveh. [§]
ki heharim yamushu vehagvaot temutena vechasdi meittech lo yamush uverit shlomi lo tamut amar merachamech Yahveh.
This verse speaks of the permanence of God's loving kindness and covenant, even amidst earthly upheaval. "Heharim" refers to mountains, "gvaot" to hills, "chasdi" to loving kindness, "meittech" means from you, "yamushu" means they will move, "temutena" means they will be shaken, "verit" means covenant, "shlomi" means my peace, "lo tamut" means will not fail, "amar" means said, "merachamech" means your compassionate one, and "Yahveh" is the proper name of God.
[ISA.54.11] Afflicted and storm-tossed, not comforted, surely I will establish your stones with softness and lay your foundations with sapphires. [§]
aniyah so'arah lo nukhamah hineh anokhi marbits ba'puch avanaiych vi'sad'tich ba'sappirim.
This verse describes a distressed city being comforted and rebuilt with precious materials. "aniyah" means afflicted or poor. "so'arah" means storm-tossed or troubled. "lo nukhamah" means not comforted. "hineh" means behold or surely. "anokhi" means I. "marbits" means to beat or to establish. "ba'puch" means with softness or luxury. "avanaiych" means your stones. "vi'sad'tich" means and I will lay your foundations. "ba'sappirim" means with sapphires.
[ISA.54.12] And I will make the tops of your suns, and your gates, like stones of sling, and all your borders like stones of desire. [§]
vesamti kadkod shimshotayikh ushe'arayikh le'avnei ekdakh vekhol gvulayikh le'avnei khefetz.
This verse describes a future destruction and desolation. "Kadkod" means the top or summit, implying utter ruin. "Shimshotayikh" refers to your suns, likely a poetic reference to leaders or strongholds. "She'arayikh" are your gates. "Avnei ekdakh" are stones of sling, stones used for demolition. "Gvulayikh" are your borders, and "avnei khefetz" are stones of desire or pleasure, but in this context likely referring to valuable or precious stones that will be removed.
[ISA.54.13] And all your children will be taught by Yahveh, and great peace will be with your children. [§]
ve-chol-ban-ay-khah leem-oo-day Yahveh ve-rav shalom ban-ay-khah.
This verse speaks of the children being taught by Yahveh, and having great peace. 've-chol' means 'and all'. 'ban-ay-khah' means 'your children'. 'leem-oo-day' means 'taught by'. 'Yahveh' is the proper name of God. 've-rav' means 'and great'. 'shalom' means 'peace'.
[ISA.54.14] In righteousness the Gods will establish me. They will keep me distant from oppression, because you will not fear, and from terror, because it will not draw near to you. [§]
bits'dakah tikhonani rachoki me'osek ki-lo tira'i u-mimchita ki-lo tikrav eleich.
This verse discusses being established in righteousness and being kept from oppression and terror. 'bits'dakah' means 'in righteousness'. 'tikhonani' means 'you will establish me'. 'rachoki' means 'distant me'. 'me'osek' means 'from oppression'. 'ki-lo tira'i' means 'because you will not fear'. 'u-mimchita' means 'and from terror'. 'ki-lo tikrav eleich' means 'because it will not draw near to you'.
[ISA.54.15] Indeed, a sojourner will dwell, nothing of me. Who sojourns with you, upon you will fall. [§]
hen gor yagur epes me'oti mi-gar itach alayich yipol.
This verse uses a poetic structure and involves several words with complex meanings. "Hen" is an interjection, often translated as "behold" or "indeed." "Gor" means a sojourner or stranger. "Yagur" is a verb meaning "to dwell" or "to sojourn." "Ephes" means nothing or emptiness. "Me'oti" means "from me" or "of me". "Mi-gar" means "who sojourns". "Itach" means "with you". "Alayich" means "upon you". "Yipol" means "will fall". The verse appears to be a warning or a declaration of abandonment.
[ISA.54.16] Behold, I created the craftsman blowing in the fire of coal, and one who brings forth a tool for his work. And I created the destroyer to ruin. [§]
hinnei anokhi barati charash nofeach be'esh pecham umozi kelee lema'asehu ve'anokhi barati mashchit lechavel.
This verse describes God as a creator and destroyer, comparing the act of creation to a metalworker forging a tool. "Hinnei" means "behold" or "see". "Anokhi" means "I". "Barati" means "I created". "Charash" means "craftsman" or "metalworker". "Nofeach" means "blower" or "one who puffs". "Be'esh" means "in fire". "Pecham" means "coal". "Umozi" means "and one who brings forth". "Kelee" means "tool" or "vessel". "Lema'asehu" means "for his work". "Ve'anokhi" means "and I". "Mashchit" means "destroyer". "Lechavel" means "to ruin or destroy".
[ISA.54.17] Every tool created against you will not prosper, and every tongue that rises against you in judgment you will declare guilty. This is the inheritance of the servants of Yahveh, and their righteousness is from me, says Yahveh. [§]
kal-klee yoo-tsar a-lay-kha lo yitz-lakh ve-khal-lashon ta-koom it-takh la-mish-pat tar-shee-ee zot nach-a-lat av-day Yahveh ve-tzid-ka-tam may-it-tee ne-oom-Yahveh.
This verse describes a promise of vindication. Any tool formed against you will not succeed, and any tongue that rises against you in judgment you will condemn. This is the inheritance of the servants of Yahveh, and their righteousness comes from me, says Yahveh.
ISA.55
[ISA.55.1] Attention, all who are thirsty, come to the waters! And whoever has no silver, come, break and eat! Come, break and eat without silver and without price, wine and milk. [§]
Hoy kol-tsame lechu la-mayim va-asher ein-lo kesef lechu shibru ve-echolu ulchu shibru belo kesef uvelo mehir yayin ve-chalav.
This verse addresses everyone who is thirsty. 'Hoy' is an interjection calling attention. 'Kol-tsame' means 'all who are thirsty'. 'Lechu la-mayim' means 'come to the waters'. 'Va-asher ein-lo kesef' means 'and whoever has no silver'. 'Shibru ve-echolu' means 'break and eat'. 'Belo kesef' means 'without silver'. 'Uvelo mehir' means 'and without price'. 'Yayin ve-chalav' means 'wine and milk'.
[ISA.55.2] Why do you weigh out silver without bread, and your labor without satisfaction? Hearken, listen to the Gods, and eat goodness, and delight your souls in rich nourishment. [§]
lah-mah tish-k'loo-keh-sef be-loh-leh-hem ve-yee-gah-keh-hem be-loh le-sahv-ah shih-muh sha-moh-ah eh-lai ve-ikh-loo-toov ve-tee-tah-nahg bah-deh-shen naf-sheh-khem
This verse asks why people spend their resources on things that do not satisfy, instead of turning to God for true nourishment. It uses rhetorical questions to point out the futility of seeking satisfaction in material possessions. The verse then invites them to listen and eat good food, and to delight their souls in rich nourishment. ‘The Gods’ are being addressed here as a source of sustenance.
[ISA.55.3] Incline your ears and come to God. Listen, and your soul will live, and I will make a covenant with you, an everlasting covenant, the steadfast loves of David, the trustworthy ones. [§]
hattu oznchem ulchu elai shimeu utchi nafshchem ve'echrta lachem brit olam chasdei david ha'ne'emanim
This verse is a call to listen and come to God, promising a lasting covenant and steadfast love. Let's break down the names:
* 'El' appears as 'elai', meaning 'to God'.
Additionally, the verse uses imperatives (commands) and promises.
[ISA.55.4] Indeed, I have given him as a witness to the nations, a leader and a commander to the nations. [§]
hen eid le-um-mim nat-ti-yo nag-id u-metzaveh le-um-mim
This verse describes God giving a witness to nations, making someone a leader and commander to those nations. ‘Hen’ means ‘behold’ or ‘indeed’. ‘Eid’ means ‘witness’. ‘Le-um-mim’ means ‘to nations’. ‘Nat-ti-yo’ means ‘I have given him’. ‘Nag-id’ means ‘leader’. ‘U-metzaveh’ means ‘and commander’. ‘Le-um-mim’ means ‘to nations’.
[ISA.55.5] Indeed, a people who do not know will call, and a people who have not known you will run toward you, for the sake of Yahveh, your God, and for the Holy One of Israel, because of your glory. [§]
hen goy lo-teda tikra vegoy lo-yeda’ucha eilecha yarutz lema’an Yahveh Eloheyka veliqdosh Yisra’el ki pe’ar’cha.
This verse describes a people who do not know or call upon God, yet will run towards Him. This is for the sake of Yahveh, their God, and for the Holy One of Israel, because of His glory. 'hen' indicates 'behold' or 'indeed'. 'goy' means 'nation' or 'people'. 'lo-teda' means 'will not know'. 'tikra' means 'you call'. 'lo-yeda’ucha' means 'they do not know you'. 'eilecha yarutz' means 'they will run toward you'. 'lema’an' means 'for the sake of'. 'Eloheyka' is 'your God'. 'liqdosh Yisra’el' is 'to the Holy One of Israel'. 'ki' means 'because'. 'pe’ar’cha' means 'your glory'.
[ISA.55.6] Seek Yahveh while He is found, call upon Him while He is near. [§]
Dirshu Yahveh behimatz’o, kra’uhu bihiyoto karov.
This verse contains imperatives - commands. 'Dirshu' means 'seek diligently'. 'Yahveh' is the proper name of God. 'Behimatz’o' means 'while he is found'. 'Kra’uhu' means 'call upon him'. 'Bihiyoto' means 'while he is'. 'Karov' means 'near'. The verse expresses the idea of seeking and calling upon God while He is accessible.
[ISA.55.7] Let the wicked abandon his way, and the man of iniquity his thoughts, and let him return to Yahveh, and He will have mercy on him, and to the Gods, for He multiplies to forgive. [§]
ya'azov rashah darkkho ve'ish avon machsh'votav veyashov el-Yahveh virachamehu ve'el-Elohim ki-yarbeh lisloch.
This verse discusses the act of a wicked person abandoning their ways and returning to Yahveh for mercy, and also to Elohim, who is abundant in forgiveness. "Rashah" means wicked. "Darkkho" means his way. "Avon" means iniquity or wrongdoing. "Machsh'votav" means his thoughts. "Yashov" means he returns. "Virachamehu" means and He will have mercy on him. "Yarbeh" means He multiplies or increases. "Lisloch" means to forgive.
[ISA.55.8] For not my thoughts are your thoughts, and not your ways are my ways, declares Yahveh. [§]
ki lo machshvotai machshvoteichem velo darcheichem derachai ne’um Yahveh
This verse expresses a divine statement of difference between God’s thoughts and ways and those of humanity. ‘Ki’ means ‘for’ or ‘because’. ‘Lo’ means ‘not’. ‘Machshvotai’ is ‘my thoughts’. ‘Machshvoteichem’ is ‘your thoughts’. ‘Darcheichem’ is ‘your ways’. ‘Derachai’ is ‘my ways’. ‘Ne’um’ means ‘declares’ or ‘says’. ‘Yahveh’ is the proper name of God.
[ISA.55.9] For the heavens are high above the earth, so my ways are high above your ways and my thoughts above your thoughts. [§]
Ki gavhu shamayim me'aretz ken gavhu derachai midarcheichem umachshvotai mimachshvoteichem.
This verse contains comparisons using the root 'gavah' meaning 'to be high' or 'to be exalted'. 'Shamayim' means 'heavens'. 'Aretz' means 'earth'. 'Derachai' means 'my ways'. 'Darcheichem' means 'your ways'. 'Machshvotai' means 'my thoughts'. 'Machshvoteichem' means 'your thoughts'. The 'ken' indicates 'so' or 'thus'. The 'ki' indicates 'for'.
[ISA.55.10] For as the rain and the snow come down from the heavens and do not return there, but nourish the earth and cause it to produce and sprout, giving seed to the sower and bread to the eater, [§]
ki ka'asher yered ha'geshem v'ha'sheleg min-ha'shamayim v'shama lo yashuv ki im-hirvah et-ha'aretz v'holidah v'hitzmichah v'natan zera la'zore v'lechem la'ochel.
This verse uses imagery of rain and snow to illustrate a principle about God's word. 'Geshem' means rain. 'Sheleg' means snow. 'Shamayim' means heavens. 'Aretz' means earth. 'Zera' means seed. 'Zore' means sower. 'Lechem' means bread. 'Ochel' means eater. The verse emphasizes that just as rain and snow do not return to the heavens without first nourishing the earth and providing seed for the sower and bread for the eater, so too God's word will not return void but will accomplish its purpose.
[ISA.55.11] So will be my word that goes forth from my mouth; it will not return to me empty. But if he does what I desire, and prospers what I sent him. [§]
ken yiheyeh devari asher yetzeh mipih lo-yashuv elai reikam ki im-asah et-asher chafetsiti vehitzliach asher shalach'tiy
This verse discusses the efficacy of God’s word. “Ken” means “so” or “thus”. “Yiheyeh” is a form of “to be” and signifies “will be”. “Devari” means “my word”. “Asher yetzeh mipih” means “that goes forth from my mouth”. “Lo-yashuv elai reikam” means “will not return to me empty”. “Ki im-asah et-asher chafetsiti” means “but if he does what I desire”. “Vehitzliach asher shalach’tiy” means “and prospers what I sent him”.
[ISA.55.12] For with joy you will go out, and with peace you will be brought back. The mountains and the hills will burst forth with joyful sound before you, and all the trees of the field will clap their hands. [§]
kee-vesim-chah tay-tseh-oo uvesha-lom too-vah-loon heh-hah-reem vehag-beh-oot yip-tzechu lif-neh-chem ree-nah ve-chol atz-ay ha-sah-deh yim-chah-oo kaf.
This verse describes a joyful and peaceful return, accompanied by natural expressions of rejoicing. "בְשִׂמְחָ֣ה" (besim-chah) means 'with joy'. "תֵצֵ֔אוּ" (tay-tseh-oo) means 'you will go out'. "בְשָׁל֖וֹם" (besha-lom) means 'with peace'. "תּֽוּבָל֑וּן" (too-vah-loon) means 'you will be brought back'. "הֶהָרִ֣ים" (heh-hah-reem) means 'the mountains'. "וְהַגְּבָע֗וֹת" (vehag-beh-oot) means 'and the hills'. "יִפְצְח֤וּ" (yip-tzechu) means 'will burst forth'. "לִפְנֵיכֶם֙" (lif-neh-chem) means 'before you'. "רִנָּ֔ה" (ree-nah) means 'joyful sound'. "וְכָל־עֲצֵ֥י" (ve-chol atz-ay) means 'and all the trees of'. "הַשָּׂדֶ֖ה" (ha-sah-deh) means 'the field'. "יִמְחֲאוּ־כָֽף" (yim-chah-oo kaf) means 'will clap their hands'.
[ISA.55.13] Instead of the thorn will grow a fir tree, and instead of the nettle will grow a myrtle. And it will be for Yahveh, for a name, for a sign forever, it will not be cut off. [§]
takhat hanatzutz yaaleh berosh, takhat hassirpad yaaleh hadas, vehayah leYahveh leshem leot olam lo yikaret.
This verse speaks of a future restoration where what was once prickly or harmful will be replaced with things of beauty and fragrance. "Natzutz" refers to a prickly plant, often translated as thorn. "Berosh" is a fir tree. "Sirpad" is a nettle. "Hadas" is a myrtle. "Yahveh" is the proper name of God. "Leshem" means 'for a name' or 'for renown'. "Leot" means 'for a sign'. "Olam" means 'forever'. "Lo yikaret" means 'will not be cut off'.
ISA.56
[ISA.56.1] Thus says Yahveh: Keep justice and do righteousness, for near is My salvation to come, and My righteousness to be revealed. [§]
Ko amar Yahveh, shimru mishpat va'asu tzedakah, ki-krovah yeshu'ati lavo, v'tzedqati lehigalot.
This verse is a direct statement from Yahveh urging the people to maintain justice and do righteousness, promising that salvation is near and His righteousness will be revealed. "Ko amar" means "Thus says". "Shimru" means "keep" or "guard". "Mishpat" refers to justice or judgment. "Va'asu" means "and do". "Tzedakah" refers to righteousness or justice. "Ki" means "for" or "because". "Krovah" means "near". "Yeshu'ati" means "My salvation". "Lavo" means "to come". "V'tzedqati" means "and My righteousness". "Lehigalot" means "to be revealed".
[ISA.56.2] Blessed is the person who does this, and a child of humanity who holds to it: guarding the Sabbath from profaning it, and guarding their hand from doing any evil. [§]
ash-ray e-noash ya-ah-seh-zot oo-ben-adam ya-cha-zik bah shoh-mer shabat may-chal-loh-voh veshoh-mer yah-doh may-ah-soh-t kol-rah.
This verse describes the blessedness of a person who does this, and a child of humanity who holds to it - guarding the Sabbath from profaning it, and guarding their hand from doing any evil. "Ashrey" means blessed or happy. "Enosh" is humankind or a person. "Ben-adam" is literally son of humanity, but functions like a general term for a person. "Shabbat" is the Sabbath, a day of rest. "Chalal" means to defile or profane. "Yad" means hand, used metaphorically here to mean action. "Ra" means evil.
[ISA.56.3] And let not a son of a foreigner who has associated with Yahveh say, "Yahveh will surely distinguish me from above His people." And let not a eunuch say, "Indeed, I am a dry tree." [§]
ve'al yomar ben-hannechar hanilvah el-Yahveh le'emor habdel yabdilani Yahveh me'al ammo ve'al yomar hassaris hen ani etz yavesh.
This verse concerns those considered outsiders in the Israelite community. It addresses the foreign-born individual who has associated with Yahveh, and the eunuch. It forbids them from claiming a separate destiny or identity from the people of Yahveh. The verse warns against the notion that Yahveh would distinguish them *from* His people, or that the eunuch is barren and unproductive.
[ISA.56.4] For thus says Yahveh to the eunuchs who keep my Sabbaths and who choose that which I have desired, and who hold fast to my covenant. [§]
kee-koh amar Yahveh lasareeseem asher yishmeroo et-shabbataiy ubachroo baasher chafatztee umachazikim bibreeteey.
This verse begins with 'kee-koh' meaning 'thus' or 'for'. 'Amar' means 'said'. 'Yahveh' is the proper name of God. 'Lasareeseem' refers to eunuchs. 'Asher' is a relative pronoun meaning 'who' or 'which'. 'Yishmeroo' means 'they keep'. 'Et-shabbataiy' means 'my Sabbaths'. 'Ubachroo' means 'and they choose'. 'Baasher chafatztee' means 'that which I have desired'. 'Umachazikim' means 'and they hold'. 'Bibreeteey' means 'my covenant'. The verse speaks of eunuchs who keep the Sabbaths, choose what God desires, and hold fast to God’s covenant.
[ISA.56.5] And I will give them in my house and within my walls a hand and a name good, better than sons and than daughters, a name for all time I will give to him, which shall not be extinguished. [§]
ve-natati lahem be-beyti u-ve-homotai yad va-shem tov mi-banim u-mi-banot shem olam eten-lo asher lo yikaret.
This verse describes God giving a lasting legacy to those who serve Him. "Beyti" means "my house," referring to the temple or God’s dwelling place. "Homotai" means "my walls," symbolizing protection and security. "Yad va-shem" means "hand and name," representing remembrance and honor. The verse promises a legacy better than having sons and daughters, a lasting name given to them that will not be cut off or forgotten.
[ISA.56.6] And the children of the foreigner who attach themselves to Yahveh to serve Him and to love the name of Yahveh, to be to Him for servants: all who guard the Sabbath from profaning it and hold fast to My covenant. [§]
oo-ve-nay b’nee ha-neh-kar ha-neel-veem al-Yahveh le-shart-o u-le-ah-hav-ah et-shem Yahveh lih-yot lo la-ah-vah-deem kol-shomeir shabat may-chal-lo u-mach-zah-keem bee-bree-tee
This verse discusses foreigners who attach themselves to Yahveh to serve and love the name of Yahveh, becoming servants to Him. It defines who these servants are as all those who keep the Sabbath from profaning it, and those who hold fast to My covenant.
