Isaiah 26:13

26:13 O Lord, our God,

masters other than you have ruled us,

but we praise your name alone.

Isaiah 63:19

63:19 We existed from ancient times, ¹ 

but you did not rule over them,

they were not your subjects. ² 

Isaiah 4:1

4:1 Seven women will grab hold of

one man at that time. ³ 

They will say, “We will provide ⁴  our own food,

we will provide ⁵  our own clothes;

but let us belong to you ⁶  –

take away our shame!” ⁷ 

Isaiah 25:1

25:1 O Lord, you are my God! ⁸ 

I will exalt you in praise, I will extol your fame. ⁹ 

For you have done extraordinary things,

and executed plans made long ago exactly as you decreed. ¹⁰ 

Isaiah 63:16

63:16 For you are our father,

though Abraham does not know us

and Israel does not recognize us.

You, Lord, are our father;

you have been called our protector from ancient times. ¹¹ 

Isaiah 64:2

64:2 (64:1) As when fire ignites dry wood,

or fire makes water boil,

let your adversaries know who you are, ¹² 

and may the nations shake at your presence!

[63:19]  ¹ tn Heb “we were from antiquity” (see v. 16). The collocation עוֹלָם + מִן + הָיָה (hayah + min + ’olam) occurs only here.

[63:19]  ² tn Heb “you did not rule them, your name was not called over them.” The expression “the name is called over” indicates ownership; see the note at 4:1. As these two lines stand they are very difficult to interpret. They appear to be stating that the adversaries just mentioned in v. 18 have not been subject to the Lord’s rule in the past, perhaps explaining why they could commit the atrocity described in v. 18b.

[4:1]  ¹ tn Or “in that day” (ASV).

[4:1]  ² tn Heb “eat” (so NASB, NIV, NRSV); CEV “buy.”

[4:1]  ³ tn Heb “wear” (so NASB, NRSV); NCV “make.”

[4:1]  ⁴ tn Heb “only let your name be called over us.” The Hebrew idiom “call the name over” indicates ownership. See 2 Sam 12:28, and BDB 896 s.v. I ָקרָא Niph. 2.d.(4). The language reflects the cultural reality of ancient Israel, where women were legally the property of their husbands.

[4:1]  ⁵ sn This refers to the humiliation of being unmarried and childless. The women’s words reflect the cultural standards of ancient Israel, where a woman’s primary duties were to be a wife and mother.

[25:1]  ¹ sn The prophet speaks here as one who has observed the coming judgment of the proud.

[25:1]  ² tn Heb “name.” See the note at 24:15.

[25:1]  ³ tn Heb “plans from long ago [in] faithfulness, trustworthiness.” The feminine noun אֱמוּנָה (’emunah, “faithfulness”) and masculine noun אֹמֶן (’omen, “trustworthiness”), both of which are derived from the root אָמַן (’aman), are juxtaposed to emphasize the basic idea conveyed by the synonyms. Here they describe the absolute reliability of the divine plans.

[63:16]  ¹ tn Heb “our protector [or “redeemer”] from antiquity [is] your name.”

[64:2]  ¹ tn Heb “to make known your name to your adversaries.” Perhaps the infinitive construct with preposition -לְ (lamed) should be construed with “come down” in v. 1a, or subordinated to the following line: “To make known your name to your adversaries, let the nations shake from before you.”