Discovery BoxIsaiah 41:1--63:19
Context41:1 “Listen to me in silence, you coastlands! 1
Let the nations find renewed strength!
Let them approach and then speak;
let us come together for debate! 2
41:2 Who stirs up this one from the east? 3
Who 4 officially commissions him for service? 5
He hands nations over to him, 6
and enables him to subdue 7 kings.
He makes them like dust with his sword,
like windblown straw with his bow. 8
41:3 He pursues them and passes by unharmed; 9
he advances with great speed. 10
41:4 Who acts and carries out decrees? 11
Who 12 summons the successive generations from the beginning?
I, the Lord, am present at the very beginning,
and at the very end – I am the one. 13
41:5 The coastlands 14 see and are afraid;
the whole earth 15 trembles;
they approach and come.
41:6 They help one another; 16
one says to the other, ‘Be strong!’
41:7 The craftsman encourages the metalsmith,
the one who wields the hammer encourages 17 the one who pounds on the anvil.
He approves the quality of the welding, 18
and nails it down so it won’t fall over.”
41:8 “You, my servant Israel,
Jacob whom I have chosen,
offspring of Abraham my friend, 19
41:9 you whom I am bringing back 20 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.
41:10 Don’t be afraid, for I am with you!
Don’t be frightened, for I am your God! 21
I strengthen you –
yes, I help you –
yes, I uphold you with my saving right hand! 22
41:11 Look, all who were angry at you will be ashamed and humiliated;
your adversaries 23 will be reduced to nothing 24 and perish.
41:12 When you will look for your opponents, 25 you will not find them;
your enemies 26 will be reduced to absolutely nothing.
41:13 For I am the Lord your God,
the one who takes hold of your right hand,
who says to you, ‘Don’t be afraid, I am helping you.’
41:14 Don’t be afraid, despised insignificant Jacob, 27
men of 28 Israel.
I am helping you,” says the Lord,
your protector, 29 the Holy One of Israel. 30
41:15 “Look, I am making you like 31 a sharp threshing sledge,
new and double-edged. 32
You will thresh the mountains and crush them;
you will make the hills like straw. 33
41:16 You will winnow them and the wind will blow them away;
the wind will scatter them.
You will rejoice in the Lord;
you will boast in the Holy One of Israel.
41:17 The oppressed and the poor look for water, but there is none;
their tongues are parched from thirst.
I, the Lord, will respond to their prayers; 34
I, the God of Israel, will not abandon them.
41:18 I will make streams flow down the slopes
and produce springs in the middle of the valleys.
I will turn the desert into a pool of water
and the arid land into springs.
41:19 I will make cedars, acacias, myrtles, and olive trees grow in the wilderness;
I will make evergreens, firs, and cypresses grow together in the desert.
41:20 I will do this so 35 people 36 will observe and recognize,
so they will pay attention and understand
that the Lord’s power 37 has accomplished this,
and that the Holy One of Israel has brought it into being.” 38
41:21 “Present your argument,” says the Lord.
“Produce your evidence,” 39 says Jacob’s king. 40
41:22 “Let them produce evidence! Let them tell us what will happen!
Tell us about your earlier predictive oracles, 41
so we may examine them 42 and see how they were fulfilled. 43
Or decree for us some future events!
41:23 Predict how future events will turn out, 44
so we might know you are gods.
Yes, do something good or bad,
so we might be frightened and in awe. 45
41:24 Look, you are nothing, and your accomplishments are nonexistent;
the one who chooses to worship you is disgusting. 46
41:25 I have stirred up one out of the north 47 and he advances,
one from the eastern horizon who prays in my name. 48
He steps on 49 rulers as if they were clay,
like a potter treading the clay.
41:26 Who decreed this from the beginning, so we could know?
Who announced it 50 ahead of time, so we could say, ‘He’s correct’?
Indeed, none of them decreed it!
Indeed, none of them announced it!
Indeed, no one heard you say anything!
41:27 I first decreed to Zion, ‘Look, here’s what will happen!’ 51
I sent a herald to Jerusalem. 52
41:28 I look, but there is no one,
among them there is no one who serves as an adviser,
that I might ask questions and receive answers.
41:29 Look, all of them are nothing, 53
their accomplishments are nonexistent;
their metal images lack any real substance. 54
42:1 55 “Here is my servant whom I support,
my chosen one in whom I take pleasure.
I have placed my spirit on him;
he will make just decrees 56 for the nations. 57
42:2 He will not cry out or shout;
he will not publicize himself in the streets. 58
42:3 A crushed reed he will not break,
a dim wick he will not extinguish; 59
he will faithfully make just decrees. 60
42:4 He will not grow dim or be crushed 61
before establishing justice on the earth;
the coastlands 62 will wait in anticipation for his decrees.” 63
42:5 This is what the true God, 64 the Lord, says –
the one who created the sky and stretched it out,
the one who fashioned the earth and everything that lives on it, 65
the one who gives breath to the people on it,
and life to those who live on it: 66
42:6 “I, the Lord, officially commission you; 67
I take hold of your hand.
I protect you 68 and make you a covenant mediator for people, 69
and a light 70 to the nations, 71
to release prisoners 73 from dungeons,
those who live in darkness from prisons.
42:8 I am the Lord! That is my name!
I will not share my glory with anyone else,
or the praise due me with idols.
42:9 Look, my earlier predictive oracles have come to pass; 74
now I announce new events.
Before they begin to occur,
I reveal them to you.” 75
42:10 Sing to the Lord a brand new song!
Praise him 76 from the horizon of the earth,
you who go down to the sea, and everything that lives in it, 77
you coastlands 78 and those who live there!
42:11 Let the desert and its cities shout out,
the towns where the nomads of Kedar live!
Let the residents of Sela shout joyfully;
let them shout loudly from the mountaintops.
42:12 Let them give the Lord the honor he deserves; 79
let them praise his deeds in the coastlands. 80
42:13 The Lord emerges like a hero,
like a warrior he inspires himself for battle; 81
he shouts, yes, he yells,
he shows his enemies his power. 82
42:14 “I have been inactive 83 for a long time;
I kept quiet and held back.
Like a woman in labor I groan;
I pant and gasp. 84
42:15 I will make the trees on the mountains and hills wither up; 85
I will dry up all their vegetation.
I will turn streams into islands, 86
and dry up pools of water. 87
42:16 I will lead the blind along an unfamiliar way; 88
I will guide them down paths they have never traveled. 89
I will turn the darkness in front of them into light,
and level out the rough ground. 90
This is what I will do for them.
I will not abandon them.
42:17 Those who trust in idols
will turn back and be utterly humiliated, 91
those who say to metal images, ‘You are our gods.’”
42:18 “Listen, you deaf ones!
Take notice, 92 you blind ones!
42:19 My servant is truly blind,
my messenger is truly deaf.
My covenant partner, 93 the servant of the Lord, is truly blind. 94
42:20 You see 95 many things, but don’t comprehend; 96
their ears are open, but do not hear.”
42:21 The Lord wanted to exhibit his justice
by magnifying his law and displaying it. 97
42:22 But these people are looted and plundered;
all of them are trapped in pits 98
and held captive 99 in prisons.
They were carried away as loot with no one to rescue them;
they were carried away as plunder, and no one says, “Bring that back!” 100
42:23 Who among you will pay attention to this?
Who will listen attentively in the future? 101
42:24 Who handed Jacob over to the robber?
Who handed Israel over to the looters? 102
Was it not the Lord, against whom we sinned?
They refused to follow his commands;
they disobeyed his law. 103
42:25 So he poured out his fierce anger on them,
along with the devastation 104 of war.
Its flames encircled them, but they did not realize it; 105
it burned against them, but they did notice. 106
43:1 Now, this is what the Lord says,
the one who created you, O Jacob,
and formed you, O Israel:
“Don’t be afraid, for I will protect 107 you.
I call you by name, you are mine.
43:2 When you pass through the waters, I am with you;
when you pass 108 through the streams, they will not overwhelm you.
When you walk through the fire, you will not be burned;
the flames will not harm 109 you.
43:3 For I am the Lord your God,
the Holy One of Israel, 110 your deliverer.
I have handed over Egypt as a ransom price,
Ethiopia and Seba 111 in place of you.
43:4 Since you are precious and special in my sight, 112
and I love you,
I will hand over people in place of you,
nations in place of your life.
43:5 Don’t be afraid, for I am with you.
From the east I will bring your descendants;
from the west I will gather you.
43:6 I will say to the north, ‘Hand them over!’
and to the south, ‘Don’t hold any back!’
Bring my sons from distant lands,
and my daughters from the remote regions of the earth,
43:7 everyone who belongs to me, 113
whom I created for my glory,
whom I formed – yes, whom I made!
43:8 Bring out the people who are blind, even though they have eyes,
those who are deaf, even though they have ears!
43:9 All nations gather together,
the peoples assemble.
Who among them announced this?
Who predicted earlier events for us? 114
Let them produce their witnesses to testify they were right;
let them listen and affirm, ‘It is true.’
43:10 You are my witnesses,” says the Lord,
“my servant whom I have chosen,
so that you may consider 115 and believe in me,
and understand that I am he.
No god was formed before me,
and none will outlive me. 116
43:11 I, I am the Lord,
and there is no deliverer besides me.
43:12 I decreed and delivered and proclaimed,
and there was no other god among you.
You are my witnesses,” says the Lord, “that I am God.
43:13 From this day forward I am he;
no one can deliver from my power; 117
I will act, and who can prevent it?”
43:14 This is what the Lord says,
your protector, 118 the Holy One of Israel: 119
“For your sake I send to Babylon
and make them all fugitives, 120
turning the Babylonians’ joyful shouts into mourning songs. 121
43:15 I am the Lord, your Holy One, 122
the one who created Israel, your king.”
43:16 This is what the Lord says,
the one who made a road through the sea,
a pathway through the surging waters,
43:17 the one who led chariots and horses to destruction, 123
together with a mighty army.
They fell down, 124 never to rise again;
they were extinguished, put out like a burning wick:
43:18 “Don’t remember these earlier events; 125
don’t recall these former events.
43:19 “Look, I am about to do something new.
Now it begins to happen! 126 Do you not recognize 127 it?
Yes, I will make a road in the desert
and paths 128 in the wilderness.
43:20 The wild animals of the desert honor me,
the jackals and ostriches,
because I put water in the desert
and streams in the wilderness,
to quench the thirst of my chosen people,
43:21 the people whom I formed for myself,
so they might praise me.” 129
43:22 “But you did not call for me, O Jacob;
you did not long 130 for me, O Israel.
43:23 You did not bring me lambs for your burnt offerings;
you did not honor me with your sacrifices.
I did not burden you with offerings;
I did not make you weary by demanding 131 incense.
43:24 You did not buy me aromatic reeds; 132
you did not present to me 133 the fat of your sacrifices.
Yet you burdened me with your sins;
you made me weary with your evil deeds. 134
43:25 I, I am the one who blots out your rebellious deeds for my sake;
your sins I do not remember.
43:26 Remind me of what happened! Let’s debate!
You, prove to me that you are right! 135
43:27 The father of your nation 136 sinned;
your spokesmen 137 rebelled against me.
43:28 So I defiled your holy princes,
and handed Jacob over to destruction,
and subjected 138 Israel to humiliating abuse.”
44:1 “Now, listen, Jacob my servant,
Israel whom I have chosen!”
44:2 This is what the Lord, the one who made you, says –
the one who formed you in the womb and helps you:
“Don’t be afraid, my servant Jacob,
Jeshurun, 139 whom I have chosen!
44:3 For I will pour water on the parched ground 140
and cause streams to flow 141 on the dry land.
I will pour my spirit on your offspring
and my blessing on your children.
44:4 They will sprout up like a tree in the grass, 142
like poplars beside channels of water.
44:5 One will say, ‘I belong to the Lord,’
and another will use 143 the name ‘Jacob.’
One will write on his hand, ‘The Lord’s,’
and use the name ‘Israel.’” 144
44:6 This is what the Lord, Israel’s king, says,
their protector, 145 the Lord who commands armies:
“I am the first and I am the last,
there is no God but me.
44:7 Who is like me? Let him make his claim! 146
Let him announce it and explain it to me –
since I established an ancient people – 147
let them announce future events! 148
44:8 Don’t panic! Don’t be afraid! 149
Did I not tell you beforehand and decree it?
You are my witnesses! Is there any God but me?
There is no other sheltering rock; 150 I know of none.
44:9 All who form idols are nothing;
the things in which they delight are worthless.
Their witnesses cannot see;
they recognize nothing, so they are put to shame.
44:10 Who forms a god and casts an idol
that will prove worthless? 151
44:11 Look, all his associates 152 will be put to shame;
the craftsmen are mere humans. 153
Let them all assemble and take their stand!
They will panic and be put to shame.
44:12 A blacksmith works with his tool 154
and forges metal over the coals.
He forms it 155 with hammers;
he makes it with his strong arm.
He gets hungry and loses his energy; 156
he drinks no water and gets tired.
44:13 A carpenter takes measurements; 157
he marks out an outline of its form; 158
he scrapes 159 it with chisels,
and marks it with a compass.
He patterns it after the human form, 160
like a well-built human being,
and puts it in a shrine. 161
44:14 He cuts down cedars
and acquires a cypress 162 or an oak.
He gets 163 trees from the forest;
he plants a cedar 164 and the rain makes it grow.
44:15 A man uses it to make a fire; 165
he takes some of it and warms himself.
Yes, he kindles a fire and bakes bread.
Then he makes a god and worships it;
he makes an idol and bows down to it. 166
44:16 Half of it he burns in the fire –
over that half he cooks 167 meat;
he roasts a meal and fills himself.
Yes, he warms himself and says,
‘Ah! I am warm as I look at the fire.’
44:17 With the rest of it he makes a god, his idol;
he bows down to it and worships it.
He prays to it, saying,
‘Rescue me, for you are my god!’
44:18 They do not comprehend or understand,
for their eyes are blind and cannot see;
their minds do not discern. 168
44:19 No one thinks to himself,
nor do they comprehend or understand and say to themselves:
‘I burned half of it in the fire –
yes, I baked bread over the coals;
I roasted meat and ate it.
With the rest of it should I make a disgusting idol?
Should I bow down to dry wood?’ 169
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?’ 171
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! 172
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. 173
Come back to me, for I protect 174 you.”
44:23 Shout for joy, O sky, for the Lord intervenes; 175
shout out, you subterranean regions 176 of the earth.
O mountains, give a joyful shout;
you too, O forest and all your trees! 177
For the Lord protects 178 Jacob;
he reveals his splendor through Israel. 179
44:24 This is what the Lord, your protector, 180 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, 181
44:25 who frustrates the omens of the empty talkers 182
and humiliates 183 the omen readers,
who overturns the counsel of the wise men 184
and makes their advice 185 seem foolish,
44:26 who fulfills the oracles of his prophetic servants 186
and brings to pass the announcements 187 of his messengers,
who says about Jerusalem, 188 ‘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 189 Cyrus, the one I appointed as shepherd 190
to carry out all my wishes 191
and to decree concerning Jerusalem, ‘She will be rebuilt,’
and concerning the temple, ‘It will be reconstructed.’” 192
45:1 This is what the Lord says to his chosen 193 one,
to Cyrus, whose right hand I hold 194
in order to subdue nations before him,
and disarm kings, 195
to open doors before him,
so gates remain unclosed:
45:2 “I will go before you
and level mountains. 196
Bronze doors I will shatter
and iron bars 197 I will hack through.
45:3 I will give you hidden treasures, 198
riches stashed away in secret places,
so you may recognize that I am the Lord,
the one who calls you by name, the God of Israel.
45:4 For the sake of my servant Jacob,
Israel, my chosen one,
I call you by name
and give you a title of respect, even though you do not recognize 199 me.
45:5 I am the Lord, I have no peer, 200
there is no God but me.
I arm you for battle, 201 even though you do not recognize 202 me.
45:6 I do this 203 so people 204 will recognize from east to west
that there is no God but me;
I am the Lord, I have no peer.
45:7 I am 205 the one who forms light
and creates darkness; 206
the one who brings about peace
and creates calamity. 207
I am the Lord, who accomplishes all these things.
45:8 O sky, rain down from above!
Let the clouds send down showers 208 of deliverance!
Let the earth absorb it 209 so salvation may grow, 210
and deliverance may sprout up 211 along with it.
I, the Lord, create it. 212
45:9 One who argues with his creator is in grave danger, 213
one who is like a mere 214 shard among the other shards on the ground!
The clay should not say to the potter, 215
“What in the world 216 are you doing?
Your work lacks skill!” 217
45:10 Danger awaits one who says 218 to his father,
“What in the world 219 are you fathering?”
and to his mother,
“What in the world are you bringing forth?” 220
45:11 This is what the Lord says,
the Holy One of Israel, 221 the one who formed him,
concerning things to come: 222
“How dare you question me 223 about my children!
How dare you tell me what to do with 224 the work of my own hands!
45:12 I made the earth,
I created the people who live 225 on it.
It was me – my hands 226 stretched out the sky, 227
I give orders to all the heavenly lights. 228
45:13 It is me – I stir him up and commission him; 229
I will make all his ways level.
He will rebuild my city;
he will send my exiled people home,
but not for a price or a bribe,”
says the Lord who commands armies.
45:14 This is what the Lord says:
“The profit 230 of Egypt and the revenue 231 of Ethiopia,
along with the Sabeans, those tall men,
will be brought to you 232 and become yours.
They will walk behind you, coming along in chains. 233
They will bow down to you
and pray to you: 234
‘Truly God is with 235 you; he has no peer; 236
there is no other God!’”
45:15 Yes, you are a God who keeps hidden,
O God of Israel, deliverer!
45:16 They will all be ashamed and embarrassed;
those who fashion idols will all be humiliated. 237
45:17 Israel will be delivered once and for all by the Lord; 238
you will never again be ashamed or humiliated. 239
45:18 For this is what the Lord says,
the one who created the sky –
he is the true God, 240
the one who formed the earth and made it;
he established it,
he did not create it without order, 241
he formed it to be inhabited –
“I am the Lord, I have no peer.
45:19 I have not spoken in secret,
in some hidden place. 242
I did not tell Jacob’s descendants,
‘Seek me in vain!’ 243
I am the Lord,
the one who speaks honestly,
who makes reliable announcements. 244
45:20 Gather together and come!
Approach together, you refugees from the nations!
Those who carry wooden idols know nothing,
those who pray to a god that cannot deliver.
45:21 Tell me! Present the evidence! 245
Let them consult with one another!
Who predicted this in the past?
Who announced it beforehand?
Was it not I, the Lord?
I have no peer, there is no God but me,
a God who vindicates and delivers; 246
there is none but me.
45:22 Turn to me so you can be delivered, 247
all you who live in the earth’s remote regions!
For I am God, and I have no peer.
45:23 I solemnly make this oath 248 –
what I say is true and reliable: 249
‘Surely every knee will bow to me,
every tongue will solemnly affirm; 250
45:24 they will say about me,
“Yes, the Lord is a powerful deliverer.”’” 251
All who are angry at him will cower before him. 252
45:25 All the descendants of Israel will be vindicated by the Lord
and will boast in him. 253
Nebo 255 bends low.
Their images weigh down animals and beasts. 256
Your heavy images are burdensome to tired animals. 257
46:2 Together they bend low and kneel down;
they are unable to rescue the images; 258
they themselves 259 head off into captivity. 260
46:3 “Listen to me, O family of Jacob, 261
all you who are left from the family of Israel, 262
you who have been carried from birth, 263
you who have been supported from the time you left the womb. 264
46:4 Even when you are old, I will take care of you, 265
even when you have gray hair, I will carry you.
I made you and I will support you;
I will carry you and rescue you. 266
46:5 To whom can you compare and liken me?
Tell me whom you think I resemble, so we can be compared!
46:6 Those who empty out gold from a purse
and weigh out silver on the scale 267
hire a metalsmith, who makes it into a god.
They then bow down and worship it.
46:7 They put it on their shoulder and carry it;
they put it in its place and it just stands there;
it does not 268 move from its place.
Even when someone cries out to it, it does not reply;
it does not deliver him from his distress.
46:8 Remember this, so you can be brave! 269
Think about it, you rebels! 270
46:9 Remember what I accomplished in antiquity! 271
Truly I am God, I have no peer; 272
I am God, and there is none like me,
46:10 who announces the end from the beginning
and reveals beforehand 273 what has not yet occurred,
who says, ‘My plan will be realized,
I will accomplish what I desire,’
46:11 who summons an eagle 274 from the east,
from a distant land, one who carries out my plan.
Yes, I have decreed, 275
yes, I will bring it to pass;
I have formulated a plan,
yes, I will carry it out.
46:12 Listen to me, you stubborn people, 276
you who distance yourself from doing what is right. 277
46:13 I am bringing my deliverance near, it is not far away;
I am bringing my salvation near, 278 it does not wait.
I will save Zion; 279
I will adorn Israel with my splendor.” 280
47:1 “Fall down! Sit in the dirt,
O virgin 281 daughter Babylon!
Sit on the ground, not on a throne,
O daughter of the Babylonians!
Indeed, 282 you will no longer be called delicate and pampered.
47:2 Pick up millstones and grind flour!
Remove your veil,
strip off your skirt,
expose your legs,
cross the streams!
47:3 Let your private parts be exposed!
Your genitals will be on display! 283
I will get revenge;
I will not have pity on anyone,” 284
47:4 says our protector –
the Lord who commands armies is his name,
the Holy One of Israel. 285
47:5 “Sit silently! Go to a hiding place, 286
O daughter of the Babylonians!
Indeed, 287 you will no longer be called ‘Queen of kingdoms.’
47:6 I was angry at my people;
I defiled my special possession
and handed them over to you.
You showed them no mercy; 288
you even placed a very heavy burden on old people. 289
47:7 You said,
‘I will rule forever as permanent queen!’ 290
You did not think about these things; 291
you did not consider how it would turn out. 292
47:8 So now, listen to this,
O one who lives so lavishly, 293
who lives securely,
who says to herself, 294
‘I am unique! No one can compare to me! 295
I will never have to live as a widow;
I will never lose my children.’ 296
47:9 Both of these will come upon you
suddenly, in one day!
You will lose your children and be widowed. 297
You will be overwhelmed by these tragedies, 298
despite 299 your many incantations
and your numerous amulets. 300
47:10 You were complacent in your evil deeds; 301
you thought, 302 ‘No one sees me.’
Your self-professed 303 wisdom and knowledge lead you astray,
when you say, ‘I am unique! No one can compare to me!’ 304
47:11 Disaster will overtake you;
you will not know how to charm it away. 305
Destruction will fall on you;
you will not be able to appease it.
Calamity will strike you suddenly,
before you recognize it. 306
47:12 Persist 307 in trusting 308 your amulets
and your many incantations,
which you have faithfully recited 309 since your youth!