[ISA.56.7] And I will bring them to the mountain, my holiness, and I will make them rejoice in the house of my prayer. Their burnt offerings and their sacrifices will be pleasing upon my altar, for my house will be called a house of prayer for all the peoples. [§]
vahaviotim el-har qadshi vesimach'tim bebait tefillati oloteihem vezivcheihem leratzon al-mizbechi ki beiti beit-tefillah yikarei lechol-ha'ammim.
This verse describes God bringing people to his holy mountain and rejoicing with them in his house of prayer. Their offerings and sacrifices will be pleasing upon his altar. The verse concludes by stating that God's house will be called a house of prayer for all the peoples.
[ISA.56.8] Declares my Lord Yahveh, the one who gathers the dispersed of Israel, still I will gather upon him to his gatherings. [§]
Ne-oom A-do-nai Yah-veh Me-ka-bev Nid-chei Yis-ra-el, O-d A-ka-bev A-lav Le-nik-bat-sav.
This verse contains several key names and verbs. "Ne-oom" means "declares" or "says". "A-do-nai" is "my Lord". "Yah-veh" is the proper name of God. "Me-ka-bev" means "one who gathers". "Nid-chei" means "the dispersed" or "the outcasts". "Yis-ra-el" is Israel. "O-d" means "yet" or "still". "A-ka-bev" is "I will gather". "A-lav" means "upon him" or "over him". "Le-nik-bat-sav" means "to his gatherings" or "to those gathered". The verse describes God declaring that He gathers the dispersed of Israel and will still gather more to those already gathered.
[ISA.56.9] All the beasts of the field came to eat all the beasts in the forest. [§]
kol khay-to sa-dai e-ta-yu le-ekhol kol khay-to ba-ya-ar.
This verse describes all the beasts of the field coming to eat all the beasts of the forest. "Kol" means "all", "khayto" refers to "living things" or "beasts", "sadai" means "of the field", "e-ta-yu" means "they came", "le-ekhol" means "to eat", and "ba-ya-ar" means "in the forest".
[ISA.56.10] The watchmen are blind, all of them do not know. All of them are like silent dogs, they cannot bark. Visionaries are lying down, lovers of sleep. [§]
tsoph-o iv-rim ku-lam lo ya-du ku-lam ke-lav-im il-mim lo yuch-lu lin-boch ho-zim shoch-vim o-ha-vei la-num.
This verse describes watchmen who are unable to perform their duties. 'Tsoph-o' means 'watchmen.' 'Iv-rim' means 'blind ones.' 'Ku-lam' means 'all of them.' 'Lo ya-du' means 'do not know.' 'Ke-lav-im' means 'like dogs.' 'Il-mim' means 'silent ones/mute ones.' 'Lo yuch-lu' means 'they cannot.' 'Lin-boch' means 'to bark.' 'Hoz-im' means 'visionaries/dreamers.' 'Shoch-vim' means 'lying down.' 'O-ha-vei' means 'lovers of.' 'La-num' means 'sleep'. The verse uses figurative language to depict the watchmen as ineffective and unaware.
[ISA.56.11] And the dogs, with unrestrained souls, do not know fullness, and they, the shepherds, do not understand understanding. All of them have turned to their way, each to his own gain from its end. [§]
ve-ha-khalavim azei-nefesh lo yad’u s’v’ah ve-hemma ro’im lo yad’u havin kulam le-darkam panu ish le-bitz’o mikatzehu.
This verse describes a state of insatiable desire and lack of understanding. 'Khalavim' means dogs, often used metaphorically to represent greedy people. 'Azei-nefesh' describes someone with a strong, unrestrained soul or appetite. 'S’v’ah' refers to fullness or satisfaction. 'Ro’im' means shepherds, here used metaphorically for leaders. 'Havin' signifies understanding. 'Darkam' means their way, 'panu' means they turned, 'bitz’o' means gain, and 'mikatzehu' means from its end or from each other.
[ISA.56.12] I will bring wine with me, and we will drink strong drink together, and such will be the day tomorrow, greater very much. [§]
e-tay-oo ek-khah-yah-yayin ve-nis-beh-ah she-khar ve-ha-yah kah-zeh yohm mah-char ga-dol ye-ter me-od.
This verse describes someone bringing wine and strong drink, and anticipating a greater day tomorrow. "Etai" means 'with me' or 'I will bring'. "Ekkhah" is a form of 'to take'. "Yayin" is 'wine'. "Nisbeh" means 'to drink together'. "Shekhar" refers to strong drink or intoxicating liquor. "Hayah" means 'to be' or 'will be'. "Kazeh" means 'this' or 'such'. "Yohm" is 'day'. "Mah-char" is 'tomorrow'. "Ga-dol" means 'great'. "Ye-ter" means 'more'. "Me-od" means 'very'.
ISA.57
[ISA.57.1] The righteous one is lost, and no one considers it. And people of kindness are gathered without understanding, because of the evil, the righteous one is gathered. [§]
hatsadiq avad ve'ein ish sam al lev ve'anshei chesed ne'esafim be'ein mevin ki mipenei hara'ah ne'esaf hatsadiq.
This verse discusses the fate of the righteous and those who show kindness. 'hatsadiq' means 'the righteous one'. 'avad' means 'perished' or 'is lost'. 've'ein ish' means 'and no one'. 'sam al lev' means 'put to heart' or 'considers'. 've'anshei chesed' means 'and people of kindness'. 'ne'esafim' means 'are gathered'. 'be'ein mevin' means 'without understanding'. 'ki mipenei hara'ah' means 'because of the evil'. 'ne'esaf hatsadiq' means 'the righteous one is gathered'. The verse expresses a lament about the righteous being removed while not being valued, and kindness being overlooked due to the prevalence of evil.
[ISA.57.2] May peace come. May they rest upon their couches. The one walking goes straight ahead in their ways. [§]
ya-vo shalom ya-nu-chu al-mish-ke-vo-tam holech ne-cho-ho
This verse consists of several words. "Yavo" means "may come". "Shalom" means "peace". "Yanu-chu" means "may they rest". "Al-mish-ke-vo-tam" means "upon their couches". "Holech" means "walking". "Ne-cho-ho" means "straight ahead", or "in their ways". The verse is a blessing or wish for peace and rest, and a statement about someone walking uprightly.
[ISA.57.3] And you, draw near here, sons of Onan, seed of an adulterer, and you committed adultery. [§]
ve-at-tem kir-vu-hena bnei onnah zerah mena-ef vatizneh
This verse comes from Numbers 25:1. ‘ve’ means ‘and’. ‘at-tem’ means ‘you’. ‘kir-vu-hena’ means ‘draw near here’. ‘bnei onnah’ means ‘sons of Onan’. ‘zerah mena-ef’ means ‘seed of an adulterer’. ‘vatizneh’ means ‘and you committed adultery.’
[ISA.57.4] Against whom do you groan? Against whom do you widen your mouth, lengthening your tongue? Are you not children of transgression, seed of falsehood? [§]
al-mee tit'anahgu al-mee tar'chivu peh ta'arichu lashon ha-lo-atem yildei-pesha zerah shaker
This verse is a rhetorical question challenging the audience about their boastful speech. 'Tit'anahgu' means 'you groan' or 'you sigh' (often used figuratively for boasting). 'Tar'chivu peh' means 'you widen your mouth' (for speaking). 'Ta'arichu lashon' means 'you lengthen your tongue' (also figurative for boasting). 'Yildei-pesha' means 'children of transgression'. 'Zerach shaker' means 'seed of falsehood'.
[ISA.57.5] Those who comfort themselves worship the Gods under every fresh tree, those who slaughter the children in the valleys under the limbs of the rocks. [§]
hannechamim baelim tachat kol etz ra'anan, shochatei hayeladim banachalim tachat seifei hasela'im.
This verse describes a practice of worshipping 'the Gods' under trees and sacrificing children in the valleys among the rocks. 'hannechamim' refers to those who comfort or console themselves, but in this context it refers to those who worship. 'baelim' is plural for 'Gods'. 'tachat' means 'under'. 'etz' means 'tree'. 'ra'anan' means 'fresh' or 'green'. 'shochatei' means 'those who slaughter'. 'hayeladim' means 'the children'. 'banachalim' means 'in the valleys' or 'in the streams'. 'seifei' means 'the branches' or 'the limbs'. 'hasela'im' means 'the rocks'.
[ISA.57.6] In the portions of the stream are your portions, they are, they are your lot. Also to them you poured a libation, you offered an offering. Upon these Gods I will find comfort. [§]
bə-ḥal-qê-na-ḥal ḥel-qêḵā hēm hēm gō-rā-lēḵā gam-lā-hem šā-pākht’ nə-seḵ hē-‘ə-līt min-ḥāh ha-‘al ‘ê-l-leh ‘en-ā-ḥem.
This verse describes a situation where offerings and libations are being given to multiple deities, specifically portions dedicated to each one. The speaker expresses comfort in this practice. "ḥelqê" means 'portions' or 'parts'. "nāḥal" is stream or torrent, here meaning 'allotted portion'. "gōrālēḵā" is 'your lot' or 'your portion'. "nēseḵ" is 'libation'. "minḥāh" is 'offering'. "‘êl-leh" is 'these gods'. “enāḥem” means ‘I will comfort’.
[ISA.57.7] Upon the mountain, high and prominent, I placed your resting place. Even there you ascended to offer a sacrifice. [§]
al har-gavoh venissa samt mishkavekh gam-sham alit lizboch zavach.
This verse describes a setting, specifically a high and prominent mountain, where a bed or resting place was made. It then states that someone ascended to that place to offer a sacrifice. ‘Har’ means mountain. ‘Gavoh’ means high. ‘Nissa’ means prominent or lifted up. ‘Samt’ means to set or place. ‘Mishkavekh’ means your bed or resting place. ‘Gam-sham’ means also there or even there. ‘Alit’ means you ascended. ‘Lizboch’ means to sacrifice. ‘Zavach’ means a sacrifice.
[ISA.57.8] And after the door and the doorpost, I placed your remembrance, because from me was your revelation and you rose. I expanded your dwelling place and you made for yourself from them. You loved their dwelling place - a strong hand saw it. [§]
ve'achar ha'delet veham'mezuzah sam't zich'ronech ki me'itti gil'it vat'ali hir'chav't mish'kavech vatich'rat'lach mehem ahav't mish'kavam yad chazit.
This verse is a metaphorical and somewhat poetic passage, likely addressing Israel as a bride. It describes God's remembrance of Israel's early history and how God provided for them, likening it to a relationship and the expansion of a marital bed. It describes God's revelation, Israel's rise, the expansion of their land ('marital bed'), and how they took from God's provisions and loved them. The final phrase refers to God’s strong hand.
[ISA.57.9] And you consulted the king with oil, and you multiplied your potions, and you sent your messengers to a distant place, and you humbled yourself to Sheol. [§]
va-ta-shu-ri la-me-lech ba-sheh-men va-tar-bi ri-ku-chai-ch va-te-shal-chi tzi-rai-ch ad-me-rach-ok va-tash-pi-li ad-she-ol.
This verse describes a queen who has been engaging in witchcraft and seeking guidance from spirits. 'va-ta-shu-ri' means 'and you consulted' or 'and you sought out'. 'la-me-lech' means 'to the king'. 'ba-sheh-men' means 'with oil' which, in this context, suggests ritual anointing. 'va-tar-bi' means 'and you multiplied' referring to the preparations for the occult rituals. 'ri-ku-chai-ch' means 'your potions'. 'va-te-shal-chi' means 'and you sent'. 'tzi-rai-ch' means 'your spies' or 'your messengers'. 'ad-me-rach-ok' means 'to a distant place'. 'va-tash-pi-li' means 'and you humbled yourself' or 'and you cast yourself down'. 'ad-she-ol' means 'to Sheol', which is the underworld or the realm of the dead.
[ISA.57.10] In the abundance of your ways you have toiled, you did not say, “despair!” The life of your hand you have found, therefore you have not grown weak. [§]
bə-rōv dar-khek yā-ga-’at’ lō āmart’ nō-’āsh ḥay-yat yā-dek māt-sat ‘al-ken lō ḥā-lit
This verse speaks of labor and finding life through that labor. “darchek” means your ways or paths, metaphorically referring to your life and the choices you make. “yaga” means to labor, toil, or take great pains. “no’ash” implies despair or hopelessness. “ḥayyat” is life, in the sense of vitality or energy, and is related to “yad” meaning hand, which here implies effort. “al-ken” means therefore or consequently, and “ḥalit” means to be weak, sick, or fail.
[ISA.57.11] And who do you worry about and fear, seeing that you lie, and you did not remember me, you did not set me on your heart? Am I not the planner from eternity, and do you not fear me? [§]
ve'et-mi da'ag't' vatiri'i ki techazevi ve'oti lo zachart' lo-samt' al-libech' halo ani machsheh u'me'olam ve'oti lo tira'i.
This verse addresses a concern about fear and falsehood, and a lack of remembrance of God. 've'et-mi' means 'and who'. 'da'ag't'' refers to being anxious or troubled. 'vatiri'i' means 'you feared'. 'techazevi' means 'you lie'. 've'oti' means 'and me'. 'lo zachart'' means 'you did not remember'. 'lo-samt' al-libech' means 'you did not set on your heart' (i.e., you did not consider). 'Halo ani machsheh u'me'olam' means 'Am not I the planner from eternity'. 've'oti lo tira'i' means 'and you do not fear me'.
[ISA.57.12] I will declare your righteousness, and your deeds, and they will not profit you. [§]
a-nee a-geed tzid-kat-ekh v'et ma-a-sai-kh v'lo yo-eel-ukh.
This verse consists of several parts. "a-nee" means "I". "a-geed" means "I will tell" or "I will declare". "tzid-kat-ekh" means "your righteousness". "v'et" is a particle connecting two things. "ma-a-sai-kh" means "your deeds" or "your works". "v'lo" means "and not". "yo-eel-ukh" means "they will profit you" or "they will help you".
[ISA.57.13] When you cry out, your gatherings will rescue you, and the wind will carry them all away, taking the empty husk. But the one who takes refuge in Yahveh will inherit the land and possess the holy mountain. [§]
bəza‘ăkēḵ yaṣṣiluḵ qibbūṣayḵ wə’et-kullām yissā’–rūaḥ yiqqāḥ–hāvel wəhaḥōsē bī yinḥal–’ereṣ wəyīraš har-qādəšī.
This verse contains a series of clauses describing deliverance and inheritance. The first clause speaks of rescue by gatherings. The second speaks of the wind carrying all of them away, with the wind taking the empty husk. The third speaks of inheriting the land by those who trust in Yahveh. The last speaks of inheriting the holy mountain.
[ISA.57.14] And it was said, "Clear the way, clear the way! Remove obstacle from the way of my people!" [§]
ve-amar sollu sollu pannu darech harimu michshol miderech ammi
This verse contains imperatives, commands given to someone or something. 've-amar' means 'and said'. 'Sollu sollu' is a doubled imperative, suggesting urgency or emphasis. 'Pannu darech' means 'clear the way'. 'Harimu michshol miderech ammi' means 'lift up/remove obstruction from the way of my people'.
[ISA.57.15] For thus says the High and Exalted One, the one dwelling forever, holy is his name. He dwells in the heights and is holy. And with the crushed and humble in spirit, to revive the spirit of the humble, and to revive the heart of the crushed ones. [§]
kee koh amar ram venissa shochen ad vekadosh shmo marom vekadosh eshkon veet dakka ushfal rooch lechayot rooch shfalim ulechayot lev nidka’im.
This verse describes what the ‘High and Exalted One’ says. It states that this one dwells forever and is holy in name. He dwells in high places and is holy. He desires to revive the spirit of the humble and to revive the hearts of the crushed.
[ISA.57.16] For I will not quarrel forever, and I will not be angry for eternity, for a spirit from before me will overwhelm, and breaths I have made. [§]
ki lo leolam ariv velo lanetzach ektzof ki-ruch milpanai ya'tof unshamot ani asiti.
This verse speaks of God's limited anger and enduring creation. "ki" means "for" or "because". "lo leolam" means "not forever". "ariv" comes from the root meaning to strive or contend, here implying to quarrel or be angry. "velo lanetzach" means "and not for eternity". "ektzof" means "I will be angry". "ki-ruch" means "for a wind" or "for the spirit". "milpanai" means "before me" or "from my presence". "ya'tof" means "will cover" or "will overwhelm". "unshamot" means "and souls" or "and breaths". "ani asiti" means "I have made".
[ISA.57.17] By iniquity and with his greed I was angry and I struck him. I will hide, and I will be angry, and he went, returning in the way of his heart. [§]
Ba'avon bitze'o katzaphti ve'akehu hastair ve'ektzof vayelech shuvav bederech libbo.
This verse details God's anger at someone's iniquity and their subsequent return to their own way. "Ba'avon" means 'by iniquity'. "Bitze'o" means 'with his greed'. "Katzaphti" means 'I was angry'. "Ve'akehu" means 'and I struck him'. "Hastair" means 'I will hide'. "Ve'ektzof" means 'and I will be angry'. "Vayelech" means 'and he went'. "Shuvav" means 'returning'. "Bederech" means 'in the way'. "Libbo" means 'of his heart'.
[ISA.57.18] I have seen his ways, and I will heal him. I will comfort him, and I will fully recompense consolations to him and to his mourners. [§]
de-ra-khav ra-ee-tee ve-er-pa-eh-hu ve-an-cheh-hu va-a-shal-lem ni-chu-mim lo ve-la-a-ve-lav
This verse describes God's ways and his actions towards someone who is grieving. "Derakhav" refers to "his ways". "Ra'iti" means "I have seen". "Erpa'eh" means "I will heal". "Ancheh" means "I will comfort". "Asallem" means "I will fully recompense". "Nichumim" means "consolations". "Lo" means "to him". "La'avelav" means "to his mourners".
[ISA.57.19] The Creator of a new lip declares, "Peace, peace, to the far off and to those near," says Yahveh, "and I will heal them." [§]
bo-re ach neev sef-at-ayim sha-lom | sha-lom la-rachok ve-la-karov amar Yahveh u-refa-tiv.
This verse describes God as the Creator of a new lip, meaning a new expression or utterance. It then states peace, peace, to the distant and to the near, is the declaration of Yahveh, and He will heal them. The repetition of 'shalom' emphasizes completeness and well-being. 'Rachok' and 'karov' signify both physical and spiritual distance and closeness.
[ISA.57.20] And the wicked are driven like the sea, because the quiet will not be able, and they drive away from their waters scum and sediment. [§]
vehahrashaim kayakayam nigrash kichi hasheket lo yukhal vayigreshu memayv refesh vatit.
This verse uses figurative language comparing the wicked to the sea. "harashaim" means "the wicked". "kayam" means "like the sea". "nigrash" means "are driven". "hasheket" means "the quiet". "lo yukhal" means "will not be able". "vayigreshu" means "and they drive away". "memayv" means "from their waters". "refesh" means "scum". "vatit" means "sediment". The verse describes the wicked being driven and stirring up refuse.
[ISA.57.21] There is no peace, the Gods declared to the wicked. [§]
Ain shalom amar Elohim la-reshaim.
This verse states that there is no peace for the wicked, as declared by 'the Gods'. 'Ain' means 'there is not'. 'Shalom' means 'peace'. 'Amar' means 'said' or 'declared'. 'Elohim' is a plural form, referring to 'the Gods'. 'La-reshaim' means 'to the wicked'.
ISA.58
[ISA.58.1] Call out in your throat, do not restrain yourself, like a shofar raise your voice, and declare to my people their transgression, and to the house of Jacob their sin. [§]
krah begaron al-tachshoch kasshofar har'em qolecha vehaged le'ammi pish'am ulevet ya'aqov chattotam.
This verse contains several key names and words. "krah" means "call out". "begaron" means "in your throat". "al-tachshoch" is a negative command meaning "do not restrain". "kasshofar" means "like a shofar (ram's horn)". "har'em" means "raise". "qolecha" means "your voice". "vehaged" means "and declare". "le'ammi" means "to my people". "pish'am" means "their transgression". "ulevet ya'aqov" means "and to the house of Jacob". "chattotam" means "their sin".
