50:2 Why does no one challenge me when I come?
Why does no one respond when I call? 1
Is my hand too weak 2 to deliver 3 you?
Do I lack the power to rescue you?
Look, with a mere shout 4 I can dry up the sea;
I can turn streams into a desert,
so the fish rot away and die
from lack of water. 5
65:12 I predestine you to die by the sword, 6
all of you will kneel down at the slaughtering block, 7
because I called to you, and you did not respond,
I spoke and you did not listen.
You did evil before me; 8
you chose to do what displeases me.”
1:24 However, 9 because 10 I called but you refused to listen, 11
because 12 I stretched out my hand 13 but no one paid attention,
1 sn The present tense translation of the verbs assumes that the Lord is questioning why Israel does not attempt to counter his arguments. Another possibility is to take the verbs as referring to past events: “Why did no one meet me when I came? Why did no one answer when I called?” In this case the Lord might be asking why Israel rejected his calls to repent and his offer to deliver them.
2 tn Heb “short” (so NAB, NASB, NIV).
3 tn Or “ransom” (NAB, NASB, NIV).
4 tn Heb “with my rebuke.”
5 tn Heb “the fish stink from lack of water and die from thirst.”
6 tn Heb “I assign you to the sword.” Some emend the Qal verb form מָנִיתִי (maniti, “I assign”) to the Piel מִנִּיתִי (minniti, “ I ordain”). The verb sounds like the name of the god Meni (מְנִי, mÿni, “Destiny, Fate”). The sound play draws attention to the irony of the statement. The sinners among God’s people worship the god Meni, apparently in an effort to ensure a bright destiny for themselves. But the Lord is the one who really determines their destiny and he has decreed their demise.
7 tn Or “at the slaughter”; NIV “for the slaughter”; NLT “before the executioner.”
8 tn Heb “that which is evil in my eyes.”
11 tn The term “however” does not appear in the Hebrew text, but is implied by the contrast between the offer in 1:23 and the accusation in 1:24-25. It is supplied in the translation for the sake of clarity.
12 tn The particle יַעַן (ya’an, “because”) introduces a causal clause which forms part of an extended protasis; the apodosis is 1:26.
13 tn The phrase “to listen” does not appear in the Hebrew but is supplied in the translation for the sake of clarity.
14 tn The term “because” does not appear in this line but is implied by the parallelism; it is supplied in the translation for clarity and smoothness.
15 sn This expression is a metonymy of adjunct; it is a gesture that goes with the appeal for some to approach.
16 tn This reflects a Hebrew idiom (e.g., 7:25; 11:7; 25:3, 4), i.e., an infinitive of a verb meaning “to do something early [or eagerly]” followed by an infinitive of another verb of action. Cf. HALOT 1384 s.v. שָׁכַם Hiph.2.
17 tn Heb “I called to you and you did not answer.” The words “to repent” are not in the text but are supplied in the translation for clarity.
21 tn See the note on the word “slave” in 8:9.
26 tn Grk “Behold, I have prepared my dinner.” In some contexts, however, to translate ἄριστον (ariston) as “dinner” somewhat misses the point. L&N 23.22 here suggests, “See now, the feast I have prepared (for you is ready).”
31 tn Here δέ (de) has not been translated.
36 tn Here δέ (de) has not been translated.
37 tn Grk “he sent his soldiers, destroyed those murderers.” The verb ἀπώλεσεν (apwlesen) is causative, indicating that the king was the one behind the execution of the murderers. In English the causative idea is not expressed naturally here; either a purpose clause (“he sent his soldiers to put those murderers to death”) or a relative clause (“he sent his soldier who put those murderers to death”) is preferred.
38 tn The Greek text reads here πόλις (polis), which could be translated “town” or “city.” The prophetic reference is to the city of Jerusalem, so “city” is more appropriate here.