Maybe you will be successful 310 –
maybe you will scare away disaster. 311
47:13 You are tired out from listening to so much advice. 312
Let them take their stand –
the ones who see omens in the sky,
who gaze at the stars,
who make monthly predictions –
let them rescue you from the disaster that is about to overtake you! 313
47:14 Look, they are like straw,
which the fire burns up;
they cannot rescue themselves
from the heat 314 of the flames.
There are no coals to warm them,
no firelight to enjoy. 315
47:15 They will disappoint you, 316
those you have so faithfully dealt with since your youth. 317
Each strays off in his own direction, 318
leaving no one to rescue you.”
48:1 Listen to this, O family of Jacob, 319
you who are called by the name ‘Israel,’
and are descended from Judah, 320
who take oaths in the name of the Lord,
and invoke 321 the God of Israel –
but not in an honest and just manner. 322
48:2 Indeed, they live in the holy city; 323
they trust in 324 the God of Israel,
whose name is the Lord who commands armies.
48:3 “I announced events beforehand, 325
I issued the decrees and made the predictions; 326
suddenly I acted and they came to pass.
48:4 I did this 327 because I know how stubborn you are.
Your neck muscles are like iron
and your forehead like bronze. 328
48:5 I announced them to you beforehand;
before they happened, I predicted them for you,
so you could never say,
‘My image did these things,
my idol, my cast image, decreed them.’
48:6 You have heard; now look at all the evidence! 329
Will you not admit that what I say is true? 330
From this point on I am announcing to you new events
that are previously unrevealed and you do not know about. 331
48:7 Now they come into being, 332 not in the past;
before today you did not hear about them,
so you could not say,
‘Yes, 333 I know about them.’
48:8 You did not hear,
you do not know,
you were not told beforehand. 334
For I know that you are very deceitful; 335
you were labeled 336 a rebel from birth.
48:9 For the sake of my reputation 337 I hold back my anger;
for the sake of my prestige 338 I restrain myself from destroying you. 339
48:10 Look, I have refined you, but not as silver;
I have purified you 340 in the furnace of misery.
48:11 For my sake alone 341 I will act,
for how can I allow my name to be defiled? 342
I will not share my glory with anyone else! 343
48:12 Listen to me, O Jacob,
Israel, whom I summoned!
I am the one;
I am present at the very beginning
and at the very end. 344
48:13 Yes, my hand founded the earth;
my right hand spread out the sky.
I summon them;
they stand together.
48:14 All of you, gather together and listen!
Who among them 345 announced these things?
The Lord’s ally 346 will carry out his desire against Babylon;
he will exert his power against the Babylonians. 347
48:15 I, I have spoken –
yes, I have summoned him;
I lead him and he will succeed. 348
48:16 Approach me! Listen to this!
From the very first I have not spoken in secret;
when it happens, 349 I am there.”
So now, the sovereign Lord has sent me, accompanied by his spirit. 350
48:17 This is what the Lord, your protector, 351 says,
the Holy One of Israel: 352
“I am the Lord your God,
who teaches you how to succeed,
who leads you in the way you should go.
48:18 If only you had obeyed my 353 commandments,
prosperity would have flowed to you like a river, 354
deliverance would have come to you like the waves of the sea. 355
48:19 Your descendants would have been as numerous as sand, 356
and your children 357 like its granules.
Their name would not have been cut off
and eliminated from my presence. 358
48:20 Leave Babylon!
Flee from the Babylonians!
Announce it with a shout of joy!
Make this known!
Proclaim it throughout the earth! 359
Say, ‘The Lord protects 360 his servant Jacob.
48:21 They do not thirst as he leads them through dry regions;
he makes water flow out of a rock for them;
he splits open a rock and water flows out.’ 361
48:22 There will be no prosperity for the wicked,” says the Lord.
49:1 Listen to me, you coastlands! 362
Pay attention, you people who live far away!
The Lord summoned me from birth; 363
he commissioned me when my mother brought me into the world. 364
49:2 He made my mouth like a sharp sword,
he hid me in the hollow of his hand;
he made me like a sharpened 365 arrow,
he hid me in his quiver. 366
49:3 He said to me, “You are my servant,
Israel, through whom I will reveal my splendor.” 367
49:4 But I thought, 368 “I have worked in vain;
I have expended my energy for absolutely nothing.” 369
But the Lord will vindicate me;
my God will reward me. 370
49:5 So now the Lord says,
the one who formed me from birth 371 to be his servant –
he did this 372 to restore Jacob to himself,
so that Israel might be gathered to him;
and I will be honored 373 in the Lord’s sight,
for my God is my source of strength 374 –
49:6 he says, “Is it too insignificant a task for you to be my servant,
to reestablish the tribes of Jacob,
and restore the remnant 375 of Israel? 376
I will make you a light to the nations, 377
so you can bring 378 my deliverance to the remote regions of the earth.”
49:7 This is what the Lord,
the protector 379 of Israel, their Holy One, 380 says
to the one who is despised 381 and rejected 382 by nations, 383
a servant of rulers:
“Kings will see and rise in respect, 384
princes will bow down,
because of the faithful Lord,
the Holy One of Israel who has chosen you.”
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 385 and make you a covenant mediator for people, 386
and to reassign the desolate property.
49:9 You will say 389 to the prisoners, ‘Come out,’
and to those who are in dark dungeons, 390 ‘Emerge.’ 391
They will graze beside the roads;
on all the slopes they will find pasture.
49:10 They will not be hungry or thirsty;
the sun’s oppressive heat will not beat down on them, 392
for one who has compassion on them will guide them;
he will lead them to springs of water.
49:11 I will make all my mountains into a road;
I will construct my roadways.”
49:12 Look, they come from far away!
Look, some come from the north and west,
and others from the land of Sinim! 393
49:13 Shout for joy, O sky! 394
Rejoice, O earth!
Let the mountains give a joyful shout!
For the Lord consoles his people
and shows compassion to the 395 oppressed.
49:14 “Zion said, ‘The Lord has abandoned me,
the sovereign master 396 has forgotten me.’
49:15 Can a woman forget her baby who nurses at her breast? 397
Can she withhold compassion from the child she has borne? 398
Even if mothers 399 were to forget,
I could never forget you! 400
49:16 Look, I have inscribed your name 401 on my palms;
your walls are constantly before me.
49:17 Your children hurry back,
while those who destroyed and devastated you depart.
49:18 Look all around you! 402
All of them gather to you.
As surely as I live,” says the Lord,
“you will certainly wear all of them like jewelry;
you will put them on as if you were a bride.
49:19 Yes, your land lies in ruins;
it is desolate and devastated. 403
But now you will be too small to hold your residents,
and those who devoured you will be far away.
49:20 Yet the children born during your time of bereavement
will say within your hearing,
‘This place is too cramped for us, 404
make room for us so we can live here.’ 405
49:21 Then you will think to yourself, 406
‘Who bore these children for me?
I was bereaved and barren,
dismissed and divorced. 407
Who raised these children?
Look, I was left all alone;
where did these children come from?’”
49:22 This is what the sovereign Lord says:
“Look I will raise my hand to the nations;
I will raise my signal flag to the peoples.
They will bring your sons in their arms
and carry your daughters on their shoulders.
49:23 Kings will be your children’s 408 guardians;
their princesses will nurse your children. 409
With their faces to the ground they will bow down to you
and they will lick the dirt on 410 your feet.
Then you will recognize that I am the Lord;
those who wait patiently for me are not put to shame.
49:24 Can spoils be taken from a warrior,
or captives be rescued from a conqueror? 411
49:25 Indeed,” says the Lord,
“captives will be taken from a warrior;
spoils will be rescued from a conqueror.
I will oppose your adversary
and I will rescue your children.
49:26 I will make your oppressors eat their own flesh;
they will get drunk on their own blood, as if it were wine. 412
Then all humankind 413 will recognize that
I am the Lord, your deliverer,
your protector, 414 the powerful ruler of Jacob.” 415
50:1 This is what the Lord says:
“Where is your mother’s divorce certificate
by which I divorced her?
Or to which of my creditors did I sell you? 416
Look, you were sold because of your sins; 417
because of your rebellious acts I divorced your mother. 418
50:2 Why does no one challenge me when I come?
Why does no one respond when I call? 419
Is my hand too weak 420 to deliver 421 you?
Do I lack the power to rescue you?
Look, with a mere shout 422 I can dry up the sea;
I can turn streams into a desert,
so the fish rot away and die
from lack of water. 423
50:3 I can clothe the sky in darkness;
I can cover it with sackcloth.”
50:4 The sovereign Lord has given me the capacity to be his spokesman, 424
so that I know how to help the weary. 425
He wakes me up every morning;
he makes me alert so I can listen attentively as disciples do. 426
50:5 The sovereign Lord has spoken to me clearly; 427
I have not rebelled,
I have not turned back.
50:6 I offered my back to those who attacked, 428
my jaws to those who tore out my beard;
I did not hide my face
from insults and spitting.
50:7 But the sovereign Lord helps me,
so I am not humiliated.
For that reason I am steadfastly resolved; 429
I know I will not be put to shame.
50:8 The one who vindicates me is close by.
Who dares to argue with me? Let us confront each other! 430
Who is my accuser? 431 Let him challenge me! 432
50:9 Look, the sovereign Lord helps me.
Who dares to condemn me?
Look, all of them will wear out like clothes;
a moth will eat away at them.
50:10 Who among you fears the Lord?
Who obeys 433 his servant?
Whoever walks in deep darkness, 434
without light,
should trust in the name of the Lord
and rely on his God.
50:11 Look, all of you who start a fire
and who equip yourselves with 435 flaming arrows, 436
walk 437 in the light 438 of the fire you started
and among the flaming arrows you ignited! 439
This is what you will receive from me: 440
you will lie down in a place of pain. 441
51:1 “Listen to me, you who pursue godliness, 442
who seek the Lord!
Look at the rock from which you were chiseled,
at the quarry 443 from which you were dug! 444
51:2 Look at Abraham, your father,
and Sarah, who gave you birth. 445
When I summoned him, he was a lone individual, 446
but I blessed him 447 and gave him numerous descendants. 448
51:3 Certainly the Lord will console Zion;
he will console all her ruins.
He will make her wilderness like Eden,
her desert like the Garden of the Lord.
Happiness and joy will be restored to 449 her,
thanksgiving and the sound of music.
51:4 Pay attention to me, my people!
Listen to me, my people!
For 450 I will issue a decree, 451
I will make my justice a light to the nations. 452
51:5 I am ready to vindicate, 453
I am ready to deliver, 454
I will establish justice among the nations. 455
The coastlands 456 wait patiently for me;
they wait in anticipation for the revelation of my power. 457
51:6 Look up at the sky!
Look at the earth below!
For the sky will dissipate 458 like smoke,
and the earth will wear out like clothes;
its residents will die like gnats.
But the deliverance I give 459 is permanent;
the vindication I provide 460 will not disappear. 461
51:7 Listen to me, you who know what is right,
you people who are aware of my law! 462
Don’t be afraid of the insults of men;
don’t be discouraged because of their abuse!
51:8 For a moth will eat away at them like clothes;
a clothes moth will devour them like wool.
But the vindication I provide 463 will be permanent;
the deliverance I give will last.”
51:9 Wake up! Wake up!
Clothe yourself with strength, O arm of the Lord! 464
Wake up as in former times, as in antiquity!
Did you not smash 465 the Proud One? 466
Did you not 467 wound the sea monster? 468
51:10 Did you not dry up the sea,
the waters of the great deep?
Did you not make 469 a path through the depths of the sea,
so those delivered from bondage 470 could cross over?
51:11 Those whom the Lord has ransomed will return;
they will enter Zion with a happy shout.
Unending joy will crown them, 471
happiness and joy will overwhelm 472 them;
grief and suffering will disappear. 473
51:12 “I, I am the one who consoles you. 474
Why are you afraid of mortal men,
of mere human beings who are as short-lived as grass? 475
51:13 Why do you forget 476 the Lord, who made you,
who stretched out the sky 477
and founded the earth?
Why do you constantly tremble all day long 478
at the anger of the oppressor,
when he makes plans to destroy?
Where is the anger of the oppressor? 479
51:14 The one who suffers 480 will soon be released;
he will not die in prison, 481
he will not go hungry. 482
51:15 I am the Lord your God,
who churns up the sea so that its waves surge.
The Lord who commands armies is his name!
51:16 I commission you 483 as my spokesman; 484
I cover you with the palm of my hand, 485
to establish 486 the sky and to found the earth,
to say to Zion, ‘You are my people.’” 487
51:17 Wake up! Wake up!
Get up, O Jerusalem!
You drank from the cup the Lord passed to you,
which was full of his anger! 488
You drained dry
the goblet full of intoxicating wine. 489
51:18 There was no one to lead her
among all the children she bore;
there was no one to take her by the hand
among all the children she raised.
51:19 These double disasters confronted you.
But who feels sorry for you?
Destruction and devastation,
famine and sword.
But who consoles you? 490
51:20 Your children faint;
they lie at the head of every street
like an antelope in a snare.
They are left in a stupor by the Lord’s anger,
by the battle cry of your God. 491
51:21 So listen to this, oppressed one,
who is drunk, but not from wine!
51:22 This is what your sovereign master, 492 the Lord your God, says:
“Look, I have removed from your hand
the cup of intoxicating wine, 493
the goblet full of my anger. 494
You will no longer have to drink it.
51:23 I will put it into the hand of your tormentors 495
who said to you, ‘Lie down, so we can walk over you.’
You made your back like the ground,
and like the street for those who walked over you.”
52:1 Wake up! Wake up!
Clothe yourself with strength, O Zion!
Put on your beautiful clothes,
O Jerusalem, 496 holy city!
For uncircumcised and unclean pagans
will no longer invade you.
Get up, captive 498 Jerusalem!
Take off the iron chains around your neck,
O captive daughter Zion!
52:3 For this is what the Lord says:
“You were sold for nothing,
and you will not be redeemed for money.”
52:4 For this is what the sovereign Lord says:
“In the beginning my people went to live temporarily in Egypt;
Assyria oppressed them for no good reason.
52:5 And now, what do we have here?” 499 says the Lord.
“Indeed my people have been carried away for nothing,
those who rule over them taunt,” 500 says the Lord,
“and my name is constantly slandered 501 all day long.
52:6 For this reason my people will know my name,
for this reason they will know 502 at that time 503 that I am the one who says,
‘Here I am.’”
52:7 How delightful it is to see approaching over the mountains 504
the feet of a messenger who announces peace,
a messenger who brings good news, who announces deliverance,
who says to Zion, “Your God reigns!” 505
52:8 Listen, 506 your watchmen shout;
in unison they shout for joy,
for they see with their very own eyes 507
the Lord’s return to Zion.
52:9 In unison give a joyful shout,
O ruins of Jerusalem!
For the Lord consoles his people;
he protects 508 Jerusalem.
52:10 The Lord reveals 509 his royal power 510
in the sight of all the nations;
the entire 511 earth sees
our God deliver. 512
52:11 Leave! Leave! Get out of there!
Don’t touch anything unclean!
Get out of it!
Stay pure, you who carry the Lord’s holy items! 513
52:12 Yet do not depart quickly
or leave in a panic. 514
For the Lord goes before you;
the God of Israel is your rear guard.
52:13 “Look, my servant will succeed! 515
He will be elevated, lifted high, and greatly exalted 516 –
52:14 (just as many were horrified by the sight of you) 517
he was so disfigured 518 he no longer looked like a man; 519
52:15 his form was so marred he no longer looked human 520 –
so now 521 he will startle 522 many nations.
Kings will be shocked by his exaltation, 523
for they will witness something unannounced to them,
and they will understand something they had not heard about.
53:1 Who would have believed 524 what we 525 just heard? 526
When 527 was the Lord’s power 528 revealed through him?
53:2 He sprouted up like a twig before God, 529
like a root out of parched soil; 530
he had no stately form or majesty that might catch our attention, 531
no special appearance that we should want to follow him. 532
53:3 He was despised and rejected by people, 533
one who experienced pain and was acquainted with illness;
people hid their faces from him; 534
he was despised, and we considered him insignificant. 535
53:4 But he lifted up our illnesses,
he carried our pain; 536
even though we thought he was being punished,
attacked by God, and afflicted for something he had done. 537
53:5 He was wounded because of 538 our rebellious deeds,
crushed because of our sins;
he endured punishment that made us well; 539
because of his wounds we have been healed. 540
53:6 All of us had wandered off like sheep;
each of us had strayed off on his own path,
but the Lord caused the sin of all of us to attack him. 541
53:7 He was treated harshly and afflicted, 542
but he did not even open his mouth.
Like a lamb led to the slaughtering block,
like a sheep silent before her shearers,
he did not even open his mouth. 543
53:8 He was led away after an unjust trial 544 –
but who even cared? 545
Indeed, he was cut off from the land of the living; 546
because of the rebellion of his own 547 people he was wounded.
53:9 They intended to bury him with criminals, 548
but he ended up in a rich man’s tomb, 549
because 550 he had committed no violent deeds,
nor had he spoken deceitfully.
53:10 Though the Lord desired to crush him and make him ill,
once restitution is made, 551
he will see descendants and enjoy long life, 552
and the Lord’s purpose will be accomplished through him.
53:11 Having suffered, he will reflect on his work,
he will be satisfied when he understands what he has done. 553
“My servant 554 will acquit many, 555
for he carried their sins. 556
53:12 So I will assign him a portion with the multitudes, 557
he will divide the spoils of victory with the powerful, 558
because he willingly submitted 559 to death
and was numbered with the rebels,
when he lifted up the sin of many
and intervened 560 on behalf of the rebels.”
54:1 “Shout for joy, O barren one who has not given birth!
Give a joyful shout and cry out, you who have not been in labor!
For the children of the desolate one are more numerous
than the children of the married woman,” says the Lord.
54:2 Make your tent larger,
stretch your tent curtains farther out! 561
Spare no effort,
lengthen your ropes,
and pound your stakes deep. 562
54:3 For you will spread out to the right and to the left;
your children will conquer 563 nations
and will resettle desolate cities.
54:4 Don’t be afraid, for you will not be put to shame!
Don’t be intimidated, 564 for you will not be humiliated!
You will forget about the shame you experienced in your youth;
you will no longer remember the disgrace of your abandonment. 565
54:5 For your husband is the one who made you –
the Lord who commands armies is his name.
He is your protector, 566 the Holy One of Israel. 567
He is called “God of the entire earth.”
54:6 “Indeed, the Lord will call you back
like a wife who has been abandoned and suffers from depression, 568
like a young wife when she has been rejected,” says your God.
54:7 “For a short time I abandoned 569 you,
but with great compassion I will gather you.
54:8 In a burst 570 of anger I rejected you 571 momentarily,
but with lasting devotion I will have compassion on you,”
says your protector, 572 the Lord.
54:9 “As far as I am concerned, this is like in Noah’s time, 573
when I vowed that the waters of Noah’s flood 574 would never again cover the earth.
In the same way I have vowed that I will not be angry at you or shout at you.
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 575 be displaced,”
says the Lord, the one who has compassion on you.
54:11 “O afflicted one, driven away, 576 and unconsoled!
Look, I am about to set your stones in antimony
and I lay your foundation with lapis-lazuli.
54:12 I will make your pinnacles out of gems, 577
your gates out of beryl, 578
and your outer wall 579 out of beautiful 580 stones.
54:13 All your children will be followers of the Lord,
and your children will enjoy great prosperity. 581
54:14 You will be reestablished when I vindicate you. 582
You will not experience oppression; 583
indeed, you will not be afraid.
You will not be terrified, 584
for nothing frightening 585 will come near you.
54:15 If anyone dares to 586 challenge you, it will not be my doing!
Whoever tries to challenge you will be defeated. 587
54:16 Look, I create the craftsman,
who fans the coals into a fire
and forges a weapon. 588
I create the destroyer so he might devastate.
54:17 No weapon forged to be used against you will succeed;
you will refute everyone who tries to accuse you. 589
This is what the Lord will do for his servants –
I will vindicate them,” 590
says the Lord.
55:1 “Hey, 591 all who are thirsty, come to the water!
You who have no money, come!
Buy and eat!
Come! Buy wine and milk
without money and without cost! 592
55:2 Why pay money for something that will not nourish you? 593
Why spend 594 your hard-earned money 595 on something that will not satisfy?
Listen carefully 596 to me and eat what is nourishing! 597
Enjoy fine food! 598
55:3 Pay attention and come to me!
Listen, so you can live! 599
Then I will make an unconditional covenantal promise to 600 you,
just like the reliable covenantal promises I made to David. 601
55:4 Look, I made him a witness to nations, 602
a ruler and commander of nations.”
55:5 Look, you will summon nations 603 you did not previously know;
nations 604 that did not previously know you will run to you,
because of the Lord your God,
the Holy One of Israel, 605
for he bestows honor on you.
55:6 Seek the Lord while he makes himself available; 606
call to him while he is nearby!
55:7 The wicked need to abandon their lifestyle 607
and sinful people their plans. 608
They should return 609 to the Lord, and he will show mercy to them, 610
and to their God, for he will freely forgive them. 611
55:8 “Indeed, 612 my plans 613 are not like 614 your plans,
and my deeds 615 are not like 616 your deeds,
55:9 for just as the sky 617 is higher than the earth,
so my deeds 618 are superior to 619 your deeds
and my plans 620 superior to your plans.
55:10 621 The rain and snow fall from the sky
and do not return,
but instead water the earth
and make it produce and yield crops,
and provide seed for the planter and food for those who must eat.
55:11 In the same way, the promise that I make
does not return to me, having accomplished nothing. 622
No, it is realized as I desire
and is fulfilled as I intend.” 623
55:12 Indeed you will go out with joy;
you will be led along in peace;
the mountains and hills will give a joyful shout before you,
and all the trees in the field will clap their hands.
55:13 Evergreens will grow in place of thorn bushes,
firs will grow in place of nettles;
they will be a monument to the Lord, 624
a permanent reminder that will remain. 625
56:1 This is what the Lord says,
“Promote 626 justice! Do what is right!
For I am ready to deliver you;
I am ready to vindicate you openly. 627
56:2 The people who do this will be blessed, 628
the people who commit themselves to obedience, 629
who observe the Sabbath and do not defile it,
who refrain from doing anything that is wrong. 630
56:3 No foreigner who becomes a follower of 631 the Lord should say,
‘The Lord will certainly 632 exclude me from his people.’
The eunuch should not say,
‘Look, I am like a dried-up tree.’”
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 633 my covenant,
56:5 I will set up within my temple and my walls a monument 634
that will be better than sons and daughters.
I will set up a permanent monument 635 for them that will remain.