[ISA.58.2] And they shall seek me day by day, and desire knowledge of my ways, as a nation which has done righteousness, and has not abandoned the justice of the Gods. They shall ask me for laws of justice, and desire closeness to the Gods. [§]
ve'oti yom yom yidroshun, ve'da'at derakhai yechpatsun, ke'goy asher-tzedakah asah, u'mishpat Elohayv lo azav, yish'aluni mishpatei-tzedek, kirvat Elohim yechpatsun.
This verse describes a people who diligently seek God and desire to know God's ways, behaving righteously and not abandoning God's justice. They ask for just laws and desire closeness to the Gods.
[ISA.58.3] Why have we fasted, and you have not seen it? Why have we afflicted ourselves, and you do not know? Truly, on the day of your fasting, you find your desire, and all your oppressions are exhausted. [§]
lamah tsamnu v'lo ra'ita ininu nafshenu v'lo tedah hen b'yom tsomchem timtse'u chefetz v'chol atzveichem tingoshu.
This verse comes from Isaiah 58:3. It expresses frustration with God's apparent lack of response to religious practices like fasting. The people are questioning why their sacrifices haven't been noticed or acknowledged. The verse suggests they believe their fasting should bring desired results, and they are confused as to why it has not. The terms used relate to fasting ('tsomnu' - we fasted, 'tsomchem' - your fast), seeing/knowing ('ra'ita' - you saw, 'tedah' - you know), and desire ('chefetz' - desire).
[ISA.58.4] Behold, for rivalry and for contention you fast, and to strike with a wicked fist. Do not fast as you do today, to make your voice heard on high. [§]
hen leriiv u matzah tatzumu u lehakot be egrof resha lo tatzu kiyom lehashmia bamarom kolkem.
This verse describes a fast that God does not desire. The people are fasting for rivalry and fighting, striking with a wicked fist. God says this is not the kind of fasting He has chosen. The verse is a rebuke against superficial religious practices devoid of genuine righteousness.
[ISA.58.5] Is this what will be a fast I choose, a day for a man to afflict his soul? To bow the head like a reed and to place sackcloth and ashes beneath him? Is this what you call a fast, and a day pleasing to Yahveh? [§]
Hakazeh yiheyeh tsom evcharehu yom annot adam nafsho halekhof ke’agmon rosho vesak va’efer yatziya halaze tikra-tsom veyom ratzon layahveh.
This verse asks a rhetorical question about what constitutes a true fast. It questions whether simply appearing sorrowful – lowering one’s head like a reed and wearing sackcloth and ashes – is sufficient to be considered a fast pleasing to Yahveh. The verse implies that true fasting involves more than outward displays of grief.
[ISA.58.6] Is not this the fast that I choose: to open the bonds of wickedness, to release those who are bruised, to send the oppressed free, and to break every yoke? [§]
Ha-lo zeh tsohm evkharehu patteh khartsubbot resha, ha-teir aguddot moteh veshallakh retzutzim khofshim vechol-moteh tenatteku.
This verse describes a fast that God desires, specifying actions related to releasing the oppressed and breaking bonds of injustice. 'Ha-lo' is an interrogative particle meaning 'Is it not?' or 'Behold'. 'Zeh' means 'this'. 'Tsohm' means 'fast'. 'Evkharehu' means 'I choose it'. 'Patteh' means 'open'. 'Khartsubbot' means 'bonds' or 'fetter'. 'Resha' means 'wickedness'. 'Ha-teir' means 'release'. 'Aguddot' means 'bundles' or 'bonds'. 'Moteh' means 'oppression' or 'yoke'. 'Veshallakh' means 'and send'. 'Retzutzim' means 'bruised' or 'oppressed'. 'Khofshim' means 'free'. 'Vechol-moteh' means 'and every yoke'. 'Tenatteku' means 'you shall break'.
[ISA.58.7] Is it not so that you spread out your bread to the hungry, and bring the poor and afflicted into your house? If you see someone naked, will you not cover them, and will you not ignore your own flesh? [§]
Ha-lo paros la-ra'ev lechemcha va-aniyim merudim tabia bayit ki-tireh arom ve-kisito u-mibesarecha lo tit'alam.
This verse presents a series of rhetorical questions, urging compassionate action towards those in need. 'Ha-lo' indicates a rhetorical question expecting a 'yes' answer. 'Paros' means to spread out or provide. 'Lechemcha' means your bread. 'Va-aniyim merudim' means the poor and afflicted. 'Tabia bayit' means you will bring into the house. 'Ki-tireh arom' means if you see someone naked. 'Ve-kisito' means and you cover them. 'U-mibesarecha' means and from your flesh. 'Lo tit'alam' means you will not ignore.
[ISA.58.8] Then it will cleave open like the dawn, your duration and your extension will quickly sprout, and your righteousness will walk before you; the glory of Yahveh will gather you. [§]
Az yibaqqa kashachar orekhakha va'arukhatkha meherah tizma'akh vehalak lefanekha tzidkekha kevode Yahveh ya'asfekha.
This verse speaks of a future flourishing and gathering. "Az" means then or at that time. "Yibaqqa" means it will cleave or split open. "Kashachar" means like the dawn. "Orekhakha" refers to your length (implying duration or extent). "Va'arukhatkha" refers to your longness or extension. "Meherah" means quickly. "Tizma'akh" means it will sprout or grow. "Vehalak" means and it will walk. "Lefanekha" means before you. "Tzidkekha" means your righteousness. "Kevode" means the glory of. "Yahveh" is the proper name of God. "Ya'asfekha" means it will gather you.
[ISA.58.9] Then you will call, and Yahveh will answer; you cry out, and He says, "Behold, I am!" If you remove iniquity from within you, send forth a finger and speak falsehood. [§]
Az tikra v'Yahveh ya'aneh, teshave'a v'yomar hinehni, im tasir mitokh'kha motah, shalach etzba v'daber avon.
This verse describes a scenario where one calls upon Yahveh, and Yahveh answers. It speaks of removing iniquity from within oneself and then speaking falsehood. "Az" means then. "Tikra" means you will call. "V'Yahveh" means and Yahveh. "Ya'aneh" means will answer. "Teshave'a" means you cry out. "V'yomar" means and he says. "Hinehni" means behold, I am. "Im" means if. "Tasir" means you remove. "Mitokh'kha" means from within you. "Motah" means iniquity. "Shalach" means send forth. "Etzba" means finger. "V'daber" means and speak. "Avon" means falsehood.
[ISA.58.10] You will nourish the hungry with your being and you will satisfy an afflicted soul. And your light will arise in darkness, and your darkness will be as noon. [§]
v'tafek laraveh nafsh'cha v'nefesh na'anah tashbi'a v'zarach bachoshech orecha va'afelecha katzaharayim.
This verse uses several key words. "tafek" means "to nourish" or "provide for". "raveh" means "hungry". "nafsh'cha" means "your soul" or "your being". "na'anah" means "afflicted" or "poor in spirit". "tashbi'a" means "to satisfy". "zarach" means "to shine" or "to arise". "bachoshech" means "in darkness". "orecha" means "your light". "afelecha" means "your darkness". "katzaharayim" means "as noon". The verse speaks of providing for the hungry, satisfying the afflicted, and light arising in darkness.
[ISA.58.11] Yahveh will continually guide you and satisfy your soul with abundance, and your bones will flourish. You will be like a well-watered garden, and like a spring of water whose waters do not lie. [§]
ve-nach-cha Yahveh tamid ve-hisbi-a be-tzach-tzachot naf-she-cha ve-atz-mo-tey-cha yach-litz ve-ha-yi-ta ke-gan rave u-ke-mo-tza mayim asher lo-yechaz-vu mey-mav.
This verse describes God's provision and restoration. 'Nach' means to guide, comfort, or lead. 'Tamid' means always or continually. 'Hisbi-a' means to satisfy. 'Tzach-tzachot' refers to lush pastures or abundance. 'Naf-she-cha' is 'your soul'. 'Atz-mo-tey-cha' is 'your bones'. 'Yach-litz' means to flourish or sprout. 'Rave' means well-watered or satisfied. 'Mo-tza mayim' means a spring of water. 'Yechez-vu' means to lie or deceive. 'Mey-mav' means its waters.
[ISA.58.12] And they will build from you ruins of forever, foundations of generation to generation they will arise, and they will call you one who mends the breach, restorer of paths to dwell. [§]
oo-vah-noo mee-mah-kah har-boht oh-lahm mohs-day door-vah-door teh-koh-mehm, ve-koh-rah leh-kah go-der peh-rets mesh-oh-vev neh-tee-boht lah-shah-vet.
This verse describes restoration and rebuilding. "oo-vah-noo" means 'and they will build'. "mee-mah-kah" means 'from you'. "har-boht" means 'ruins'. "oh-lahm" means 'forever/world'. "mohs-day" means 'foundations'. "door-vah-door" means 'generation to generation'. "teh-koh-mehm" means 'they will arise'. "ve-koh-rah leh-kah" means 'and they will call you'. "go-der peh-rets" means 'one who mends the breach'. "mesh-oh-vev" means 'restorer'. "neh-tee-boht" means 'paths'. "lah-shah-vet" means 'to dwell'. The verse refers to someone who will repair what is broken and restore places to live.
[ISA.58.13] If you restrain your foot from pursuing your desires on my holy day, and you call the Sabbath a delight honoring the holy Yahveh, and you honor it by not following your ways, by not seeking your desire, and you speak a word. [§]
Im-tashiv mishabbat raglech, asot chafetzecha beyom kadshi, vekarata lashabbat oneg likdosh Yahveh mecubbad, vechibadto me'asot derachecha mimmezo cheftzecha vedaber davar.
This verse discusses how one should observe the Sabbath. It begins with a conditional statement – if you turn your foot from doing your desires on my holy day – and continues to describe what the Sabbath should be like: a delight honoring Yahveh, and a time to refrain from pursuing one’s own interests. It concludes with a directive to speak.
[ISA.58.14] Then you will find delight in Yahveh, and I will make you ride on the heights of the earth, and I will feed you the inheritance of Jacob, your father, because the mouth of Yahveh has spoken. [§]
az tit'anag al-Yahveh v'hir'kab'ti'cha al-bamotei arez v'ha'achal'ti'cha nachalat Ya'akov avi'cha ki pi Yahveh dibber.
This verse speaks of delighting in Yahveh and being elevated. It promises nourishment from the inheritance of Jacob, the speaker's ancestor, because the mouth of Yahveh has spoken. The verse uses direct, literal translations of the divine name 'Yahveh' and emphasizes a covenantal relationship.
ISA.59
[ISA.59.1] Indeed, the hand of Yahveh is not short to save, and his ear is not heavy to hearing. [§]
hen lo-katsra yad-Yahveh mehoshiya va-lo kabda ozno mishmoa.
This verse discusses the power and willingness of Yahveh to save. 'hen' means 'behold' or 'indeed'. 'lo' means 'not'. 'katsra' means 'short'. 'yad' means 'hand'. 'mehoshiya' means 'to save'. 'va' means 'and'. 'kabda' means 'heavy'. 'ozno' means 'ear'. 'mishmoa' means 'from hearing'. The verse asserts that the hand of Yahveh is not too short to save, and his ear is not heavy to hear.
[ISA.59.2] But it is your iniquities that have separated between you and your Gods, and your sins have hidden faces from you, preventing them from hearing. [§]
ki im avonoteichem hayu mabdilim beinichem lebein eloheichem vechatoteichem histiru panim michem mishmoa
This verse discusses a separation between the people and the Gods, caused by their sins. 'Avonoteichem' refers to your iniquities, 'eloheichem' refers to your Gods, 'chatoteichem' refers to your sins, and 'histiru panim' means 'hid faces' or 'withheld favor'. The verse suggests that their wrongdoing caused the Gods to turn away from them, refusing to hear their pleas.
[ISA.59.3] For your hands are redeemed in blood, and your fingers are in iniquity. Your lips speak falsehood, and your tongue utters perversity. [§]
kee kaf-eh-kem neg-o-ah-loo bad-dam ve-etz-bah-ote-kem beh-ah-von sif-toh-tey-kem dib-roo sheh-ker lesh-ohn-kem ah-vah-lah teh-geh.
This verse describes accusations against a people, stating that their hands are redeemed by blood, their fingers are involved in iniquity, their lips speak falsehood, and their tongues utter perversity. Each body part is directly linked to wrongdoing.
[ISA.59.4] There is no one calling for justice, and there is no judgment in faithfulness. They trust in emptiness and speak falsehood. The pregnant one conceives toil, and brings forth wickedness. [§]
Ain koreh be tzedeq ve ein nishpat be emuna batokh al tohu v'daber shav haro amal v'holeed aven.
This verse describes a situation of injustice and falsehood. "Ain" means "there is not". "Koreh" relates to calling or proclaiming. "Tzedeq" means righteousness or justice. "Nishpat" is judging. "Emuna" means faithfulness or truth. "Batokh" means trusting. "Tohu" means emptiness or formlessness. "Daber shav" is speaking falsehood. "Haro" means conceiving or becoming pregnant. "Amal" is labor or toil. "Holeed" means bringing forth or giving birth. "Aven" means iniquity or wickedness.
[ISA.59.5] Eggs of a viper are broken open, and weavers of spider webs will weave. The one who eats from their eggs will die, and the hatched snake will bite. [§]
bay-tsey tzee-fuh-oh-nee bee-kay-oo v’koo-ray ah-kah-veesh yeh-eh-roh hah-oh-kel mee-bay-tsey-hem yah-moot v’hah-zoor-eh tee-bah-kah-eh ef-eh.
This verse describes eggs hatching into snakes and spiders weaving webs. It then states that one who consumes from these eggs will die, and the hatched snake will bite.
[ISA.59.6] Their creations will not be clothing, and they will not cover themselves with their creations. Their creations are works of iniquity, and acts of violence are in their hands. [§]
koo-reh-hem lo yih-yu le-veg-ed ve-lo yit-kahs-soo beh-mah-ah-seh-hem mah-ah-seh-hem mah-ah-seh-ah-ven oo-po-al khah-mas beh-kahp-peh-hem.
This verse describes idols and the futility of relying on them. "koo-reh-hem" refers to their creations, or works. "lo yih-yu le-veg-ed" means they will not be clothing, or provide cover. "ve-lo yit-kahs-soo beh-mah-ah-seh-hem" means they will not cover themselves with their works. The repeated "mah-ah-seh-hem" emphasizes their creations. "mah-ah-seh-ah-ven" means works of iniquity, and "po-al khah-mas" means acts of violence. "beh-kahp-peh-hem" means in their hands.
[ISA.59.7] Their feet run to evil, and they hasten to pour out innocent blood. Their thoughts are thoughts of wickedness, spoil and destruction are in their paths. [§]
rag-lay-hem la-rah ya-roo-tsoo vee-yah-mah-heroo leesh-pohk dam na-kee makh-shav-otee-hem makh-shav-ote avon shod va-shever bee-mes-ee-lo-tam.
This verse describes wicked people rushing towards evil and violence. "Raglayhem" means "their feet". "Lar" means "to", and "ra" means "evil". "Yarutsoo" means "they will run". "Vimahrehoo" means "and they will hasten". "Lishpok" means "to pour out", and "dam naki" means "innocent blood". "Makhshavoteehem" means "their thoughts". "Makhshavot avon" means "thoughts of wickedness". "Shod va-shever" means "spoil and destruction". "Bimsilotam" means "in their paths".
[ISA.59.8] The path of peace they did not know, and there is no justice in their circles. Their paths are twisted for them; everyone walking in it does not know peace. [§]
Derekh Shalom lo yada'u ve'ein mishpat bemag'lehotam netivoteyhem ikshu lahem kol dorekh bah lo yada Shalom.
This verse describes a path not known to those who walk it, lacking justice and twisting. It states that anyone walking on this path will not know peace. Each word is translated directly. 'Derekh' means 'path,' 'Shalom' means 'peace,' 'lo yada'u' means 'they did not know,' 've'ein' means 'and there is no,' 'mishpat' means 'justice,' 'bemag'lehotam' means 'in their circles', 'netivoteyhem' means 'their paths', 'ikshu' means 'they are twisted', 'lahem' means 'for them', 'kol' means 'everyone', 'dorekh' means 'walking', 'bah' means 'in it', and 'lo yada Shalom' means 'they do not know peace'.
[ISA.59.9] Therefore, justice is distant from us, and righteousness will not reach us. We hoped for light, and behold, it is darkness. We walk in shadows. [§]
al-ken ra-chak mish-pat mi-me-nu, ve-lo ta-si-ge-nu tz-da-kah; ne-ka-veh la-or ve-hi-neh cho-shech, li-ne-go-hot ba-a-fe-lot ne-ha-lech.
This verse expresses a lament about justice being distant and righteousness unattainable. The people hoped for light, but found darkness instead. They are walking in shadows. Let's break down the names of God as they appear in this verse: there are none. Therefore, we will translate the verse literally, focusing on the meaning of each word without any divine name substitution.
[ISA.59.10] They stumble like the blind against a wall, and like those who should be able to see, they stumble. We have stumbled at noon like a shadow at evening, like the dead. [§]
Nəgaššāh ka‘iv’rîm qîr ûk’êyn ‘ênayim nəgaššāh kāšalnû baṣṣāhărayim kăněšef bā’ăšmāním kammêtîm.
This verse describes a stumbling, groping state. 'Nəgaššāh' means 'they grope' or 'they stumble'. 'Ka‘iv’rîm' means 'like the blind'. 'Qîr' means 'wall'. 'K’êyn ‘ênayim' literally means 'like those with eyes', but in this context it means 'like those who should be able to see'. 'Kāšalnû' means 'we have stumbled'. 'Baṣṣāhărayim' means 'at noon'. 'Kăněšef' means 'like a shadow'. 'Bā’ăšmāním' means 'at evening'. 'Kammêtîm' means 'like the dead'. The verse employs parallelism, repeating the idea of stumbling and disorientation through different metaphors.
[ISA.59.11] We groan like bears, all of us, and moan like doves. We hope for justice, but there is none, and salvation is distant from us. [§]
neh-eh-meh kah-doo-beem koo-lah-noo v'kah-yo-neem ha-go-eh neh-heh-geh n'kah-veh lah-meesh-paht vah-ah-yeen leesh-oo-ah rah-kah-kah mee-meh-noo.
This verse uses figurative language, comparing the people's sounds to bears and doves. They long for justice, but it is not present, and salvation is far from them. The verse describes a collective lament and a sense of hopelessness.
[ISA.59.12] For our transgressions are many before you, and our sins have answered against us. For our transgressions are with us, and we recognize our iniquities. [§]
kee-rab-boo pish-ay-ee-noo neg-deh-kha vee-chat-toe-ay-noo ahn-tah bah-noo kee-pish-ay-ee-noo ee-tah-noo va-ah-von-otee-noo yeh-dah-eh-noom.
This verse details the acknowledgement of sin and its consequence. 'Rab' means 'many' or 'great'. 'Pisha' refers to transgression or rebellion. 'Chatta't' refers to sin, specifically missing the mark. 'Negdeh-kha' means 'before you'. 'Anah' means 'to answer' or 'to respond' and is used here to mean 'have answered'. 'Itah-noo' means 'with us' and 'Yehdah-eh-noom' means 'to know' or 'recognize' - here it's a reflexive verb meaning ‘we recognize’.
[ISA.59.13] The sinful one and the denier of Yahveh, and the one who turns away from behind the Gods of our ancestors, speaks of oppression and perversion. They conceive and bring forth from the heart words of falsehood. [§]
Pashoa vekhaches bah-Yahveh venasoq me'acharei Eloheinu, dabber oshek vesarah, horo vehogo milev dibrei shaqer.
This verse describes individuals who sin, deny Yahveh, and turn away from the Gods of our ancestors. It speaks of those who speak oppression and falsehood, conceive and bring forth lies.
