44:20 He feeds on ashes; 1
his deceived mind misleads him.
He cannot rescue himself,
nor does he say, ‘Is this not a false god I hold in my right hand?’ 2
44:21 Remember these things, O Jacob,
O Israel, for you are my servant.
I formed you to be my servant;
O Israel, I will not forget you! 3
44:22 I remove the guilt of your rebellious deeds as if they were a cloud,
the guilt of your sins as if they were a cloud. 4
Come back to me, for I protect 5 you.”
44:23 Shout for joy, O sky, for the Lord intervenes; 6
shout out, you subterranean regions 7 of the earth.
O mountains, give a joyful shout;
you too, O forest and all your trees! 8
For the Lord protects 9 Jacob;
he reveals his splendor through Israel. 10
44:24 This is what the Lord, your protector, 11 says,
the one who formed you in the womb:
“I am the Lord, who made everything,
who alone stretched out the sky,
who fashioned the earth all by myself, 12
44:25 who frustrates the omens of the empty talkers 13
and humiliates 14 the omen readers,
who overturns the counsel of the wise men 15
and makes their advice 16 seem foolish,
44:26 who fulfills the oracles of his prophetic servants 17
and brings to pass the announcements 18 of his messengers,
who says about Jerusalem, 19 ‘She will be inhabited,’
and about the towns of Judah, ‘They will be rebuilt,
her ruins I will raise up,’
44:27 who says to the deep sea, ‘Be dry!
I will dry up your sea currents,’
44:28 who commissions 20 Cyrus, the one I appointed as shepherd 21
to carry out all my wishes 22
and to decree concerning Jerusalem, ‘She will be rebuilt,’
and concerning the temple, ‘It will be reconstructed.’” 23
1 tn Or perhaps, “he eats on an ash heap.”
2 tn Heb “Is it not a lie in my right hand?”
3 tc The verb in the Hebrew text is a Niphal imperfect with a pronominal suffix. Although the Niphal ordinarily has the passive sense, it can have a reflexive nuance as well (see above translation). Some have suggested an emendation to a Qal form: “Do not forget me” (all the ancient versions, NEB, REB; see GKC 369 §117.x). “Do not forget me” would make a good parallel with “remember these things” in the first line. Since the MT is the harder reading and fits with Israel’s complaint that God had forgotten her (Isa 40:27), the MT reading should be retained (NASB, NKJV, NRSV, ESV). The passive has been rendered as an active in the translation in keeping with contemporary English style (so also NIV, NCV, TEV, NLT).
4 tn Heb “I blot out like a cloud your rebellious deeds, and like a cloud your sins.” “Rebellious deeds” and “sins” stand by metonymy for the guilt they produce. Both עָב (’av) and עָנָן (’anan) refer to the clouds in the sky. It is tempting for stylistic purposes to translate the second with “fog” or “mist” (cf. NAB, NRSV “cloud…mist”; NIV “cloud…morning mist”; NLT “morning mists…clouds”), but this distinction between the synonyms is unwarranted here. The point of the simile seems to be this: The Lord forgives their sins, causing them to vanish just as clouds disappear from the sky (see Job 7:9; 30:15).
5 tn Heb “redeem.” See the note at 41:14.
6 tn Heb “acts”; NASB, NRSV “has done it”; NLT “has done this wondrous thing.”
7 tn Heb “lower regions.” This refers to Sheol and forms a merism with “sky” in the previous line. See Pss 63:9; 71:20.
8 tn Heb “O forest and all the trees in it”; NASB, NRSV “and every tree in it.”
9 tn Heb “redeems.” See the note at 41:14.
10 tn That is, by delivering Israel. Cf. NCV “showed his glory when he saved Israel”; TEV “has shown his greatness by saving his people Israel.”
11 tn Heb “your redeemer.” See the note at 41:14.
12 tn The consonantal text (Kethib) has “Who [was] with me?” The marginal reading (Qere) is “from with me,” i.e., “by myself.” See BDB 87 s.v. II אֵת 4.c.
13 tc The Hebrew text has בַּדִּים (baddim), perhaps meaning “empty talkers” (BDB 95 s.v. III בַּד). In the four other occurrences of this word (Job 11:3; Isa 16:6; Jer 48:30; 50:36) the context does not make the meaning of the term very clear. Its primary point appears to be that the words spoken are meaningless or false. In light of its parallelism with “omen readers,” some have proposed an emendation to בָּרִים (barim, “seers”). The Mesopotamian baru-priests were divination specialists who played an important role in court life. See R. Wilson, Prophecy and Society in Ancient Israel, 93-98. Rather than supporting an emendation, J. N. Oswalt (Isaiah [NICOT], 2:189, n. 79) suggests that Isaiah used בַּדִּים purposively as a derisive wordplay on the Akkadian word baru (in light of the close similarity of the d and r consonants).
14 tn Or “makes fools of” (NIV, NRSV); NAB and NASB both similar.
15 tn Heb “who turns back the wise” (so NRSV); NIV “overthrows the learning of the wise”; TEV “The words of the wise I refute.”
16 tn Heb “their knowledge” (so KJV, NAB, NASB, NRSV).
17 tn Heb “the word of his servant.” The following context indicates that the Lord’s prophets are in view.
18 tn Heb “counsel.” The Hebrew term עֵצָה (’etsah) probably refers here to the divine plan as announced by the prophets. See HALOT 867 s.v. I עֵצָה.
19 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
20 tn Heb “says to.” It is possible that the sentence is not completed, as the description of Cyrus and his God-given role is developed in the rest of the verse. 45:1 picks up where 44:28a leaves off with the Lord’s actual words to Cyrus finally being quoted in 45:2.
21 tn Heb “my shepherd.” The shepherd motif is sometimes applied, as here, to a royal figure who is responsible for the well-being of the people whom he rules.
22 tn Heb “that he might bring to completion all my desire.”
23 tn Heb “and [concerning the] temple, you will be founded.” The preposition -לְ (lÿ) is understood by ellipsis at the beginning of the second line. The verb תִּוָּסֵד (tivvased, “you will be founded”) is second masculine singular and is probably addressed to the personified temple (הֵיכָל [hekhal, “temple”] is masculine).