Text -- Isaiah 63:1-11 (NET)

The Victorious Divine Warrior

63:1 Who is this who comes from Edom, dressed in bright red, coming from Bozrah? Who is this one wearing royal attire, who marches confidently because of his great strength? “It is I, the one who announces vindication, and who is able to deliver!” 63:2 Why are your clothes red? Why do you look like someone who has stomped on grapes in a vat? 63:3 “I have stomped grapes in the winepress all by myself; no one from the nations joined me. I stomped on them in my anger; I trampled them down in my rage. Their juice splashed on my garments, and stained all my clothes. 63:4 For I looked forward to the day of vengeance, and then payback time arrived. 63:5 I looked, but there was no one to help; I was shocked because there was no one offering support. So my right arm accomplished deliverance; my raging anger drove me on. 63:6 I trampled nations in my anger, I made them drunk in my rage, I splashed their blood on the ground.”

A Prayer for Divine Intervention

63:7 I will tell of the faithful acts of the Lord, of the Lord’s praiseworthy deeds. I will tell about all the Lord did for us, the many good things he did for the family of Israel, because of his compassion and great faithfulness. 63:8 He said, “Certainly they will be my people, children who are not disloyal.” He became their deliverer. 63:9 Through all that they suffered, he suffered too. The messenger sent from his very presence delivered them. In his love and mercy he protected them; he lifted them up and carried them throughout ancient times. 63:10 But they rebelled and offended his holy Spirit, so he turned into an enemy and fought against them. 63:11 His people remembered the ancient times. Where is the one who brought them up out of the sea, along with the shepherd of his flock? Where is the one who placed his holy Spirit among them,

Commentary -- Verse Notes / Footnotes

NET Notes: Isa 63:1

¹ sn Edom is here an archetype for the Lord’s enemies. See 34:5.

² tn Heb “[in] bright red garments, from Bozrah.”

³ tn The interrogative particle is understood by ellipsis; note the first line of the verse.

⁴ tn Heb “honored in his clothing”; KJV, ASV “glorious in his apparel.”

⁵ tc The Hebrew text has צָעָה (tsa’ah), which means “stoop, bend” (51:14). The translation assumes an emendation to צָעַד (tsa’ad, “march”; see BDB 858 s.v. צָעָה).

⁶ tn Heb “I, [the one] speaking in vindication [or “righteousness”], great to deliver.”

NET Notes: Isa 63:2

¹ tn Heb “and your garments like one who treads in a vat?”

NET Notes: Isa 63:3

¹ sn Nations, headed by Edom, are the object of the Lord’s anger (see v. 6). He compares military slaughter to stomping on grapes in a vat.

² tn Heb “and I stained.” For discussion of the difficult verb form, see HALOT 170 s.v. II גאל. Perhaps the form is mixed, combining the first person forms of the imperfect (note the alef prefix) and perfect (note the תי- ending).

NET Notes: Isa 63:4

¹ tn Heb “for the day of vengeance was in my heart, and the year of my revenge came.” The term גְּאוּלַי (gÿ’ulai) is sometimes translated here “my redemption,” for the verbal root גאל often means “deliver, buy back.” A גֹּאֵל (go’el, “kinsman-redeemer”) was responsible for protecting the extended family’s interests, often by redeeming property that had been sold outside the family. However, the responsibilities of a גֹּאֵל extended beyond financial concerns. He was also responsible for avenging the shed blood of a family member (see Num 35:19-27; Deut 19:6-12). In Isa 63:4, where vengeance is a prominent theme (note the previous line), it is probably this function of the family protector that is in view. The Lord pictures himself as a blood avenger who waits for the day of vengeance to arrive and then springs into action.

NET Notes: Isa 63:5

¹ sn See Isa 59:16 for similar language.

² tn Heb “and my anger, it supported me”; NIV “my own wrath sustained me.”

NET Notes: Isa 63:6

¹ sn See Isa 49:26 and 51:23 for similar imagery.

² tn Heb “and I brought down to the ground their juice.” “Juice” refers to their blood (see v. 3).

NET Notes: Isa 63:7

¹ tn Heb “according to all which.”

² tn Heb “greatness of goodness to the house of Israel which he did for them.”

³ tn Heb “according to.”

NET Notes: Isa 63:8

¹ tn Heb “children [who] do not act deceitfully.” Here the verb refers to covenantal loyalty.

NET Notes: Isa 63:9

¹ tn Heb “in all their distress, there was distress to him” (reading לוֹ [lo] with the margin/Qere).

² tn Heb “the messenger [or “angel”] of his face”; NIV “the angel of his presence.”

sn This may refer to the “angel of God” mentioned in Exod 14:19, who in turn may be identical to the divine “presence” (literally, “face”) referred to in Exod 33:14-15 and Deut 4:37. Here in Isa 63 this messenger may be equated with God’s “holy Spirit” (see vv. 10-11) and “the Spirit of the Lord” (v. 14). See also Ps 139:7, where God’s “Spirit” seems to be equated with his “presence” (literally, “face”) in the synonymous parallelistic structure.

³ tn Or “redeemed” (KJV, NAB, NIV), or “delivered.”

⁴ tn Heb “all the days of antiquity”; KJV, NAB, NASB, NIV, NRSV “days of old.”

NET Notes: Isa 63:10

¹ tn Or “grieved, hurt the feelings of.”

² sn The phrase “holy Spirit” occurs in the OT only here (in v. 11 as well) and in Ps 51:11 (51:13 HT), where it is associated with the divine presence.

NET Notes: Isa 63:11

¹ tn Heb “and he remembered the days of antiquity, Moses, his people.” The syntax of the statement is unclear. The translation assumes that “his people” is the subject of the verb “remembered.” If original, “Moses” is in apposition to “the days of antiquity,” more precisely identifying the time period referred to. However, the syntactical awkwardness suggests that “Moses” may have been an early marginal note (perhaps identifying “the shepherd of his flock” two lines later) that has worked its way into the text.

² tn The Hebrew text has a plural form, which if retained and taken as a numerical plural, would probably refer to Moses, Aaron, and the Israelite tribal leaders at the time of the Exodus. Most prefer to emend the form to the singular (רָעָה, ra’ah) and understand this as a reference just to Moses.

³ sn See the note at v. 10.