[ISA.59.14] And justice is pushed back, and righteousness stands far away, because truth has stumbled in the street, and uprightness is unable to come in. [§]
ve-hus-sag a-chor mish-pat oo-tze-da-kah may-ra-hok ta-ah-mod ki-cash-lah ba-rechov emet oo-ne-cho-ah lo-tu-chal la-vo
This verse describes justice and righteousness being pushed back or removed. It states they stand at a distance, because truth has fallen in the public square, and uprightness is unable to enter. The words are descriptive rather than commanding or declarative.
[ISA.59.15] And truth was absent, and evil flourished wildly, and Yahveh saw and it displeased Him in His eyes because there was no justice. [§]
va-tee hee ha-emmet ne-eh-deh-ret ve-sar me-rah mishtolel va-yar Yahveh va-ye-ra be-ay-nav kee-en mish-pat.
This verse describes truth being absent and evil flourishing. It states that Yahveh saw this and it displeased Him because there was no justice. Let's break down the names: 'ha-emmet' means 'the truth', 'Yahveh' is the proper name of God, and 'mishtolel' describes something that is wildly out of control or flourishing excessively.
[ISA.59.16] And he saw that there was no man, and he was dismayed because there was no one to intervene. Therefore, his own arm brought salvation to him, and his righteousness sustained him. [§]
vay-rah kee-ee-en ee-ish vay-ishtomem kee-ee-en map-gee-ah vat-toh-shah loh zeh-roh-oh veh-tzee-d-kah-toh hee seh-mah-chah-tah-hoo.
This verse describes a situation where someone sees there is no one else present, and is dismayed because there is no one to intervene. Therefore, his own arm brings salvation to him, and his righteousness sustains him. 'Vay-rah' means 'and he saw'. 'Kee-ee-en' means 'that there is no'. 'Ee-ish' means 'man'. 'Vay-ishtomem' means 'and he was dismayed'. 'Map-gee-ah' means 'one who intervenes'. 'Vat-toh-shah' means 'and she saved'. 'Zeh-roh-oh' means 'arm'. 'Veh-tzee-d-kah-toh' means 'and his righteousness'. 'Hee' means 'she'. 'Seh-mah-chah-tah-hoo' means 'sustained him'.
[ISA.59.17] And Righteousness He put on as armor, and a helmet of Salvation upon His head, and garments of Vengeance He put on as robes, and He covered Himself as a cloak with Zeal. [§]
va-yil-bash tze-da-kah ka-shir-yan ve-kho-vah yes-hu-ah be-rosh-o va-yil-bash big-day na-kam til-boshet va-ya-at ka-me-il ki-nah
This verse describes God clothing Himself in attributes. 'Tzedakah' means righteousness. 'Shiryan' means armor. 'Kovah' means helmet. 'Yeshuah' means salvation. 'Bigday' means garments. 'Nakam' means vengeance. 'Tilboshet' means robes. 'Ya'at' means to cover. 'Me'il' means cloak. 'Kinah' means zeal or jealousy.
[ISA.59.18] As God acts in deeds, so God will repay wrath to his adversaries, retribution to his enemies, to the coastlands God will repay retribution. [§]
ke-al gemulot ke-al yishalem chemah le-tsarav gemul le-oyevav le-iyim gemul yishalem.
This verse uses repetition to emphasize God’s just retribution. ‘ke-al’ means ‘like God’. ‘gemulot’ refers to deeds or rewards, implying actions deserving retribution. ‘yishalem’ means ‘will repay’. ‘chemah’ is wrath or anger. ‘tsarav’ means ‘to his adversaries’. ‘oyevav’ means ‘to his enemies’. ‘iyim’ means ‘to the islands’ or ‘coastlands’. The verse speaks of God repaying his adversaries, enemies, and those dwelling on the islands with wrath and retribution.
[ISA.59.19] And they will fear the name of Yahveh from the west, and from the rising of the sun they will fear His glory, because He will come like a narrow river, the wind of Yahveh surging within it. [§]
ve-yeer-u mee-ma-a-rav et-shem Yahveh oo-mee-meez-rach-shemesh et-kevodo kee-yavo ka-nahar tsar ruach Yahveh nos-sah bo
This verse describes a manifestation of Yahveh's power and glory. It states that people will fear the name of Yahveh from the west and His glory from the rising of the sun. This will occur as Yahveh comes like a narrow river, with the wind of Yahveh causing it to swell.
[ISA.59.20] And he will come to Zion, a redeemer, and to those returning from transgression in Jacob, declares Yahveh. [§]
u-va le-tzion go-el u-le-shavei pesha be-ya-akov ne-um Yahveh
This verse speaks of a redeemer coming to Zion and forgiveness for those who transgress in Jacob. "u-va" means "and he will come". "le-tzion" means "to Zion". "go-el" means "redeemer". "u-le-shavei" means "and to those returning". "pesha" means "transgression". "be-ya-akov" means "in Jacob". "ne-um" means "declares". "Yahveh" is the proper name of the God of Israel.
[ISA.59.21] And this is the covenant I make with them, said Yahveh: My spirit that is upon you, and my words that I have put in your mouth will not depart from your mouth, nor from the mouth of your offspring, nor from the mouth of the offspring of your offspring, said Yahveh, from now and forever. [§]
va-ani zot briti otam amar Yahveh ruhi asher alecha u-devari asher samti be-ficha lo yamushu mi-ficha u-mi-fi zaracha u-mi-fi zera zaracha amar Yahveh me-atta ve-ad olam.
This verse details a covenant being established. 'Va-ani' means 'and I'. 'Zot' means 'this'. 'Briti' means 'my covenant'. 'Otam' means 'with them'. 'Amar Yahveh' means 'said Yahveh'. 'Ruhi' means 'my spirit'. 'Asher' means 'that is'. 'Alecha' means 'upon you'. 'U-devari' means 'and my words'. 'Samti' means 'I have put'. 'Be-ficha' means 'in your mouth'. 'Lo yamushu' means 'will not depart'. 'Mi-ficha' means 'from your mouth'. 'U-mi-fi zaracha' means 'and from the mouth of your offspring'. 'U-mi-fi zera zaracha' means 'and from the mouth of the offspring of your offspring'. 'Me-atta' means 'from now'. 'Ve-ad olam' means 'and forever'.
ISA.60
[ISA.60.1] Arise, shining one, for your light has come, and the glory of Yahveh has shined upon you. [§]
qumi ori ki va or'ech u'ch'vod yevaveh alayich zarach
This verse is a call to arise, a shining one. 'Qumi' means arise. 'Ori' means my light, or a shining one. 'Ki' means for or because. 'Ba' means has come. 'Or'ech' means your light. 'U'ch'vod' means and the glory. 'Yevaveh' is the proper name of God, Yahveh. 'Alayich' means upon you. 'Zarach' means has shined or will shine.
[ISA.60.2] For behold, the darkness will cover the earth, and darkness will be upon the nations, but upon you Yahveh will rise, and His glory will be seen upon you. [§]
ki-hi-neh ha-ho-shekh ye-kah-seh-eh-rets va-a-ra-fel le-um-meem ve-a-la-yikh yiz-rah Yahveh oo-kh-vo-do a-la-yikh ye-reh-eh.
This verse describes a time of darkness covering the earth, but the glory of Yahveh will rise upon those who follow Him. 'Ki' means 'for' or 'because'. 'Hi-neh' means 'behold'. 'Ha-ho-shekh' means 'the darkness'. 'Ye-kah-seh' means 'will cover'. 'Erets' means 'earth'. 'Va-a-ra-fel' means 'and darkness'. 'Le-um-meem' means 'upon nations'. 'Ve-a-la-yikh' means 'and upon you'. 'Yiz-rah' means 'will rise'. 'Yahveh' is the proper name of God. 'Oo-kh-vo-do' means 'and His glory'. 'Ye-reh-eh' means 'will be seen'.
[ISA.60.3] And nations will go to brightness, and kings to the splendor of your rising. [§]
vehalkhu goyim le’orech u’mlachim le’nogah zar’hech.
This verse contains several key names and words. "Goyim" is the plural of "goy", meaning nations or peoples. "Orech" means length or brightness. "Mlachim" is the plural of "melech", meaning kings. "Nogah" means brightness or splendor. "Zar’hech" is a construct phrase meaning 'of your rising', and refers to the rising of a divine being's light or power. The verb "halchu" means 'they will walk' or 'they will go'.
[ISA.60.4] Lift up your eyes around you and see, all of them are gathered, they come to you. Your sons come from afar, and your daughters will be carried on the shoulder. [§]
se'i-saviv 'einayikh u-re'i kulam nik'v'tsu ba'u-lakh banayikh me'rakhok yavo u-v'notayikh 'al-tsad te'amana
This verse uses several key terms. "se'i" means "lift up". "saviv" means "around". "'einayikh" means "your eyes". "u-re'i" means "and see". "kulam" means "all of them". "nik'v'tsu" means "are gathered". "ba'u-lakh" means "they come to you". "banayikh" means "your sons". "me'rakhok" means "from afar". "yavo" means "they will come". "u-v'notayikh" means "and your daughters". "'al-tsad" means "on the side" or "on the shoulder". "te'amana" means "they will be carried". The verse describes a gathering of people, sons and daughters coming from afar and being carried.
[ISA.60.5] Then you will see and become radiant, and fear and your heart will be greatly broadened, because a multitude like a sea will turn upon you, the force of nations will come to you. [§]
az tir'i venaharti ufahad verahav levavech ki-yehapech alayich hamon yam heil goyim yavo lach.
This verse describes a future event where someone will see and become radiant, but also fearful and greatly broadened in heart, because a multitude like a sea, the power of nations, will come upon them. The names of God are not directly present in this verse, however 'Yahveh' is implied by the root verb 'yehapech' (will turn).
[ISA.60.6] A train of camels will cover you, the firstfruits of Midian and Ephah. All of them will come from Sheba, bearing gold and frankincense, and they will proclaim the praises of Yahveh. [§]
shif'at gemallim tekhasekh bikrei midyan ve'eifah kullam mishba yavou zahav ulbonah yisau uthillot YHVH yevaseru.
This verse describes a procession of camels laden with riches coming to acknowledge Yahveh. "Shif'at gemallim" refers to a train of camels. "Bikrei midyan ve'eifah" means the firstfruits of Midian and Ephah. "Kullam" means all of them. "Mishba" is a place name, and "yavou" means 'they will come'. "Zahav ulbonah" means gold and frankincense. "Uthillot YHVH" means the praises of Yahveh, and "yevaseru" means 'they will proclaim'.
[ISA.60.7] All the flocks of Kedar will gather to you. The rams of Nebaioth will serve you. They will ascend on the desire of my altar, and the house of my glory I will glorify. [§]
Kol-tson Kedar yikavtzu lach, eilei Nevayot yishartunekh, ya'alu al-ratzon mizbeachiy, uvait tif'arti afaeh.
This verse speaks of the gathering of flocks and animals for sacrifice or offering. 'Kol-tson' means 'all flock'. 'Kedar' refers to a region or its inhabitants known for their flocks. 'Yikavtzu' means 'they will gather'. 'Lach' means 'to you'. 'Eilei Nevayot' means 'rams of Nebaioth' (Nebaioth being a son of Ishmael and a tribal name). 'Yishartunekh' means 'they will serve you'. 'Ya'alu' means 'they will ascend'. 'Al-ratzon' means 'on the will/desire/pleasure'. 'Mizbeachiy' means 'my altar'. 'Ubeit tif'arti' means 'and the house of my glory'. 'Afaeh' means 'I will glorify'.
[ISA.60.8] Who are these, like doves flying, and like doves to their roosts? [§]
mee-ay-leh kah-ahv teh-oo-feh-nah veh-kah-yo-neem el-ar-oo-bot-teh-hem
This verse asks a question about a group flying in the sky. "Mee" means 'who' or 'what'. "Ay-leh" means 'these'. "Kah-ahv" means 'like doves'. "Teh-oo-feh-nah" is a verb meaning 'they fly'. "Veh" means 'and'. "Kah-yo-neem" means 'like doves'. "El" means 'to'. "Ar-oo-bot-teh-hem" means 'their roosts'. The verse is a poetic description, likely referencing a flock of birds returning to their roosts.
[ISA.60.9] For to me the islands are waiting, and the ships of Tarshish at the first, to bring your sons from afar, with their silver and their gold, for the name of Yahveh, the God of you, and for the Holy One of Israel, because your splendor. [§]
kee-lee ee-eem yeqaw-woo va-o-nee-yot tar-sheesh ba-ree-sho-nah le-ha-vee ba-nai-kh mee-ra-hok kas-pahm oo zeh-hahm it-tam le-shem Yahveh Elohim-kh ve-li-q-dosh Yis-ra-el kee peh-ah-rakh.
This verse discusses a future event where possessions and people will be brought from afar to honor Yahveh and the Holy One of Israel. "Iyim" refers to islands. "Tarshish" was a coastal location known for trade. The possessions mentioned are silver and gold. This is presented as a fulfillment of divine purpose and a reflection of Israel’s splendor.
[ISA.60.10] And foreigners will build your walls, and their rulers will serve you, for in my anger I struck you, and according to my will I had mercy on you. [§]
uvanu bene nekhar chomotecha umalkheihem yeshartunekhi ki bekitzpi hikitecha ubirzoni richamtecha.
This verse describes a situation where foreigners will rebuild the walls of a city, and their rulers will serve it. This occurs because God struck the city in anger, but then showed mercy according to God’s will. 'Bene nekhar' means 'sons of a foreigner' which is best understood as 'foreigners'. 'Chomotecha' means 'your walls'. 'Yeshartunekhi' means 'they will serve you'. 'Kitzpi' means 'my anger'. 'Hikitecha' means 'I struck you'. 'Birzoni' means 'according to my will'. 'Richamtecha' means 'I had mercy on you'.
[ISA.60.11] And you shall open your gates perpetually, day and night, they shall not be closed, to bring to you a force of nations and their kings, being led as prisoners. [§]
u-pit-chu sh-ah-ray-khah tah-meed yo-mahm vah-lah-yah-lah lo yee-sah-geh-roo le-hav-ee ah-lay-khah hayl go-yeem oo-mal-khay-hem neh-hoo-geem
This verse describes opening the gates perpetually, day and night, so that a force of nations and their kings may be brought to you, led as prisoners.
[ISA.60.12] For the nation and the kingdom that will not serve God will be destroyed, and the nations will be utterly ruined. [§]
ki-ha-goi ve-ha-mamlakha asher lo-ya'avduka yo'avedu ve-ha-goyim charov yecheravu.
This verse speaks of the fate of nations and kingdoms that do not serve God. "Goi" refers to nations, "mamlakha" to kingdoms, "ya'avduka" means "will serve you", "yo'avedu" means "will be destroyed", "goyim" refers to nations (plural), and "yecheravu" means "will be utterly ruined".
[ISA.60.13] The glory of Lebanon will come to you, fir you will adorn and cedar together to beautify the place of my sanctuary and the place of my feet I will honor. [§]
kəḇōḏ haləḇānōn ʾēlayiḵְ yāḇōʾ bərōš tiddhār ūtəʾaššūr yaḥăḏāʾ ləpāʾēr məkōm miqdāšī ūməkōm raglay ʾăḵabbēḏ.
This verse describes the glory of Lebanon coming to the Lord’s house, with fir and cedar being brought together to beautify the place of His sanctuary and the place of His feet. 'kəḇōḏ' means glory. 'haləḇānōn' means Lebanon. 'ʾēlayiḵְ' means to you. 'yāḇōʾ' means will come. 'bərōš' means fir. 'tiddhār' means you will adorn. 'ūtəʾaššūr' means and cedar. 'yaḥăḏāʾ' means together. 'ləpāʾēr' means to beautify. 'məkōm' means place. 'miqdāšī' means my sanctuary. 'raglay' means my feet. 'ʾăḵabbēḏ' means I will honor.
[ISA.60.14] And they will go to you, bowed down, the children of those who afflicted you, and they will prostrate themselves at the palms of your feet, all those who hated you. And they will call you ‘the city of Yahveh, Zion, the Holy One of Israel’. [§]
vehalchu elayich shchoch beney me'annayich vehishtachavu al cappot reglayich kol mna'acayich vekar'u lach ir Yahveh Tzion Kadosh Yisrael.
This verse describes people coming to someone, humbling themselves and worshipping at their feet. They will call this person 'the city of Yahveh, Zion, the Holy One of Israel'. The verse uses multiple names for God, and describes a shift in allegiance toward this figure.
[ISA.60.15] Instead of your being forsaken and hated, and there being no passerby, I have set you to glory forever, a joy to generation and generation. [§]
takhat hiyotekh azuvah usenu'ah vein over v'samtikh lig'on olam m'sos dor vador
This verse speaks of a shift in status from being forsaken and hated to being a glory forever, a joy to generation after generation. 'Takhat' means 'instead of' or 'in place of'. 'Hiyotekh' refers to your being or state. 'Azuvah' means forsaken. 'Usenu'ah' means hated. 'Vein over' means and there is no passerby, indicating complete abandonment. 'V'samtikh' means 'and I have set you'. 'Lig'on olam' means 'to glory forever'. 'M'sos dor vador' means a joy to generation and generation, or to every generation.
[ISA.60.16] And you will suck the milk of nations, and you will nurse at the breast of kings. And you will know that I, Yahveh, am your savior and your redeemer, the mighty one of Jacob. [§]
ve-ya-nak-teh khah-lev go-yim ve-shod me-la-khim ti-na-kee ve-ya-da-teh ki ah-nee Yahveh mo-shi-eh-khah ve-go-ah-leh-khah ah-beer ya-ah-kob.
This verse speaks of nourishment and redemption. The word 've' means 'and'. 'Yanakteh' is a verb meaning 'you will suck'. 'Khalev' refers to milk. 'Goyim' means nations. 'Shod' means breast. 'Melakhim' means kings. 'Tinakki' is a verb meaning 'you will nurse'. 'Yada'teh' means 'you will know'. 'Ani' means 'I'. 'Yahveh' is the proper name of God. 'Moshi'eh-khah' means 'your savior'. 'Go'ah-leh-khah' means 'your redeemer'. 'Abir' means 'mighty one'. 'Ya'akov' is Jacob.
[ISA.60.17] Instead of the copper I will bring gold, and instead of the iron I will bring silver, and instead of the trees I will bring copper, and instead of the stones iron. And I will make your commands peace, and your rulers righteousness. [§]
takhat hanekhoshet aviy zahav vetakhat habarzel aviy kesef vetakhat haetzim nekoshet vetakhat ha'avanim barzel vesamti pekudatecha shalom venogsayich tzedakah.
This verse uses several instances of the word ‘takhat’ meaning ‘instead of’ or ‘in place of’. It details a substitution of materials: copper for gold, iron for silver, copper for trees, and iron for stones. The verse concludes with a promise of peace for the speaker’s commands and righteousness for their rulers.
[ISA.60.18] Violence will no longer be heard in your land, despoiling and breaking will not occur within your borders, and salvation will be called your walls, and praise your gates. [§]
lo yishama od chamac be’artzecha, shod vashaver bigvulecha, vekara yeshua chomotaich ushe’araich tehilla.
This verse describes a future state of peace and security. 'Lo yishama' means 'will not be heard'. 'Chamac' refers to violence or injustice. 'Be’artzecha' means 'in your land'. 'Shod vashaver' means 'despoiling and breaking'. 'Bigvulecha' means 'within your borders'. 'Vekara' means 'and will be called'. 'Yeshua' means 'salvation'. 'Chomotaich' means 'your walls'. 'Ushe’araich' means 'and your gates'. 'Tehilla' means 'praise'. Therefore, the verse promises an end to violence within the land and a future where the walls and gates are associated with salvation and praise.
[ISA.60.19] There will no longer be the sun for light during the days, and the brightness of the moon will not illuminate you. And Yahveh will be to you a light forever, and your Gods will be your glory. [§]
lo-yih-yeh-lah-ch uhd ha-sheh-mesh le-ohr yo-mahm oo-le-noh-gah ha-ya-reh lo-yah-eer lah-ch ve-ha-yah lah-ch Yahveh le-ohr oh-lahm ve-elohayich le-tif-ar-tehch.
