2tn Heb “speak to the heart of Jerusalem.” Jerusalem is personified as a woman.

3map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.

4tn Heb “that she is filled [with] her warfare.” Some understand צָבָא (tsavah, “warfare”) as meaning “hard service” or “compulsory labor” in this context.

5tn Heb “that her punishment is accepted [as satisfactory].”

6tn Heb “for she has received from the hand of the Lord double.” The principle of the double portion in punishment is also seen in Jer 16:18; 17:18 and Rev 18:6. For examples of the double portion in Israelite law, see Exod 22:4, 7, 9 (double restitution by a thief) and Deut 21:17 (double inheritance portion for the firstborn).

7tn Or “glory.” The Lord’s “glory” is his theophanic radiance and royal splendor (see Isa 6:3; 24:23; 35:2; 60:1; 66:18-19).

8tn Heb “flesh” (so KJV, ASV, NASB); NAB, NIV “mankind”; TEV “the whole human race.”

9tn Or “indeed.”

10tn Heb “the mouth of the Lord has spoken” (so NASB, NIV, NRSV).

11tn Heb “and he says.” Apparently a second “voice” responds to the command of the first “voice.”

12tn The words “the first voice responds” are supplied in the translation for clarification. The first voice tells the second one what to declare.

13tn Heb “all flesh is grass.” The point of the metaphor is explained in v. 7.

14tn Heb “and all his loyalty.” The antecedent of the third masculine suffix is בָּשָׂר (basar, “flesh”), which refers collectively to mankind. The LXX, apparently understanding the antecedent as “grass,” reads “glory,” but חֶסֶד (khesed) rarely, if ever, has this nuance. The normal meaning of חֶסֶד (“faithfulness, loyalty, devotion”) fits very well in the argument. Human beings and their faithfulness (verbal expressions of faithfulness are specifically in view; cf. NRSV “constancy”) are short-lived and unreliable, in stark contrast to the decrees and promises of the eternal God.

15tn The Hebrew text has רוּחַ יְהוָה (ruakh yehvah), which in this context probably does not refer to the Lord’s personal Spirit. The phrase is better translated “the breath of the Lord,” or “the wind of [i.e., sent by] the Lord.” The Lord’s sovereign control over nature, including the hot desert winds that dry up vegetation, is in view here (cf. Ps 147:18; Isa 59:19).

16tn Heb “the people” (so KJV, ASV, NAB, NASB, NIV, NRSV).

17tn Heb “but the word of our God stands forever.” In this context the divine “word” specifically refers to his decreed promise assuring Jerusalem that her suffering is over and his glorious return imminent (vv. 1-5).

18tn The second feminine singular imperatives are addressed to personified Zion/Jerusalem, who is here told to ascend a high hill and proclaim the good news of the Lord’s return to the other towns of Judah. Isa 41:27 and 52:7 speak of a herald sent to Zion, but the masculine singular form מְבַשֵּׂר (m˙vaser) is used in these verses, in contrast to the feminine singular form מְבַשֶּׂרֶת (m˙vaseret) employed in 40:9, where Zion is addressed as a herald.

19tn Heb “comes as a strong one”; ASV “will come as a mighty one.” The preposition בְּ (bet) here carries the nuance “in the capacity of.” It indicates that the Lord possesses the quality expressed by the noun. See GKC 379 §119.i and HALOT 104 s.v. בְּ.

20tn Heb “his arm rules for him” (so NIV, NRSV). The Lord’s “arm” symbolizes his military power (see Isa 51:9-10; 63:5).

21tn As the Lord returns to Jerusalem as a victorious warrior, he brings with him the spoils of victory, called here his “reward” and “prize.” These terms might also be translated “wages” and “recompense.” Verse 11 indicates that his rescued people, likened to a flock of sheep, are his reward.

22tn Heb “in his bosom” (so KJV, NAB, NASB, NRSV), an expression which reflects closeness and protective care.

23tn The Qumran scroll 1QIsa^a has מי ים (“waters of the sea”), a reading followed by NAB.

24tn Heb “with a span.” A “span” was the distance between the ends of the thumb and the little finger of the spread hand” (BDB 285 s.v. זֶרֶת).

25tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

26tn Heb “or weighed by a third part [of a measure].”

27sn The implied answer to the rhetorical questions of v. 12 is “no one but the Lord. The Lord, and no other, created the world. Like a merchant weighing out silver or commodities on a scale, the Lord established the various components of the physical universe in precise proportions.

28tn Perhaps the verb is used metonymically here in the sense of “advises” (note the following line).

29tn In this context רוּחַ (ruakh) likely refers to the Lord’s “mind,” or mental faculties, rather than his personal Spirit (see BDB 925 s.v.).

30tn Heb “or [as] the man of his counsel causes him to know?”

