Text -- Isaiah 40:1-20 (NET)

The Lord Returns to Jerusalem

40:1 “Comfort, comfort my people,” says your God. 40:2 “Speak kindly to Jerusalem, and tell her that her time of warfare is over, that her punishment is completed. For the Lord has made her pay double for all her sins.” 40:3 A voice cries out, “In the wilderness clear a way for the Lord; construct in the desert a road for our God. 40:4 Every valley must be elevated, and every mountain and hill leveled. The rough terrain will become a level plain, the rugged landscape a wide valley. 40:5 The splendor of the Lord will be revealed, and all people will see it at the same time. For the Lord has decreed it.” 40:6 A voice says, “Cry out!” Another asks, “What should I cry out?” The first voice responds: “All people are like grass, and all their promises are like the flowers in the field. 40:7 The grass dries up, the flowers wither, when the wind sent by the Lord blows on them. Surely humanity is like grass. 40:8 The grass dries up, the flowers wither, but the decree of our God is forever reliable.” 40:9 Go up on a high mountain, O herald Zion! Shout out loudly, O herald Jerusalem! Shout, don’t be afraid! Say to the towns of Judah, “Here is your God!” 40:10 Look, the sovereign Lord comes as a victorious warrior; his military power establishes his rule. Look, his reward is with him; his prize goes before him. 40:11 Like a shepherd he tends his flock; he gathers up the lambs with his arm; he carries them close to his heart; he leads the ewes along.

The Lord is Incomparable

40:12 Who has measured out the waters in the hollow of his hand, or carefully measured the sky, or carefully weighed the soil of the earth, or weighed the mountains in a balance, or the hills on scales? 40:13 Who comprehends the mind of the Lord, or gives him instruction as his counselor? 40:14 From whom does he receive directions? Who teaches him the correct way to do things, or imparts knowledge to him, or instructs him in skillful design? 40:15 Look, the nations are like a drop in a bucket; they are regarded as dust on the scales. He lifts the coastlands as if they were dust. 40:16 Not even Lebanon could supply enough firewood for a sacrifice; its wild animals would not provide enough burnt offerings. 40:17 All the nations are insignificant before him; they are regarded as absolutely nothing. 40:18 To whom can you compare God? To what image can you liken him? 40:19 A craftsman casts an idol; a metalsmith overlays it with gold and forges silver chains for it. 40:20 To make a contribution one selects wood that will not rot; he then seeks a skilled craftsman to make an idol that will not fall over.

Commentary -- Verse Notes / Footnotes

NET Notes: Isa 40:1

¹ tn The pronominal suffix is second masculine plural. The identity of the addressee is uncertain: (1) God’s people may be addressed, or (2) the unidentified heralds commanded to comfort Jerusalem.

NET Notes: Isa 40:2

¹ tn Heb “speak to the heart of Jerusalem.” Jerusalem is personified as a woman.

² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

³ tn Heb “that she is filled [with] her warfare.” Some understand צָבָא (tsavah, “warfare”) as meaning “hard service” or “compulsory labor” in this context.

⁴ tn Heb “that her punishment is accepted [as satisfactory].”

⁵ tn 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).

NET Notes: Isa 40:5

¹ tn 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).

² tn Heb “flesh” (so KJV, ASV, NASB); NAB, NIV “mankind”; TEV “the whole human race.”

³ tn Or “indeed.”

⁴ tn Heb “the mouth of the Lord has spoken” (so NASB, NIV, NRSV).

NET Notes: Isa 40:6

¹ tn Heb “and he says.” Apparently a second “voice” responds to the command of the first “voice.”

² tn The words “the first voice responds” are supplied in the translation for clarification. The first voice tells the second one what to declare.

³ tn Heb “all flesh is grass.” The point of the metaphor is explained in v. 7.

⁴ tn 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.

NET Notes: Isa 40:7

¹ tn 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).

² tn Heb “the people” (so KJV, ASV, NAB, NASB, NIV, NRSV).

NET Notes: Isa 40:8

¹ tn 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).

NET Notes: Isa 40:9

¹ tn The second feminine singular imperatives are addressed to personified Zion/Jerusalem, who is here told to ascend a high hill and proclaim the good news of the Lord’s return to the other towns of Judah. Isa 41:27 and 52:7 speak of a herald sent to Zion, but the masculine singular form מְבַשֵּׂר (mÿvaser) is used in these verses, in contrast to the feminine singular form מְבַשֶּׂרֶת (mÿvaseret) employed in 40:9, where Zion is addressed as a herald.

NET Notes: Isa 40:10

¹ tn 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.

² tn Heb “his arm rules for him” (so NIV, NRSV). The Lord’s “arm” symbolizes his military power (see Isa 51:9-10; 63:5).

³ tn 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.

NET Notes: Isa 40:11

¹ tn Heb “in his bosom” (so KJV, NAB, NASB, NRSV), an expression which reflects closeness and protective care.

NET Notes: Isa 40:12

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

² tn 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).

³ tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

⁴ tn Heb “or weighed by a third part [of a measure].”

⁵ sn 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.

NET Notes: Isa 40:13

¹ tn Perhaps the verb is used metonymically here in the sense of “advises” (note the following line).

² tn 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.).

³ tn Heb “or [as] the man of his counsel causes him to know?”

NET Notes: Isa 40:14

¹ tn Heb “With whom did he consult, so that he gave discernment to him?”

² tn 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.

³ tn 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.”

⁴ tn 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.

NET Notes: Isa 40:15

¹ tn Or “weighs” (NIV); NLT “picks up.”

² tn Or “islands” (NASB, NIV, NLT).

NET Notes: Isa 40:16

¹ tn The words “for a sacrifice” are supplied in the translation for clarification.

² sn The point is that not even the Lebanon forest could supply enough wood and animals for an adequate sacrifice to the Lord.

NET Notes: Isa 40:17

¹ tn Heb “[as derived] from nothing and unformed.”

NET Notes: Isa 40:19

¹ tn Heb “pours out”; KJV “melteth.”

NET Notes: Isa 40:20

¹ tn The first two words of the verse (הַמְסֻכָּן תְּרוּמָה, hamsukan tÿrumah) are problematic. Some take מְסֻכָּן as an otherwise unattested Pual participle from סָכַן (sakhan, “be poor”) and translate “the one who is impoverished.” תְּרוּמָה (tÿrumah, “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.

² tn Or “set up” (ASV, NAB, NIV, NRSV); KJV, NASB “to prepare.”