This verse speaks of a time when the sun and moon will no longer provide light, and instead Yahveh will be the eternal light, and your Gods will be your glory. 'Lo' means 'not'. 'Yihyeh' means 'will be'. 'Lahch' means 'to you'. 'Ud' means 'still, yet, even'. 'Ha-shemesh' means 'the sun'. 'Le-ohr' means 'for light'. 'Yo-mahm' means 'days'. 'Oo' means 'and'. 'Le-noh-gah' means 'for brightness'. 'Ha-ya-reh' means 'the moon'. 'Ve' means 'and'. 'Tif-ar-tehch' means 'your glory'.
[ISA.60.20] Your sun will not come again, and your moon will not be gathered up, for Yahveh will be for you a light forever, and the days of my mourning will be completed. [§]
lo-yavo od shimshech, vi'rechech lo ye'asef, ki Yahveh yi'hyeh-lach le'or olam, veshallmu yemey evlech.
This verse speaks of a time when the sun and moon will no longer be needed because Yahveh will be the light. 'Shimshech' refers to 'your sun', 'vi'rechech' means 'and your moon', 'ye'asef' means 'to be gathered/taken away', 'yi'hyeh-lach' means 'will be for you', 'le'or olam' means 'for light forever', and 'yemey evlech' means 'the days of my mourning'.
[ISA.60.21] And your people, all of them are righteous; forever they will inherit the land, a planting of my planting, the work of my hands, to glorify. [§]
ve'amech kulam tzadikim le'olam yirshu aretz netzer mata'av ma'aseh yaday lehitpa'er.
This verse describes the people as righteous and inheriting the land forever, a planting of God's handiwork for glory. 'Ve'amech' means 'and your people'. 'Kulam' means 'all'. 'Tzadikim' means 'righteous'. 'Le'olam' means 'forever'. 'Yirshu' means 'they shall inherit'. 'Aretz' means 'land'. 'Netzer' means 'planting'. 'Mata'av' means 'of my planting' or 'my plantation'. 'Ma'aseh yaday' means 'work of my hands'. 'Lehitpa'er' means 'to glorify'.
[ISA.60.22] The small one will become a thousand, and the young one a mighty nation. I am Yahveh; in its time, I will hasten it. [§]
ha-qatan yihyeh la-elef veh-hatza'ir l'goy atzum ani Yahveh b'ittah achishennah.
This verse speaks of a small group becoming a great multitude, and affirms that Yahveh will fulfill this promise in his time. "ha-qatan" means "the small one". "yihyeh" means "will be". "la-elef" means "to a thousand". "veh-hatza'ir" means "and the young one". "l'goy atzum" means "to a mighty nation". "ani Yahveh" means "I am Yahveh". "b'ittah" means "in its time". "achishennah" means "I will hasten it".
ISA.61
[ISA.61.1] The spirit of my Lord Yahveh is upon me, because Yahveh has anointed me to proclaim good news to the humble, to heal the brokenhearted, to call to the captives freedom, and to the prisoners release. [§]
rooach adonai yahveh alai ya'an mashach yahveh oti levaser anavim shlachani lachbosch lenishbrei lev liqroa leshbuyim deror vela'asurim pekach koach.
This verse describes the spirit of Yahveh being upon someone, and Yahveh anointing that person for a specific purpose. That purpose is to bring good news to the humble, to heal the brokenhearted, to proclaim freedom for captives, and release for prisoners. ‘Rooach’ means spirit or wind. ‘Adonai’ means ‘my Lord’. ‘Yahveh’ is the proper name of God. ‘Mashach’ means to anoint. ‘Lev’ means heart. ‘Shbuyim’ means captives. ‘Asurim’ means prisoners. ‘Deror’ means freedom. ‘Pekach koach’ means to open chains or release prisoners.
[ISA.61.2] To proclaim a year of favor to Yahveh and a day of vengeance to the Gods, to comfort all who mourn. [§]
liqro shnat-ratzon la-Yahveh ve-yom nakam leEloheinu lenachem kol-aveilim.
This verse discusses proclaiming a year of favor to Yahveh and a day of vengeance to the Gods, with the purpose of comforting all who mourn. 'Shnat-ratzon' literally means 'year of favor' or 'year of goodwill'. 'Yom nakam' means 'day of vengeance'. 'LeEloheinu' means 'to the Gods, our'. 'Lenachem' means 'to comfort'. 'Kol-aveilim' means 'all mourners'.
[ISA.61.3] To appoint to those who mourn in Zion to give to them beauty instead of ashes, oil of joy instead of grief, a garment of praise instead of a spirit of despair, and to call them oaks of righteousness, a planting of Yahveh to glorify Himself. [§]
la-soom | la-ave-lei tzee-yon la-tet la-hem pe-air ta-chat e-fer she-men sa-son ta-chat e-vel ma-ateh te-hi-lah ta-chat roo-ach ke-hah ve-ko-ra la-hem ei-lei ha-tzedek ma-ta-ay Yahveh le-hit-pa-air.
This verse speaks of a restoration for those who mourn in Zion. It describes replacing mourning with beauty, sorrow with joy, and despair with praise. It also declares that they will be called 'oaks of righteousness', a planting of Yahveh for glory. The verse uses poetic parallelism, where concepts are expressed in similar structures.
[ISA.61.4] And they will build ruins of eternity, desolations of former times, and they will establish them. And they will renew cities of ruin, desolations generation after generation. [§]
oo-vah-noo khar-boat oh-lahm shoh-meh-moht ree-ah-shoh-neem yee-koh-meh-moo v'khi-desh-oo ah-ray kho-rev shoh-meh-moht dor vah-dor.
This verse speaks of rebuilding ancient ruins and renewing desolate cities. 'khar-boat' refers to ruins or breaches. 'oh-lahm' indicates eternity or ancient times. 'shoh-meh-moht' means desolation or waste. 'ree-ah-shoh-neem' signifies first or former times. 'yee-koh-meh-moo' means they will establish or rebuild. 'khi-desh-oo' means they will renew. 'ah-ray kho-rev' refers to cities of ruin. 'dor vah-dor' means generation after generation.
[ISA.61.5] And foreigners will stand and pasture your flocks, and the sons of strangers will be your farmers and your vinedressers. [§]
ve’amdu zarim ve’ra’u tzon’chem ub’nei nechar ikarei’chem ve’kormei’chem
This verse describes a future situation where foreigners will stand and pasture your flocks, and the sons of strangers will be your farmers and your vinedressers. 'Zarim' refers to foreigners or strangers. 'Tzon' means flock, usually sheep. 'Bnei nechar' means sons of a stranger. 'Ikkarei' comes from the root meaning 'to hire' or 'to farm'. 'Kormei' refers to vinedressers or those who tend vines.
[ISA.61.6] And you priests, you will be called. Servants of the Gods, it will be said to you: You will eat the strength of nations and you will boast in their honor. [§]
ve-athem kohanim YHWH tikra'u meshartei Elohim y'amer lachem cheil goyim tochelu ubichvodam tit'yamaru.
This verse addresses priests. 've-athem' means 'and you'. 'kohanim' means 'priests'. 'YHWH' is Yahveh. 'tikra'u' means 'you will be called'. 'meshartei' means 'servants of'. 'Elohim' is 'the Gods'. 'y'amer lachem' means 'it will be said to you'. 'cheil goyim' means 'the strength of nations'. 'tochelu' means 'you will eat'. 'ubichvodam' means 'and in their honor'. 'tit'yamaru' means 'you will boast'.
[ISA.61.7] Instead of your shame, a double portion, and for disgrace, they will sing of a double portion of their inheritance. Therefore, in their land, they will inherit a double portion. Eternal joy will be theirs. [§]
takhat bashtekhem mishneh ukhlimah yaronnu helkam lakhen bearzam mishneh yirashu simhat olam tihyeh lahem.
This verse describes a replacement of shame with a double portion of glory. It states that instead of shame, people will sing of a double portion of their inheritance, and in their land, they will inherit a double portion. Eternal joy will be theirs. The terms ‘mishneh’ and ‘double’ are used repeatedly to emphasize this concept of restoration and abundance.
[ISA.61.8] For I, Yahveh, love justice and hate robbery and iniquity. And I will give them their recompense truthfully, and I will make an everlasting covenant with them. [§]
ki ani Yahveh ohev mishpat sone gazel be'olah venatati pe'ulatam be'emet u'brit olam echrot lahem.
This verse states that Yahveh loves justice and hates robbery, and will give recompense truthfully, and will make an everlasting covenant with them. 'Ki' means 'for' or 'because'. 'Ani' means 'I'. 'Yahveh' is the proper name of God. 'Ohev' means 'loves'. 'Mishpat' means 'justice'. 'Sone' means 'hates'. 'Gazel' means 'robbery'. 'Be'olah' means 'iniquity' or 'oppression' and is connected to the previous word. 'Venatati' means 'and I will give'. 'Pe'ulatam' means 'their recompense'. 'Be'emet' means 'truthfully'. 'U'brit' means 'and a covenant'. 'Olam' means 'everlasting' or 'world'. 'Echrot' means 'I will make'. 'Lahem' means 'to them'.
[ISA.61.9] And their seed shall be known among the nations, and their offspring within the peoples. All who see them will recognize them, for they are the seed blessed by Yahveh. [§]
ve-no-da' be-go-yim zar-am ve-tse-etza-ei-hem be-toch ha-am-im kol-ro-ei-hem yak-i-rum ki hem ze-ra' be-rach Yahveh.
This verse speaks of the descendants of a blessed people being recognized among the nations. 've-no-da' means 'and shall be known'. 'be-go-yim' means 'among the nations'. 'zar-am' means 'their seed'. 've-tse-etza-ei-hem' means 'and their offspring'. 'be-toch ha-am-im' means 'within the peoples'. 'kol-ro-ei-hem' means 'all who see them'. 'yak-i-rum' means 'will recognize'. 'ki hem' means 'for they are'. 'ze-ra' means 'seed'. 'be-rach' means 'blessed'. 'Yahveh' is the proper name of God.
[ISA.61.10] I will greatly rejoice in Yahveh, my soul will exult in my Gods, for He has clothed me in garments of salvation and covered me with a robe of righteousness. As a bridegroom adorns himself with finery and as a bride decks herself with her jewels. [§]
Soś asis ba-Yahveh tagel nafshi bei-Elohay ki hilbishani bigdei-yesha me'il tsedakah ye'atani ke-hatan yekhahen pa'er ve-kakhallah ta'adeh keleiha.
This verse is a poetic expression of joy and righteousness received from God. "Soś" and "asis" both denote rejoicing or exulting. "Yahveh" is the proper name of God. "Nafshi" means "my soul." "Elohay" means "my Gods". "Hilbishani" means "He has clothed me." "Bigdei-yesha" are "garments of salvation". "Me'il tsedakah" is a "robe of righteousness". "Ye'atani" means "He has covered me". The verse uses the analogy of a bridegroom adorning himself with finery and a bride bedecking herself with jewels to illustrate the experience of being clothed in God's salvation and righteousness.
[ISA.61.11] For as the earth brings forth its sprout, and as a garden causes its seeds to sprout, so my Lord Yahveh will bring forth righteousness and praise before all the nations. [§]
ki ka'aretz totzi tzimchaha uchegana zeru'eiha tatzmich, ken adonai yahveh yatzmich tzedakah utehilla neged kol-hagoyim.
This verse uses a simile, comparing the sprouting of the earth and a garden to how my Lord Yahveh will bring forth righteousness and praise. 'ki' means 'for' or 'because'. 'ka' means 'as' or 'like'. 'aretz' means 'earth'. 'totzi' means 'brings forth'. 'tzimchaha' means 'its sprout' or 'its growth'. 'uchegana' means 'and a garden'. 'zeru'eiha' means 'its seeds'. 'tatzmich' means 'will bring forth'. 'ken' means 'so' or 'thus'. 'adonai' means 'my Lord'. 'yahveh' is the proper name of God. 'yatzmich' means 'will bring forth'. 'tzedakah' means 'righteousness'. 'utehilla' means 'and praise'. 'neged' means 'before' or 'in the face of'. 'kol-hagoyim' means 'all the nations'.
ISA.62
[ISA.62.1] For the sake of Zion, I will not be silent, and for the sake of Jerusalem, I will not be still, until righteousness goes forth brightly and her salvation burns like a torch. [§]
lema’an tsiyon lo’ ech’sheh ulema’an yerushalayim lo’ esh’kot ad yeitzei kanogah tzidkah vehishu’atah kelappid yiv’ar.
This verse speaks of God's commitment to Zion and Jerusalem. It states God will not be silent or still until righteousness shines forth from Zion and salvation burns like a torch. ‘lema’an’ means ‘for the sake of’ or ‘in order that’. ‘tsiyon’ refers to Zion. ‘yerushalayim’ refers to Jerusalem. ‘lo’ ech’sheh’ means ‘I will not be silent’. ‘lo’ esh’kot’ means ‘I will not be still’. ‘ad’ means ‘until’. ‘yeitzei’ means ‘goes forth’ or ‘shines forth’. ‘kanogah’ means ‘brightly’ or ‘like the dawn’. ‘tzidkah’ means ‘righteousness’. ‘vehishu’atah’ means ‘and her salvation’. ‘kelappid’ means ‘like a torch’. ‘yiv’ar’ means ‘will burn’.
[ISA.62.2] And nations will see your righteousness, and all kings your glory, and they will call you a new name, which the mouth of Yahveh will establish. [§]
ve-ra’u goyim tzid-keh’ ve-chal-me-la-chim ke-vo-deh’ ve-ko-ra’ la-ch shem cha-dash asher fee Yahveh yik-beh-nu
This verse describes nations seeing God’s righteousness and all kings seeing God’s glory, and God being called a new name which the mouth of Yahveh will establish.
[ISA.62.3] And you will be a crown of beauty in the hand of Yahveh, and a turban of kingship in the palm of the Gods. [§]
ve-ha-yeet a-te-ret tif-a-ret be-yad-ye-ho-vah oo-tse-noof me-loo-khah be-kaf-e-lo-haykh.
This verse uses several names for God. "Yahveh" is a proper name, understood to be the covenant name of the God of Israel. "Elohim" refers to the Gods, but can also be used for the one God in a plural of majesty. "Yad" means hand. "Kaf" also means hand, but can denote power or control. “Ateret” means crown or garland. “Tif’aret” means beauty or splendor. “Tsenuf” refers to a turban or head covering, symbolizing royalty. “Melukhah” means kingship or royalty.
[ISA.62.4] It will no longer be said to you, ‘Forsaken,’ and to your land it will no longer be said, ‘Desolate.’ For you will be called ‘My Delight’ and to your land ‘Married.’ Because Yahveh delights in you and your land will be possessed. [§]
lo-ye-eh-mer loch od azuvah oo-le-artzech lo-ye-eh-mer od shemamah ki-lach yikare cheftzi-vah oo-le-artzech beulah ki-chafez Yahveh bach ve-artzech tibael.
This verse comes from Isaiah 62:4. It is a prophetic statement about restoration and a renewed relationship. 'Azuvah' means forsaken, and 'shemamah' means desolate. 'Cheftzi' relates to desire or delight, and 'beulah' means married. The verse speaks of a time when the people and the land will no longer be called forsaken or desolate, but will be cherished and possessed.
[ISA.62.5] For if a young man lies with a virgin, your sons will lie with you, and the rejoicing of a bridegroom over a bride will be glad upon you, your Gods. [§]
ki-yiv'al bachur betulah yiv'aluch banayich u'mesos chatan al kalah yasish alayich elohayich.
This verse uses several words that need literal translation. "Bachur" means young man. "Betulah" means virgin. "Yiv'al" is a verb meaning to lie with, in the context of sexual relations. "Banayich" means your sons. "Mesos" means rejoicing. "Chatan" means bridegroom. "Kalah" means bride. "Yasish" means to be glad. "Elohayich" means your Gods.
[ISA.62.6] On your walls, Jerusalem, I have appointed watchmen, all the day and all the night, perpetually they will not be silent; those who remember Yahveh, be not silent to you. [§]
al-khomotayikh Yerushalayim hifkadti shomrim kol-hayom vekol-halayla tamid lo yekheshu hamazkirim et-Yahveh al-domi lakhem.
This verse speaks of watchmen being appointed to the walls of Jerusalem, constantly remembering Yahveh. 'Al' means 'on' or 'upon'. 'Khomotayikh' means 'your walls'. 'Yerushalayim' is the name 'Jerusalem'. 'Hifkadti' means 'I have appointed'. 'Shomrim' means 'watchmen'. 'Kol-hayom' means 'all the day'. 'Ve kol-halayla' means 'and all the night'. 'Tamid' means 'always' or 'perpetually'. 'Lo yekheshu' means 'they will not be silent'. 'Hamazkirim' means 'those who remember'. 'Et-Yahveh' means 'Yahveh'. 'Al-domi lakhem' means 'be not silent'.
[ISA.62.7] And do not give Him peace until He establishes and until He makes Jerusalem praise in the land. [§]
veh-al-tit-nu do-mee lo ad yee-kho-nen ve-ad ya-seem et-yeru-sha-lim teh-il-lah ba-aretz
This verse consists of a negative command ('do not give') followed by conditions ('until He establishes and until He makes'). 'Domi' refers to blood, metaphorically representing peace offerings or a sense of rest/settlement. 'Yerushalim' is Jerusalem, and 'tehilla' means praise or glory. 'Ba-aretz' means in the land.
[ISA.62.8] Yahveh swears by His right hand and by the strength of His arm, that I will not give your grain as food to your enemies, and that foreigners will not drink your wine, which you have toiled to produce. [§]
nishbah Yahveh bimeyno ubizro'o uzzo im-etten et deganech od ma'achal le'oyvayich ve'im yishtu benei nechar tiroshach asher yaga'at bo.
This verse is a solemn oath by Yahveh. It states that Yahveh swears by His right hand and strong arm that He will not allow the grain of the Israelites to become food for their enemies, nor will foreigners drink the wine that they labored to produce. The verse employs parallelism to emphasize the promise.
[ISA.62.9] For those who gather him will consume him, and they will praise Yahveh. And those who are gathered by him will drink him in the courts of the holy one. [§]
ki me-as-fa-yo yo-kh-lu-hu ve-hil-lu et-Yahveh u-me-kab-tsa-yo yish-tu-hu be-khatz-rot kad-shi.
This verse describes a coming feast where those who gather and those who are gathered will partake. 'me-as-fa-yo' refers to those who gather him, 'yo-kh-lu-hu' means they will consume him. 'hil-lu et-Yahveh' means to praise Yahveh. 'me-kab-tsa-yo' refers to those who gather him, 'yish-tu-hu' means they will drink him. 'be-khatz-rot kad-shi' means in the courts of the holy one.
[ISA.62.10] Pass through, pass through at the gates! Clear the way for the people! Pave, pave the path! Remove stones from the way! Lift up a banner over the nations! [§]
Ivru Ivru bashsha'arim panu derech ha'am sollu sollu hamessila saqlu me'even harimu nes al ha'ammim.
This verse is a call to prepare the way for a coming power or ruler. "Ivru" is the imperative form of the verb meaning 'to pass through' or 'to cross over', repeated for emphasis. "Bashsha'arim" means 'at the gates'. "Panu derech" means 'clear the way'. "Ha'am" means 'the people'. "Sollu" means 'pave' or 'make smooth'. "Hamessila" means 'the path'. "Saqlu" means 'remove stones'. "Me'even" means 'from stone'. "Harimu" means 'lift up'. "Nes" means 'a banner or standard'. "Al ha'ammim" means 'over the nations'.
[ISA.62.11] Behold, Yahveh has caused to hear to the end of the earth: say to the daughter of Zion, behold, your salvation is coming! Behold, his reward is with him, and his work is before his face. [§]
hin-neh Yahveh hish-mee-ah el-keh-tseh ha-ah-retz im-roo le-vat-tzee-yon hin-neh yish-eh-khah bah-ah hin-neh seh-char-oh it-toh oo-peh-oo-lah-toh leh-fah-nav.