56:6 As for foreigners who become followers of 636 the Lord and serve him,
who love the name of the Lord and want to be his servants –
all who observe the Sabbath and do not defile it,
and who are faithful to 637 my covenant –
56:7 I will bring them to my holy mountain;
I will make them happy in the temple where people pray to me. 638
Their burnt offerings and sacrifices will be accepted on my altar,
for my temple will be known as a temple where all nations may pray.” 639
56:8 The sovereign Lord says this,
the one who gathers the dispersed of Israel:
“I will still gather them up.” 640
56:9 All you wild animals in the fields, come and devour,
all you wild animals in the forest!
56:10 All their watchmen 641 are blind,
they are unaware. 642
All of them are like mute dogs,
unable to bark.
They pant, 643 lie down,
and love to snooze.
56:11 The dogs have big appetites;
they are never full. 644
They are shepherds who have no understanding;
they all go their own way,
each one looking for monetary gain. 645
‘Come on, I’ll get some wine!
Let’s guzzle some beer!
Tomorrow will be just like today!
We’ll have everything we want!’ 647
but no one cares. 649
Honest people disappear, 650
that the godly 653 disappear 654 because of 655 evil. 656
57:2 Those who live uprightly enter a place of peace;
they rest on their beds. 657
57:3 But approach, you sons of omen readers,
you offspring of adulteresses and prostitutes! 658
57:4 At whom are you laughing?
At whom are you opening your mouth
and sticking out your tongue?
You are the children of rebels,
the offspring of liars, 659
57:5 you who practice ritual sex 660 under the oaks and every green tree,
who slaughter children near the streams under the rocky overhangs. 661
57:6 Among the smooth stones of the stream are the idols you love;
they, they are the object of your devotion. 662
You pour out liquid offerings to them,
you make an offering.
Because of these things I will seek vengeance. 663
57:7 On every high, elevated hill you prepare your bed;
you go up there to offer sacrifices.
57:8 Behind the door and doorpost you put your symbols. 664
Indeed, 665 you depart from me 666 and go up
and invite them into bed with you. 667
You purchase favors from them, 668
you love their bed,
and gaze longingly 669 on their genitals. 670
57:9 You take olive oil as tribute 671 to your king, 672
along with many perfumes. 673
You send your messengers to a distant place;
you go all the way to Sheol. 674
57:10 Because of the long distance you must travel, you get tired, 675
but you do not say, ‘I give up.’ 676
You get renewed energy, 677
so you don’t collapse. 678
57:11 Whom are you worried about?
Whom do you fear, that you would act so deceitfully
and not remember me
or think about me? 679
Because I have been silent for so long, 680
you are not afraid of me. 681
57:12 I will denounce your so-called righteousness and your deeds, 682
but they will not help you.
57:13 When you cry out for help, let your idols 683 help you!
The wind blows them all away, 684
a breeze carries them away. 685
But the one who looks to me for help 686 will inherit the land
and will have access to 687 my holy mountain.”
“Build it! Build it! Clear a way!
Remove all the obstacles out of the way of my people!”
57:15 For this is what the high and exalted one says,
the one who rules 689 forever, whose name is holy:
“I dwell in an exalted and holy place,
but also with the discouraged and humiliated, 690
in order to cheer up the humiliated
and to encourage the discouraged. 691
57:16 For I will not be hostile 692 forever
or perpetually angry,
for then man’s spirit would grow faint before me, 693
the life-giving breath I created.
57:17 I was angry because of their sinful greed;
I attacked them and angrily rejected them, 694
yet they remained disobedient and stubborn. 695
57:18 I have seen their behavior, 696
but I will heal them and give them rest,
and I will once again console those who mourn. 697
57:19 I am the one who gives them reason to celebrate. 698
Complete prosperity 699 is available both to those who are far away and those who are nearby,”
says the Lord, “and I will heal them.
57:20 But the wicked are like a surging sea
that is unable to be quiet;
its waves toss up mud and sand.
57:21 There will be no prosperity,” says my God, “for the wicked.”
58:1 “Shout loudly! Don’t be quiet!
Yell as loud as a trumpet!
Confront my people with their rebellious deeds; 700
confront Jacob’s family with their sin! 701
58:2 They seek me day after day;
they want to know my requirements, 702
like a nation that does what is right
and does not reject the law of their God.
They ask me for just decrees;
they want to be near God.
58:3 They lament, 703 ‘Why don’t you notice when we fast?
Why don’t you pay attention when we humble ourselves?’
Look, at the same time you fast, you satisfy your selfish desires, 704
you oppress your workers. 705
58:4 Look, your fasting is accompanied by 706 arguments, brawls,
and fistfights. 707
Do not fast as you do today,
trying to make your voice heard in heaven.
58:5 Is this really the kind of fasting I want? 708
Do I want a day when people merely humble themselves, 709
bowing their heads like a reed
and stretching out 710 on sackcloth and ashes?
Is this really what you call a fast,
a day that is pleasing to the Lord?
58:6 No, this is the kind of fast I want. 711
I want you 712 to remove the sinful chains,
to tear away the ropes of the burdensome yoke,
to set free the oppressed, 713
and to break every burdensome yoke.
58:7 I want you 714 to share your food with the hungry
and to provide shelter for homeless, oppressed people. 715
When you see someone naked, clothe him!
Don’t turn your back on your own flesh and blood! 716
58:8 Then your light will shine like the sunrise; 717
your restoration will quickly arrive; 718
your godly behavior 719 will go before you,
and the Lord’s splendor will be your rear guard. 720
58:9 Then you will call out, and the Lord will respond;
you will cry out, and he will reply, ‘Here I am.’
You must 721 remove the burdensome yoke from among you
and stop pointing fingers and speaking sinfully.
58:10 You must 722 actively help the hungry
and feed the oppressed. 723
Then your light will dispel the darkness, 724
and your darkness will be transformed into noonday. 725
58:11 The Lord will continually lead you;
he will feed you even in parched regions. 726
He will give you renewed strength, 727
and you will be like a well-watered garden,
like a spring that continually produces water.
58:12 Your perpetual ruins will be rebuilt; 728
you will reestablish the ancient foundations.
You will be called, ‘The one who repairs broken walls,
the one who makes the streets inhabitable again.’ 729
58:13 You must 730 observe the Sabbath 731
rather than doing anything you please on my holy day. 732
You must look forward to the Sabbath 733
and treat the Lord’s holy day with respect. 734
You must treat it with respect by refraining from your normal activities,
and by refraining from your selfish pursuits and from making business deals. 735
58:14 Then you will find joy in your relationship to the Lord, 736
and I will give you great prosperity, 737
and cause crops to grow on the land I gave to your ancestor Jacob.” 738
Know for certain that the Lord has spoken. 739
59:1 Look, the Lord’s hand is not too weak 740 to deliver you;
his ear is not too deaf to hear you. 741
59:2 But your sinful acts have alienated you from your God;
your sins have caused him to reject you and not listen to your prayers. 742
59:3 For your hands are stained with blood
and your fingers with sin;
your lips speak lies,
your tongue utters malicious words.
59:4 No one is concerned about justice; 743
no one sets forth his case truthfully.
They depend on false words 744 and tell lies;
they conceive of oppression 745
and give birth to sin.
59:5 They hatch the eggs of a poisonous snake
and spin a spider’s web.
Whoever eats their eggs will die,
a poisonous snake is hatched. 746
59:6 Their webs cannot be used for clothing;
they cannot cover themselves with what they make.
Their deeds are sinful;
they commit violent crimes. 747
59:7 They are eager to do evil, 748
quick to shed innocent blood. 749
Their thoughts are sinful;
they crush and destroy. 750
59:8 They are unfamiliar with peace;
their deeds are unjust. 751
They use deceitful methods,
and whoever deals with them is unfamiliar with peace. 752
59:9 For this reason deliverance 753 is far from us 754
and salvation does not reach us.
We wait for light, 755 but see only darkness; 756
we wait for 757 a bright light, 758 but live 759 in deep darkness. 760
59:10 We grope along the wall like the blind,
we grope like those who cannot see; 761
we stumble at noontime as if it were evening.
Though others are strong, we are like dead men. 762
59:11 We all growl like bears,
we coo mournfully like doves;
we wait for deliverance, 763 but there is none,
for salvation, but it is far from us.
59:12 For you are aware of our many rebellious deeds, 764
and our sins testify against us;
indeed, we are aware of our rebellious deeds;
we know our sins all too well. 765
59:13 We have rebelled and tried to deceive the Lord;
we turned back from following our God.
We stir up 766 oppression and rebellion;
we tell lies we concocted in our minds. 767
59:14 Justice is driven back;
godliness 768 stands far off.
Indeed, 769 honesty stumbles in the city square
and morality is not even able to enter.
59:15 Honesty has disappeared;
the one who tries to avoid evil is robbed.
The Lord watches and is displeased, 770
for there is no justice.
59:16 He sees there is no advocate; 771
he is shocked 772 that no one intervenes.
So he takes matters into his own hands; 773
his desire for justice drives him on. 774
59:17 He wears his desire for justice 775 like body armor, 776
and his desire to deliver is like a helmet on his head. 777
He puts on the garments of vengeance 778
and wears zeal like a robe.
59:18 He repays them for what they have done,
dispensing angry judgment to his adversaries
and punishing his enemies. 779
He repays the coastlands. 780
59:19 In the west, people respect 781 the Lord’s reputation; 782
in the east they recognize his splendor. 783
For he comes like a rushing 784 stream
driven on by wind sent from the Lord. 785
59:20 “A protector 786 comes to Zion,
to those in Jacob who repent of their rebellious deeds,” 787 says the Lord.
59:21 “As for me, this is my promise to 788 them,” says the Lord. “My spirit, who is upon you, and my words, which I have placed in your mouth, will not depart from your mouth or from the mouths of your children and descendants from this time forward,” 789 says the Lord.
60:1 “Arise! Shine! For your light arrives!
The splendor 790 of the Lord shines on you!
60:2 For, look, darkness covers the earth
and deep darkness covers 791 the nations,
but the Lord shines on you;
his splendor 792 appears over you.
60:3 Nations come to your light,
kings to your bright light.
They all gather and come to you –
your sons come from far away
and your daughters are escorted by guardians.
60:5 Then you will look and smile, 794
you will be excited and your heart will swell with pride. 795
For the riches of distant lands 796 will belong to you
and the wealth of nations will come to you.
60:6 Camel caravans will cover your roads, 797
young camels from Midian and Ephah.
All the merchants of Sheba 798 will come,
bringing gold and incense
and singing praises to the Lord. 799
60:7 All the sheep of Kedar will be gathered to you;
the rams of Nebaioth will be available to you as sacrifices. 800
They will go up on my altar acceptably, 801
and I will bestow honor on my majestic temple.
60:8 Who are these who float along 802 like a cloud,
who fly like doves to their shelters? 803
60:9 Indeed, the coastlands 804 look eagerly for me,
the large ships 805 are in the lead,
bringing your sons from far away,
along with their silver and gold,
to honor the Lord your God, 806
the Holy One of Israel, 807 for he has bestowed honor on you.
60:10 Foreigners will rebuild your walls;
their kings will serve you.
Even though I struck you down in my anger,
I will restore my favor and have compassion on you. 808
60:11 Your gates will remain open at all times;
they will not be shut during the day or at night,
so that the wealth of nations may be delivered,
with their kings leading the way. 809
60:12 Indeed, 810 nations or kingdoms that do not serve you will perish;
such nations will be totally destroyed. 811
60:13 The splendor of Lebanon will come to you,
its evergreens, firs, and cypresses together,
to beautify my palace; 812
I will bestow honor on my throne room. 813
60:14 The children of your oppressors will come bowing to you;
all who treated you with disrespect will bow down at your feet.
They will call you, ‘The City of the Lord,
Zion of the Holy One of Israel.’ 814
60:15 You were once abandoned
and despised, with no one passing through,
but I will make you 815 a permanent source of pride
and joy to coming generations.
60:16 You will drink the milk of nations;
you will nurse at the breasts of kings. 816
Then you will recognize that I, the Lord, am your deliverer,
your protector, 817 the powerful ruler of Jacob. 818
60:17 Instead of bronze, I will bring you gold,
instead of iron, I will bring you silver,
instead of wood, I will bring you 819 bronze,
instead of stones, I will bring you 820 iron.
I will make prosperity 821 your overseer,
and vindication your sovereign ruler. 822
60:18 Sounds of violence 823 will no longer be heard in your land,
or the sounds of 824 destruction and devastation within your borders.
You will name your walls, ‘Deliverance,’
and your gates, ‘Praise.’
60:19 The sun will no longer supply light for you by day,
nor will the moon’s brightness shine on you;
the Lord will be your permanent source of light –
the splendor of your God will shine upon you. 825
60:20 Your sun will no longer set;
your moon will not disappear; 826
the Lord will be your permanent source of light;
your time 827 of sorrow will be over.
60:21 All of your people will be godly; 828
they will possess the land permanently.
I will plant them like a shoot;
they will be the product of my labor,
through whom I reveal my splendor. 829
60:22 The least of you will multiply into 830 a thousand;
the smallest of you will become a large nation.
When the right time comes, I the Lord will quickly do this!” 831
61:1 The spirit of the sovereign Lord is upon me,
because the Lord has chosen 832 me. 833
He has commissioned 834 me to encourage 835 the poor,
to help 836 the brokenhearted,
to decree the release of captives,
and the freeing of prisoners,
61:2 to announce the year when the Lord will show his favor,
the day when our God will seek vengeance, 837
to console all who mourn,
61:3 to strengthen those who mourn in Zion,
by giving them a turban, instead of ashes,
oil symbolizing joy, 838 instead of mourning,
a garment symbolizing praise, 839 instead of discouragement. 840
They will be called oaks of righteousness, 841
trees planted by the Lord to reveal his splendor. 842
61:4 They will rebuild the perpetual ruins
and restore the places that were desolate; 843
they will reestablish the ruined cities,
the places that have been desolate since ancient times.
61:5 844 “Foreigners will take care of 845 your sheep;
foreigners will work in your fields and vineyards.
61:6 You will be called, ‘the Lord’s priests,
servants of our God.’ 846
You will enjoy 847 the wealth of nations
and boast about 848 the riches you receive from them. 849
61:7 Instead of shame, you will get a double portion; 850
instead of humiliation, they will rejoice over the land they receive. 851
Yes, 852 they will possess a double portion in their land
and experience lasting joy.
61:8 For I, the Lord, love justice
and hate robbery and sin.
I will repay them because of my faithfulness; 853
I will make a permanent covenant with them.
61:9 Their descendants will be known among the nations,
their offspring among the peoples.
All who see them will recognize that
the Lord has blessed them.” 854
61:10 I 855 will greatly rejoice 856 in the Lord;
I will be overjoyed because of my God. 857
For he clothes me in garments of deliverance;
he puts on me a robe symbolizing vindication. 858
I look like a bridegroom when he wears a turban as a priest would;
I look like a bride when she puts on her jewelry. 859
61:11 For just as the ground produces its crops
and a garden yields its produce,
so the sovereign Lord will cause deliverance 860 to grow,
and give his people reason to praise him in the sight of all the nations. 861
62:1 “For the sake of Zion I will not be silent;
for the sake of Jerusalem 862 I will not be quiet,
until her vindication shines brightly 863
and her deliverance burns like a torch.”
62:2 Nations will see your vindication,
and all kings your splendor.
You will be called by a new name
that the Lord himself will give you. 864
62:3 You will be a majestic crown in the hand of the Lord,
a royal turban in the hand of your God.
62:4 You will no longer be called, “Abandoned,”
and your land will no longer be called “Desolate.”
Indeed, 865 you will be called “My Delight is in Her,” 866
and your land “Married.” 867
For the Lord will take delight in you,
and your land will be married to him. 868
62:5 As a young man marries a young woman,
so your sons 869 will marry you.
As a bridegroom rejoices over a bride,
so your God will rejoice over you.
62:6 I 870 post watchmen on your walls, O Jerusalem;
they should keep praying all day and all night. 871
You who pray to 872 the Lord, don’t be silent!
62:7 Don’t allow him to rest until he reestablishes Jerusalem, 873
until he makes Jerusalem the pride 874 of the earth.
62:8 The Lord swears an oath by his right hand,
by his strong arm: 875
“I will never again give your grain
to your enemies as food,
and foreigners will not drink your wine,
which you worked hard to produce.
62:9 But those who harvest the grain 876 will eat it,
and will praise the Lord.
Those who pick the grapes will drink the wine 877
in the courts of my holy sanctuary.”
62:10 Come through! Come through the gates!
Prepare the way for the people!
Build it! Build the roadway!
Remove the stones!
Lift a signal flag for the nations!
62:11 Look, the Lord announces to the entire earth: 878
“Say to Daughter Zion,
‘Look, your deliverer comes!
Look, his reward is with him
and his reward goes before him!’” 879
62:12 They will be called, “The Holy People,
the Ones Protected 880 by the Lord.”
You will be called, “Sought After,
City Not Abandoned.”
63:1 Who is this who comes from Edom, 881
dressed in bright red, coming from Bozrah? 882
Who 883 is this one wearing royal attire, 884
who marches confidently 885 because of his great strength?
“It is I, the one who announces vindication,
and who is able to deliver!” 886
63:2 Why are your clothes red?
Why do you look like someone who has stomped on grapes in a vat? 887
63:3 “I have stomped grapes in the winepress all by myself;
no one from the nations joined me.
I stomped on them 888 in my anger;
I trampled them down in my rage.
Their juice splashed on my garments,
and stained 889 all my clothes.
63:4 For I looked forward to the day of vengeance,
and then payback time arrived. 890
63:5 I looked, but there was no one to help;
I was shocked because there was no one offering support. 891
So my right arm accomplished deliverance;
my raging anger drove me on. 892
63:6 I trampled nations in my anger,
I made them drunk 893 in my rage,
I splashed their blood on the ground.” 894
63:7 I will tell of the faithful acts of the Lord,
of the Lord’s praiseworthy deeds.
I will tell about all 895 the Lord did for us,
the many good things he did for the family of Israel, 896
because of 897 his compassion and great faithfulness.
63:8 He said, “Certainly they will be my people,
children who are not disloyal.” 898
He became their deliverer.
63:9 Through all that they suffered, he suffered too. 899
The messenger sent from his very presence 900 delivered them.
In his love and mercy he protected 901 them;
he lifted them up and carried them throughout ancient times. 902
63:10 But they rebelled and offended 903 his holy Spirit, 904
so he turned into an enemy
and fought against them.
63:11 His people remembered the ancient times. 905
Where is the one who brought them up out of the sea,
along with the shepherd of 906 his flock?
Where is the one who placed his holy Spirit among them, 907
63:12 the one who made his majestic power available to Moses, 908
who divided the water before them,
gaining for himself a lasting reputation, 909
63:13 who led them through the deep water?
Like a horse running on flat land 910 they did not stumble.
63:14 Like an animal that goes down into a valley to graze, 911
so the Spirit of the Lord granted them rest.
In this way 912 you guided your people,
gaining for yourself an honored reputation. 913
63:15 Look down from heaven and take notice,
from your holy, majestic palace!
Where are your zeal 914 and power?
Do not hold back your tender compassion! 915
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. 916
63:17 Why, Lord, do you make us stray 917 from your ways, 918
and make our minds stubborn so that we do not obey you? 919
Return for the sake of your servants,
the tribes of your inheritance!
63:18 For a short time your special 920 nation possessed a land, 921
but then our adversaries knocked down 922 your holy sanctuary.
63:19 We existed from ancient times, 923
but you did not rule over them,
they were not your subjects. 924
[41:1] 1 tn Or “islands” (KJV, NIV, CEV); TEV “distant lands”; NLT “lands beyond the sea.”
[41:1] 2 tn The Hebrew term מִשְׁפָּט (mishpat) could be translated “judgment,” but here it seems to refer to the dispute or debate between the Lord and the nations.
[41:2] 3 sn The expression this one from the east refers to the Persian conqueror Cyrus, as later texts indicate (see 44:28-45:6; 46:11; 48:14-16).
[41:2] 4 tn The interrogative particle is understood by ellipsis.
[41:2] 5 tn Heb “[in] righteousness called him to his foot.”
[41:2] 6 tn Heb “he [the Lord] places before him [Cyrus] nations.”
[41:2] 7 tn The verb יַרְדְּ (yardÿ) is an otherwise unattested Hiphil form from רָדָה (radah, “rule”). But the Hiphil makes no sense with “kings” as object; one must understand an ellipsis and supply “him” (Cyrus) as the object. The Qumran scroll 1QIsaa has יוֹרִד (yorid), which appears to be a Hiphil form from יָרַד (yarad, “go down”). Others suggest reading יָרֹד (yarod), a Qal form from רָדַד (radad, “beat down”).
[41:2] 8 sn The point is that they are powerless before Cyrus’ military power and scatter before him.
[41:3] 9 tn Heb “[in] peace”; KJV, ASV “safely”; NASB “in safety”; NIV “unscathed.”
[41:3] 10 tn Heb “a way with his feet he does not come [or “enter”].” One could translate, “by a way he was not [previously] entering with his feet.” This would mean that he is advancing into new territory and expanding his conquests. The present translation assumes this is a hyperbolic description to his speedy advance. He moves so quickly he does not enter the way with his feet, i.e., his feet don’t even touch the ground. See C. R. North, Second Isaiah, 94.
[41:4] 11 tn Heb “Who acts and accomplishes?”; NASB “Who has performed and accomplished it.”
[41:4] 12 tn The interrogative particle is understood by ellipsis (note the preceding line).
[41:4] 13 tn Heb “I, the Lord, [am with] the first, and with the last ones I [am] he.”
[41:5] 14 tn Or “islands” (NIV, CEV); NCV “faraway places”; NLT “lands beyond the sea.”
[41:5] 15 tn Heb “the ends of the earth,” but this is a merism, where the earth’s extremities stand for its entirety, i.e., the extremities and everything in between them.
[41:6] 16 tn Heb “each his neighbor helps”; NCV “The workers help each other.”
[41:7] 17 tn The verb “encourages” is understood by ellipsis (note the preceding line).
[41:7] 18 tn Heb “saying of the welding, ‘It is good.’”
[41:8] 19 tn Or perhaps, “covenantal partner” (see 1 Kgs 5:15 HT [5:1 ET]; 2 Chr 20:7).
[41:9] 20 tn Heb “whom I have taken hold of [i.e., to lead back].”
[41:10] 21 tn According to BDB (1043 s.v. שָׁעָה), the verb תִּשְׁתָּע (tishta’) in the second line of the poetic couplet is a Hitpael form from the root שָׁעָה (sha’ah, “gaze,” with metathesis of the stem prefix and the first root letter). Taking the Hitpael as iterative, one may then translate “do not anxiously look about.” However, the alleged Hitpael form of שָׁעָה (sha’ah) only occurs here and in verse 23. HALOT 1671 s.v. שׁתע proposes that the verb is instead a Qal form from the root שׁתע (“fear”) which is attested in cognate Semitic languages, including Ugaritic (discovered after the publishing of BDB), suggests the existence of this root. The poetic structure of v. 10 also supports the proposal, for the form in question is in synonymous parallelism to יָרֵא (yare’, “fear”).
