2tn The Hebrew term מִשְׁפָּט (mishpat) could be translated “judgment,” but here it seems to refer to the dispute or debate between the Lord and the nations.

3sn The expression this one from the east refers to the Persian conqueror Cyrus, as later texts indicate (see 44:28-45:6; 46:11; 48:14-16).

4tn The interrogative particle is understood by ellipsis.

5tn Heb “[in] righteousness called him to his foot.”

6tn Heb “he [the Lord] places before him [Cyrus] nations.”

7tn The verb יַרְדְּ (yard˙) is an otherwise unattested Hiphil form from רָדָה (radah, “rule”). But the Hiphil makes no sense with “kings” as object; one must understand an ellipsis and supply “him” (Cyrus) as the object. The Qumran scroll 1QIsa^a has יוֹרִד (yorid), which appears to be a Hiphil form from יָרַד (yarad, “go down”). Others suggest reading יָרֹד (yarod), a Qal form from רָדַד (radad, “beat down”).

8sn The point is that they are powerless before Cyrus’ military power and scatter before him.

9tn Heb “[in] peace”; KJV, ASV “safely”; NASB “in safety”; NIV “unscathed.”

10tn Heb “a way with his feet he does not come [or “enter”].” One could translate, “by a way he was not [previously] entering with his feet.” This would mean that he is advancing into new territory and expanding his conquests. The present translation assumes this is a hyperbolic description to his speedy advance. He moves so quickly he does not enter the way with his feet, i.e., his feet don’t even touch the ground. See C. R. North, Second Isaiah, 94.

11tn Heb “Who acts and accomplishes?”; NASB “Who has performed and accomplished it.”

12tn The interrogative particle is understood by ellipsis (note the preceding line).

13tn Heb “I, the Lord, [am with] the first, and with the last ones I [am] he.”

14tn Or “islands” (NIV, CEV); NCV “faraway places”; NLT “lands beyond the sea.”

15tn 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.

16tn Heb “each his neighbor helps”; NCV “The workers help each other.”

17tn The verb “encourages” is understood by ellipsis (note the preceding line).

18tn Heb “saying of the welding, ‘It is good.’”

19tn Or perhaps, “covenantal partner” (see 1 Kgs 5:15 HT [5:1 ET]; 2 Chr 20:7).

20tn Heb “whom I have taken hold of [i.e., to lead back].”

21tn According to BDB (1043 s.v. שָׁעָה), the verb תִּשְׁתָּע (tishta’) in the second line of the poetic couplet is a Hitpael form from the root שָׁעָה (sha’ah, “gaze,” with metathesis of the stem prefix and the first root letter). Taking the Hitpael as iterative, one may then translate “do not anxiously look about.” However, the alleged Hitpael form of שָׁעָה (sha’ah) only occurs here and in verse 23. HALOT 1671 s.v. שׁתע proposes that the verb is instead a Qal form from the root שׁתע (“fear”) which is attested in cognate Semitic languages, including Ugaritic (discovered after the publishing of BDB), suggests the existence of this root. The poetic structure of v. 10 also supports the proposal, for the form in question is in synonymous parallelism to יָרֵא (yare’, “fear”).

22tn The “right hand” is a symbol of the Lord’s power to deliver (Exod 15:6, 12) and protect (Ps 63:9 HT [63:8 ET]). Here צֶדֶק (tsedeq) has its well-attested nuance of “vindicated righteousness,” i.e., “victory, deliverance” (see 45:8; 51:5, and BDB 841-42 s.v.).

23tn Heb “the men of your strife”; NASB “those who contend with you.”

24tn Heb “like nothing”; NAB “come to nought.”

25tn Heb “the men of your struggle”; NASB “those who quarrel with you.”

26tn Heb “the men of your battle”; NAB “who do battle with you.”

27tn Heb “O worm Jacob” (NAB, NIV). The worm metaphor suggests that Jacob is insignificant and despised.

28tn On the basis of the parallelism (note “worm”) and an alleged Akkadian cognate, some read “louse” or “weevil.” Cf. NAB “O maggot Israel”; NRSV “you insect Israel.”

29tn Heb “your kinsman redeemer.” A גָּאַל (ga’al, “kinsman redeemer”) was a protector of the extended family’s interests.

30sn See the note on the phrase “the Holy One of Israel” in 1:4.

31tn Heb “into” (so NIV); ASV “have made thee to be.”

32tn Heb “owner of two-mouths,” i.e., double-edged.

33sn The mountains and hills symbolize hostile nations that are obstacles to Israel’s restoration.

34tn Heb “will answer them” (so ASV, NAB, NASB, NIV, NRSV, NLT).

35tn The words “I will do this” are supplied in the translation for clarification. The Hebrew text has here simply, “in order that.”

36tn Heb “they”; NAB, NRSV “that all may see”; CEV, NLT “Everyone will see.”

37tn Heb “hand” (so KJV, NASB, NIV, NRSV).

38tn Or “created it” (KJV, NAB, NASB, NIV, NRSV); TEV “has made it happen.”

39tn Heb “strong [words],” see HALOT 870 s.v. *עֲצֻמוֹת.

40sn Apparently this challenge is addressed to the pagan idol gods, see vv. 23-24.

41tn Heb “As for the former things, tell us what they are!”

42tn Heb “so we might set [them to] our heart.”

43tn Heb “and might know their outcome.”

44tn Heb “Declare the coming things, with respect to the end.”

45tc The translation assumes the Qere (וְנִרְאֶה [v˙nir’eh], from יָרֵא [yare’], “be afraid”).

tn Heb “so we might be frightened and afraid together.” On the meaning of the verb שָׁתָע (shata’), see the note at v. 10.

46tn Heb “an object of disgust [is he who] chooses you.”

47sn That is, Cyrus the Persian. See the note at v. 2.

48tn Heb “[one] from the rising of the sun [who] calls in my name.”

49tn The Hebrew text has וְיָבֹא (v˙yavo’, “and he comes”), but this is likely a corruption of an original וַיָּבָס (vayyavas), from בּוּס (bus, “step on”).

50tn The words “who announced it” are supplied in the translation for clarification. The interrogative particle and verb are understood by ellipsis (see the preceding line).

51tn The Hebrew text reads simply, “First to Zion, ‘Look here they are!’” The words “I decreed” are supplied in the translation for clarification.

52map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.

53tc The Hebrew text has אָוֶן (’aven, “deception,” i.e., “false”), but the Qumran scroll 1QIsa^a has אין (“nothing”), which forms a better parallel with אֶפֶס (’efes, “nothing”) in the next line. See also 40:17 and 41:12.

54tn Heb “their statues are wind and nothing”; NASB “wind and emptiness”; NIV “wind and confusion.”