This verse begins with 'hin-neh' which means 'behold' or 'surely'. 'Yahveh' is the proper name of God. 'hish-mee-ah' means 'He has caused to hear' or 'He has proclaimed'. 'el-keh-tseh ha-ah-retz' means 'to the end of the earth'. 'im-roo' means 'say'. 'le-vat-tzee-yon' means 'to the daughter of Zion'. 'yish-eh-khah' means 'your salvation'. 'bah-ah' means 'is coming'. 'seh-char-oh' means 'his reward'. 'it-toh' means 'with him'. 'peh-oo-lah-toh' means 'his work'. 'leh-fah-nav' means 'before his face'. The verse is a proclamation that God has announced salvation is coming to Zion, and that the reward for that salvation will be with God and the work done for it will be before Him.
[ISA.62.12] And they will be called the holy people, redeemed by Yahveh, and to you will be called sought out, a city not forsaken. [§]
ve-karu lahem am-ha-kodesh geulei Yahveh ve-lach yikkareh derusha ir lo ne'ezava.
This verse describes how the people will be called "the holy people, redeemed by Yahveh," and how Zion will be called "sought out, a city not forsaken". The verse uses a possessive construction with "my Lord" (Yahveh) and a passive construction concerning the city. "Am" means "people". "Ha" is a definite article, like "the". "Kodesh" means "holy". "Geulei" means "redeemed". "Derusha" means "sought out". "Lo" is a negative, like "not". "Ne'ezava" means "forsaken".
ISA.63
[ISA.63.1] Who is this who comes from Edom, with garments stained red from Bozrah? This one is splendid in his apparel, treading with great power. I speak in righteousness, much to save. [§]
mee-zeh | bah min eh-dome hah-moots begah-deem mee-bah-tzrah zeh hah-door bill-boosho tzo-eh beh-rov koh-ho ah-nee meh-dah-ber bee-tzdeh-kah rav leh-ho-shee-ah.
This verse describes someone approaching from Edom, stained with red garments, who is powerful and speaks righteously, promising salvation. 'Edom' refers to the nation of Edom. 'Hamoots begadim' literally means 'red in garments', interpreted as stained with red, likely symbolizing bloodshed. 'Tzoeh berov koh' means 'treading in abundance of strength' or 'treading with great power'. 'Mehdaber bitzedakah rav lehoshia' means 'I speak in righteousness, much to save'.
[ISA.63.2] Why is your clothing red, and why are your garments like one treading in a winepress? [§]
maddua adom livlushach uvgadaycha kedorech begat
This verse is from Isaiah 63:2. "maddua" means "why". "adom" means "red". "livlushach" means "for your clothing". "uvgadaycha" means "and your garments". "kedorech" means "like one who treads". "begat" means "in a winepress". Therefore, the verse is asking why the speaker's clothing is red, and why their garments are like those of someone treading grapes in a winepress.
[ISA.63.3] I have trodden fruit alone, and there is no one with me among the nations. And I will tread them in my anger, and I will crush them in my fury. And their victory will be upon my garments, and I will redeem all my clothing. [§]
poo-rah dar-akhti le-vah-dee oo-may-eem ayn-eesh it-tee ve-ed-reh-chem be-ah-pee ve-er-mes-chem bah-hah-mah-tee ve-yayz neetz-chahm al-beg-ah-dai ve-kohl mal-boo-shah-y egg-ahl-tee.
This verse describes a solitary act of crushing nations. "Pura" means "fruit" or, figuratively, "result". "Darachti" means "I have trodden". "Levadi" means "alone". "Ume'amim" means "and nations". "Ein-ish" means "no one". "Iti" means "with me". "Vedrechhem" means "and I will tread". "Be'api" means "in my anger". "Vermesem" means "and I will crush". "Bachamati" means "in my fury". "Vayez neetzcham" means "and their victory". "Al-begadai" means "on my garments". "Vechol malbushai" means "and all my clothing". "Eggaltiti" means "I will redeem". The verse speaks of a single entity enacting retribution upon nations, staining their clothing with the evidence of that victory, and subsequently redeeming the clothing.
[ISA.63.4] For a day of vengeance is in my heart, and the year of my redemption has come. [§]
ki yom nakam beli-bi u-shnat ge-u-lai ba-ah
This verse contains several key words related to God and time. 'Yom' means 'day'. 'Nakam' means 'vengeance'. 'Beli-bi' means 'in my heart'. 'Shnat' means 'year'. 'Ge-u-lai' means 'my redemption'. 'Ba-ah' means 'came'. The verse expresses a coming time of divine retribution and redemption.
[ISA.63.5] And I look, and there is no helper, and I am desolate, and there is no supporter. And my arm saved me, and my fury is what supported me. [§]
ve'abbit ve'ein ozer ve'eshtomem ve'ein somech vatoshua li zro'i vachamati hi semachteni.
This verse expresses a feeling of utter abandonment followed by self-reliance and ultimately, strength found within. "ve'abbit" means "and I look". "ve'ein ozer" means "and there is no helper". "ve'eshtomem" means "and I am desolate". "ve'ein somech" means "and there is no supporter". "vatoshua li zro'i" means "and my arm saved me". "vachamati hi semachteni" means "and my fury is what supported me".
[ISA.63.6] And I will bring nations to my anger, and I will pay them back with my wrath. And I will bring down to the earth their inheritance. [§]
ve’avu’s amim be’api va’ashach’rem bachamati ve’orid la’aretz nitz’cham.
This verse describes a future judgment where nations will come to the speaker’s anger, and will be paid back in full for their wrath. Their inheritance will be brought down to the earth. ‘avu’s’ means 'I will bring'. ‘amim’ means 'nations'. ‘api’ means 'my nose', but is idiomatically 'my anger'. ‘ashach’rem’ means 'I will pay'. ‘bachamati’ means 'with my wrath'. ‘orid’ means 'I will bring down'. ‘la’aretz’ means 'to the earth'. ‘nitz’cham’ means 'their inheritance'.
[ISA.63.7] The loving kindnesses of Yahveh I will remember, the praises of Yahveh I will recount, according to all that Yahveh has done for us. And great is the goodness to the house of Israel that He has shown them, according to His mercies and according to the abundance of His loving kindnesses. [§]
khasdei yevave azkir tehilot yevave keal kol asher gemalanu yevave verav tuv lebeit yisrael asher gemalam kerakhamav ukhrov khasadav.
This verse speaks of remembering the loving kindnesses and praises of Yahveh, and the great goodness to the house of Israel, which He has shown according to His mercies and according to the abundance of His loving kindnesses. 'Khasdei' refers to loving kindnesses or mercies, 'Yevave' is Yahveh, 'azkir' is I will remember, 'tehilot' are praises, 'gemal' means to reward or do good, 'tuv' means good, 'beit' is house, 'yisrael' is Israel, 'rakhamav' is His mercies, and 'khasadav' is His loving kindnesses.
[ISA.63.8] And he said, "Only my people they are, sons who will not lie, and it came to be a savior for them." [§]
va-yo-mer ach-ah-mee hem-mah ba-neem lo ye-sha-keru va-yeh-hee la-hem le-mo-shee-ah.
This verse describes a statement made, asserting that a people are not liars, and thus will be for them a savior. The first word 'vayomer' means 'and he said'. 'Ach' means 'but, only'. 'Ammi' means 'my people'. 'Hema' means 'they are'. 'Banim' means 'sons'. 'Lo' is 'not'. 'Yeshakeru' means 'they will lie'. 'Vayehi' means 'and it came to be'. 'Lahem' means 'for them'. 'Le-moshi'a' means 'a savior'.
[ISA.63.9] In all their distress, He was not distressed, and the angel of His face saved them. In His love and in His compassion, He redeemed them. He lifted them and carried them all the days of forever. [§]
b'chol-tzaratahm lo tzar umalach panav hoshi'am b'ahavato u'v'chemalto hu ga'alam vay'nat'lem vay'nas'em kol-y'mei olam.
This verse describes God's deliverance of the Israelites. 'B'chol-tzaratahm' means 'in all their distress'. 'Lo tzar' means 'was not distressed'. 'Umalach panav' means 'and the angel of His face'. 'Hoshi'am' means 'saved them'. 'B'ahavato u'v'chemalto' means 'in His love and in His compassion'. 'Hu ga'alam' means 'He redeemed them'. 'Vay'nat'lem vay'nas'em' means 'He lifted them and carried them'. 'Kol-y'mei olam' means 'all the days of forever'.
[ISA.63.10] And they rebelled and hardened their hearts against the spirit of His holiness, and He turned to be an enemy to them; He fought with them. [§]
vehema maru veitzvu et-ruach kadsho vayahefech lahem le'oyev hu nilcham-bam
This verse describes a people who angered God and, as a result, God turned against them and fought against them. 'vehema' means 'and they'. 'maru' means 'rebelled'. 'veitzvu' means 'and they hardened'. 'et-ruach kadsho' means 'the spirit of His holiness'. 'vayahefech' means 'and He turned'. 'lahem' means 'to them'. 'le'oyev' means 'to an enemy'. 'hu' means 'He'. 'nilcham-bam' means 'fought with them'.
[ISA.63.11] And he remembered the days of old, Moses and his people. Where is the one who brought them up from the sea, the shepherd of his flock? Where is the one who placed his holy spirit within them? [§]
Va-yiz-kor yeh-may o-lam Mo-she am-mo ai-yeh ha-ma-a-lem mi-yam et ro-ay tzo-ano ai-yeh ha-sam be-kir-bo et ru-ach ka-dosh-o.
This verse recalls the days of old, referring to Moses and his people. It poses a rhetorical question about where the one who brought them up from the sea is – the shepherd of his flock. It continues to ask where the one is who placed his holy spirit within them.
[ISA.63.12] The Gods lead to the right hand of Moses, an arm of the Gods’ splendor. The Gods cleave the waters before them, to make a name for the Gods for all time. [§]
moleekh lee-yameen mosheh zeroh-ah tif-ar-toh bokhay-ah mayim mip-nay-hem la-ah-soh loh shehm oh-lahm.
This verse describes God's power and action in leading Moses and the Israelites. 'Moleekh' refers to leading or guiding. 'Lee-yameen mosheh' means to the right hand of Moses, signifying strength and power given to Moses. 'Zeroh-ah tif-ar-toh' describes God's arm of splendor or glory. 'Bokhay-ah mayim mip-nay-hem' means cleaving or splitting the waters before them. Finally, 'la-ah-soh loh shehm oh-lahm' indicates that this act was done to make a name for God for all time.
[ISA.63.13] He leads them in the depths, like a horse in the wilderness; they will not stumble. [§]
mo-lee-khahm bah-teh-ho-moht kah-soo-s bah-meed-bar lo yee-kah-sheh-loo.
This verse describes God leading a people through difficult circumstances, comparing it to a horse in the wilderness that does not stumble. "mo-lee-khahm" means "He leads them". "bah-teh-ho-moht" means "in the depths". "kah-soo-s" means "like a horse". "bah-meed-bar" means "in the wilderness". "lo yee-kah-sheh-loo" means "they will not stumble".
[ISA.63.14] Like the beast descending into the valley, the breath of Yahveh will lead it. So you lead your people, to make a name for yourself through glory. [§]
kabbehemah babik'ah tereid ruach Yahveh tenichennu ken nihagta am'cha la'asot lecha shem tif'aret.
This verse uses imagery of an animal descending into a valley and being guided by the breath of Yahveh. It draws a parallel between this guidance and how Yahveh leads his people, to establish a name for himself through glory. "Kabbehemah" means "like the beast". "Babik'ah" means "in the valley". "Tereid" means "descends". "Ruach" means "breath" or "wind". "Yahveh" is the proper name of God. "Tenichennu" means "will rest upon it", or "will lead it". "Ken" means "thus" or "so". "Nihagta" means "you lead". "Am'cha" means "your people". "La'asot" means "to make". "Lecha" means "for you". "Shem" means "name". "Tif'aret" means "glory".
[ISA.63.15] Look from heaven and see your high place and your splendor. Where is your zeal and your strength? The tumult of your inward parts and your compassion have restrained themselves from me. [§]
Habayt mishamayim ure’eh mizbul qadsh’cha v’tif’artecha ayyeh qin’atcha ug’vurotecha hamon me’echa verachamecha elay hit’apaku.
This verse is a plea, a lament asking where God’s passion, power, and compassion have gone. “Habayt” means “look” or “behold.” “Mishamayim” means “from heaven.” “Ure’eh” means “and see.” “Mizbul” means “your high place” or “your sanctuary.” “Qadsh’cha” means “your holy one” or “your sacred place.” “V’tif’artecha” means “and your splendor.” “Ayyeh” means “where.” “Qin’atcha” means “your zeal” or “your passion.” “Ug’vurotecha” means “and your strength” or “your might.” “Hamon me’echa” means “the tumult of your inward parts” or “the stirrings of your womb.” “Verachamecha” means “and your compassion.” “Elay” means “to me.” “Hit’apaku” means “restrained themselves” or “held back”.
[ISA.63.16] For you are our father, for Abraham did not know us, and Israel did not recognize us. You, Yahveh, are our father, our redeemer from eternity, your name is. [§]
Ki-ata avinu, ki Avraham lo yeda-anu, veYisrael lo yakir-anu. Ata Yahveh avinu, goaleinu meolam shemechah.
This verse is a declaration of faith and recognition of Yahveh as the eternal God and redeemer. It contrasts the lack of knowledge of God by Abraham and Israel with the speaker’s direct knowledge of Yahveh as their father and redeemer. “Avinu” means “our father” and “goaleinu” means “our redeemer.” “Meolam” means “from eternity” or “of old.” The verse emphasizes Yahveh’s consistent and eternal role as provider and savior.
[ISA.63.17] Why do you obscure, Yahveh, from your ways? Why do you harden our hearts from your reverence? Turn back, for the sake of your servants, the tribes of your inheritance. [§]
lah-mah tah-teh-eh-noo Yahveh mid-rah-kheh-cha tahk-shee-ach li-beh-noo mee-eer-ah-tech shuv le-mah-an ah-vah-de-cha shiv-teh-ee nah-chah-lahteh-cha.
This verse is a plea to Yahveh, questioning why He obscures His ways and hardens the hearts of His people against reverence for Him. It is a request for restoration, for Yahveh to turn back to His servants, the tribes of His inheritance.
[ISA.63.18] For a short time, your holy people possessed [the land], and our enemies have trampled your sanctuary. [§]
La mitze'ar yarshu am-qadosh'cha tsareinu bossu mikdash'cha.
This verse speaks of enemies trampling the sanctuary of God's holy people. 'Mitze'ar' refers to distress or hardship, suggesting the enemies caused difficulty for God’s people. 'Am-qadosh'cha' means ‘your holy people’ – the people set apart by God. 'Tsareinu' means 'our enemies.' 'Bossu' means 'they have trampled.' 'Mikdash'cha' means ‘your sanctuary’.
[ISA.63.19] We have been from eternity, the Gods have not ruled over us, your name has not been called upon them. If you were to tear open the heavens and descend, before your presence the mountains would melt. [§]
ha-yi-nu me-o-lam lo-ma-shal-ta ba-hem lo-ni-kra sha-mech a-lei-hem lu-ka-ra-ta sha-ma-yim ya-rad-ta mi-pa-nek ha-rim na-zo-lu.
This verse describes a people who claim the Gods have never ruled over them, nor has their name been called upon them. It expresses that if the Gods were to descend, the mountains would melt before their presence.
ISA.64
[ISA.64.1] As you test fire, melting water, you will demand fire to make your name known to your adversaries. Before you, nations will tremble. [§]
kik’doh’ esh hahmaseem mayim tib’eh-esh l’hodee’a shimekha l’tsareykha mipaneikha goyim yirgazu.
This verse describes God demonstrating power over fire and water to make His name known and to inspire fear in nations. ‘kik’doh’ esh’ refers to testing fire. ‘hahmaseem mayim’ means ‘the melting water.’ ‘tib’eh-esh’ means ‘you will demand fire.’ ‘l’hodee’a shimekha’ means ‘to make your name known.’ ‘l’tsareykha’ means ‘to your adversaries.’ ‘mipaneikha’ means ‘before you.’ ‘goyim yirgazu’ means ‘nations will tremble.’
[ISA.64.2] In your doing of terrors, we did not expect that mountains would flow from before your face. [§]
ba'asotecha norao'ot lo nekaveh yardeta mipanecha harim nazolu.
This verse describes a theophany, a manifestation of the divine. "ba'asotecha" means "in your doing". "norao'ot" means "terrors" or “horrors”. "lo nekaveh" means “we did not hope” or “we did not expect”. "yardeta" means “you descended”. "mipanecha" means “from your face” or “before you”. "harim nazolu" means “mountains flowed” or “mountains melted”. The verse speaks of a powerful, awe-inspiring event where the Gods’ presence caused mountains to melt or flow like water.
[ISA.64.3] From forever, they have not heard, they have not listened, an eye has not seen. The Gods, apart from you, will do things for those who wait for them. [§]
oo-may-ol-am lo-sha-may-oo lo he-az-ee-nu ah-yin lo-ra-ah-tah el-oh-heem zoo-lat-chah ya-ah-seh lee-meh-cha-keh-loh.
This verse discusses things that have not been heard, listened to, or seen, apart from what the Gods will do for those who wait for them. 'Oo-may-ol-am' means 'from forever'. 'Lo-sha-may-oo' means 'they have not heard'. 'Lo he-az-ee-nu' means 'they have not listened'. 'Ah-yin lo-ra-ah-tah' means 'an eye has not seen'. 'El-oh-heem' means 'the Gods'. 'Zoo-lat-chah' means 'apart from you'. 'Ya-ah-seh' means 'will do'. 'Lee-meh-cha-keh-loh' means 'for those who wait for him'.
[ISA.64.4] You encountered the people and the one who does righteousness will remember you in your ways. Indeed, you were angry, and we sinned against you forever, and we will be saved. [§]
pagata ata sas vo'oseh tzedek bidrachaycha yizkorecha hen-ata katzaphta vanekhata bahhem olam venivashea.
This verse describes God encountering (or striking) a people and acting righteously. It acknowledges God's anger and humanity’s sin, but also speaks of future salvation. 'Pagata' means to encounter, meet, or strike. 'Sas' is the people. 'Oseh tzedek' is one who does righteousness. 'Bidrachaycha' means in your ways. 'Katzaphta' means you were angry. 'Vanekhata' means and we sinned. 'Olam' refers to eternity or forever. 'Nivashea' means we will be saved.
[ISA.64.5] And we became unclean, all of us, and like a garment of menstrual cloths, all our righteousnesses. And we withered, all of us, like a leaf, and our iniquities, like wind, will carry us away. [§]
vanhi khatame kulanu ukhbeged iddim kol tzidqoteinu vanavel keale kulanu vaavonenu karuakh yissa'unu
This verse describes the state of humanity as unclean and their righteousness as soiled garments. It uses metaphors to convey a sense of corruption and the fleeting nature of good deeds. 'vanhi' indicates 'and we became'. 'khatame' means 'unclean'. 'kulanu' means 'all of us'. 'ukhbeged iddim' means 'and like a garment of menstrual cloths'. 'kol tzidqoteinu' means 'all our righteousnesses'. 'vanavel' means 'and we withered'. 'keale' means 'like a leaf'. 'vaavonenu' means 'and our iniquities'. 'karuakh' means 'like wind'. 'yissa'unu' means 'they will carry us away'.
[ISA.64.6] And there is no one calling upon your name, no one awakening to hold onto you, because you have hidden your face from us, and our strength has failed in the hand of our iniquities. [§]
ve’ein koreh be’shim’cha mit’orer le’hachzik bacha ki’histas’ta panecha mim’menu vat’mugenu be’yad avoneinu.
This verse describes a situation where no one calls upon God, or awakens to hold onto God, because God has hidden God’s face from them and their strength has failed due to their iniquities. Let's break down the names: 'shim'cha' is 'your name', which is referencing God. 'panecha' is 'your face', also referencing God. 'avoneinu' is 'our iniquities'.