[41:10] 22 tn The “right hand” is a symbol of the Lord’s power to deliver (Exod 15:6, 12) and protect (Ps 63:9 HT [63:8 ET]). Here צֶדֶק (tsedeq) has its well-attested nuance of “vindicated righteousness,” i.e., “victory, deliverance” (see 45:8; 51:5, and BDB 841-42 s.v.).
[41:11] 23 tn Heb “the men of your strife”; NASB “those who contend with you.”
[41:11] 24 tn Heb “like nothing”; NAB “come to nought.”
[41:12] 25 tn Heb “the men of your struggle”; NASB “those who quarrel with you.”
[41:12] 26 tn Heb “the men of your battle”; NAB “who do battle with you.”
[41:14] 27 tn Heb “O worm Jacob” (NAB, NIV). The worm metaphor suggests that Jacob is insignificant and despised.
[41:14] 28 tn On the basis of the parallelism (note “worm”) and an alleged Akkadian cognate, some read “louse” or “weevil.” Cf. NAB “O maggot Israel”; NRSV “you insect Israel.”
[41:14] 29 tn Heb “your kinsman redeemer.” A גָּאַל (ga’al, “kinsman redeemer”) was a protector of the extended family’s interests.
[41:14] 30 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[41:15] 31 tn Heb “into” (so NIV); ASV “have made thee to be.”
[41:15] 32 tn Heb “owner of two-mouths,” i.e., double-edged.
[41:15] 33 sn The mountains and hills symbolize hostile nations that are obstacles to Israel’s restoration.
[41:17] 34 tn Heb “will answer them” (so ASV, NAB, NASB, NIV, NRSV, NLT).
[41:20] 35 tn The words “I will do this” are supplied in the translation for clarification. The Hebrew text has here simply, “in order that.”
[41:20] 36 tn Heb “they”; NAB, NRSV “that all may see”; CEV, NLT “Everyone will see.”
[41:20] 37 tn Heb “hand” (so KJV, NASB, NIV, NRSV).
[41:20] 38 tn Or “created it” (KJV, NAB, NASB, NIV, NRSV); TEV “has made it happen.”
[41:21] 39 tn Heb “strong [words],” see HALOT 870 s.v. *עֲצֻמוֹת.
[41:21] 40 sn Apparently this challenge is addressed to the pagan idol gods, see vv. 23-24.
[41:22] 41 tn Heb “As for the former things, tell us what they are!”
[41:22] 42 tn Heb “so we might set [them to] our heart.”
[41:22] 43 tn Heb “and might know their outcome.”
[41:23] 44 tn Heb “Declare the coming things, with respect to the end.”
[41:23] 45 tc The translation assumes the Qere (וְנִרְאֶה [vÿnir’eh], from יָרֵא [yare’], “be afraid”).
[41:24] 46 tn Heb “an object of disgust [is he who] chooses you.”
[41:25] 47 sn That is, Cyrus the Persian. See the note at v. 2.
[41:25] 48 tn Heb “[one] from the rising of the sun [who] calls in my name.”
[41:25] 49 tn The Hebrew text has וְיָבֹא (vÿyavo’, “and he comes”), but this is likely a corruption of an original וַיָּבָס (vayyavas), from בּוּס (bus, “step on”).
[41:26] 50 tn The words “who announced it” are supplied in the translation for clarification. The interrogative particle and verb are understood by ellipsis (see the preceding line).
[41:27] 51 tn The Hebrew text reads simply, “First to Zion, ‘Look here they are!’” The words “I decreed” are supplied in the translation for clarification.
[41:27] 52 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[41:29] 53 tc The Hebrew text has אָוֶן (’aven, “deception,” i.e., “false”), but the Qumran scroll 1QIsaa has אין (“nothing”), which forms a better parallel with אֶפֶס (’efes, “nothing”) in the next line. See also 40:17 and 41:12.
[41:29] 54 tn Heb “their statues are wind and nothing”; NASB “wind and emptiness”; NIV “wind and confusion.”
[42:1] 55 sn Verses 1-7 contain the first of Isaiah’s “servant songs,” which describe the ministry of a special, ideal servant who accomplishes God’s purposes for Israel and the nations. This song depicts the servant as a just king who brings justice to the earth and relief for the oppressed. The other songs appear in 49:1-13; 50:4-11; and 52:13-53:12.
[42:1] 56 tn Heb “he will bring out justice” (cf. ASV, NASB, NRSV).
[42:1] 57 sn Like the ideal king portrayed in Isa 11:1-9, the servant is energized by the divine spirit and establishes justice on the earth.
[42:2] 58 tn Heb “he will not cause his voice to be heard in the street.”
[42:3] 59 sn The “crushed reed” and “dim wick” symbolize the weak and oppressed who are on the verge of extinction.
[42:3] 60 tn Heb “faithfully he will bring out justice” (cf. NASB, NRSV).
[42:4] 61 tn For rhetorical effect the terms used to describe the “crushed (רָצַץ, ratsats) reed” and “dim (כָּהָה, kahah) wick” in v. 3 are repeated here.
[42:4] 62 tn Or “islands” (NIV); NLT “distant lands beyond the sea.”
[42:4] 63 tn Or “his law” (KJV, ASV, NASB, NIV) or “his instruction” (NLT).
[42:5] 64 tn Heb “the God.” The definite article here indicates distinctiveness or uniqueness.
[42:5] 65 tn Heb “and its offspring” (so NASB); NIV “all that comes out of it.”
[42:5] 66 tn Heb “and spirit [i.e., “breath”] to the ones walking in it” (NAB, NASB, and NRSV all similar).
[42:6] 67 tn Heb “call you in righteousness.” The pronoun “you” is masculine singular, referring to the servant. See the note at 41:2.
[42:6] 68 tn The translation assumes the verb is derived from the root נָצַר (natsar, “protect”). Some prefer to derive it from the root יָצַר (yatsar, “form”).
[42:6] 69 tn Heb “a covenant of people.” A person cannot literally be a covenant; בְּרִית (bÿrit) is probably metonymic here, indicating a covenant mediator. The precise identity of עָם (’am, “people”) is uncertain. In v. 5 עָם refers to mankind, and the following reference to “nations” also favors this. But in 49:8, where the phrase בְּרִית עָם occurs again, Israel seems to be in view.
[42:6] 70 sn Light here symbolizes deliverance from bondage and oppression; note the parallelism in 49:6b and in 51:4-6.
[42:6] 71 tn Or “the Gentiles” (so KJV, ASV, NIV); the same Hebrew word can be translated “nations” or “Gentiles” depending on the context.
[42:7] 72 sn This does not refer to literal physical healing of the blind. As the next two lines suggest, this refers metonymically to freeing captives from their dark prisons where their eyes have grown unaccustomed to light.
[42:7] 73 sn This does not refer to hardened, dangerous criminals, who would have been executed for their crimes in ancient Near Eastern society. This verse refers to political prisoners or victims of social injustice.
[42:9] 74 tn Heb “the former things, look, they have come.”
[42:9] 75 tn Heb “before they sprout up, I cause you to hear.” The pronoun “you” is plural, referring to the people of Israel. In this verse “the former things” are the Lord’s earlier predictive oracles which have come to pass, while “the new things” are predicted events that have not yet begun to take place. “The former things” are earlier events in Israel’s history which God announced beforehand, such as the Exodus (see 43:16-18). “The new things” are the predictions about the servant (42:1-7). and may also include Cyrus’ conquests (41:25-27).
[42:10] 76 tn Heb “his praise.” The phrase stands parallel to “new song” in the previous line.
[42:10] 77 tn Heb “and its fullness”; NASB, NIV “and all that is in it.”
[42:10] 78 tn Or “islands” (NASB, NIV); NLT “distant coastlands.”
[42:12] 79 tn Heb “Let them ascribe to the Lord glory.”
[42:12] 80 tn Heb “and his praise in the coastlands [or “islands”] let them declare.”
[42:13] 81 tn Heb “like a man of war he stirs up zeal” (NIV similar).
[42:13] 82 tn Or perhaps, “he triumphs over his enemies” (cf. NIV); NLT “will crush all his enemies.”
[42:14] 83 tn Heb “silent” (so NASB, NIV, TEV, NLT); CEV “have held my temper.”
[42:14] 84 sn The imagery depicts the Lord as a warrior who is eager to fight and can no longer hold himself back from the attack.
[42:15] 85 tn Heb “I will dry up the mountains and hills.” The “mountains and hills” stand by synecdoche for the trees that grow on them. Some prefer to derive the verb from a homonymic root and translate, “I will lay waste.”
[42:15] 86 tc The Hebrew text reads, “I will turn streams into coastlands [or “islands”].” Scholars who believe that this reading makes little sense have proposed an emendation of אִיִּים (’iyyim, “islands”) to צִיּוֹת (tsiyyot, “dry places”; cf. NCV, NLT, TEV). However, since all the versions support the MT reading, there is insufficient grounds for an emendation here. Although the imagery of changing rivers into islands is somewhat strange, J. N. Oswalt describes this imagery against the backdrop of rivers of the Near East. The receding of these rivers at times occasioned the appearance of previously submerged islands (Isaiah [NICOT], 2:126).
[42:15] 87 sn The imagery of this verse, which depicts the Lord bringing a curse of infertility to the earth, metaphorically describes how the Lord will destroy his enemies.
[42:16] 88 tn Heb “a way they do not know” (so NASB); NRSV “a road they do not know.”
[42:16] 89 tn Heb “in paths they do not know I will make them walk.”
[42:16] 90 tn Heb “and the rough ground into a level place.”
[42:17] 91 tn Heb “be ashamed with shame”; ASV, NASB “be utterly put to shame.”
[42:18] 92 tn Heb “look to see”; NAB, NCV “look and see”; NRSV “look up and see.”
[42:19] 93 tc The precise meaning of מְשֻׁלָּם (mÿshullam) in this context is uncertain. In later biblical Hebrew the form (which appears to be a Pual participle from the root שָׁלַם, shalam) occurs as a proper name, Meshullam. The Pual of שָׁלַם (“be complete”) is attested with the meaning “repaid, requited,” but that makes little sense here. BDB 1023 s.v. שָׁלַם relates the form to the denominative verb שָׁלַם (“be at peace”) and paraphrases “one in a covenant of peace” (J. N. Oswalt suggests “the covenanted one”; Isaiah [NICOT], 2:128, n. 59) Some emend the form to מֹשְׁלָם (moshÿlam, “their ruler”) or to מְשֻׁלָּחִי (mÿshullakhi, “my sent [or “commissioned”] one”), which fits nicely in the parallelism (note “my messenger” in the previous line). The translation above assumes an emendation to כְּמוֹ שֹׁלְמִי (kÿmo sholÿmi, “like my ally”). Isaiah uses כְּמוֹ in 30:22 and perhaps 51:5; for שֹׁלְמי (“my ally”) see Ps 7:5 HT (7:4 ET).
[42:19] 94 tn Heb “Who is blind but my servant, and deaf like my messenger I send? Who is blind like my commissioned one, blind like the servant of the Lord?” The point of the rhetorical questions is that no one is as blind/deaf as this servant. In this context the Lord’s “servant” is exiled Israel (cf. 41:8-9), which is spiritually blind and deaf and has failed to fulfill God’s purpose for it. This servant stands in contrast to the ideal “Israel” of the servant songs.
[42:20] 95 tn The consonantal text (Kethib) has a perfect, 2nd person masculine singular; the marginal reading (Qere) has an infinitive absolute, which functions here as a finite verb.
[42:20] 96 tn Heb “but you do not guard [i.e., retain in your memory]”; NIV “but have paid no attention.”
[42:21] 97 tn Heb “The Lord was pleased for the sake of his righteousness [or “justice”], he was magnifying [the] law and was making [it] glorious.” The Lord contrasts his good intentions for the people with their present crisis (v. 22). To demonstrate his just character and attract the nations, the Lord wanted to showcase his law among and through Israel (Deut 4:5-8). But Israel disobeyed (v. 24) and failed to carry out their commission.
[42:22] 98 tc The Hebrew text has בַּחוּרִים (bakhurim, “young men”), but the text should be emended to בְּהוֹרִים (bÿhorim, “in holes”).
[42:22] 99 tn Heb “and made to be hidden”; NAB, NASB, NIV, TEV “hidden away in prisons.”
[42:22] 100 tn Heb “they became loot and there was no one rescuing, plunder and there was no one saying, ‘Bring back’.”
[42:23] 101 tn The interrogative particle is understood in the second line by ellipsis (note the preceding line).
[42:24] 102 tn Heb “Who gave to the robber Jacob, and Israel to the looters?” In the first line the consonantal text (Kethib) has מְשׁוֹסֶה (mÿshoseh), a Polel participle from שָׁסָה (shasah, “plunder”). The marginal reading (Qere) is מְשִׁיסָּה (mÿshissah), a noun meaning “plunder.” In this case one could translate “Who handed Jacob over as plunder?”
[42:24] 103 tn Heb “they were not willing in his ways to walk, and they did not listen to his law.”
[42:25] 104 tn Heb “strength” (so KJV, NASB); NAB “fury”; NASB “fierceness”; NIV “violence.”
[42:25] 105 tn Heb “and it blazed against him all around, but he did not know.” The subject of the third feminine singular verb “blazed” is the divine חֵמָה (khemah, “anger”) mentioned in the previous line.
[42:25] 106 tn Heb “and it burned against him, but he did not set [it] upon [the] heart.”
[43:1] 107 tn Or “redeem.” See the note at 41:14. Cf. NCV “saved you”; CEV “rescued you”; NLT “ransomed you.”
[43:2] 108 tn The verb is understood by ellipsis (note the preceding line).
[43:2] 109 tn Heb “burn” (so NASB); NAB, NRSV, NLT “consume”; NIV “set you ablaze.”
[43:3] 110 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[43:3] 111 sn Seba is not the same as Sheba in southern Arabia; cf. Gen 1:10; 1 Chr 1:9.
[43:4] 112 tn Heb “Since you are precious in my eyes and you are honored.”
[43:7] 113 tn Heb “everyone who is called by my name” (so NASB, NIV, NRSV).
[43:9] 114 tn Heb “and the former things was causing us to hear?”
[43:10] 115 tn Or “know” (KJV, NAB, NASB, NIV, NRSV).
[43:10] 116 tn Heb “and after me, there will not be”; NASB “there will be none after Me.”
[43:13] 117 tn Heb “hand” (so KJV, NASB, NIV, NRSV); NLT “No one can oppose what I do.”
[43:14] 118 tn Or “kinsman redeemer.” See the note at 41:14.
[43:14] 119 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[43:14] 120 tn Heb “and I bring down [as] fugitives all of them.”
[43:14] 121 tn The Hebrew text reads literally, “as for the Babylonians, in ships their joyful shout.” This might be paraphrased, “even the Babylonians in the ships [over which] they joyfully shouted.” The point would be that the Lord caused the Babylonians to flee for safety in the ships in which they took such great pride. A slight change in vocalization yields the reading “into mourning songs,” which provides a good contrast with “joyful shout.” The prefixed bet (בְּ) would indicate identity.
[43:15] 122 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[43:17] 123 tn Heb “led out chariots and horses.” The words “to destruction” are supplied in the translation for clarification. The verse refers to the destruction of the Egyptians at the Red Sea.
[43:17] 124 tn Heb “lay down”; NAB “lie prostrate together”; CEV “lie dead”; NRSV “they lie down.”
[43:18] 125 tn Heb “the former things” (so KJV, NASB, NIV, NRSV); NLT “forget all that.”
[43:19] 126 tn Heb “sprouts up”; NASB “will spring forth.”
[43:19] 127 tn Or “know” (KJV, ASV); NASB “be aware of”; NAB, NIV, NRSV “perceive.”
[43:19] 128 tn The Hebrew texts has “streams,” probably under the influence of v. 20. The Qumran scroll 1QIsaa has נתיבות (“paths”).
[43:21] 129 tn Heb “[so] they might declare my praise.”
[43:22] 130 tn Or “strive”; KJV, ASV, NRSV “been weary of me.”
[43:23] 131 tn Heb “with.” The words “by demanding” are supplied in the translation for clarification.
[43:24] 132 tn That is, “calamus” (so NIV); NCV, TEV, NLT “incense”; CEV “spices.”
[43:24] 133 tn Heb “you did not saturate me”; NASB “Neither have you filled Me.”
[43:24] 134 sn In vv. 22-24 the Lord appears to be condemning his people for failure to bring the proper sacrifices. However, this is problematic. If this refers to the nation’s behavior while in exile, such cultic service was impossible and could hardly be expected by the Lord. If this refers to the nation’s conduct before the exile, it contradicts other passages that depict Israel as bringing excessive sacrifices (see, e.g., Isa 1:11-14; Jer 6:20; Amos 4:4-5, 5:21-23). Rather than being a condemnation of Israel’s failure to bring sacrifices, these verses are better taken as a highly rhetorical comment on the worthlessness of Israel’s religious ritual. They may have brought sacrifices, but not to the Lord, for he did not accept them or even want them. See C. R. North, Second Isaiah, 127, and R. Whybray, Isaiah 40-66 (NCBC), 91.
[43:26] 135 tn Heb “you, tell in order that you may be right”; NAB “prove your innocence.”
[43:27] 136 tn Heb “your first father.” This could refer to Abraham (see 51:2), but elsewhere in Isaiah he does not appear in a negative light (see 29:22; 41:8; 63:16). A more likely candidate is Jacob/Israel, also referred to as the nation’s “father” elsewhere (see 58:14; 63:16).
[43:27] 137 tn On the meaning of the term לִיץ (lits), see HALOT 590 s.v. מֵלִיץ. This may refer to the nation’s prophets, priests, and/or kings.
[43:28] 138 tn The word “subjected” is supplied in the translation for stylistic reasons.
[44:2] 139 sn Jeshurun is a poetic name for Israel; it occurs here and in Deut 32:15; 33:5, 26.
[44:3] 140 tn Heb “the thirsty.” Parallelism suggests that dry ground is in view (see “dry land” in the next line.)
[44:3] 141 tn Heb “and streams”; KJV “floods.” The verb “cause…to flow” is supplied in the second line for clarity and for stylistic reasons.
[44:4] 142 tn The Hebrew term בֵין (ven) is usually taken as a preposition, in which case one might translate, “among the grass.” But בֵין is probably the name of a tree (cf. C. R. North, Second Isaiah, 133). If one alters the preposition bet (בְּ) to kaf (כְּ), one can then read, “like a binu-tree.” (The Qumran scroll 1QIsaa supports this reading.) This forms a nice parallel to “like poplars” in the next line. חָצִיר (khatsir) is functioning as an adverbial accusative of location.
[44:5] 143 tn The Hebrew text has a Qal verb form, “and another will call by the name of Jacob.” With support from Symmachus (an ancient Greek textual witness), some read the Niphal, “and another will be called by the name of Jacob.”
[44:5] 144 tn Heb “and by the name of Israel he will title.” Some, with support from several ancient versions, prefer to change the Piel (active) verb form to a Pual (passive), “and he will be titled by the name of Israel.”
[44:6] 145 tn Heb “his kinsman redeemer.” See the note at 41:14.
[44:7] 146 tn Heb “let him call” or “let him proclaim” (so NASB, NIV, NRSV); NAB “Let him stand up and speak.”
[44:7] 147 tc The Hebrew text reads, “from (the time) I established an ancient people, and the coming things.” Various emendations have been proposed. One of the options assumes the reading מַשְׁמִיעִים מֵעוֹלָם אוֹתִיּוֹת (mashmi’im me’olam ’otiyyot); This literally reads “the ones causing to hear from antiquity coming things,” but more idiomatically would read “as for those who predict from antiquity what will happen” (cf. NAB, NEB, REB). The emendation directs the attention of the reader to those who claim to be able to predict the future, challenging them to actually do what they claim they can do. The MT presents Yahweh as an example to whom these alleged “predictors of the future” can compare themselves. Since the ancient versions are unanimous in their support of the MT, the emendations should be set aside.
[44:7] 148 tn Heb and those things which are coming let them declare for themselves.”
[44:8] 149 tn BDB 923 s.v. רָהָה derives this verb from an otherwise unattested root, while HALOT 403 s.v. יָרָה defines it as “be stupefied” on the basis of an Arabic cognate. The form is likely a corruption of תיראו, the reading attested in the Qumran scroll 1QIsaa.
[44:8] 150 tn Heb “rock” or “rocky cliff,” a title that depicts God as a protective refuge in his role as sovereign king; thus the translation “sheltering rock.”
[44:10] 151 tn The rhetorical question is sarcastic. The sense is, “Who is foolish enough…?”
[44:11] 152 tn The pronoun “his” probably refers to the one who forms/casts an idol (v. 10), in which case it refers to the craftsman’s associates in the idol-manufacturing guild.
[44:11] 153 sn The point seems to be this: If the idols are the mere products of human hands, then those who trust in them will be disappointed, for man-made gods are incapable of helping their “creators.”
[44:12] 154 tn The noun מַעֲצָד (ma’atsad), which refers to some type of tool used for cutting, occurs only here and in Jer 10:3. See HALOT 615 s.v. מַעֲצָד.
[44:12] 155 tn Some English versions take the pronoun “it” to refer to an idol being fashioned by the blacksmith (cf. NIV, NCV, CEV). NLT understands the referent to be “a sharp tool,” which is then used by the carpenter in the following verse to carve an idol from wood.
[44:12] 156 tn Heb “and there is no strength”; NASB “his strength fails.”
[44:13] 157 tn Heb “stretches out a line” (ASV similar); NIV “measures with a line.”
[44:13] 158 tn Heb “he makes an outline with the [?].” The noun שֶׂרֶד (shered) occurs only here; it apparently refers to some type of tool or marker. Cf. KJV “with a line”; ASV “with a pencil”; NAB, NRSV “with a stylus”; NASB “with red chalk”; NIV “with a marker.”
[44:13] 159 tn Heb “works” (so NASB) or “fashions” (so NRSV); NIV “he roughs it out.”
[44:13] 160 tn Heb “he makes it like the pattern of a man”; NAB “like a man in appearance.”
[44:13] 161 tn Heb “like the glory of man to sit [in] a house”; NIV “that it may dwell in a shrine.”
[44:14] 162 tn It is not certain what type of tree this otherwise unattested noun refers to. Cf. ASV “a holm-tree” (NRSV similar).
[44:14] 163 tn Heb “strengthens for himself,” i.e., “secures for himself” (see BDB 55 s.v. אָמֵץ Pi.2).
