30:12 For this reason this is what the Holy One of Israel says:
“You have rejected this message; 7
you trust instead in your ability to oppress and trick, 8
and rely on that kind of behavior. 9
41:9 you whom I am bringing back 13 from the earth’s extremities,
and have summoned from the remote regions –
I told you, “You are my servant.”
I have chosen you and not rejected you.
54:6 “Indeed, the Lord will call you back
like a wife who has been abandoned and suffers from depression, 14
like a young wife when she has been rejected,” says your God.
1 tn Heb “for, because.” The particle introduces the entire following context (vv. 16-25), which explains why Immanuel will be an appropriate name for the child, why he will eat sour milk and honey, and why experiencing such a diet will contribute to his moral development.
2 sn Since “two kings” are referred to later in the verse, the “land” must here refer to Syria-Israel.
3 tn Heb “the land will be abandoned, which you fear because of its two kings.” After the verb קוּץ (quts, “loathe, dread”) the phrase מִפְּנֵי (mipney, “from before”) introduces the cause of loathing/dread (see Gen 27:46; Exod 1:12; Num 22:3).
4 tn The Hebrew text begins with “because.” In the Hebrew text vv. 6-7 are one long sentence, with v. 6 giving the reason for judgment and v. 7 formally announcing it.
5 sn The phrase “waters of Shiloah” probably refers to a stream that originated at the Gihon Spring and supplied the city of Jerusalem with water. See J. N. Oswalt, Isaiah (NICOT), 1:225. In this context these waters stand in contrast to the flood waters of Assyria and symbolize God’s presence and blessings.
6 tn The precise meaning of v. 6 has been debated. The translation above assumes that “these people” are the residents of Judah and that מָשׂוֹשׂ (masos) is alternate form of מָסוֹס (masos, “despair, melt”; see HALOT 606 s.v. מסס). In this case vv. 7-8 in their entirety announce God’s disciplinary judgment on Judah. However, “these people” could refer to the Israelites and perhaps also the Syrians (cf v. 4). In this case מָשׂוֹשׂ probably means “joy.” One could translate, “and rejoice over Rezin and the son of Remaliah.” In this case v. 7a announces the judgment of Israel, with vv. 7b-8 then shifting the focus to the judgment of Judah.
7 tn The sentence actually begins with the word “because.” In the Hebrew text vv. 12-13 are one long sentence.
8 tn Heb “and you trust in oppression and cunning.”
9 tn Heb “and you lean on it”; NAB “and depend on it.”
10 tn Or “in that day” (KJV).
11 tn Heb “reject” (so NIV); NRSV, TEV, CEV, NLT “throw away.”
12 tn Heb “the idols of their idols of silver and their idols of gold which your hands made for yourselves [in] sin.” חָטָא (khata’, “sin”) is understood as an adverbial accusative of manner. See J. N. Oswalt, Isaiah (NICOT), 1:573, n. 4.
13 tn Heb “whom I have taken hold of [i.e., to lead back].”
16 tn Heb “like a woman abandoned and grieved in spirit.”