31tn Heb “With whom did he consult, so that he gave discernment to him?”

32tn Heb “and taught him.” The vav (ו) consecutive with prefixed verbal form continues the previous line. The translation employs an interrogative pronoun for stylistic reasons.

33tn The phrase אֹרַח מִשְׁפָּט (’orakh mishpat) could be translated “path of justice” (so NASB, NRSV), but in this context, where creative ability and skill is in view, the phrase is better understood in the sense of “the way that is proper or fitting” (see BDB 1049 s.v. מִשְׁפָּט 6); cf. NIV, NCV “the right way.”

34tn Heb “or the way of understanding causes him to know?”

sn The implied answer to the rhetorical questions in vv. 13-14 is, “No one.” In contrast to Marduk, the creator-god of Mesopotamian myths who receives help from the god of wisdom, the Lord neither needs nor receives any such advice or help. See R. Whybray, Heavenly Counsellor (SOTSMS), 64-77.

35tn Or “weighs” (NIV); NLT “picks up.”

36tn Or “islands” (NASB, NIV, NLT).

37tn The words “for a sacrifice” are supplied in the translation for clarification.

38sn The point is that not even the Lebanon forest could supply enough wood and animals for an adequate sacrifice to the Lord.

39tn Heb “[as derived] from nothing and unformed.”

40tn Heb “pours out”; KJV “melteth.”

41tn The first two words of the verse (הַמְסֻכָּן תְּרוּמָה, hamsukan t˙rumah) are problematic. Some take מְסֻכָּן as an otherwise unattested Pual participle from סָכַן (sakhan, “be poor”) and translate “the one who is impoverished.” תְּרוּמָה (t˙rumah, “contribution”) can then be taken as an adverbial accusative, “with respect to a contribution,” and the entire line translated, “the one who is too impoverished for such a contribution [i.e., the metal idol of v. 19?] selects wood that will not rot.” However, מְסֻכָּן is probably the name of a tree used in idol manufacturing (cognate with Akkadian musukkanu, cf. H. R. Cohen, Biblical Hapax Legomena [SBLDS], 133). מְסֻכָּן may be a scribal interpretive addition attempting to specify עֵץ (’ets) or עֵץ may be a scribal attempt to categorize מְסֻכָּן. How an idol constitutes a תְּרוּמָה (“contribution”) is not entirely clear.

42tn Or “set up” (ASV, NAB, NIV, NRSV); KJV, NASB “to prepare.”

43tn Heb “the circle of the earth” (so KJV, NIV, NRSV, NLT).

44tn The words “before him” are supplied in the translation for clarification.

45tn The otherwise unattested noun דֹּק (doq), translated here “thin curtain,” is apparently derived from the verbal root דקק (“crush”) from which is derived the adjective דַּק (daq, “thin”; see HALOT 229 s.v. דקק). The nuance “curtain” is implied from the parallelism (see “tent” in the next line).

46tn The meaning of the otherwise unattested verb מָתַח (matakh, “spread out”) is determined from the parallelism (note the corresponding verb “stretch out” in the previous line) and supported by later Hebrew and Aramaic cognates. See HALOT 654 s.v. *מתה.

47tn Heb “like a tent [in which] to live”; NAB, NASB “like a tent to dwell (live NIV, NRSV) in.”

48sn See the note on the phrase “the Holy One of Israel” in 1:4.

49tn Heb “Lift on high your eyes and see.”

50tn The words “heavenly lights” are supplied in the translation for clarification. See the following lines.

51tn Heb “the one who brings out by number their host.” The stars are here likened to a huge army that the Lord leads out. Perhaps the next line pictures God calling roll. If so, the final line may be indicating that none of them dares “go AWOL.” (“AWOL” is a military acronym for “absent without leave.”)

52tn Heb “my way is hidden from the Lord” (so NAB, NASB, NIV, NRSV).

53tn Heb “and from my God my justice passes away”; NRSV “my right is disregarded by my God.”

54tn Heb “the ends of the earth,” but this is a merism, where the earth’s extremities stand for its entirety, i.e., the extremities and everything in between them.

55sn Exiled Israel’s complaint (v. 27) implies that God might be limited in some way. Perhaps he, like so many of the pagan gods, has died. Or perhaps his jurisdiction is limited to Judah and does not include Babylon. Maybe he is unable to devise an adequate plan to rescue his people, or is unable to execute it. But v. 28 affirms that he is not limited temporally or spatially nor is his power and wisdom restricted in any way. He can and will deliver his people, if they respond in hopeful faith (v. 31a).

56tn Heb “stumbling they stumble.” The verbal idea is emphasized by the infinitive absolute.

57tn The words “for the Lord’s help” are supplied in the translation for clarification.

58tn Heb “they rise up [on] wings like eagles” (TEV similar).