Isaiah 28:18

28:18 Your treaty with death will be dissolved; ¹ 

your agreement ²  with Sheol will not last. ³ 

When the overwhelming judgment sweeps by, ⁴ 

you will be overrun by it. ⁵ 

Isaiah 49:8

49:8 This is what the Lord says:

“At the time I decide to show my favor, I will respond to you;

in the day of deliverance I will help you;

I will protect you ⁶  and make you a covenant mediator for people, ⁷ 

to rebuild ⁸  the land ⁹ 

and to reassign the desolate property.

Isaiah 54:10

54:10 Even if the mountains are removed

and the hills displaced,

my devotion will not be removed from you,

nor will my covenant of friendship ¹⁰  be displaced,”

says the Lord, the one who has compassion on you.

Isaiah 55:3

55:3 Pay attention and come to me!

Listen, so you can live! ¹¹ 

Then I will make an unconditional covenantal promise to ¹²  you,

just like the reliable covenantal promises I made to David. ¹³ 

Isaiah 56:4

56:4 For this is what the Lord says:

“For the eunuchs who observe my Sabbaths

and choose what pleases me

and are faithful to ¹⁴  my covenant,

Isaiah 61:8

61:8 For I, the Lord, love justice

and hate robbery and sin.

I will repay them because of my faithfulness; ¹⁵ 

I will make a permanent covenant with them.

[28:18]  ¹ tn On the meaning of כָּפַר (kafar) in this context, see HALOT 494 s.v. I כפר and J. N. Oswalt, Isaiah (NICOT), 1:515, n. 9.

[28:18]  ² tn Normally the noun חָזוּת (khazut) means “vision.” See the note at v. 15.

[28:18]  ³ tn Or “will not stand” (NIV, NRSV).

[28:18]  ⁴ tn See the note at v. 15.

[28:18]  ⁵ tn Heb “you will become a trampling place for it.”

[49:8]  ⁶ tn The translation assumes the verb is derived from the root נָצָר (natsar, “protect”). Some prefer to derive it from the root יָצָר (yatsar, “form”).

[49:8]  ⁷ tn Heb “a covenant of people.” A person cannot literally be a covenant; בְּרִית (bÿrit) is probably metonymic here, indicating a covenant mediator. Here עָם (’am, “people”) appears to refer to Israel. See the note at 42:6.

[49:8]  ⁸ tn The Hiphil of קוּם (qum, “arise”) is probably used here in the sense of “rebuild.”

[49:8]  ⁹ tn The “land” probably stands by metonymy for the ruins within it.

[54:10]  ¹¹ tn Heb “peace” (so many English versions); NLT “of blessing.”

[55:3]  ¹⁶ tn The jussive with vav (ו) conjunctive following the imperative indicates purpose/result.

[55:3]  ¹⁷ tn Or “an eternal covenant with.”

[55:3]  ¹⁸ tn Heb “the reliable expressions of loyalty of David.” The syntactical relationship of חַסְדֵי (khasde, “expressions of loyalty”) to the preceding line is unclear. If the term is appositional to בְּרִית (bÿrit, “covenant”), then the Lord here transfers the promises of the Davidic covenant to the entire nation. Another option is to take חַסְדֵי (khasde) as an adverbial accusative and to translate “according to the reliable covenantal promises.” In this case the new covenantal arrangement proposed here is viewed as an extension or perhaps fulfillment of the Davidic promises. A third option, the one reflected in the above translation, is to take the last line as comparative. In this case the new covenant being proposed is analogous to the Davidic covenant. Verses 4-5, which compare David’s international prominence to what Israel will experience, favors this view. In all three of these interpretations, “David” is an objective genitive; he is the recipient of covenantal promises. A fourth option would be to take David as a subjective genitive and understand the line as giving the basis for the preceding promise: “Then I will make an unconditional covenantal promise to you, because of David’s faithful acts of covenantal loyalty.”

[56:4]  ²¹ tn Heb “and take hold of” (so KJV); NASB “hold fast.”

[61:8]  ²⁶ tn Heb “in faithfulness”; NASB, NRSV, NLT “faithfully.”