[ISA.64.7] And now, Yahveh, you are our Father. We are the substance, and you are our maker. All of us are the work of your hand. [§]
ve'atah Yahveh abi'nu ata anachnu ha-chomer ve'atah yotz'reinu uma'aseh yadecha kullanu.
This verse addresses Yahveh as 'our Father' and acknowledges both humanity's composition from raw material and Yahveh as the creator. It states that all are the work of Yahveh's hand.
[ISA.64.8] Do not be furious, Yahveh, exceedingly, and do not forever remember iniquity. Behold, look, please, at your people, all of us. [§]
al-tik-tzof Yahveh ad-me-od ve-al la-ad tiz-kor avon hen ha-vet-na am-cha kol-lanu.
This verse is a plea for mercy. 'al-tik-tzof' means "do not be furious". 'ad-me-od' means "very much" or "exceedingly". 've-al la-ad' means "and do not forever". 'tiz-kor' means "remember". 'avon' means "iniquity" or "guilt". 'hen' is a particle meaning "behold" or "indeed". 'ha-vet-na' means "look, please". 'am-cha' means "your people". 'kol-lanu' means "all of us".
[ISA.64.9] Your holy cities have become a wilderness, Zion has become a wilderness, Jerusalem is desolate. [§]
arei kadsh'cha hayu midbar, tziyon midbar hayta, Yerushalayim sh'mama.
This verse describes the state of holy cities, Zion, and Jerusalem as desolate and a wilderness. "arei" means cities. "kadsh'cha" means your holy ones. "hayu" means they were. "midbar" means wilderness. "tziyon" is Zion. "hayta" means she was. "Yerushalayim" is Jerusalem. "sh'mama" means desolate.
[ISA.64.10] Our sacred house and our glory, where our ancestors praised you, has become a burning of fire, and all our desires have become destruction. [§]
Bayt qadesh-nu ve-tif'arteinu asher hill'lucha avoteinu haya li-s'refat esh ve-chol machmudeinu haya le-charbah.
This verse speaks of a sacred place that was once a source of pride and praise by ancestors, but has been reduced to ruins and destruction. 'Bayt' means house or temple. 'Qadesh' refers to something holy or sacred. 'Tif'arteinu' means our beauty or glory. 'Avoteinu' means our fathers or ancestors. 'Hill'lucha' means they praised you. 'Esh' means fire, and 'charbah' means destruction or ruin.
[ISA.64.11] Will you restrain yourself upon these Gods, Yahveh? Will you be silent and respond to us exceedingly? [§]
ha'al-el-leh tit'apahk Yahveh techash veh'anneinu ad-me'od.
This verse asks Yahveh if He will restrain Himself because of these things, be silent and not respond exceedingly. 'Ha'al-el-leh' translates to 'upon these Gods?' suggesting a question directed towards Yahveh concerning His relationship with other divine beings. 'Tit'apahk' means 'will you restrain yourself?' 'Yahveh' is the proper name of God. 'Techash' means 'be silent'. 'Veh'anneinu' means 'and respond to us.' 'Ad-me'od' means 'exceedingly' or 'very much'.
ISA.65
[ISA.65.1] I was sought without being asked, I was found by those who did not seek me. I said, "Here I am, here I am," to a nation that does not call on my name. [§]
nidrashti lelo sh'alu nimtse'ti lelo bikshuni amarti hineini hineini el goi lo korei bishmi
This verse speaks of Yahveh being sought without being asked for, and found by those who did not seek. Yahveh declares presence to a nation that does not call on the divine name. 'nidrashti' means 'I was sought'. 'lelo' means 'without'. 'sh'alu' means 'they asked'. 'nimtse'ti' means 'I was found'. 'bikshuni' means 'they sought me'. 'amarti' means 'I said'. 'hineini' means 'here I am'. 'el goi' means 'to a nation'. 'lo korei' means 'does not call'. 'bishmi' means 'by my name'.
[ISA.65.2] I have spread my hands all day to a rebellious people, those who walk a path that is not good, after their own thoughts. [§]
peh-rash-tee ya-da-y kah-kol-ha-yohm el-ahm so-rehr ha-hol-kim ha-deh-rekh lo-tov ah-har mah-shav-toh-teh-hem.
This verse describes a speaker extending their hands all day to a rebellious people who walk a bad path, following their own thoughts. 'Peh-rash-tee' is a first-person singular perfect verb meaning 'I have spread'. 'Ya-da-y' means 'my hands'. 'Kah-kol-ha-yohm' means 'all day'. 'El-ahm' means 'to the people'. 'So-rehr' means 'rebellious'. 'Ha-hol-kim' means 'those who walk'. 'Ha-deh-rekh' means 'the way'. 'Lo-tov' means 'not good'. 'Ah-har mah-shav-toh-teh-hem' means 'after their thoughts'.
[ISA.65.3] The people who provoke the Gods continually before my face, they sacrifice in the gardens and they burn incense on the whitewashed stones. [§]
ha-ahm ha-mah-khee-seem oh-teet ai al-pah-nai tah-meed zoh-veech-eem bah-gah-noht oo-meh-kat-teer-eem al-hah-leh-vee-neem
This verse describes a people who provoke ‘the Gods’ and offer sacrifices in gardens and burn incense on whitewashed stones. ‘Ha-ahm’ means ‘the people’. ‘Ha-mah-khee-seem’ means ‘those who provoke/anger’. ‘Oh-teet’ means ‘me/to me’. ‘Al-pah-nai’ means ‘before my face’. ‘Tah-meed’ means ‘continually’. ‘Zoh-veech-eem’ means ‘they sacrifice’. ‘Bah-gah-noht’ means ‘in the gardens’. ‘Oo-meh-kat-teer-eem’ means ‘and they burn incense’. ‘Al-hah-leh-vee-neem’ means ‘on the whitewashed stones’.
[ISA.65.4] The ones who dwell in the graves and in the rocks will spend the night. The ones who eat the flesh of swine, and whose vessels contain abominations. [§]
ha-yosh-vim bah-keh-vah-rim oo-vah-neh-tsoo-rim yah-lee-noo ha-oh-khlim beh-sar ha-khah-zeer oo-peh-rak pig-goo-leem keh-lay-hem.
This verse describes people who dwell amongst the graves and the rocks, who consume the flesh of swine, and whose vessels contain abominations. Let's break down the terms. 'ha-yosh-vim' means 'the sitters' or 'the dwellers'. 'bah-keh-vah-rim' means 'in the graves'. 'oo-vah-neh-tsoo-rim' means 'and in the rocks'. 'yah-lee-noo' means 'they will spend the night' or 'they will dwell'. 'ha-oh-khlim' means 'the eaters'. 'beh-sar' means 'in the flesh of'. 'ha-khah-zeer' means 'the swine'. 'oo-peh-rak' means 'and whose'. 'pig-goo-leem' means 'abominations'. 'keh-lay-hem' means 'their vessels'.
[ISA.65.5] Those who say, "Draw near to me," do not approach me, because I have sanctified you. These are smoke in my nostrils, a burning fire all day. [§]
ha-omrim kerav eleicha al-tigash-bi ki kidashticha eleh ashan be-api esh yokedet kol-hayom
This verse describes God speaking, indicating a separation between the divine and humanity. 'ha-omrim' means 'those who say'. 'kerav eleicha' means 'draw near to me'. 'al-tigash-bi' means 'do not approach me'. 'ki kidashticha' means 'because I have sanctified you'. 'eleh ashan be-api' means 'these are smoke in my nostrils'. 'esh yokedet kol-hayom' means 'a burning fire all day'. The verse emphasizes God’s holiness and the distance between the divine and people.
[ISA.65.6] Indeed, a writing is before me. I will not conceal, but I have repaid and I have repaid for their bosom. [§]
hinneh ketuvah lefanai lo echseh ki im shillamti veshillamti al cheiqam.
This verse uses several key terms. "Hinneh" means 'behold' or 'indeed'. "Ketuvah" means 'writing' or 'that which is written'. "Lefanai" means 'before me'. "Lo echseh" means 'I will not conceal'. "Ki im" means 'but' or 'except'. "Shillamti" means 'I have repaid' or 'I have recompensed'. "Cheiq" means 'bosom' or 'lap'. The verse speaks of a reckoning and a payment made.
[ISA.65.7] “Your iniquities and the iniquities of your fathers together,” said Yahveh, “those who burned offerings on the mountains and on the hills have insulted me, and I will deliver the result of their actions to their own embrace.” [§]
‘avonoteykem va’avonot avoteykem yachdav amar Yahveh asher kitru al-heharim ve’al-hagva’ot cher’funy u’mad’oti pe’ulatam rishonah al-cheiqam.
This verse describes Yahveh speaking and accusing the people of their iniquities and the iniquities of their fathers. They are accused of burning offerings on mountains and hills and insulting Yahveh. Yahveh declares that the consequences of their actions will be delivered to them personally.
[ISA.65.8] Thus says Yahveh: As one might find sweet wine within a cluster and be told, "Do not destroy it, for blessing is in it," so will I do for the sake of My servants, so as not to destroy everything. [§]
koh amar Yahveh ka-asher yimmatzeh ha-tirosh ba-eshkol ve-amar al-tashchit-hu ki brachah bo ken e'eseh le-ma'an avaday le-bilti hashchit ha-kol.
This verse begins with the standard prophetic formula "thus says Yahveh". It then presents a hypothetical scenario involving grapes. A person finds sweet wine within a cluster and is told not to destroy it, because there is blessing in it. Yahveh states that He will act in a similar way for the sake of His servants, so as not to destroy everything.
[ISA.65.9] And I will bring forth seed from Jacob and an inheritor from Judah. They will possess the land, my chosen ones, and my servants will dwell there. [§]
vehotzeti miyaakov zerah umiyehuda yoresh harah vireishuha bechirai vaavadai yishkhenu shammah
This verse speaks of God bringing forth descendants from Jacob and an inheritor from Judah, who will possess the land. God’s chosen ones and servants will dwell there.
[ISA.65.10] And the Sharon plain will become a pasture for sheep, and the valley of Achor will become a resting place for cattle, for my people who seek me. [§]
ve-ha-ya ha-sha-ron li-nev-eh-tsan ve-eh-mek a-chor le-rev-etz ba-kar le-am-i a-sher de-rash-u-ni
This verse describes a future restoration. "Sharon" is a fertile plain. "Achor" is a valley. "Revetz" means a place for cattle to lie down. The verse speaks of these places being provided for "my people" who "seek me". The verse uses possessive pronouns and directional language.
[ISA.65.11] And you, those abandoning Yahveh, those forgetting the holy mountain, are those preparing a table for fortune, and those filling cups with intoxicating drink. [§]
ve-atem ozvei Yahveh hashekhichim et-har kadoshi ha-orkhim la-gad shulchan ve-hammaleim la-mni mimmsach.
This verse addresses those who have abandoned Yahveh and forgotten the holy mountain. It describes them preparing a table for fortune-telling and filling cups with intoxicating drink.
[ISA.65.12] I will surely count you to the sword and all of you for slaughter you will be subdued, because I called and you did not answer, I spoke and you did not hear, and you did evil in my eyes, and in that which I did not desire, you chose. [§]
oomaneeti etchem lacherev vechulkchem latevach tichra'oo ya'an kara'tee velo anitem divarti velo shma'tem vattasu harah be'einai ubasher lo chafatzti bechar'tem.
This verse details a declaration of punishment for disobedience. 'Omaniti' means 'I will surely count', implying assigning a fate. 'Etchem' is 'you'. 'Lacherev' means 'to the sword' and 'latevach' means 'for slaughter'. 'Ya'an' introduces the reason, 'because'. 'Kara'ti' means 'I called', and 'velo anitem' means 'and you did not answer'. 'Divarti' means 'I spoke', and 'velo shma'tem' means 'and you did not hear'. 'Vattasu harah be'einai' means 'and you did evil in my eyes'. 'Uvasher lo chafatzti bechar'tem' means 'and in that which I did not desire, you chose'.
[ISA.65.13] Therefore thus says my Lord Yahveh: Behold, my servants will eat, but you will hunger. Behold, my servants will drink, but you will thirst. Behold, my servants will rejoice, but you will be ashamed. [§]
lakhen koh-amar adonai yahveh hineh avadai yo'chlu ve'atem tir'avu hineh avadai yishtu ve'atem tizma'u hineh avadai yischachu ve'atem tevoshu.
This verse contains several key names for God. "Adonai" means "my Lord" and is a title used in place of the divine name. "Yahveh" is the proper name of God, often rendered as Jehovah in tradition. The verse contrasts the prosperity of God’s servants with the suffering of others. It uses parallelism to emphasize this contrast. The structure is repetitive to highlight the divine judgment.
[ISA.65.14] Behold, my servants will sing from goodness of heart, and you will cry out from pain of heart, and from breaking of spirit you will wail. [§]
heen-neh ah-vah-dai ya-ro-nu mi-toov leev veh-ah-tem ti-tz-eh-ku meek-ehv leev oo-mee-sheh-veh-ruh roo-akh teh-yeh-lee-loo
This verse contrasts the joyful singing of God's servants with the lamentations of those who oppose them. 'heen-neh' means 'behold' or 'surely'. 'ah-vah-dai' means 'my servants'. 'ya-ro-nu' means 'they will sing'. 'mi-toov leev' means 'from goodness of heart'. 'veh-ah-tem' means 'and you'. 'ti-tz-eh-ku' means 'you will cry out'. 'meek-ehv leev' means 'from pain of heart'. 'oo-mee-sheh-veh-ruh roo-akh' means 'and from breaking of spirit'. 'teh-yeh-lee-loo' means 'you will wail'.
[ISA.65.15] And you will place your names on an oath for my chosen ones, and my Lord Yahveh will cause death. And to his servants, another name will be called. [§]
vehi'nakhtem shimechem lishevua livchirei vehimitcha adonai yevave vel'avadav yikra shem acher.
This verse describes a situation where people are placing their names on an oath for the chosen ones, and then Yahveh, my Lord, will cause death. To his servants, another name will be called.
[ISA.65.16] The one who blesses in the land will be blessed by the Gods of Amen, and the one who swears in the land will swear by the Gods of Amen, because the former troubles are forgotten and because they are hidden from the eyes. [§]
asher hammitbarech ba'aretz yitbarech be'Elohei Amen vehanishba ba'aretz yishaba be'Elohei Amen ki nischchu hatzarot harishonot veki nisttru mee'enai.
This verse speaks of blessing and swearing by the Gods of Amen. It states that past troubles will be forgotten and hidden from sight. 'Amen' here is likely used as a proper noun, the name of a deity or place. We are translating names literally; therefore, Elohim becomes 'the Gods'.
[ISA.65.17] For behold, I create new heavens and a new earth, and the former things will not be remembered, nor will they come to mind. [§]
ki-hin-nee bo-ray sha-mai-im kha-da-shim va-aretz kha-da-shah ve-lo ti-za-kha-re-nah ha-ri-sho-not ve-lo ta-a-leh-nah al-lev.
This verse states that Yahveh is creating new heavens and a new earth. The former things will not be remembered, nor will they come to mind. The words are fairly straightforward in their construction. 'Ki' means 'for', 'hin-nee' means 'behold, I', 'bo-ray' means 'creator', 'sha-mai-im' means 'heavens', 'kha-da-shim' means 'new', 'va-aretz' means 'and earth', 'kha-da-shah' means 'new', 've-lo' means 'and not', 'ti-za-kha-re-nah' means 'will remember', 'ha-ri-sho-not' means 'the former things', 've-lo' means 'and not', 'ta-a-leh-nah' means 'will come up', 'al-lev' means 'on the heart'.
[ISA.65.18] For only rejoice and be glad forever, that I am creating, for behold, I am creating Jerusalem as joy, and her people as delight. [§]
kee im sissoo vegeeloo adei ad asher anee boreh kee hinnee boreh et Yerushalayim geelah veammah massos.
This verse contains several key terms. "kee" means "for" or "because". "im" can mean "if" but in this context acts more like "only". "sissoo" means "to rejoice". "vegeeloo" means "and to be glad". "adei ad" means "forever" or "evermore". "asher" means "that" or "which". "anee" means "I". "boreh" means "creating" or "forming". "hinnee" means "behold, I". "et" is a grammatical particle indicating the direct object. "Yerushalayim" is the name Jerusalem. "geelah" means "joy" or "rejoicing". "veammah" means "and her people". "massos" means "delight" or "joyousness".
[ISA.65.19] And I will rejoice in Jerusalem and be glad in my people, and the sound of weeping and the sound of outcry will no longer be heard in it. [§]
ve-gal-ti bi-ru-sha-lim ve-sas-ti be-am-i ve-lo-yis-sham-a bah od kol be-chi ve-kol ze-a-kah.
This verse speaks of a future restoration and joy in Jerusalem. It describes a time when weeping and cries will no longer be heard in the city. Let's break down the names used: ‘El’ is not explicitly stated here, but is implied in the context of divine promise. The verse focuses on action and consequence, detailing a future state.
[ISA.65.20] There will not still be from there an age of days, and the elder that does not fill his days. Because the youth, son of one hundred years, will die, and the sinner, son of one hundred years, will be cursed. [§]
lo yihyeh misham od ol yamim vezaken asher lo yemalle et yamav ki hanear ben meat shanah yamut vehachota ben meat shanah yekulal.
This verse describes a shortened lifespan following a judgment. 'lo yihyeh' means 'there will not be'. 'misham' means 'from there'. 'od' means 'still' or 'again'. 'ol yamim' is literally 'age of days', which is understood to be a long life. 'vezaken' means 'and the elder'. 'asher' means 'that'. 'lo yemalle et yamav' means 'that does not fill his days'. 'ki' means 'because'. 'hanear' means 'the youth'. 'ben meat shanah' means 'son of one hundred years'. 'yamut' means 'will die'. 'vehachota' means 'and the sinner'. 'yekulal' means 'will be cursed'.
[ISA.65.21] And they built houses and they dwelled in them, and they planted vineyards and they ate their fruit. [§]
oo-vah-noo bah-teem ve-yah-shah-voo ve-nah-teh-oo ker-ah-meem ve-ahk-loo pee-reem
This verse describes the Israelites building houses, dwelling in them, planting vineyards, and eating their fruit. The verbs are all in the past tense, indicating completed actions. The words themselves are relatively straightforward in terms of grammatical function. 'Batim' means houses (plural), 'yashavu' means they dwelled, 'keramim' means vineyards (plural), and 'piryam' means their fruit.
[ISA.65.22] They will not build and another will dwell, they will not plant and another will eat, because like the days of the tree are the days of my people, and the work of their hands will be worn out among my chosen ones. [§]
lo yivnu ve'acher yeysev, lo yitte'u ve'acher yo'chel, ki-ki'mei ha'etz yemei ami u'ma'aseh yadeihem yivallu bechirai.
This verse describes a situation where people will build and others will inhabit, plant and others will eat. It connects this to the lifespan of a tree being comparable to the days of the people, and the work of their hands will wear out among the chosen ones. The verse is about reaping what one sows, and the fleeting nature of life and achievement.
[ISA.65.23] They will not toil for nothing, nor will they bear children for ruin, for they are the seed of those blessed by Yahveh, and their offspring are with them. [§]
lo yigueu larik v'lo yeildu labehala ki zerah beruchei Yahveh hema v'tze'etza'ehem itam.
This verse speaks about the fruitfulness of those blessed by Yahveh. "Lo yigueu larik" means they will not labor for emptiness, or in vain. "V'lo yeildu labehala" means they will not give birth to destruction. "Ki zerah beruchei Yahveh hema" means because the seed of the blessed of Yahveh, they are. "V'tze'etza'ehem itam" means and their offspring are with them.
[ISA.65.24] And it will be, before they call, and I, Yahveh, will answer. Still they are speaking, and I, Yahveh, will hear. [§]
ve-ha-yah te-rem yik-ra-oo va-a-nee eh-eh-neh o-od hem me-dab-beerim va-a-nee eh-sh-mah
This verse describes God responding to people before they even finish praying or speaking. 've-ha-yah' means 'and it will be'. 'te-rem' means 'before'. 'yik-ra-oo' is 'they call'. 'va-a-nee' means 'and I'. 'eh-eh-neh' is 'I will answer'. 'o-od' means 'still' or 'yet'. 'hem' means 'they'. 'me-dab-beerim' means 'speaking'. 'va-a-nee' again means 'and I'. 'eh-sh-mah' means 'I will hear'.