[44:14] 164 tn Some prefer to emend אֹרֶן (’oren) to אֶרֶז (’erez, “cedar”), but the otherwise unattested noun appears to have an Akkadian cognate, meaning “cedar.” See H. R. Cohen, Biblical Hapax Legomena (SBLDS), 44-45. HALOT 90 s.v. I אֹרֶן offers the meaning “laurel.”
[44:15] 165 tn Heb “and it becomes burning [i.e., firewood] for a man”; NAB “to serve man for fuel.”
[44:15] 166 tn Or perhaps, “them.”
[44:16] 167 tn Heb “eats” (so NASB); NAB, NRSV “roasts.”
[44:18] 168 tn Heb “for their eyes are smeared over so they cannot see, so their heart cannot be wise.”
[44:19] 169 tn There is no formal interrogative sign here, but the context seems to indicate these are rhetorical questions. See GKC 473 §150.a.
[44:20] 170 tn Or perhaps, “he eats on an ash heap.”
[44:20] 171 tn Heb “Is it not a lie in my right hand?”
[44:21] 172 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).
[44:22] 173 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).
[44:22] 174 tn Heb “redeem.” See the note at 41:14.
[44:23] 175 tn Heb “acts”; NASB, NRSV “has done it”; NLT “has done this wondrous thing.”
[44:23] 176 tn Heb “lower regions.” This refers to Sheol and forms a merism with “sky” in the previous line. See Pss 63:9; 71:20.
[44:23] 177 tn Heb “O forest and all the trees in it”; NASB, NRSV “and every tree in it.”
[44:23] 178 tn Heb “redeems.” See the note at 41:14.
[44:23] 179 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.”
[44:24] 180 tn Heb “your redeemer.” See the note at 41:14.
[44:24] 181 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.
[44:25] 182 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).
[44:25] 183 tn Or “makes fools of” (NIV, NRSV); NAB and NASB both similar.
[44:25] 184 tn Heb “who turns back the wise” (so NRSV); NIV “overthrows the learning of the wise”; TEV “The words of the wise I refute.”
[44:25] 185 tn Heb “their knowledge” (so KJV, NAB, NASB, NRSV).
[44:26] 186 tn Heb “the word of his servant.” The following context indicates that the Lord’s prophets are in view.
[44:26] 187 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.
[44:26] 188 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[44:28] 189 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.
[44:28] 190 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.
[44:28] 191 tn Heb “that he might bring to completion all my desire.”
[44:28] 192 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).
[45:1] 193 tn Heb “anointed” (so KJV, NAB, NIV, NRSV, NLT); NCV “his appointed king.”
[45:1] 194 sn The “right hand” is a symbol of activity and strength; the Lord directs Cyrus’ activities and assures his success.
[45:1] 195 tn Heb “and the belts of kings I will loosen”; NRSV “strip kings of their robes”; NIV “strip kings of their armor.”
[45:2] 196 tc The form הֲדוּרִים (hadurim) makes little, if any, sense here. It is probably a corruption of an original הָרָרִים (hararim, “mountains”), the reduplicated form of הָר (har, “mountain”).
[45:2] 197 tn That is, on the gates. Cf. CEV “break the iron bars on bronze gates.”
[45:3] 198 tn Heb “treasures of darkness” (KJV, NASB, NIV, NRSV); TEV “treasures from dark, secret places.”
[45:4] 199 tn Or “know” (NCV, NRSV, TEV, NLT); NIV “acknowledge.”
[45:5] 200 tn Heb “and there is none besides.” On the use of עוֹד (’od) here, see BDB 729 s.v. 1.c.
[45:5] 201 tn Heb “gird you” (so NASB) or “strengthen you” (so NIV).
[45:5] 202 tn Or “know” (NAB, NCV, NRSV, TEV, CEV, NLT); NIV “have not acknowledged.”
[45:6] 203 tn The words “I do this” are supplied in the translation for stylistic reasons.
[45:6] 204 tn Heb “they” (so KJV, ASV); TEV, CEV “everyone”; NLT “all the world.”
[45:7] 205 tn The words “I am” are supplied in the translation for stylistic reasons. In the Hebrew text the participle at the beginning of v. 7 stands in apposition to “the Lord” in v. 6.
[45:7] 206 tn On the surface v. 7a appears to describe God’s sovereign control over the cycle of day and night, but the following statement suggests that “light” and “darkness” symbolize “deliverance” and “judgment.”
[45:7] 207 sn This verses affirms that God is ultimately sovereign over his world, including mankind and nations. In accordance with his sovereign will, he can cause wars to cease and peace to predominate (as he was about to do for his exiled people through Cyrus), or he can bring disaster and judgment on nations (as he was about to do to Babylon through Cyrus).
[45:8] 208 tn Heb “let the clouds drip with”; KJV “let the skies pour down.”
[45:8] 209 tn Heb “open up” (so NASB); NIV, NLT “open wide.”
[45:8] 210 tc The plural verb should be emended to a singular form. The vav (ו) ending is probably virtually dittographic (note the yod at the beginning of the following word).
[45:8] 211 tc The Hiphil verb form (תַצְמִיחַ, tatsmiakh) should probably be emended to a Qal (תִצְמַח, titsmakh). The יח sequence at the end of the form is probably due to dittography (note the following יַחַד, yakhad).
[45:8] 212 tn The masculine singular pronominal suffix probably refers back to יָשַׁע (yasha’, “salvation”).
[45:9] 213 tn Heb “Woe [to] the one who argues with the one who formed him.”
[45:9] 214 tn The words “one who is like a mere” are supplied in the translation for stylistic reasons and clarification.
[45:9] 215 tn Heb “Should the clay say to the one who forms it?” The rhetorical question anticipates a reply, “Of course not!”
[45:9] 216 tn The words “in the world” are supplied in the translation to approximate in English idiom the force of the sarcastic question.
[45:9] 217 tn Heb “your work, there are no hands for it,” i.e., “your work looks like something made by a person who has no hands.”
[45:10] 218 tn Heb “Woe [to] one who says” (NASB and NIV both similar); NCV “How terrible it will be.”
[45:10] 219 tn See the note at v. 9. This phrase occurs a second time later in this verse.
[45:10] 220 sn Verses 9-10 may allude to the exiles’ criticism that the Lord does not appear to know what he is doing.
[45:11] 221 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[45:11] 222 tc The Hebrew text reads “the one who formed him, the coming things.” Among various suggestions, some have proposed an emendation of יֹצְרוֹ (yotsÿro, “the one who formed him”) to יֹצֵר (yotser, “the one who forms”; the suffixed form in the Hebrew text may be influenced by vv. 9-10, where the same form appears twice) and takes “coming things” as the object of the participle (either objective genitive or accusative): “the one who brings the future into being.”
[45:11] 223 tn Heb “Ask me” The rhetorical command sarcastically expresses the Lord’s disgust with those who question his ways.
[45:11] 224 tn Heb “Do you command me about…?” The rhetorical question sarcastically expresses the Lord’s disgust with those who question his ways.
[45:12] 225 tn The words “who live” are supplied in the translation for stylistic reasons.
[45:12] 226 tn Heb “I, even my hands”; NASB “I stretched out…with My hands”; NRSV “it was my hands that stretched out.” The same construction occurs at the beginning of v. 13.
[45:12] 227 tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
[45:12] 228 tn Heb “and to all their host I commanded.” See the notes at 40:26.
[45:13] 229 tn Heb “I stir him up in righteousness”; NASB “I have aroused him.” See the note at 41:2. Cyrus (cf. 44:28) is in view here.
[45:14] 230 tn Heb “labor,” which stands metonymically for the fruits of labor, either “monetary profit,” or “products.”
[45:14] 231 tn Or perhaps, “merchandise” (so KJV, NASB, NIV, NRSV); NAB “the gain of Ethiopia”; CEV “the treasures of Ethiopia.”
[45:14] 232 tn Heb “they will pass over to you”; NASB, NIV “will come over to you”; CEV “will belong to you.”
[45:14] 233 sn Restored Israel is depicted here in typical ancient Near Eastern fashion as an imperial power that receives riches and slaves as tribute.
[45:14] 234 sn Israel’s vassals are portrayed as so intimidated and awed that they treat Israel as an intermediary to God or sub-deity.
[45:14] 235 tn Or perhaps, “among.” Cf. KJV, ASV “Surely God is in thee.”
[45:14] 236 tn Heb “there is no other” (so NIV, NRSV). The same phrase occurs at the end of v. 18, in v. 21, and at the end of v. 22.
[45:16] 237 tn “together they will walk in humiliation, the makers of images.”
[45:17] 238 tn Heb “Israel will be delivered by the Lord [with] a permanent deliverance.”
[45:17] 239 tn Heb “you will not be ashamed and you will not be humiliated for ages of future time.”
[45:18] 240 tn Heb “he [is] the God.” The article here indicates uniqueness.
[45:18] 241 tn Or “unformed.” Gen 1:2 describes the world as “unformed” (תֹהוּ, tohu) prior to God’s creative work, but God then formed the world and made it fit for habitation.
[45:19] 242 tn Heb “in a place of a land of darkness” (ASV similar); NASB “in some dark land.”
[45:19] 243 tn “In vain” translates תֹהוּ (tohu), used here as an adverbial accusative: “for nothing.”
[45:19] 244 tn The translation above assumes that צֶדֶק (tsedeq) and מֵישָׁרִים (mesharim) are adverbial accusatives (see 33:15). If they are taken as direct objects, indicating the content of what is spoken, one might translate, “who proclaims deliverance, who announces justice.”
[45:21] 245 tn Heb “Declare! Bring near!”; NASB “Declare and set forth your case.” See 41:21.
[45:21] 246 tn Or “a righteous God and deliverer”; NASB, NIV, NRSV “a righteous God and a Savior.”
[45:22] 247 tn The Niphal imperative with prefixed vav (ו) indicates purpose after the preceding imperative. The Niphal probably has a tolerative sense, “allow yourselves to be delivered, accept help.”
[45:23] 248 tn Heb “I swear by myself”; KJV, NASB “have sworn.”
[45:23] 249 tn Heb “a word goes out from my mouth [in] truth and will not return.”
[45:23] 250 tn Heb “swear” (so KJV, NAB, NIV, NRSV); NLT “confess allegiance.”
[45:24] 251 tn Heb “‘Yes, in the Lord,’ one says about me, ‘is deliverance and strength.’”
[45:24] 252 tn Heb “will come to him and be ashamed.”
[45:25] 253 tn Heb “In the Lord all the offspring of Israel will be vindicated and boast.”
[46:1] 254 sn Bel was the name of a Babylonian god. The name was originally associated with Enlil, but later was applied to Marduk. See HALOT 132 s.v. בֵּל.
[46:1] 255 sn Nebo is a variation of the name of the Babylonian god Nabu.
[46:1] 256 tn Heb “their images belong to animals and beasts”; NIV “their idols are borne by beasts of burden”; NLT “are being hauled away.”
[46:1] 257 tn Heb “your loads are carried [as] a burden by a weary [animal].”
[46:2] 258 tn Heb “[the] burden,” i.e., their images, the heavy burden carried by the animals.
[46:2] 259 tn נַפְשָׁם (nafsham, “their souls/lives”) is equivalent here to a third masculine plural suffix, but the third feminine singular verb הָלָכָה (halakhah, “they go”) agrees with the feminine noun נֶפֶשׁ (nefesh, “soul, life”).
[46:2] 260 sn The downfall of Babylon is depicted here. The idols are carried off by the victorious enemy; the gods are likened to defeated captives who cower before the enemy and are taken into exile.
[46:3] 261 tn Heb “house of Jacob”; TEV “descendants of Jacob.”
[46:3] 262 tn Heb “and all the remnant of the house of Israel.”
[46:3] 263 tn Heb “from the womb” (so NRSV); KJV “from the belly”; NAB “from your infancy.”
[46:3] 264 tn Heb “who have been lifted up from the womb.”
[46:4] 265 tn Heb “until old age, I am he” (NRSV similar); NLT “I will be your God throughout your lifetime.”
[46:4] 266 sn Unlike the weary idol gods, whose images must be carried by animals, the Lord carries his weary people.
[46:6] 267 tn Heb “the reed,” probably referring to the beam of a scales. See BDB 889 s.v. קָנֶה 4.c.
[46:7] 268 tn Or perhaps, “cannot,” here and in the following two lines. The imperfect forms can indicate capability.
[46:8] 269 tn The meaning of the verb אָשַׁשׁ (’ashash, which appears here in the Hitpolel stem) is uncertain. BDB 84 s.v. אשׁשׁ relates it to a root meaning “found, establish” in Arabic; HALOT 100 s.v. II אשׁשׁ gives the meaning “pluck up courage.” The imperative with vav (ו) may indicate purpose following the preceding imperative.
[46:8] 270 tn Heb “return [it], rebels, to heart”; NRSV “recall it to mind, you transgressors.”
[46:9] 271 tn Heb “remember the former things, from antiquity”; KJV, ASV “the former things of old.”
[46:9] 272 tn Heb “and there is no other” (so NASB, NIV, NRSV).
[46:10] 273 tn Or “from long ago”; KJV, NASB, NIV, NRSV “from ancient times.”
[46:11] 274 tn Or, more generally, “a bird of prey” (so NAB, NASB, NIV, NRSV; see 18:6).
[46:11] 275 tn Heb “spoken”; KJV “I have spoken it.”
[46:12] 276 tn Heb “strong of heart [or, mind]”; KJV “stouthearted”; NAB “fainthearted”; NIV “stubborn-hearted.”
[46:12] 277 tn Heb “who are far from righteousness [or perhaps, “deliverance”].”
[46:13] 278 tn Heb “my salvation.” The verb “I am bringing near” is understood by ellipsis (note the previous line).
[46:13] 279 tn Heb “I will place in Zion salvation”; NASB “I will grant salvation in Zion.”
[46:13] 280 tn Heb “to Israel my splendor”; KJV, ASV “for Israel my glory.”
[47:1] 281 tn בְּתוּלַה (bÿtulah) often refers to a virgin, but the phrase “virgin daughter” is apparently stylized (see also 23:12; 37:22). In the extended metaphor of this chapter, where Babylon is personified as a queen (vv. 5, 7), she is depicted as being both a wife and mother (vv. 8-9).
[47:1] 282 tn Or “For” (NASB, NRSV).
[47:3] 283 tn Heb “Your shame will be seen.” In this context “shame” is a euphemism referring to the genitals.
[47:3] 284 tn Heb “I will not meet a man.” The verb פָּגַע (pagah) apparently carries the nuance “meet with kindness” here (cf. 64:5, and see BDB 803 s.v. Qal.2).
[47:4] 285 tc The Hebrew text reads, “Our redeemer – the Lord who commands armies [traditionally, the Lord of hosts] is his name, the Holy One of Israel.” The ancient Greek version adds “says” before “our redeemer.” אָמַר (’amar) may have accidentally dropped from the text by virtual haplography. Note that the preceding word אָדָם (’adam) is graphically similar.
[47:5] 286 tn Heb “darkness,” which may indicate a place of hiding where a fugitive would seek shelter and protection.
[47:5] 287 tn Or “For” (NASB, NRSV).
[47:6] 288 tn Or “compassion.”
[47:6] 289 tn Heb “on the old you made very heavy your yoke.”
[47:7] 290 tn Heb “Forever I [will be] permanent queen”; NIV “the eternal queen”; CEV “queen forever.”
[47:7] 291 tn Heb “you did not set these things upon your heart [or “mind”].”
[47:7] 292 tn Heb “you did not remember its outcome”; NAB “you disregarded their outcome.”
[47:8] 293 tn Or perhaps, “voluptuous one” (NAB); NAB “you sensual one”; NLT “You are a pleasure-crazy kingdom.”
[47:8] 294 tn Heb “the one who says in her heart.”
[47:8] 295 tn Heb “I [am], and besides me there is no other.” See Zeph 2:15.
[47:8] 296 tn Heb “I will not live [as] a widow, and I will not know loss of children.”
[47:9] 297 tn Heb “loss of children and widowhood.” In the Hebrew text the phrase is in apposition to “both of these” in line 1.
[47:9] 298 tn Heb “according to their fullness, they will come upon you.”
[47:9] 299 tn For other examples of the preposition bet (בְּ) having the sense of “although, despite,” see BDB 90 s.v. III.7.
[47:9] 300 sn Reference is made to incantations and amulets, both of which were important in Mesopotamian religion. They were used to ward off danger and demons.
[47:10] 301 tn Heb “you trusted in your evil”; KJV, NAB, NASB, NIV, NRSV “wickedness.”
[47:10] 302 tn Or “said”; NAB “said to yourself”’ NASB “said in your heart.”
[47:10] 303 tn The words “self-professed” are supplied in the translation for clarification.
[47:10] 304 tn See the note at v. 8.
[47:11] 305 tc The Hebrew text has שַׁחְרָהּ (shakhrah), which is either a suffixed noun (“its dawning,” i.e., origin) or infinitive (“to look early for it”). Some have suggested an emendation to שַׁחֲדָהּ (shakhadah), a suffixed infinitive from שָׁחַד (shakhad, “[how] to buy it off”; see BDB 1005 s.v. שָׁחַד). This forms a nice parallel with the following couplet. The above translation is based on a different etymology of the verb in question. HALOT 1466 s.v. III שׁחר references a verbal root with these letters (שׁחד) that refers to magical activity.
[47:11] 306 tn Heb “you will not know”; NIV “you cannot foresee.”
[47:12] 307 tn Heb “stand” (so KJV, ASV); NASB, NRSV “Stand fast.”
[47:12] 308 tn The word “trusting” is supplied in the translation for clarification. See v. 9.
[47:12] 309 tn Heb “in that which you have toiled.”
[47:12] 310 tn Heb “maybe you will be able to profit.”
[47:12] 311 tn Heb “maybe you will cause to tremble.” The object “disaster” is supplied in the translation for clarification. See the note at v. 9.
[47:13] 312 tn Heb “you are tired because of the abundance of your advice.”
[47:13] 313 tn Heb “let them stand and rescue you – the ones who see omens in the sky, who gaze at the stars, who make known by months – from those things which are coming upon you.”
[47:14] 314 tn Heb “hand,” here a metaphor for the strength or power of the flames.
[47:14] 315 tn The Hebrew text reads literally, “there is no coal [for?] their food, light to sit before it.” Some emend לַחְמָם (lakhmam, “their food”) to לְחֻמָּם (lÿkhummam, “to warm them”; see HALOT 328 s.v. חמם). This statement may allude to Isa 44:16, where idolaters are depicted warming themselves over a fire made from wood, part of which was used to form idols. The fire of divine judgment will be no such campfire; its flames will devour and destroy.
[47:15] 316 tn Heb “So they will be to you”; NIV “That is all they can do for you.”
[47:15] 317 tn Heb “that for which you toiled, your traders from your youth.” The omen readers and star gazers are likened to merchants with whom Babylon has had an ongoing economic relationship.
[47:15] 318 tn Heb “each to his own side, they err.”
[48:1] 319 tn Heb “house of Jacob”; TEV, CEV “people of Israel.”
[48:1] 320 tc The Hebrew text reads literally “and from the waters of Judah came out.” מִמֵּי (mimme) could be a corruption of מִמְּעֵי (mimmÿ’e, “from the inner parts of”; cf. NASB, NIV, NLT, NRSV) as suggested in the above translation. Some translations (ESV, NKJV) retain the MT reading because the Qumran scroll 1QIsaa, which corrects a similar form to “from inner parts of” in 39:7, does not do it here.
[48:1] 321 tn Heb “cause to remember”; KJV, ASV “make mention of.”
[48:1] 322 tn Heb “not in truth and not in righteousness.”
[48:2] 323 tn Heb “they call themselves [or “are called”] from the holy city.” The precise meaning of the statement is uncertain. The Niphal of קָרָא (qara’) is combined with the preposition מִן (min) only here. When the Qal of קָרָא is used with מִן, the preposition often indicates the place from which one is summoned (see 46:11). So one could translate, “from the holy city they are summoned,” meaning that they reside there.
[48:2] 324 tn Heb “lean on” (so NASB, NRSV); NAB, NIV “rely on.”
[48:3] 325 tn Heb “the former things beforehand I declared.”
[48:3] 326 tn Heb “and from my mouth they came forth and I caused them to be heard.”
[48:4] 327 tn The words “I did this” are supplied in the translation for stylistic reasons. In the Hebrew text v. 4 is subordinated to v. 3.
[48:4] 328 sn The image is that of a person who has tensed the muscles of the face and neck as a sign of resolute refusal.
[48:6] 329 tn Heb “gaze [at] all of it”; KJV “see all this.”
[48:6] 330 tn Heb “[as for] you, will you not declare?”
[48:6] 331 tn Heb “and hidden things, and you do not know them.”
[48:7] 332 tn Heb “are created” (so KJV, NASB, NIV, NRSV); NLT “They are brand new.”
[48:7] 333 tn Heb “look”; KJV, NASB “Behold.”
[48:8] 334 tn Heb “beforehand your ear did not open.”
[48:8] 335 tn Heb “deceiving, you deceive.” The infinitive absolute precedes the finite verb for emphasis.
[48:8] 336 tn Or “called” (KJV, NAB, NASB, NIV, NRSV).
[48:9] 337 tn Heb “for the sake of my name” (so NAB, NASB); NLT “for my own sake.”
[48:9] 338 tn Heb “and my praise.” לְמַעַן (lÿma’an, “for the sake of”) is understood by ellipsis (note the preceding line).
[48:9] 339 tn Heb “I restrain [myself] concerning you not to cut you off.”
[48:10] 340 tc The Hebrew text has בְּחַרְתִּיךָ (bÿkhartikha, “I have chosen you”), but the Qumran scroll 1QIsaa reads correctly בחנתיכה (“I have tested you”). The metallurgical background of the imagery suggests that purification through testing is the idea.
[48:11] 341 tn The Hebrew text repeats לְמַעֲנִי (lÿma’ani, “for my sake”) for emphasis.
[48:11] 342 tn The Hebrew text reads literally, “for how can it be defiled?” The subject of the verb is probably “name” (v. 9).
[48:12] 344 tn Heb “I [am] he, I [am the] first, also I [am the] last.”
[48:14] 345 sn This probably refers to the idol gods (see v. 5).
[48:14] 346 tn Or “friend,” or “covenant partner.”
[48:14] 347 tn Heb “and his arm [against] the Babylonians.”
[48:15] 348 tn Heb “and his way will be prosperous.”
[48:16] 349 tn Heb “from the time of its occurring.”
[48:16] 350 sn The speaker here is not identified specifically, but he is probably Cyrus, the Lord’s “ally” mentioned in vv. 14-15.
[48:17] 351 tn Heb “your redeemer.” See the note at 41:14.
[48:17] 352 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[48:18] 353 tn Heb “paid attention to” (so NASB, NIV, NRSV); TEV “had listened to.”
