36:4 The chief adviser said to them, “Tell Hezekiah: ‘This is what the great king, the king of Assyria, says: “What is your source of confidence? 1
32:17 Fairness will produce peace 2
and result in lasting security. 3
30:15 For this is what the master, the Lord, the Holy One of Israel says:
“If you repented and patiently waited for me, you would be delivered; 4
if you calmly trusted in me you would find strength, 5
but you are unwilling.
22:7 Your very best valleys were full of chariots; 6
horsemen confidently took their positions 7 at the gate.
26:3 You keep completely safe the people who maintain their faith,
for they trust in you. 8
26:4 Trust in the Lord from this time forward, 9
even in Yah, the Lord, an enduring protector! 10
32:9 You complacent 11 women,
get up and listen to me!
You carefree 12 daughters,
pay attention to what I say!
28:20 For the bed is too short to stretch out on,
and the blanket is too narrow to wrap around oneself. 13
50:10 Who among you fears the Lord?
Who obeys 14 his servant?
Whoever walks in deep darkness, 15
without light,
should trust in the name of the Lord
and rely on his God.
63:1 Who is this who comes from Edom, 16
dressed in bright red, coming from Bozrah? 17
Who 18 is this one wearing royal attire, 19
who marches confidently 20 because of his great strength?
“It is I, the one who announces vindication,
and who is able to deliver!” 21
1 tn Heb “What is this object of trust in which you are trusting?”
2 tn Heb “and the product of fairness will be peace.”
3 tn Heb “and the work of fairness [will be] calmness and security forever.”
3 tn Heb “in returning and in quietness you will be delivered.” Many English versions render the last phrase “shall be saved” or something similar (e.g., NAB, NASB, NRSV).
4 tn Heb “in quietness and in trust is your strength” (NASB and NRSV both similar).
4 tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
5 tn Heb “taking a stand, take their stand.” The infinitive absolute emphasizes the following finite verb. The translation attempts to bring out this emphasis with the adverb “confidently.”
5 tn Heb “[one of] firm purpose you will keep [in] peace, peace, for in you he possesses trust.” The Hebrew term יֵצֶר (yetser) refers to what one devises in the mind; סָמוּךְ (samukh) probably functions here like an attributive adjective and carries the nuance “firm.” So the phrase literally means, “a firm purpose,” but as the object of the verb “keep, guard,” it must stand by metonymy for the one(s) who possess a firm purpose. In this context the “righteous nation” (v. 2) is probably in view and the “firm purpose” refers to their unwavering faith in God’s vindication (see 25:9). In this context שָׁלוֹם (shalom, “peace”), which is repeated for emphasis, likely refers to national security, not emotional or psychological composure (see vv. 1-2). The passive participle בָּטוּחַ (batuakh) expresses a state that results from the subject’s action.
6 tn Or “forevermore.” For other uses of the phrase עֲדֵי־עַד (’ade-’ad) see Isa 65:18 and Pss 83:17; 92:7.
7 tc The Hebrew text has “for in Yah, the Lord, an everlasting rock.” Some have suggested that the phrase בְּיָהּ (beyah, “in Yah”) is the result of dittography. A scribe seeing כִּי יְהוָה (ki yÿhvah) in his original text would somehow have confused the letters and accidentally inserted בְּיָהּ between the words (bet and kaf [ב and כ] can be confused in later script phases). A number of English versions retain both divine names for emphasis (ESV, NIV, NKJV, NRSV, NLT). One of the Qumran texts (1QIsaa) confirms the MT reading as well.
7 tn Or “self-assured”; NASB, NRSV “who are at ease.”
8 tn Or “self-confident”; NAB “overconfident.”
8 sn The bed and blanket probably symbolize their false sense of security. A bed that is too short and a blanket that is too narrow may promise rest and protection from the cold, but in the end they are useless and disappointing. In the same way, their supposed treaty with death will prove useless and disappointing.
9 tn Heb “[who] listens to the voice of his servant?” The interrogative is understood by ellipsis (note the preceding line).
10 tn The plural indicates degree. Darkness may refer to exile and/or moral evil.
10 sn Edom is here an archetype for the Lord’s enemies. See 34:5.
11 tn Heb “[in] bright red garments, from Bozrah.”
12 tn The interrogative particle is understood by ellipsis; note the first line of the verse.
13 tn Heb “honored in his clothing”; KJV, ASV “glorious in his apparel.”
14 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).
15 tn Heb “I, [the one] speaking in vindication [or “righteousness”], great to deliver.”