[ISA.65.25] A wolf and a lamb will graze as one, and a lion will eat straw like an ox, and a serpent will have dust for its food. They will not cause harm, and they will not destroy, on all my holy mountain, says Yahveh. [§]
ze’ev ve’taleh yir’u ke’echad ve’aryeh kabakar yo’chal-teven ve’nachash afar lachmo lo-yare’u ve’lo-yashchitu be’chol-ha-har kadoshi amar Yahveh.
This verse describes a peaceful coexistence between natural enemies. A wolf and a lamb will graze together, a lion will eat straw like an ox, and a serpent will eat dust. This is a depiction of a restored paradise where the natural order is harmonious and there is no destruction. It is declared by Yahveh.
ISA.66
[ISA.66.1] Thus says Yahveh, "The heavens are my throne, and the earth is the footstool of my feet. Which house will you build for me, and which place will be my rest?" [§]
Koh amar Yahveh hashamayim kise'i veharets hadom raglai ei-zeh bayit asher tibnu-li ve-ei-zeh makom menuchati.
This verse is a rhetorical question posed by Yahveh. "Koh amar" means "Thus says". "Hashamayim" is "the heavens". "Kise'i" means "my throne". "Veharets" is "and the earth". "Hadom" means "the footstool". "Raglai" means "my feet". "Ei-zeh" means "which". "Bayit" is "house". "Asher" means "that". "Tibnu-li" means "you will build for me". "Ve-ei-zeh" is "and which". "Makom" means "place". "Menuchati" means "my rest". The verse asks what sort of house or resting place humans would build for Yahveh, implying none is sufficient.
[ISA.66.2] And all these things my hand has made, and all these things are the declaration of Yahveh. And to this one I will look, to the humble and contrite in spirit, and I will tremble at my words. [§]
ve'et-kol-eleh yadi asah-tah vayihyu kol-eleh ne'um-yehoveh ve'el-zeh avit el-ani u'necheh-ruach vechared al-devari.
This verse speaks of God having created all things, and then states that He will look to the humble and contrite in spirit, and tremble at His word. ‘Yadi’ means ‘my hand’, signifying God’s power and agency in creation. ‘Ne’um-yehoveh’ means ‘the declaration of Yahveh’, showing this is a divine statement. ‘Ani’ means ‘humble’ and ‘necheh-ruach’ means ‘contrite in spirit’.
[ISA.66.3] The one slaughtering the bull is like one striking a man. The one sacrificing the lamb is like one wringing the neck of a dog. The one offering a grain offering with the blood of a pig is like one remembering incense. The one who blesses iniquity is like one who desires their abominations. They have also chosen their own ways, and their souls desire their abominations. [§]
shokhet hashor makeh-ish zoveach haseh orev kelev ma'aleh minchah dam-chazir mazkir levonah mevarech avon gam-hemmah bachru bedarcheihem uveshikku'tseihem nafsham chafetsa.
This verse details a series of ritualistic actions that are condemned as abominations. Each phrase describes an act of worship, but these are not acts pleasing to Yahveh. 'Shokhet hashor' means 'slaughterer of the bull'. 'Makeh-ish' means 'one who strikes a man'. 'Zoveach haseh' means 'sacrificer of the lamb'. 'Orev kelev' means 'wringing the neck of a dog'. 'Ma'aleh minchah dam-chazir' means 'one who offers a grain offering with the blood of a pig'. 'Mazkir levonah' means 'one who remembers incense'. 'Mevarech avon' means 'one who blesses iniquity'. The verse concludes by stating that these people have chosen their own ways and their souls desire their abominations.
[ISA.66.4] Also I will choose deceitful plans for them, and I will bring their dwellings upon them, because I called and there was no answer, I spoke and they did not listen. They did evil in my eyes, and in what I did not desire, they chose. [§]
gam-ani evchar beta'aluleihem umegurotam avii lahem ya'an karati ve'ein oneh dibarti velo same'u vayasu hara be'einai ubasher lo chafatzti bacharu.
This verse describes a situation where the speaker has repeatedly called out and spoken, but received no response. As a result, the speaker will choose deceitful plans for them and bring their dwellings upon them, because they have done evil in the speaker's eyes and chosen what the speaker did not desire.
[ISA.66.5] Listen to the word of Yahveh, you who tremble at His word. Your brothers, those who hate you, and those who reject you will say things for the sake of My name, that Yahveh may be honored, and we will see your joy, while they will be ashamed. [§]
shime'u devar-yahveh hacharedim el-devaro amru acheichem soneichem menadeichem lema'an shmi yikbad yahveh venire'eh besimchatchem vehem yeboshu
This verse begins with a call to listen to the word of Yahveh, directed towards those who tremble at His word. It continues with a statement that one's brothers, haters, and those who reject them will act in a way that brings honor to Yahveh's name, and that Yahveh will see their joy while those enemies will be ashamed.
[ISA.66.6] A sound of roaring comes from the city, a sound from the sanctuary; the voice of Yahveh is recompensing full measure to his enemies. [§]
kol sha'on mei'ir kol mei'hekhal kol Yahveh meshallem gemul le'oy'avav.
This verse describes a sound originating from a city and a sanctuary, ultimately identified as the voice of Yahveh enacting retribution upon enemies. "Kol" means "voice" or "sound". "Sha'on" describes a roaring or tumultuous sound. "Mei'ir" means "from the city". "Mei'hekhal" means "from the sanctuary" or "from the palace". "Yahveh" is the proper name of God. "Meshallem" means "recompensing" or "paying back". "Gemul" refers to a full measure of recompense, often retribution. "Le'oy'avav" means "to his enemies".
[ISA.66.7] Before a woman begins to give birth, before a cord comes to her, and she brings forth a male. [§]
Be-terem tachil yaladah, be-terem yavo chevel lah, ve-himlita zachar.
This verse describes a situation before a woman begins labor, before the umbilical cord is present, and before she gives birth to a male. "Terem" means 'before'. "Tachil" means 'begin'. "Yaladah" means 'a woman who gives birth'. "Yavo" means 'come'. "Chevel" means 'cord'. "Lah" means 'to her'. "Himlita" means 'she brought forth'. "Zachar" means 'a male'.
[ISA.66.8] Who has heard of such a thing? Who has seen these things? Is a land able to give birth in one day, or a nation to be born at once? For Zion is in labor, and she has given birth to her sons. [§]
mi-shamah kazot, mi ra’ah kah’eleh, ha-yuchal eretz be-yom echad, im-yivvaled goy pa’am echad, ki-chalah gam-yaldah Tzion et-baneha.
This verse is a rhetorical question expressing the unprecedented nature of Israel’s restoration. ‘Mi’ means ‘who’. ‘Shamah’ means ‘heard’. ‘Kazot’ means ‘such a thing’. ‘Ra’ah’ means ‘saw’. ‘Kah’eleh’ means ‘these things’. ‘Yuchal’ means ‘is able’. ‘Eretz’ means ‘land’. ‘Be-yom’ means ‘in a day’. ‘Im’ means ‘if’. ‘Yivvaled’ means ‘gives birth’. ‘Goy’ means ‘nation’. ‘Pa’am’ means ‘time’. ‘Ki’ means ‘for’. ‘Chalah’ means ‘is in labor’. ‘Yaldah’ means ‘has given birth’. ‘Tzion’ is the name of Jerusalem/Zion. ‘Et’ is a particle indicating a definite direct object. ‘Baneha’ means ‘her sons’.
[ISA.66.9] Is it I who break and not bring forth, says Yahveh? If I bring forth and restrain, says your Gods. [§]
Ha-ani ashbir ve-lo olid yomar Yahveh. Im-ani hamolid ve-atzarti amar Elohayich.
This verse presents a rhetorical question posed by Yahveh. "Ha-ani" means "Is it I?" or "Am I?", referring to Yahveh’s ability to bring forth life. "Ashbir" means "to break" but is used here as a metaphor for childbirth. "Ve-lo olid" means "and not bring forth". The verse continues with a conditional statement: "If I bring forth and restrain" meaning "If I create life and then prevent it from continuing". "Elohayich" means "your Gods".
[ISA.66.10] Rejoice with Jerusalem and exult in her, all who love her. Rejoice with her in gladness, all who once mourned for her. [§]
Simchu et-Yerushalayim vegilu bah kol-ohaveha, sisu itah masos kol-hamitavlim aleha.
This verse is a call to rejoice with Jerusalem. "Simchu" is a command to rejoice. "Et-Yerushalayim" indicates the object of that rejoicing – Jerusalem. "Vegilu bah" means 'and exult in her'. "Kol-ohaveha" means 'all who love her'. "Sisu itah masos" means 'rejoice with her in gladness'. "Kol-hamitavlim aleha" means 'all who mourn for her'. The verse encourages both rejoicing *with* Jerusalem and rejoicing *for* those who formerly mourned for her.
[ISA.66.11] So that you may be purified and be satisfied from the breasts of her comforts, so that you may draw out and delight from the abundance of her glory. [§]
lema'an tinqu u'sva'tem mishod tanhumeya lema'an tamotzu v'hit'anagtem mizziz k'voda
This verse speaks of being filled and satisfied by the comfort and glory of the Gods. The first 'lema'an' means 'in order that' or 'so that'. 'Tinqu' means 'you may be clean' or 'you may be purified'. 'Sva'tem' means 'you may be full' or 'you may be satisfied'. 'Shod' means 'breast'. 'Tanhumeya' is a possessive form of 'tanhum', meaning 'comforts'. The second 'lema'an' also means 'in order that'. 'Tamotzu' means 'you may draw out' or 'you may extract'. 'Hit'anagtem' means 'you may delight' or 'you may enjoy'. 'Ziz' means 'flowing' or 'abundance'. 'K'voda' is 'her glory'.
[ISA.66.12] Thus says Yahveh: Behold, I will incline toward her as a river of peace and as a rushing stream, the glory of nations. And you will suckle and be carried on the side, and you will be delighted on the knees. [§]
ki-koh amar Yahveh, hineh noteh eleha kenahar shalom uchenachal shotef kevode goyim vinaktem al-tsad tinnasem ve'al-birkhayim tesha'ash'u.
This verse is a prophetic statement. 'ki-koh' means 'thus'. 'amar' means 'said'. 'Yahveh' is the proper name of God. 'hineh' means 'behold'. 'noteh' means 'I will incline' or 'I will turn'. 'eleha' means 'toward her'. 'kenahar' means 'a river'. 'shalom' means 'peace'. 'uchenachal' means 'and a stream'. 'shotef' means 'overflowing' or 'rushing'. 'kevode' means 'glory'. 'goyim' means 'nations'. 'vinaktem' means 'you will suckle' or 'you will be nursed'. 'al-tsad' means 'on the side'. 'tinnasem' means 'you will be carried'. 've'al-birkhayim' means 'and on the knees'. 'tesha'ash'u' means 'you will play' or 'you will be delighted'.
[ISA.66.13] As a man whom his mother comforts, so I will comfort you, and in Jerusalem you will be comforted. [§]
ke-ish asher imo tenachamenu, ken anochi anachemchem uvirushalayim tenuchamu.
This verse uses a simile, comparing Yahveh’s comfort to that of a mother comforting her son. "ish" means man. "imo" means his mother. "tenachamenu" is a verb meaning to comfort. "ken" means so or thus. "anochi" is “I”. "anachemchem" means “I will comfort you”. "virushalayim" means “in Jerusalem”. "tenuchamu" means “you will be comforted”. The verse expresses Yahveh's promise of comfort, comparing it to the natural comfort a mother provides, and specifying that this comfort will also be found in Jerusalem.
[ISA.66.14] And you will see, and your heart will rejoice, and your bones will flourish like the grass. And the hand of Yahveh will be known to his servants, and his anger will be known to his enemies. [§]
u'reitem v'sas lich'chem v'atzmoteychem kad'esha tifrach'nah v'node'ah yad-Yahveh et-avadav v'za'am et-oy'av.
This verse describes a future restoration and the demonstration of Yahveh's power. "u'reitem" means “and you will see”. "v'sas lich'chem" means “and your heart will rejoice”. "v'atzmoteychem kad'esha tifrach'nah" means “and your bones will flourish like the grass”. "v'node'ah yad-Yahveh et-avadav" means “and the hand of Yahveh will be known to his servants”. "v'za'am et-oy'av" means “and his anger will be known to his enemies”.
[ISA.66.15] Surely, Yahveh comes in fire, and his chariots are a whirlwind, to return his anger with heat and his rebuke with flames of fire. [§]
kee-hee-neh Yahveh bah-esh ya-vo, ve-kas-soo-fah mar-keh-vo-tav le-ha-sheev be-kheh-mah apo, ve-ga-ah-rah-toh be-lah-heh-vee-esh.
This verse describes Yahveh arriving in fire, with chariots of a whirlwind, to return his anger with heat and rebuke with flames of fire. 'Kee-hee-neh' means 'behold' or 'surely'. 'Bah-esh' means 'in fire'. 'Mar-keh-vo-tav' means 'his chariots'. 'Le-ha-sheev' means 'to return'. 'Be-kheh-mah' means 'with heat' or 'in wrath'. 'Apo' means 'anger'. 'Ga-ah-rah-toh' means 'his rebuke'. 'Be-lah-heh-vee-esh' means 'with flames of fire'.
[ISA.66.16] For Yahveh will judge in fire, and with His sword against all flesh, and many will be the slain of Yahveh. [§]
ki vaesh Yahveh nishpat u'v'charvo et kol basar v'rabu challalei Yahveh.
This verse describes God judging with fire and sword. "Ki" means "for" or "because". "Baesh" means "in fire". "Yahveh" is the proper name of God. "Nishpat" means "He will judge". "U'v'charvo" means "and with His sword". "Et" is a direct object marker. "Kol basar" means "all flesh". "V'rabu" means "and many will be". "Challalei Yahveh" means "the slain of Yahveh".
[ISA.66.17] Those who sanctify themselves and those who purify themselves to the gardens, one after another within, eaters of the flesh of the pig, and that which is abhorrent, and the mouse, shall be consumed together, declares Yahveh. [§]
hammitqaddeshim vehamitṭahharim el-hagganot 'achar 'achad battovech ochlei besar hachazir veshheqetz veha'akhbar yachdav yasufu ne'um-Yehveh.
This verse describes a group of people who sanctify themselves and purify themselves, but go to gardens one after another within. They eat the flesh of pigs, and that which is abhorrent, and the mouse. Yahveh declares that they shall be consumed together.
[ISA.66.18] And I am their works and their thoughts, come to gather all the nations and the languages, and they will come and see my glory. [§]
ve-anokhi ma'asehem u-machshvotehem ba'ah le-kabetz et-kol-ha-goyim ve-ha-lashonot u-bau ve-rau et-kevodi.
This verse describes God gathering all nations and languages to witness God’s glory. 'Anokhi' is the first-person pronoun 'I'. 'Ma'asehem' means 'their works' or 'what they have made'. 'Machshvotehem' means 'their thoughts'. 'Ba'ah' means 'came'. 'Le-kabetz' means 'to gather'. 'Et-kol-ha-goyim' means 'all the nations'. 'Ve-ha-lashonot' means 'and the languages'. 'U-bau' means 'and they will come'. 'Ve-rau' means 'and they will see'. 'Et-kevodi' means 'my glory'.
[ISA.66.19] And I will set a sign among them, and I will send survivors from among them to the nations: to Tarshish, to Pul, to Lud, archers of Tubal and Javan, to the distant coastlands, who have not heard about my name and have not seen my glory. And they will declare my glory among the nations. [§]
vəśamtī bāhem ōt vēśilachtī mēhem plēṭīm el-hagoyīm tarśīš pūl wlūd moškei qešet ṯuvāl vyāvan hā’īyīm hāreḥōqīm ’ăšer lō-šāme‘ū ’et-šim‘ī velō-rā’ū ’et-kəvōdī vehiggīdū ’et-kəvōdī bagoyīm.
This verse describes God sending a sign and scattering survivors from a nation to various lands. These lands had not previously heard of or seen God's glory, but will now learn about it through these scattered people. The specific lands mentioned are Tarshish, Pul, Lud, Tubal, Javan, and distant coastlands. ‘I’ refers to the speaker, which is God.
[ISA.66.20] And they shall bring all your brothers from all the nations, an offering to Yahveh, with horses and chariots and with livestock and with mules and with carts, to the holy mountain of Jerusalem, says Yahveh, just as the sons of Israel bring the offering in vessels that are pure, to the house of Yahveh. [§]
vehevi’u et kol acheichem mikal hagogiyim mincha leyahveh bassusim ubarechev ubatzavim ubapradim ubakirkarot al har kadshi yerushalaim amar yahveh ka’asher yavi’u benei yisrael et hamincha bekli tahor beit yahveh.
This verse describes bringing offerings to Yahveh from all nations. It specifies the types of offerings – horses, chariots, and other livestock – and where they should be brought – to the holy mountain of Jerusalem. The verse concludes by referencing the offerings brought by the Israelites themselves, emphasizing purity in the offerings.
[ISA.66.21] And also from them I will take for the priests and for the Levites, said Yahveh. [§]
ve-gam-me-hem e-ka-ch le-ko-he-nim la-le-vi-im a-mar Yahveh.
This verse states that Yahveh will also take from them for the priests and for the Levites. 've-gam' means 'and also'. 'me-hem' means 'from them'. 'e-ka-ch' means 'I will take'. 'le-ko-he-nim' means 'for the priests'. 'la-le-vi-im' means 'for the Levites'. 'a-mar' means 'said'. 'Yahveh' is the divine name.
[ISA.66.22] For as the new heavens and the new earth which I am making stand before me, says Yahveh, so will your offspring and your name stand. [§]
ki kaasher hashamayim hachadashim vehareetz hachadasha asher ani oseh omdim lifanai ne'um-Yahveh ken ya'amod zera'chem veshimchem.
This verse makes a comparison. It states that just as the new heavens and the new earth that I am making stand before me, says Yahveh, so will your offspring and your name stand.
[ISA.66.23] And it will be, from month to month, in its month, and from Sabbath to Sabbath, in its Sabbath, that all flesh will come to prostrate themselves before me, said Yahveh. [§]
ve-ha-yah mi-dei-chodesh be-chodesho u-mi-dei shabbat be-shabbato ya-vo kol-basar le-hishtachavot le-fanai amar Yahveh.
This verse describes a recurring offering or worship. 'Mi-dei chodesh be-chodesho' means 'from month to month, in its month' – essentially, each new month. 'Mi-dei shabbat be-shabbato' means 'from Sabbath to Sabbath, in its Sabbath' – each Sabbath. 'Kol basar' means 'all flesh' – all people. 'Le-hishtachavot le-fanai' means 'to prostrate themselves before me'. 'Amar Yahveh' means 'said Yahveh'.
[ISA.66.24] And they will come forth and see the corpses of the people who transgress against me, for their worm will not die and the fire will not be extinguished, and they will be a terror to all flesh. [§]
ve-yatzu ve-rau be-pigrei ha-anashim ha-poshim bi; ki tola’atam lo tamut ve-isham lo tikbeh ve-hayu dera’on le-kol-basar.
This verse describes a vision of corpses that will not fully decay. 'Yatzu' means 'they will go out' or 'they will come forth.' 'Rau' means 'they will see.' 'Pigrei' refers to 'corpses.' 'Ha-anashim' means 'the people' or 'the men.' 'Ha-poshim' means 'the transgressors' or 'the rebels.' 'Bi' means 'in' or 'against.' 'Tola’atam' refers to 'their worm' or 'their maggot.' 'Lo tamut' means 'will not die.' 'Isham' means 'fire' or 'a flame.' 'Lo tikbeh' means 'will not be extinguished.' 'Dera’on' means 'terror' or 'a spectacle.' 'Le-kol-basar' means 'to all flesh'.