[48:18] 354 tn Heb “like a river your peace would have been.” שָׁלוֹם (shalom) probably refers here to the peace and prosperity which God promised in return for obedience to the covenant.
[48:18] 355 tn Heb “and your righteousness like the waves of the sea.” צְדָקָה (tsÿdaqah) probably refers here to divine deliverance from enemies. See v. 19.
[48:19] 356 tn Heb “like sand”; NCV “as many as the grains of sand.”
[48:19] 357 tn Heb “and the issue from your inner parts.”
[48:19] 358 tn Heb “and his name would not be cut off and would not be destroyed from before me.”
[48:20] 359 tn Heb “to the end of the earth” (so KJV, NASB, NRSV).
[48:20] 360 tn Heb “redeems.” See the note at 41:14.
[48:21] 361 sn The translation above (present tense) assumes that this verse describes God’s provision for returning Babylonian exiles (see v. 20; 35:6; 49:10) in terms reminiscent of the Exodus from Egypt (see Exod 17:6).
[49:1] 362 tn Or “islands” (NASB, NIV); NLT “in far-off lands.”
[49:1] 363 tn Heb “called me from the womb.”
[49:1] 364 tn Heb “from the inner parts of my mother he mentioned my name.”
[49:2] 365 tn Or perhaps, “polished” (so KJV, ASV, NAB, NIV, NRSV); NASB “a select arrow.”
[49:2] 366 sn The figurative language emphasizes the servant’s importance as the Lord’s effective instrument. The servant’s mouth, which stands metonymically for his words, is compared to a sharp sword because he will be an effective spokesman on God’s behalf (see 50:4). The Lord holds his hand on the servant, ready to draw and use him at the appropriate time. The servant is like a sharpened arrow reserved in a quiver for just the right moment.
[49:3] 367 sn This verse identifies the servant as Israel. This seems to refer to the exiled nation (cf. 41:8-9; 44:1-2, 21; 45:4; 48:20), but in vv. 5-6 this servant says he has been commissioned to reconcile Israel to God, so he must be distinct from the exiled nation. This servant is an ideal “Israel” who, like Moses of old, mediates a covenant for the nation (see v. 8), leads them out of bondage (v. 9a), and carries out God’s original plan for Israel by positively impacting the pagan nations (see v. 6b). By living according to God’s law, Israel was to be a model of God’s standards of justice to the surrounding nations (Deut 4:6-8). The sinful nation failed, but the servant, the ideal “Israel,” will succeed by establishing justice throughout the earth.
[49:4] 368 tn Or “said” (KJV, NASB, NIV, NRSV); NLT “I replied.”
[49:4] 369 tn Heb “for nothing and emptiness.” Synonyms are combined to emphasize the common idea.
[49:4] 370 tn Heb “But my justice is with the Lord, and my reward [or “wage”] with my God.”
[49:5] 371 tn Heb “from the womb” (so KJV, NASB).
[49:5] 372 tn The words “he did this” are supplied in the translation for stylistic reasons. In the Hebrew text the infinitive construct of purpose is subordinated to the previous statement.
[49:5] 373 tn The vav (ו) + imperfect is translated here as a result clause; one might interpret it as indicating purpose, “and so I might be honored.”
[49:5] 374 tn Heb “and my God is [perhaps, “having been”] my strength.” The disjunctive structure (vav [ו] + subject + verb) is interpreted here as indicating a causal circumstantial clause.
[49:6] 375 tn Heb “the protected [or “preserved”] ones.”
[49:6] 376 sn The question is purely rhetorical; it does not imply that the servant was dissatisfied with his commission or that he minimized the restoration of Israel.
[49:6] 377 tn See the note at 42:6.
[49:6] 378 tn Heb “be” (so KJV, ASV); CEV “you must take.”
[49:7] 379 tn Heb “redeemer.” See the note at 41:14.
[49:7] 380 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[49:7] 381 tc The Hebrew text reads literally “to [one who] despises life.” It is preferable to read with the Qumran scroll 1QIsaa לבזוי, which should be vocalized as a passive participle, לִבְזוּי (livzuy, “to the one despised with respect to life” [נֶפֶשׁ is a genitive of specification]). The consonantal sequence וי was probably misread as ה in the MT tradition. The contextual argument favors the 1QIsaa reading. As J. N. Oswalt (Isaiah [NICOT], 2:294) points out, the three terse phrases “convey a picture of lowliness, worthlessness, and helplessness.”
[49:7] 382 tn MT’s Piel participle (“to the one who rejects”) does not fit contextually. The form should be revocalized as a Pual, “to the one rejected.”
[49:7] 383 tn Parallelism (see “rulers,” “kings,” “princes”) suggests that the singular גּוֹי (goy) be emended to a plural or understood in a collective sense (see 55:5).
[49:7] 384 tn For this sense of קוּם (qum), see Gen 19:1; 23:7; 33:10; Lev 19:32; 1 Sam 20:41; 25:41; 1 Kgs 2:19; Job 29:8.
[49:8] 385 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] 386 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] 387 tn The Hiphil of קוּם (qum, “arise”) is probably used here in the sense of “rebuild.”
[49:8] 388 tn The “land” probably stands by metonymy for the ruins within it.
[49:9] 389 tn Heb “to say.” In the Hebrew text the infinitive construct is subordinated to what precedes.
[49:9] 390 tn Heb “in darkness” (so KJV, NAB, NASB, NIV, NRSV); NLT “the prisoners of darkness.”
[49:9] 391 tn Heb “show yourselves” (so ASV, NAB, NASB).
[49:10] 392 tn Heb “and the heat and the sun will not strike them.” In Isa 35:7, its only other occurrence in the OT, שָׁרָב (sharav) stands parallel to “parched ground” and in contrast to “pool.” In later Hebrew and Aramaic it refers to “dry heat, heat of the sun” (Jastrow 1627 s.v.). Here it likely has this nuance and forms a hendiadys with “sun.”
[49:12] 393 tc The MT reads “Sinim” here; the Dead Sea Scrolls read “Syene,” a location in Egypt associated with modern Aswan. A number of recent translations adopt this reading: “Syene” (NAB, NRSV); “Aswan” (NIV); “Egypt” (NLT).
[49:13] 394 tn Or “O heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
[49:13] 395 tn Heb “his” (so KJV, NAB, NASB, NIV, NRSV).
[49:14] 396 tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay).
[49:15] 397 tn Heb “her suckling”; NASB “her nursing child.”
[49:15] 398 tn Heb “so as not to have compassion on the son of her womb?”
[49:15] 399 tn Heb “these” (so ASV, NASB).
[49:15] 400 sn The argument of v. 15 seems to develop as follows: The Lord has an innate attachment to Zion, just like a mother does for her infant child. But even if mothers were to suddenly abandon their children, the Lord would never forsake Zion. In other words, the Lord’s attachment to Zion is like a mother’s attachment to her infant child, but even stronger.
[49:16] 401 tn Heb “you.” Here the pronoun is put by metonymy for the person’s name.
[49:18] 402 tn Heb “Lift up around your eyes and see.”
[49:19] 403 tn Heb “Indeed your ruins and your desolate places, and the land of your destruction.” This statement is abruptly terminated in the Hebrew text and left incomplete.
[49:20] 404 tn Heb “me.” The singular is collective.
[49:20] 405 tn Heb “draw near to me so I can dwell.”
[49:21] 406 tn Heb “and you will say in your heart.”
[49:21] 407 tn Or “exiled and thrust away”; NIV “exiled and rejected.”
[49:23] 408 tn Heb “your,” but Zion here stands by metonymy for her children (see v. 22b).
[49:23] 409 tn Heb “you.” See the preceding note.
[49:23] 410 tn Or “at your feet” (NAB, NIV); NLT “from your feet.”
[49:24] 411 tc The Hebrew text has צָדִיק (tsadiq, “a righteous [one]”), but this makes no sense in the parallelism. The Qumran scroll 1QIsaa reads correctly עריץ (“violent [one], tyrant”; see v. 25).
[49:26] 412 sn Verse 26a depicts siege warfare and bloody defeat. The besieged enemy will be so starved they will their own flesh. The bloodstained bodies lying on the blood-soaked battle site will look as if they collapsed in drunkenness.
[49:26] 413 tn Heb “flesh” (so KJV, NASB).
[49:26] 414 tn Heb “your redeemer.” See the note at 41:14.
[49:26] 415 tn Heb “the powerful [one] of Jacob.” See 1:24.
[50:1] 416 sn The Lord challenges the exiles (Zion’s children) to bring incriminating evidence against him. The rhetorical questions imply that Israel accused the Lord of divorcing his wife (Zion) and selling his children (the Israelites) into slavery to pay off a debt.
[50:1] 417 sn The Lord admits that he did sell the Israelites, but it was because of their sins, not because of some debt he owed. If he had sold them to a creditor, they ought to be able to point him out, but the preceding rhetorical question implies they would not be able to do so.
[50:1] 418 sn The Lord admits he did divorce Zion, but that too was the result of the nation’s sins. The force of the earlier rhetorical question comes into clearer focus now. The question does not imply that a certificate does not exist and that no divorce occurred. Rather, the question asks for the certificate to be produced so the accuser can see the reason for the divorce in black and white. The Lord did not put Zion away arbitrarily.
[50:2] 419 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.
[50:2] 420 tn Heb “short” (so NAB, NASB, NIV).
[50:2] 421 tn Or “ransom” (NAB, NASB, NIV).
[50:2] 422 tn Heb “with my rebuke.”
[50:2] 423 tn Heb “the fish stink from lack of water and die from thirst.”
[50:4] 424 tn Heb “has given to me a tongue of disciples.”
[50:4] 425 tc Heb “to know [?] the weary with a word.” Comparing it with Arabic and Aramaic cognates yields the meaning of “help, sustain.” Nevertheless, the meaning of עוּת (’ut) is uncertain. The word occurs only here in the OT (see BDB 736 s.v.). Various scholars have suggested an emendation to עָנוֹת (’anot) from עָנָה (’anah, “answer”): “so that I know how to respond kindly to the weary.” Since the Qumran scroll 1QIsaa and the Vulgate support the MT reading, that reading is retained.
[50:4] 426 tn Heb “he arouses for me an ear, to hear like disciples.”
[50:5] 427 tn Or perhaps, “makes me obedient.” The text reads literally, “has opened for me an ear.”
[50:6] 428 tn Or perhaps, “who beat [me].”
[50:7] 429 tn Heb “Therefore I set my face like flint.”
[50:8] 430 tn Heb “Let us stand together!”
[50:8] 431 tn Heb “Who is the master of my judgment?”
[50:8] 432 tn Heb “let him approach me”; NAB, NIV “Let him confront me.”
[50:10] 433 tn Heb “[who] listens to the voice of his servant?” The interrogative is understood by ellipsis (note the preceding line).
[50:10] 434 tn The plural indicates degree. Darkness may refer to exile and/or moral evil.
[50:11] 435 tc Several more recent commentators have proposed an emendation of מְאַזְּרֵי (mÿ’azzÿre, “who put on”) to מְאִירִי (mÿ’iri, “who light”). However, both Qumran scrolls of Isaiah and the Vulgate support the MT reading (cf. NIV, ESV).
[50:11] 436 tn On the meaning of זִיקוֹת (ziqot, “flaming arrows”), see HALOT 268 s.v. זִיקוֹת.
[50:11] 437 tn The imperative is probably rhetorical and has a predictive force.
[50:11] 438 tn Or perhaps, “flame” (so ASV).
[50:11] 439 sn Perhaps the servant here speaks to his enemies and warns them that they will self-destruct.
[50:11] 440 tn Heb “from my hand” (so NAB, NASB, NIV, NRSV).
[50:11] 441 sn The imagery may be that of a person who becomes ill and is forced to lie down in pain on a sickbed. Some see this as an allusion to a fiery place of damnation because of the imagery employed earlier in the verse.
[51:1] 442 tn Or “righteousness” (KJV, NASB, NIV, NRSV); NAB “justice”; NLT “hope for deliverance.”
[51:1] 443 tn Heb “the excavation of the hole.”
[51:1] 444 sn The “rock” and “quarry” refer here to Abraham and Sarah, the progenitors of the nation.
[51:2] 445 sn Although Abraham and Sarah are distant ancestors of the people the prophet is addressing, they are spoken of as the immediate parents.
[51:2] 446 tn Heb “one”; NLT “was alone”; TEV “was childless.”
[51:2] 447 tn “Bless” may here carry the sense of “endue with potency, reproductive power.” See Gen 1:28.
[51:2] 448 tn Heb “and I made him numerous.”
[51:3] 449 tn Heb “found in” (so NAB, NASB, NIV, NRSV).
[51:4] 451 tn Heb “instruction [or “a law”] will go out from me.”
[51:4] 452 tn Heb “and my justice for a light to the nations I will cause to rest.”
[51:5] 453 tn Heb “my righteousness [or “vindication”] is near.”
[51:5] 454 tn Heb “my deliverance goes forth.”
[51:5] 455 tn Heb “and my arms will judge [on behalf of] nations.”
[51:5] 456 tn Or “islands” (NIV); TEV “Distant lands.”
[51:5] 457 tn Heb “for my arm” (so NIV, NRSV).
[51:6] 458 tn Heb “will be torn in pieces.” The perfect indicates the certitude of the event, from the Lord’s rhetorical perspective.
[51:6] 459 tn Heb “my deliverance.” The same Hebrew word can also be translated “salvation” (so KJV, NAB, NASB, NIV, NRSV, NLT); cf. CEV “victory.”
[51:6] 460 tn Heb “my righteousness [or “vindication”].”
[51:6] 461 tn Heb “will not be shattered [or “dismayed”].”
[51:7] 462 tn Heb “people (who have) my law in their heart.”
[51:8] 463 tn Heb “my vindication”; many English versions “my righteousness”; NRSV, TEV “my deliverance”; CEV “my victory.”
[51:9] 464 tn The arm of the Lord is a symbol of divine military power. Here it is personified and told to arouse itself from sleep and prepare for action.
[51:9] 465 tn Heb “Are you not the one who smashed?” The feminine singular forms agree grammatically with the feminine noun “arm.” The Hebrew text has ַהמַּחְצֶבֶת (hammakhtsevet), from the verbal root חָצַב (khatsav, “hew, chop”). The Qumran scroll 1QIsaa has, probably correctly, המחצת, from the verbal root מָחַץ (makhats, “smash”) which is used in Job 26:12 to describe God’s victory over “the Proud One.”
[51:9] 466 tn This title (רַהַב, rahav, “proud one”) is sometimes translated as a proper name: “Rahab” (cf. NAB, NASB, NIV, NRSV). It is used here of a symbolic sea monster, known elsewhere in the Bible and in Ugaritic myth as Leviathan. This sea creature symbolizes the forces of chaos that seek to destroy the created order. In the Bible “the Proud One” opposes God’s creative work, but is defeated (see Job 26:12; Ps 89:10). Here the title refers to Pharaoh’s Egyptian army that opposed Israel at the Red Sea (see v. 10, and note also Isa 30:7 and Ps 87:4, where the title is used of Egypt).
[51:9] 467 tn The words “did you not” are understood by ellipsis (note the preceding line). The rhetorical questions here and in v. 10 expect the answer, “Yes, you certainly did!”
[51:9] 468 tn Hebrew תַּנִּין (tannin) is another name for the symbolic sea monster. See the note at 27:1. In this context the sea creature represents Egypt. See the note on the title “Proud One” earlier in this verse.
[51:10] 469 tn The Hebrew text reads literally, “Are you not the one who dried up the sea, the waters of the great deep, who made…?”
[51:10] 470 tn Heb “the redeemed” (so ASV, NASB, NIV, NRSV); KJV “the ransomed.”
[51:11] 471 tn Heb “[will be] on their head[s].” “Joy” may be likened here to a crown (cf. 2 Sam 1:10). The statement may also be an ironic twist on the idiom “earth/dust on the head” (cf. 2 Sam 1:2; 13:19; 15:32; Job 2:12), referring to a mourning practice.
[51:11] 472 tn Heb “overtake” (so NIV); NASB “they will obtain.”
[51:11] 473 tn Heb “grief and groaning will flee.”
[51:12] 474 tc The plural suffix should probably be emended to the second masculine singular (which is used in v. 13). The final mem (ם) is probably dittographic; note the mem at the beginning of the next word.
[51:12] 475 tn Heb “Who are you that you are afraid of man who dies, and of the son of man who [as] grass is given up?” The feminine singular forms should probably be emended to the masculine singular (see v. 13). They have probably been influenced by the construction אַתְּ־הִיא (’at-hi’) in vv. 9-10.
[51:13] 476 tn Heb “and that you forget.”
[51:13] 477 tn Or “the heavens” (also in v. 16). The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
[51:13] 478 tn Heb “and that you tremble constantly all the day.”
[51:13] 479 tn The question anticipates the answer, “Ready to disappear!” See v. 14.
[51:14] 480 tn Heb “who is stooped over” (under a burden).
[51:14] 481 tn Heb “the pit” (so KJV); ASV, NAB “die and go down into the pit”; NASB, NIV “dungeon”; NCV “prison.”
[51:14] 482 tn Heb “he will not lack his bread.”
[51:16] 483 tn The addressee (second masculine singular, as in vv. 13, 15) in this verse is unclear. The exiles are addressed in the immediately preceding verses (note the critical tone of vv. 12-13 and the reference to the exiles in v. 14). However, it seems unlikely that they are addressed in v. 16, for the addressee appears to be commissioned to tell Zion, who here represents the restored exiles, “you are my people.” The addressee is distinct from the exiles. The language of v. 16a is reminiscent of 49:2 and 50:4, where the Lord’s special servant says he is God’s spokesman and effective instrument. Perhaps the Lord, having spoken to the exiles in vv. 1-15, now responds to this servant, who spoke just prior to this in 50:4-11.
[51:16] 484 tn Heb “I place my words in your mouth.”
[51:16] 485 tn Heb “with the shadow of my hand.”
[51:16] 486 tc The Hebrew text has לִנְטֹעַ (lintoa’, “to plant”). Several scholars prefer to emend this form to לִנְטֹת (lintot) from נָטָה (natah, “to stretch out”); see v. 13, as well as 40:22; 42:5; 44:24; 45:12; cf. NAB, NCV, NRSV. However, since the Qumran scroll 1QIsaa, LXX (and Aquila and Symmachus), and Vulgate support the MT reading, there is no need to emend the form. The interpretation is clear enough: Yahweh fixed the sky in its place.
[51:16] 487 tn The infinitives in v. 16b are most naturally understood as indicating the purpose of the divine actions described in v. 16a. The relationship of the third infinitive to the commission is clear enough – the Lord has made the addressee (his special servant?) his spokesman so that the latter might speak encouraging words to those in Zion. But how do the first two infinitives relate? The text seems to indicate that the Lord has commissioned the addressee so that the latter might create the universe! Perhaps creation imagery is employed metaphorically here to refer to the transformation that Jerusalem will experience (see 65:17-18).
[51:17] 488 tn Heb “[you] who have drunk from the hand of the Lord the cup of his anger.”
[51:17] 489 tn Heb “the goblet, the cup [that causes] staggering, you drank, you drained.”
[51:19] 490 tc The Hebrew text has אֲנַחֲמֵךְ (’anakhamekh), a first person form, but the Qumran scroll 1QIsaa reads correctly יִנַחֲמֵךְ (yinakhamekh), a third person form.
[51:20] 491 tn Heb “those who are full of the anger of the Lord, the shout [or “rebuke”] of your God.”
[51:22] 492 tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay).
[51:22] 493 tn Heb “the cup of [= that causes] staggering” (so ASV, NAB, NRSV); NASB “the cup of reeling.”
[51:22] 494 tn Heb “the goblet of the cup of my anger.”
[51:23] 495 tn That is, to make them drink it.
[52:1] 496 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[52:2] 497 tn Heb “Shake yourself free from the dirt.”
[52:2] 498 tc The Hebrew text has שְּׂבִי (shÿvi), which some understand as a feminine singular imperative from יָשַׁב (yashav, “sit”). The LXX, Vulgate, Syriac, and the Targum support the MT reading (the Qumran scroll 1QIsaa does indirectly). Some interpret this to mean “take your throne”: The Lord exhorts Jerusalem to get up from the dirt and sit, probably with the idea of sitting in a place of honor (J. N. Oswalt, Isaiah [NICOT], 2:361). However, the form is likely a corruption of שְׁבִיָּה (shÿviyyah, “captive”), which appears in the parallel line.
[52:5] 499 tn Heb “and now what [following the marginal reading (Qere)] to me here?”
[52:5] 500 tn The verb appears to be a Hiphil form from the root יָלַל (yalal, “howl”), perhaps here in the sense of “mock.” Some emend the form to יְהוֹלָּלוֹ (yÿhollalo) and understand a Polel form of the root הָלַל meaning here “mock, taunt.”
[52:5] 501 tn The verb is apparently a Hitpolal form (with assimilated tav, ת) from the root נָאַץ (na’ats), but GKC 151-52 §55.b explains it as a mixed form, combining Pual and Hitpolel readings.
[52:6] 502 tn The verb is understood by ellipsis (note the preceding line).
[52:6] 503 tn Heb “in that day” (so KJV, NASB, NIV, NRSV).
[52:7] 504 tn Heb “How delightful on the mountains.”
[52:7] 505 tn Or “has become king.” When a new king was enthroned, his followers would give this shout. For other examples of this enthronement formula (Qal perfect 3rd person masculine singular מָלַךְ [malakh], followed by the name of the king), see 2 Sam 15:10; 1 Kgs 1:11, 13, 18; 2 Kgs 9:13. The Lord is an eternal king, but here he is pictured as a victorious warrior who establishes his rule from Zion.
[52:8] 506 tn קוֹל (qol, “voice”) is used at the beginning of the verse as an interjection.
[52:8] 507 tn Heb “eye in eye”; KJV, ASV “eye to eye”; NAB “directly, before their eyes.”
[52:9] 508 tn Or “redeems.” See the note at 41:14.
[52:10] 509 tn Heb “lays bare”; NLT “will demonstrate.”
[52:10] 510 tn Heb “his holy arm.” This is a metonymy for his power.
[52:10] 511 tn Heb “the remote regions,” which here stand for the extremities and everything in between.
[52:10] 512 tn Heb “the deliverance of our God.” “God” is a subjective genitive here.
[52:11] 513 tn Heb “the vessels of the Lord” (so KJV, NAB).
[52:12] 514 tn Heb “or go in flight”; NAB “leave in headlong flight.”
[52:13] 515 tn Heb “act wisely,” which by metonymy means “succeed.”
[52:13] 516 tn This piling up of synonyms emphasizes the degree of the servant’s coming exaltation.
[52:14] 517 tn Some witnesses read “him,” which is more consistent with the context, where the servant is spoken about, not addressed. However, it is possible that the Lord briefly addresses the servant here. The present translation assumes the latter view and places the phrase in parentheses.
[52:14] 518 tn Heb “such was the disfigurement.” The noun מִשְׁחַת (mishkhat) occurs only here. It may be derived from the verbal root שָׁחַת (shakhat, “be ruined”; see BDB 1007-8 s.v. שָׁחַת). The construct form appears here before a prepositional phrase (cf. GKC 421 §130.a).
[52:14] 519 tn Heb “from a man his appearance.” The preposition מִן (min) here carries the sense “away from,” i.e., “so as not to be.” See BDB 583 s.v.
[52:15] 520 tn Heb “and his form from the sons of men.” The preposition מִן (min) here carries the sense “away from,” i.e., “so as not to be.”
[52:15] 521 tn This statement completes the sentence begun in v. 14a. The introductory כֵּן (ken) answers to the introductory כַּאֲשֶׁר (ka’asher) of v. 14a. Verses 14b-15a are parenthetical, explaining why many were horrified.
[52:15] 522 tn Traditionally the verb יַזֶּה (yazzeh, a Hiphil stem) has been understood as a causative of נָזָה (nazah, “spurt, spatter”) and translated “sprinkle.” In this case the passage pictures the servant as a priest who “sprinkles” (or spiritually cleanses) the nations. Though the verb נָזָה does occur in the Hiphil with the meaning “sprinkle,” the usual interpretation is problematic. In all other instances where the object or person sprinkled is indicated, the verb is combined with a preposition. This is not the case in Isaiah 52:15, unless one takes the following עָלָיו (’alayv, “on him”) with the preceding line. But then one would have to emend the verb to a plural, make the nations the subject of the verb “sprinkle,” and take the servant as the object. Consequently some interpreters doubt the cultic idea of “sprinkling” is present here. Some emend the text; others propose a homonymic root meaning “spring, leap,” which in the Hiphil could mean “cause to leap, startle” and would fit the parallelism of the verse nicely.
[52:15] 523 tn Heb “Because of him kings will shut their mouths,” i.e., be speechless.
[53:1] 524 tn The perfect has a hypothetical force in this rhetorical question. For another example, see Gen 21:7.
[53:1] 525 sn The speaker shifts here from God to an unidentified group (note the first person plural pronouns throughout vv. 1-6). The content of the speech suggests that the prophet speaks here as representative of the sinful nation Israel. The group acknowledges its sin and recognizes that the servant suffered on their behalf.
[53:1] 526 tn The first half of v. 1 is traditionally translated, “Who has believed our report?” or “Who has believed our message?” as if the group speaking is lamenting that no one will believe what they have to say. But that doesn’t seem to be the point in this context. Here the group speaking does not cast itself in the role of a preacher or evangelist. No, they are repentant sinners, who finally see the light. The phrase “our report” can mean (1) the report which we deliver, or (2) the report which was delivered to us. The latter fits better here, where the report is most naturally taken as the announcement that has just been made in 52:13-15.
[53:1] 527 tn Heb “to whom” (so KJV, NASB, NIV, NRSV).
[53:1] 528 tn Heb “the arm of the Lord.” The “arm of the Lord” is a metaphor of military power; it pictures the Lord as a warrior who bares his arm, takes up his weapon, and crushes his enemies (cf. 51:9-10; 63:5-6). But Israel had not seen the Lord’s military power at work in the servant.
[53:2] 529 tn Heb “before him.” Some suggest an emendation to “before us.” If the third singular suffix of the Hebrew text is retained, it probably refers to the Lord (see v. 1b). For a defense of this reading, see R. Whybray, Isaiah 40-66 (NCBC), 173-74.
[53:2] 530 sn The metaphor in this verse suggests insignificance.
[53:2] 531 tn Heb “that we might see him.” The vav conjunctive prefixed to the imperfect introduces a result clause here. See GKC 504-5 §166.a.
[53:2] 532 tn Heb “that we should desire him.” The vav conjunctive prefixed to the imperfect introduces a result clause here. See GKC 504-5 §166.a.
[53:3] 533 tn Heb “lacking of men.” If the genitive is taken as specifying (“lacking with respect to men”), then the idea is that he lacked company because he was rejected by people. Another option is to take the genitive as indicating genus or larger class (i.e., “one lacking among men”). In this case one could translate, “he was a transient” (cf. the use of חָדֵל [khadel] in Ps 39:5 HT [39:4 ET]).
[53:3] 534 tn Heb “like a hiding of the face from him,” i.e., “like one before whom the face is hidden” (see BDB 712 s.v. מַסְתֵּר).
[53:3] 535 sn The servant is likened to a seriously ill person who is shunned by others because of his horrible disease.
[53:4] 536 sn Illness and pain stand by metonymy (or perhaps as metaphors) for sin and its effects, as vv. 11-12 make clear.
[53:4] 537 tn The words “for something he had done” are supplied in the translation for clarification. The group now realizes he suffered because of his identification with them, not simply because he was a special target of divine anger.
[53:5] 538 tn The preposition מִן (min) has a causal sense (translated “because of”) here and in the following clause.
[53:5] 539 tn Heb “the punishment of our peace [was] on him.” שָׁלוֹם (shalom, “peace”) is here a genitive of result, i.e., “punishment that resulted in our peace.”
[53:5] 540 sn Continuing to utilize the imagery of physical illness, the group acknowledges that the servant’s willingness to carry their illnesses (v. 4) resulted in their being healed. Healing is a metaphor for forgiveness here.
[53:6] 541 tn Elsewhere the Hiphil of פָגַע (paga’) means “to intercede verbally” (Jer 15:11; 36:25) or “to intervene militarily” (Isa 59:16), but neither nuance fits here. Apparently here the Hiphil is the causative of the normal Qal meaning, “encounter, meet, touch.” The Qal sometimes refers to a hostile encounter or attack; when used in this way the object is normally introduced by the preposition -בְּ (bet, see Josh 2:16; Judg 8:21; 15:12, etc.). Here the causative Hiphil has a double object – the Lord makes “sin” attack “him” (note that the object attacked is introduced by the preposition -בְּ. In their sin the group was like sheep who had wandered from God’s path. They were vulnerable to attack; the guilt of their sin was ready to attack and destroy them. But then the servant stepped in and took the full force of the attack.
[53:7] 542 tn The translation assumes the Niphal is passive; another option is take the clause (note the subject + verb pattern) as concessive and the Niphal as reflexive, “though he humbled himself.”
[53:7] 543 sn This verse emphasizes the servant’s silent submission. The comparison to a sheep does not necessarily suggest a sacrificial metaphor. Sheep were slaughtered for food as well as for sacrificial rituals, and טֶבַח (tevakh) need not refer to sacrificial slaughter (see Gen 43:16; Prov 7:22; 9:2; Jer 50:27; note also the use of the related verb in Exod 21:37; Deut 28:31; 1 Sam 25:11).
[53:8] 544 tn The precise meaning of this line is uncertain. The present translation assumes that מִן (min) here has an instrumental sense (“by, through”) and understands עֹצֶר וּמִמִּשְׁפָּט (’otser umimmishpat, “coercion and legal decision”) as a hendiadys meaning “coercive legal decision,” thus “an unjust trial.” Other interpretive options include: (1) “without [for this sense of מִן, see BDB 578 s.v. 1.b] hindrance and proper judicial process,” i.e., “unfairly and with no one to defend him,” (2) “from [in the sense of “after,” see BDB 581 s.v. 4.b] arrest and judgment.”
[53:8] 545 tn Heb “and his generation, who considers?” (NASB similar). Some understand “his generation” as a reference to descendants. In this case the question would suggest that he will have none. However, אֶת (’et) may be taken here as specifying a new subject (see BDB 85 s.v. I אֵת 3). If “his generation” refers to the servant’s contemporary generation, one may then translate, “As for his contemporary generation, who took note?” The point would be that few were concerned about the harsh treatment he received.
[53:8] 546 sn The “land of the living” is an idiom for the sphere where people live, in contrast to the underworld realm of the dead. See, for example, Ezek 32:23-27.
[53:8] 547 tn The Hebrew text reads “my people,” a reading followed by most English versions, but this is problematic in a context where the first person plural predominates, and where God does not appear to speak again until v. 11b. Therefore, it is preferable to read with the Qumran scroll 1QIsaa עמו (“his people”). In this case, the group speaking in these verses is identified as the servant’s people (compare פְּשָׁעֵנוּ [pÿsha’enu, “our rebellious deeds”] in v. 5 with פֶּשַׁע עַמִּי [pesha’ ’ammi, “the rebellion of his people”] in v. 8).
[53:9] 548 tn Heb “one assigned his grave with criminals.” The subject of the singular is impersonal; English typically uses “they” in such constructions.
[53:9] 549 tn This line reads literally, “and with the rich in his death.” בְּמֹתָיו (bÿmotayv) combines a preposition, a plural form of the noun מוֹת (mot), and a third masculine singular suffix. The plural of the noun is problematic and the יו may be the result of virtual dittography. The form should probably be emended to בָּמָתוֹ (bamato, singular noun). The relationship between this line and the preceding one is uncertain. The parallelism appears to be synonymous (note “his grave” and “in his death”), but “criminals” and “the rich” hardly make a compatible pair in this context, for they would not be buried in the same kind of tomb. Some emend עָשִׁיר (’ashir, “rich”) to עָשֵׂי רָע (’ase ra’, “doers of evil”) but the absence of the ayin (ע) is not readily explained in this graphic environment. Others suggest an emendation to שְׂעִירִים (sÿ’irim, “he-goats, demons”), but the meaning in this case is not entirely transparent and the proposal assumes that the form suffered from both transposition and the inexplicable loss of a final mem. Still others relate עָשִׁיר (’ashir) to an alleged Arabic cognate meaning “mob.” See HALOT 896 s.v. עָשִׁיר. Perhaps the parallelism is antithetical, rather than synonymous. In this case, the point is made that the servant’s burial in a rich man’s tomb, in contrast to a criminal’s burial, was appropriate, for he had done nothing wrong.
[53:9] 550 tn If the second line is antithetical, then עַל (’al) is probably causal here, explaining why the servant was buried in a rich man’s tomb, rather than that of criminal. If the first two lines are synonymous, then עַל is probably concessive: “even though….”
[53:10] 551 tn The meaning of this line is uncertain. It reads literally, “if you/she makes, a reparation offering, his life.” The verb תָּשִׂים (tasim) could be second masculine singular,in which case it would have to be addressed to the servant or to God. However, the servant is only addressed once in this servant song (see 52:14a), and God either speaks or is spoken about in this servant song; he is never addressed. Furthermore, the idea of God himself making a reparation offering is odd. If the verb is taken as third feminine singular, then the feminine noun נֶפֶשׁ (nefesh) at the end of the line is the likely subject. In this case one can take the suffixed form of the noun as equivalent to a pronoun and translate, “if he [literally, “his life”] makes a reparation offering.”
[53:10] 552 sn The idiomatic and stereotypical language emphasizes the servant’s restoration to divine favor. Having numerous descendants and living a long life are standard signs of divine blessing. See Job 42:13-16.
[53:11] 553 tn Heb “he will be satisfied by his knowledge,” i.e., “when he knows.” The preposition is understood as temporal and the suffix as a subjective genitive. Some take בְּדַעְתּוֹ (bÿda’to, “by his knowledge”) with what follows and translate “by knowledge of him,” understanding the preposition as instrumental and the suffix as objective.
[53:11] 554 sn The song ends as it began (cf. 52:13-15), with the Lord announcing the servant’s vindication and exaltation.
[53:11] 555 tn Heb “he will acquit, a righteous one, my servant, many.” צַדִּיק (tsadiq) may refer to the servant, but more likely it is dittographic (note the preceding verb יַצְדִּיק, yatsdiq). The precise meaning of the verb (the Hiphil of צָדַק, tsadaq) is debated. Elsewhere the Hiphil is used at least six times in the sense of “make righteous” in a legal sense, i.e., “pronounce innocent, acquit” (see Exod 23:7; Deut 25:1; 1 Kgs 8:32 = 2 Chr 6:23; Prov 17:15; Isa 5:23). It can also mean “render justice” (as a royal function, see 2 Sam 15:4; Ps 82:3), “concede” (Job 27:5), “vindicate” (Isa 50:8), and “lead to righteousness” (by teaching and example, Dan 12:3). The preceding context and the next line suggest a legal sense here. Because of his willingness to carry the people’s sins, the servant is able to “acquit” them.
[53:11] 556 tn The circumstantial clause (note the vav [ו] + object + subject + verb pattern) is understood as causal here. The prefixed verb form is either a preterite or an imperfect used in a customary manner.
[53:12] 557 tn Scholars have debated the precise meaning of the term רַבִּים (rabbim) that occurs five times in this passage (Isa 52:14, 15; 53:11, 12 [2x]). Its two broad categories of translation are “much”/“many” and “great” (HALOT 1171-72 s.v. I רַב). Unlike other Hebrew terms for might or strength, this term is linked with numbers or abundance. In all sixteen uses outside of Isaiah 52:13-53:12 (articular and plural) it signifies an inclusive meaning: “the majority” or “the multitude” (J. Jeremias, TDNT 6:536-37). This term occurs in parallelism with עֲצוּמִים (’atsumim), which normally signifies “numerous” or “large” or “powerful” (through large numbers). Like רַבִּים (rabbim), it refers to greatness in numbers (cf. Deut 4:38; 7:1; 9:1; 11:34). It emphasizes the multitudes with whom the Servant will share the spoil of his victory. As J. Olley wrote: “Yahweh has won the victory and vindicates his Servant, giving to him many subservient people, together with their spoils. These numerous peoples in turn receive blessing, sharing in the “peace” resulting from Yahweh’s victory and the Servant’s suffering” (John W. Olley, “‘The Many’: How Is Isa 53,12a to Be Understood,” Bib 68 [1987]: 330-56).
[53:12] 558 sn The servant is compared here to a warrior who will be richly rewarded for his effort and success in battle.
[53:12] 559 tn Heb “because he laid bare his life”; traditionally, ASV “because he (+ hath KJV) poured out his soul (life NIV) unto death.”
[53:12] 560 tn The Hiphil of פָּגַע (paga’) can mean “cause to attack” (v. 6), “urge, plead verbally” (Jer 15:11; 36:25), or “intervene militarily” (Isa 59:16). Perhaps the third nuance fits best here, for military imagery is employed in the first two lines of the verse.
[54:2] 561 tn Heb “the curtains of our dwelling places let them stretch out.”
[54:2] 562 tn Heb “your stakes strengthen.”
[54:3] 563 tn Or “take possession of”; NAB “shall dispossess.”
[54:4] 564 tn Or “embarrassed”; NASB “humiliated…disgraced.”
[54:4] 565 tn Another option is to translate, “the disgrace of our widowhood” (so NRSV). However, the following context (vv. 6-7) refers to Zion’s husband, the Lord, abandoning her, not dying. This suggests that an אַלְמָנָה (’almanah) was a woman who had lost her husband, whether by death or abandonment.
[54:5] 566 tn Or “redeemer.” See the note at 41:14.
[54:5] 567 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[54:6] 568 tn Heb “like a woman abandoned and grieved in spirit.”
[54:7] 569 tn Or “forsook” (NASB).
[54:8] 570 tn According to BDB 1009 s.v. שֶׁטֶף the noun שֶׁצֶף here is an alternate form of שֶׁטֶף (shetef, “flood”). Some relate the word to an alleged Akkadian cognate meaning “strength.”
[54:8] 571 tn Heb “I hid my face from you.”
[54:8] 572 tn Or “redeemer.” See the note at 41:14.
[54:9] 573 tc The Hebrew text reads literally, “For [or “indeed”] the waters of Noah [is] this to me.” כִּי־מֵי (ki-me, “for the waters of”) should be emended to כְּמֵי (kÿmey, “like the days of”), which is supported by the Qumran scroll 1QIsaa and all the ancient versions except LXX.
[54:9] 574 tn Heb “the waters of Noah” (so NAB, NIV, NRSV).
[54:10] 575 tn Heb “peace” (so many English versions); NLT “of blessing.”
[54:11] 576 tn Or, more literally, “windblown, storm tossed.”
[54:12] 577 tn Perhaps, “rubies” (so ASV, NAB, NIV, NRSV, NLT).
[54:12] 578 tn On the meaning of אֶקְדָּח (’eqdakh), which occurs only here, see HALOT 82 s.v.
[54:12] 579 tn Heb “border” (so ASV); NASB “your entire wall.”
[54:12] 580 tn Heb “delightful”; KJV “pleasant.”
[54:13] 581 tn Heb “and great [will be] the peace of your sons.”
[54:14] 582 tn Heb “in righteousness [or “vindication”] you will be established.” The precise meaning of צְדָקָה (tsÿdaqah) here is uncertain. It could mean “righteousness, justice,” indicating that the city will be a center for justice. But the context focuses on deliverance, suggesting that the term means “deliverance, vindication” here.
[54:14] 583 tn Heb “Be far from oppression!” The imperative is used here in a rhetorical manner to express certainty and assurance. See GKC 324 §110.c.
[54:14] 584 tn Heb “from terror.” The rhetorical command, “be far” is understood by ellipsis here. Note the preceding context.
[54:14] 585 tn Heb “it,” i.e., the “terror” just mentioned.
[54:15] 586 tn The infinitive absolute precedes the finite verb here for emphasis.
[54:15] 587 tn Heb “will fall over you.” The expression נָפַל עַל (nafal ’al) can mean “attack,” but here it means “fall over to,” i.e., “surrender to.”
[54:16] 588 tn Heb “who brings out an implement for his work.”
[54:17] 589 tn Heb “and every tongue that rises up for judgment with you will prove to be guilty.”
[54:17] 590 tn Heb “this is the inheritance of the servants of the Lord, and their vindication from me.”
[55:1] 591 tn The Hebrew term הוֹי (hoy, “woe, ah”) was used in funeral laments and is often prefixed to judgment oracles for rhetorical effect. But here it appears to be a simple interjection, designed to grab the audience’s attention. Perhaps there is a note of sorrow or pity. See BDB 223 s.v.
[55:1] 592 sn The statement is an oxymoron. Its ironic quality adds to its rhetorical impact. The statement reminds one of the norm (one must normally buy commodities) as it expresses the astounding offer. One might paraphrase the statement: “Come and take freely what you normally have to pay for.”
[55:2] 593 tn Heb “for what is not food.”
[55:2] 594 tn The interrogative particle and the verb “spend” are understood here by ellipsis (note the preceding line).
[55:2] 595 tn Heb “your labor,” which stands by metonymy for that which one earns.
[55:2] 596 tn The infinitive absolute follows the imperative and lends emphasis to the exhortation.
[55:2] 597 tn Heb “good” (so NASB, NIV, NRSV).
[55:2] 598 tn Heb “Let your appetite delight in fine food.”
[55:3] 599 tn The jussive with vav (ו) conjunctive following the imperative indicates purpose/result.
[55:3] 600 tn Or “an eternal covenant with.”
[55:3] 601 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.”
[55:4] 602 sn Ideally the Davidic king was to testify to the nations of God’s greatness (cf. Pss 18:50 HT [18:49 ET]; 22:28 HT [22:27 ET]). See J. H. Eaton, Kingship in the Psalms (SBT), 182-84.
[55:5] 603 tn Heb “a nation,” but the singular is collective here, as the plural verbs in the next line indicate (note that both “know” and “run” are third plural forms).
[55:5] 604 tn Heb “a nation,” but the singular is collective here, as the plural verbs that follow indicate.
[55:5] 605 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[55:6] 606 tn Heb “while he allows himself to be found.” The Niphal form has a tolerative force here.
[55:7] 607 tn Heb “Let the wicked one abandon his way.” The singular is collective.
[55:7] 608 tn Heb “and the man of evil his thoughts.” The singular is collective.
[55:7] 609 tn Heb “let him return.” The singular is collective, meaning “let them.”
[55:7] 610 tn The imperfect with vav (ו) conjunctive after the jussive indicates purpose/result.
[55:7] 611 sn The appeal and promise of vv. 6-7 echoes the language of Deut 4:25-31; 30:1-10; and 1 Kgs 8:46-53, all of which anticipate the exile and speak of the prerequisites for restoration.
[55:8] 612 tn Or “For” (KJV, NAB, NASB, NIV).
[55:8] 613 tn Or “thoughts” (so many English versions).
[55:8] 614 tn Heb “are not.” “Like” is interpretive, but v. 9 indicates that a comparison is in view.
[55:8] 615 tn Heb “ways” (so many English versions).
[55:8] 616 tn Heb “are not.” “Like” is interpretive, but v. 9 indicates that a comparison is in view.
[55:9] 617 tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
[55:9] 618 tn Heb “ways” (so many English versions).
[55:9] 619 tn Heb “are higher than.”
[55:9] 620 tn Or “thoughts” (so many English versions).
[55:10] 621 tn This verse begins in the Hebrew text with כִּי כַּאֲשֶׁר (ki ka’asher, “for, just as”), which is completed by כֵּן (ken, “so, in the same way”) at the beginning of v. 11. For stylistic reasons, this lengthy sentence is divided up into separate sentences in the translation.
[55:11] 622 tn Heb “so is the word which goes out from my mouth, it does not return to empty.” “Word” refers here to divine promises, like the ones made just prior to and after this (see vv. 7b, 12-13).
[55:11] 623 tn Heb “but it accomplishes what I desire, and succeeds [on the mission] which I send it.”
[55:13] 624 tn Heb “to the Lord for a name.” For שֵׁם (shem) used in the sense of “monument,” see also 56:5, where it stands parallel to יָד (yad).
[55:13] 625 tn Or, more literally, “a permanent sign that will not be cut off.”
[56:1] 626 tn Heb “guard”; KJV “Keep”; NAB “Observe”; NASB “Preserve”; NIV, NRSV “Maintain.”
[56:1] 627 tn Heb “for near is my deliverance to enter, and my vindication [or “righteousness”] to be revealed.”
[56:2] 628 tn Heb “blessed is the man who does this.”
[56:2] 629 tn Heb “the son of mankind who takes hold of it.”
[56:2] 630 tn Heb and who keeps his hand from doing any evil.”
[56:3] 631 tn Heb “who attaches himself to.”
[56:3] 632 tn The infinitive absolute precedes the finite verb for emphasis.
[56:4] 633 tn Heb “and take hold of” (so KJV); NASB “hold fast.”
[56:5] 634 tn Heb “a hand and a name.” For other examples where יָד (yad) refers to a monument, see HALOT 388 s.v.
[56:5] 635 tn Heb “name” (so KJV, NIV, NRSV).
[56:6] 636 tn Heb “who attach themselves to.”
[56:6] 637 tn Heb “and take hold of”; NAB “hold to”; NIV, NRSV “hold fast.”
[56:7] 638 tn Heb “in the house of my prayer.”
[56:7] 639 tn Heb “for my house will be called a house of prayer for all the nations.”
[56:8] 640 tn The meaning of the statement is unclear. The text reads literally, “Still I will gather upon him to his gathered ones.” Perhaps the preposition -לְ (lamed) before “gathered ones” introduces the object of the verb, as in Jer 49:5. The third masculine singular suffix on both עָלָיו (’alayv) and נִקְבָּצָיו (niqbatsayv) probably refers to “Israel.” In this case one can translate literally, “Still I will gather to him his gathered ones.”
[56:10] 641 sn The “watchmen” are probably spiritual leaders, most likely prophets and priests, responsible for giving the people moral direction.
[56:10] 642 tn Heb “they do not know”; KJV “they are all ignorant”; NIV “they all lack knowledge.”
[56:10] 643 tn The Hebrew text has הֹזִים (hozim), which appears to be derived from an otherwise unattested verbal root הָזָה (hazah). On the basis of alleged cognates, BDB 223 s.v. הָזָה offers the definition “dream, rave” while HALOT 243 s.v. הזה lists “pant.” In this case the dog metaphor of the preceding lines continues. The reference to dogs at the beginning of v. 11 favors the extension of the metaphor. The Qumran scroll 1QIsaa has חזים (“seers”) here. In this case the “watchmen” are directly identified as prophets and depicted as lazy.
[56:11] 644 sn The phrase never full alludes to the greed of the leaders.
[56:11] 645 tn Heb “for his gain from his end.”
[56:12] 646 tn The words “each one says” are supplied in the translation for clarification.
[56:12] 647 tn Heb “great, [in] abundance, very much,” i.e., “very great indeed.” See HALOT 452 s.v. יֶתֶר.
[57:1] 648 tn Or “righteous” (KJV, NASB, NIV, NRSV, NLT); NAB “the just man”; TEV “Good people.”
[57:1] 649 tn Or perhaps, “understands.” Heb “and there is no man who sets [it] upon [his] heart.”
[57:1] 650 tn Heb “Men of loyalty are taken away.” The Niphal of אָסַף (’asaf) here means “to die.”
[57:1] 651 tn The Hebrew term בְּאֵין (bÿ’en) often has the nuance “when there is no.” See Prov 8:24; 11;14; 14:4; 15:22; 26:20; 29:18.
[57:1] 652 tn Or “realizes”; Heb “understands” (so NASB, NIV, NRSV).
[57:1] 653 tn Or “righteous” (KJV, NASB, NIV, NRSV, NLT); NAB “the just man.”
[57:1] 654 tn Heb “are taken away.” The Niphal of אָסַף (’asaf) here means “to die.”
[57:1] 655 tn The term מִפְּנֵי (mippÿne, “from the face of”) often has a causal nuance. It also appears with the Niphal of אָסַף (’asaph, “gather”) in 2 Chr 12:5: אֲשֶׁר־נֶאֶסְפוּ אֶל־יְרוּשָׁלַם מִפְּנֵי שִׁישָׁק (’asher-ne’esphu ’el-yÿrushalam mippÿney shishaq, “who had gathered at Jerusalem because of [i.e., due to fear of] Shishak”).
[57:1] 656 tn The translation assumes that this verse, in proverbial fashion, laments society’s apathy over the persecution of the godly. The second half of the verse observes that such apathy results in more widespread oppression. Since the next verse pictures the godly being taken to a place of rest, some interpret the second half of v. 1 in a more positive vein. According to proponents of this view, God removes the godly so that they might be spared suffering and calamity, a fact which the general populace fails to realize.
[57:2] 657 tn Heb “he enters peace, they rest on their beds, the one who walks straight ahead of himself.” The tomb is here viewed in a fairly positive way as a place where the dead are at peace and sleep undisturbed.
[57:3] 658 tc The Hebrew text reads literally, “offspring of an adulterer [masculine] and [one who] has committed adultery.” Perhaps the text has suffered from transposition of vav (ו) and tav (ת) and מְנָאֵף וַתִּזְנֶה (mÿna’ef vattizneh) should be emended to מְנָאֶפֶת וְזֹנָה (mÿna’efet vÿzonah, “an adulteress and a prostitute”). Both singular nouns would be understood in a collective sense. Most modern English versions render both forms as nouns.
[57:4] 659 tn Heb “Are you not children of rebellion, offspring of a lie?” The rhetorical question anticipates the answer, “Of course you are!”
[57:5] 660 tn Heb “inflame yourselves”; NRSV “burn with lust.” This verse alludes to the practice of ritual sex that accompanied pagan fertility rites.
[57:5] 661 sn This apparently alludes to the practice of child sacrifice (cf. TEV, CEV, NLT).
[57:6] 662 tn Heb “among the smooth stones of the stream [is] your portion, they, they [are] your lot.” The next line indicates idols are in view.
[57:6] 663 tn The text reads literally, “Because of these am I relenting?” If the prefixed interrogative particle is retained at the beginning of the sentence, then the question would be rhetorical, with the Niphal of נָחָם (nakham) probably being used in the sense of “relent, change one’s mind.” One could translate: “Because of these things, how can I relent?” However, the initial letter he may be dittographic (note the final he [ה] on the preceding word). In this case one may understand the verb in the sense of “console oneself, seek vengeance,” as in 1:24.
[57:8] 664 tn The precise referent of זִכָּרוֹן (zikkaron) in this context is uncertain. Elsewhere the word refers to a memorial or commemorative sign. Here it likely refers to some type of idolatrous symbol.
[57:8] 665 tn Or “for” (KJV, NRSV).
[57:8] 666 tc The Hebrew text reads literally, “from me you uncover.” The translation assumes an emendation of the Piel form גִּלִּית (gillit, “you uncover”), which has no object expressed here, to the Qal גָּלִית (galit, “you depart”).
[57:8] 667 tn Heb “you make wide your bed” (NASB similar).
[57:8] 668 tc Heb “and you [second masculine singular, unless the form be taken as third feminine singular] cut for yourself [feminine singular] from them.” Most English translations retain the MT reading in spite of at least three problems. This section makes significant use of feminine verbs and noun suffixes because of the sexual imagery. The verb in question is likely a 2nd person masculine singular verb. Nevertheless, this kind of fluctuation in gender appears elsewhere (GKC 127-28 §47.k and 462 §144.p; cf. Jer 3:5; Ezek 22:4; 23:32; cf. J. N. Oswalt, Isaiah [NICOT], 2:473, n. 13). Secondly, when this verbal root signifies establishing a covenant, it is normally accompanied by the noun for “covenant” (בְּרִית, bÿrit). Finally, this juxtaposition of the verb “to cut” and “covenant” normally is followed by the preposition “with,” while here it is “from.” The translation above assumes an emendation of וַתִּכְרָת (vatikhrah, “and you cut”) to וְכָרִית (vÿkharit, “and you purchase”) from the root כָּרָה (kharah); see HALOT 497 s.v. II כרה.
[57:8] 669 tn The Hebrew text has simply חָזָה (khazah, “gaze”). The adverb “longingly” is interpretive (see the context, where sexual lust is depicted).
[57:8] 670 tn Heb “[at] a hand you gaze.” The term יָד (yad, “hand”) probably has the sense of “power, manhood” here, where it is used, as in Ugaritic, as a euphemism for the genitals. See HALOT 387 s.v. I יָד.
[57:9] 671 tn Heb “you journey with oil.”
[57:9] 672 tn Heb “the king.” Since the context refers to idolatry and child sacrifice (see v. 5), some emend מֶלֶך (melekh, “king”) to “Molech.” Perhaps Israel’s devotion to her idols is likened here to a subject taking tribute to a ruler.
[57:9] 673 tn Heb “and you multiply your perfumes.”
[57:9] 674 sn Israel’s devotion to her idols is inordinate, irrational, and self-destructive.
[57:10] 675 tn Heb “by the greatness [i.e., “length,” see BDB 914 s.v. רֹב 2] of your way you get tired.”
[57:10] 676 tn Heb “it is hopeless” (so NAB, NASB, NIV); NRSV “It is useless.”
[57:10] 677 tn Heb “the life of your hand you find.” The term חַיָּה (khayyah, “life”) is here used in the sense of “renewal” (see BDB 312 s.v.) while יָד (yad) is used of “strength.”
[57:10] 678 tn Heb “you do not grow weak.”
[57:11] 679 tn Heb “you do not place [it] on your heart.”
[57:11] 680 tn Heb “Is it not [because] I have been silent, and from long ago?”
[57:11] 681 sn God’s patience with sinful Israel has caused them to think that they can sin with impunity and suffer no consequences.
[57:12] 682 tn Heb “I, I will declare your righteousness and your deeds.”
[57:13] 683 tn The Hebrew text has קִבּוּצַיִךְ (qibbutsayikh, “your gatherings”), an otherwise unattested noun from the verbal root קָבַץ (qavats, “gather”). Perhaps this alludes to their religious assemblies and by metonymy to their rituals. Since idolatry is a prominent theme in the context, some understand this as a reference to a collection of idols. The second half of the verse also favors this view.
[57:13] 684 tn Heb “all of them a wind lifts up.”
[57:13] 685 tn Heb “a breath takes [them] away.”
[57:13] 686 tn Or “seeks refuge in me.” “Seeking refuge” is a metonymy for “being loyal to.”
[57:13] 687 tn Heb “possess, own.” The point seems to be that he will have free access to God’s presence, as if God’s temple mount were his personal possession.
[57:14] 688 tn Since God is speaking throughout this context, perhaps we should emend the text to “and I say.” However, divine speech is introduced in v. 15.
[57:15] 689 tn Heb “the one who dwells forever.” שֹׁכֵן עַד (shokhen ’ad) is sometimes translated “the one who lives forever,” and understood as a reference to God’s eternal existence. However, the immediately preceding and following descriptions (“high and exalted” and “holy”) emphasize his sovereign rule. In the next line, he declares, “I dwell in an exalted and holy [place],” which refers to the place from which he rules. Therefore it is more likely that שֹׁכֵן עַד (shokhen ’ad) means “I dwell [in my lofty palace] forever” and refers to God’s eternal kingship.
[57:15] 690 tn Heb “and also with the crushed and lowly of spirit.” This may refer to the repentant who have humbled themselves (see 66:2) or more generally to the exiles who have experienced discouragement and humiliation.
[57:15] 691 tn Heb “to restore the lowly of spirit and to restore the heart of the crushed.”
[57:16] 692 tn Or perhaps, “argue,” or “accuse” (so NAB, NIV, NRSV).
[57:16] 693 tn Heb “for a spirit from before me would be faint.”
[57:17] 694 tn Heb “and I struck him, hiding, and I was angry.” פָּנַיִם (panayim, “face”) is the implied object of “hiding.”
[57:17] 695 tn Heb “and he walked [as an] apostate in the way of his heart.”
[57:18] 696 tn Heb “his ways” (so KJV, NASB, NIV); TEV “how they acted.”
[57:18] 697 tn Heb “and I will restore consolation to him, to his mourners.”
[57:19] 698 tc The Hebrew text has literally, “one who creates fruit of lips.” Perhaps the pronoun אֲנִי (’ani) should be inserted after the participle; it may have been accidentally omitted by haplography: נוּב שְׂפָתָיִם[אֲנִי] בּוֹרֵא (bore’ [’ani] nuv sÿfatayim). “Fruit of the lips” is often understood as a metonymy for praise; perhaps it refers more generally to joyful shouts (see v. 18).
[57:19] 699 tn Heb “Peace, peace.” The repetition of the noun emphasizes degree.
[58:1] 700 tn Heb “declare to my people their rebellion.”
[58:1] 701 tn Heb “and to the house of Jacob their sin.” The verb “declare” is understood by ellipsis (note the preceding line).
[58:2] 702 tn Heb “ways” (so KJV, NAB, NASB, NIV, NRSV, TEV); NLT “my laws.”
[58:3] 703 tn The words “they lament” are supplied in the translation for clarification.
[58:3] 704 tn Heb “you find pleasure”; NASB “you find your desire.”
[58:3] 705 tn Or perhaps, “debtors.” See HALOT 865 s.v. * עָצֵב.
[58:4] 706 tn Heb “you fast for” (so NASB); NRSV “you fast only to quarrel.”
[58:4] 707 tn Heb “and for striking with a sinful fist.”
[58:5] 708 tn Heb “choose” (so NASB, NRSV); NAB “wish.”
[58:5] 709 tn Heb “a day when man humbles himself.” The words “Do I want” are supplied in the translation for stylistic reasons.
[58:5] 710 tn Or “making [their] bed.”
[58:6] 711 tn Heb “Is this not a fast I choose?” “No” is supplied in the translation for clarification.
[58:6] 712 tn The words “I want you” are supplied in the translation for stylistic reasons.
[58:7] 714 tn Heb “Is it not?” The rhetorical question here expects a positive answer, “It is!”
[58:7] 715 tn Heb “and afflicted [ones], homeless [ones] you should bring [into] a house.” On the meaning of מְרוּדִים (mÿrudim, “homeless”) see HALOT 633 s.v. *מָרוּד.
[58:7] 716 tn Heb “and from your flesh do not hide yourself.”
[58:8] 717 tn Heb “will burst out like the dawn.”
[58:8] 718 tn Heb “prosper”; KJV “spring forth speedily.”
[58:8] 719 tn Or “righteousness.” Their godly behavior will be on display for all to see.
[58:8] 720 sn The nation will experience God’s protective presence.
[58:9] 721 tn Heb “if you.” In the Hebrew text vv. 9b-10 are one long conditional sentence. The protasis (“if” clauses appear in vv. 9b-10a), with the apodosis (“then” clause) appearing in v. 10b.
[58:10] 722 tn Heb “if you.” See the note on “you must” in v. 9b.
[58:10] 723 tn Heb “If you furnish for the hungry [with] your being, and the appetite of the oppressed you satisfy.”
[58:10] 724 tn Heb “will rise in the darkness.”
[58:10] 725 tn Heb “and your darkness [will be] like noonday.”
[58:11] 726 tn Heb “he will satisfy in parched regions your appetite.”
[58:11] 727 tn Heb “and your bones he will strengthen.”
[58:12] 728 tn Heb “and they will build from you ancient ruins.”
[58:12] 729 tc The Hebrew text has “the one who restores paths for dwelling.” The idea of “paths to dwell in” is not a common notion. Some have proposed emending נְתִיבוֹת (nÿtivot, “paths”) to נְתִיצוֹת (nÿtitsot, “ruins”), a passive participle from נָתַץ (natats, “tear down”; see HALOT 732 s.v. *נְתִיצָה), because tighter parallelism with the preceding line is achieved. However, none of the textual sources support this emendation. The line may mean that paths must be repaired in order to dwell in the land.
[58:13] 730 tn Lit., “if you.” In the Hebrew text vv. 13-14 are one long conditional sentence. The protasis (“if” clauses appear in v. 13), with the apodosis (“then” clause) appearing in v. 14.
[58:13] 731 tn Heb “if you turn from the Sabbath your feet.”
[58:13] 732 tn Heb “[from] doing your desires on my holy day.” The Qumran scroll 1QIsaa supplies the preposition מִן (min) on “doing.”
[58:13] 733 tn Heb “and call the Sabbath a pleasure”; KJV, NAB, NASB, NIV, NRSV “a delight.”
[58:13] 734 tn Heb “and [call] the holy [day] of the Lord honored.” On קָדוֹשׁ (qadosh, “holy”) as indicating a time period, see BDB 872 s.v. 2.e (cf. also Neh 8:9-11).
[58:13] 735 tn Heb “and you honor it [by refraining] from accomplishing your ways, from finding your desire and speaking a word.” It is unlikely that the last phrase (“speaking a word”) is a prohibition against talking on the Sabbath; instead it probably refers to making transactions or plans (see Hos 10:4). Some see here a reference to idle talk (cf. 2 Sam 19:30).
[58:14] 736 tn For a parallel use of the phrase “find joy in” (Hitpael of עָנַג [’anag] followed by the preposition עַל [’al]), see Ps 37:4.
[58:14] 737 tn Heb “and I will cause you to ride upon the heights of the land.” The statement seems to be an allusion to Deut 32:13, where it is associated, as here, with God’s abundant provision of food.
[58:14] 738 tn Heb “and I will cause you to eat the inheritance of Jacob your father.” The Hebrew term נַחֲלָה (nakhalah) likely stands by metonymy for the crops that grow on Jacob’s “inheritance” (i.e., the land he inherited as a result of God’s promise).
[58:14] 739 tn Heb “for the mouth of the Lord has spoken.” The introductory כִּי (ki) may be asseverative (as reflected in the translation) or causal/explanatory, explaining why the preceding promise will become reality (because it is guaranteed by the divine word).
[59:1] 740 tn Heb “short” (so NAB, NASB, NIV, NRSV).
[59:1] 741 tn Heb “or his ear too heavy [i.e., “dull”] to hear.”
[59:2] 742 tn Heb “and your sins have caused [his] face to be hidden from you so as not to hear.”
[59:4] 743 tn Heb “no one pleads with justice.”
[59:4] 744 tn Heb “nothing”; NAB “emptiness.”
[59:4] 745 tn Or “trouble” (NIV), or “harm.”
[59:5] 746 tn Heb “that which is pressed in hatches [as] a snake.”
[59:6] 747 tn Heb “their deeds are deeds of sin, and the work of violence [is] in their hands.”
[59:7] 748 tn Heb “their feet run to evil.”
[59:7] 749 tn Heb “they quickly pour out innocent blood.”
[59:7] 750 tn Heb “their thoughts are thoughts of sin, destruction and crushing [are] in their roadways.”
[59:8] 751 tn Heb “a way of peace they do not know, and there is no justice in their pathways.”
[59:8] 752 tn Heb “their paths they make crooked, everyone who walks in it does not know peace.”
[59:9] 753 tn מִשְׁפָּט (mishpat), which refers to “justice” in the earlier verses, here refers to “justice from God,” or “vindication.” Because the people are unjust, God refuses to vindicate them before their enemies. See v. 11.
[59:9] 754 sn The prophet speaks on behalf of the sinful nation and confesses its sins.
[59:9] 755 sn Light here symbolizes prosperity and blessing.
[59:9] 756 tn Heb “but, look, darkness”; NIV “but all is darkness.”
[59:9] 757 tn The words “we wait for” are supplied in the translation; the verb is understood by ellipsis (note the preceding line).
[59:9] 758 tn The plural noun form may indicate degree here.
[59:9] 759 tn Or “walk about”; NCV “all we have is darkness.”
[59:9] 760 tn The plural noun form may indicate degree here.
[59:10] 761 tn Heb “like there are no eyes.”
[59:10] 762 tn Heb among the strong, like dead men.”
[59:11] 763 tn See the note at v. 9.
[59:12] 764 tn Heb “for many are our rebellious deeds before you.”
[59:12] 765 tn Heb “indeed [or “for”] our rebellious deeds (are) with us, and our sins, we know them.”
[59:13] 766 tn Heb “speaking.” A new sentence was started here in the translation for stylistic reasons.
[59:13] 767 tn Heb “conceiving and uttering from the heart words of falsehood.”
[59:14] 768 tn Or “righteousness” (ASV, NASB, NIV, NRSV); KJV, NAB “justice.”
[59:14] 769 tn Or “for” (KJV, NRSV).
[59:15] 770 tn Heb “and it is displeasing in his eyes.”
[59:16] 771 tn Heb “man” (so KJV, ASV); TEV “no one to help.”
[59:16] 772 tn Or “appalled” (NAB, NIV, NRSV), or “disgusted.”
[59:16] 773 tn Heb “and his arm delivers for him.”
[59:16] 774 tn Heb “and his justice [or “righteousness”] supports him.”
[59:17] 775 tn Or “righteousness” (KJV, NASB, NIV, NRSV, NLT); NCV “goodness.”
[59:17] 776 tn Or “a breastplate” (traditional; so many English versions); TEV “a coat of armour.”
[59:17] 777 tn Heb “and [as] a helmet deliverance on his head.”
[59:17] 778 tn Heb “and he puts on the clothes of vengeance [as] a garment.”
[59:18] 779 tn Heb “in accordance with deeds, so he repays, anger to his adversaries, repayment to his enemies.”
[59:18] 780 tn Or “islands” (KJV, NIV).
[59:19] 781 tc Heb “fear.” A few medieval Hebrew
[59:19] 782 tn Heb “and they fear from the west the name of the Lord.”
[59:19] 783 tn Heb “and from the rising of the sun his splendor.”
[59:19] 784 tn Heb “narrow”; NAB, NIV, NRSV “pent-up.”
[59:19] 785 tn Heb “the wind of the Lord drives it on.” The term רוּחַ (ruakh) could be translated “breath” here (see 30:28).
[59:20] 786 tn Or “redeemer.” See the note at 41:14.
[59:20] 787 tn Heb “and to those who turn from rebellion in Jacob.”
[59:21] 788 tn Or “my covenant with” (so many English versions); NCV “my agreement with.”
[59:21] 789 tn Heb “from now and on into the future.”
[60:1] 790 tn Or “glory” (so most English versions).
[60:2] 791 tn The verb “covers” is understood by ellipsis (note the preceding line).
[60:2] 792 tn Or “glory” (so most English versions); TEV “the brightness of his presence.”
[60:4] 793 tn Heb “Lift up around your eyes and see!”
[60:5] 794 tn Or “shine,” or “be radiant” (NAB, NASB, NIV, NRSV).
[60:5] 795 tn Heb “and it will tremble and be wide, your heart.”
[60:5] 796 tn Heb “the wealth of the sea,” i.e., wealth that is transported from distant lands via the sea.
[60:6] 797 tn Heb “an abundance of camels will cover you.”
[60:6] 798 tn Heb “all of them, from Sheba.”
[60:6] 799 tn Heb “and they will announce the praises of the Lord.”
[60:7] 800 tn Heb “will serve you,” i.e., be available as sacrifices (see the next line). Another option is to understood these “rams” as symbolic of leaders who will be subject to the people of Zion. See v. 10.
[60:7] 801 tc Heb “they will go up on acceptance [on] my altar.” Some have suggested that the preposition עַל (’al) is dittographic (note the preceding יַעֲלוּ [ya’alu]). Consequently, the form should be emended to לְרָצוֹן (lÿratson, “acceptably”; see BDB 953 s.v. רָצוֹן). However, the Qumran scroll 1QIsaa has both לרצון followed by the preposition על, which would argue against deleted the preposition. As the above translation seeks to demonstrate, the preposition עַל (’al) indicates a norm (“in accordance with acceptance” or “acceptably”; IBHS 218 §11.2.13e, n. 111) and the “altar” functions as an objective accusative with a verb of motion (cf. Gen 49:4; Lev 2:2; Num 13:17; J. N. Oswalt, Isaiah [NICOT], 2:534, n. 14).
[60:8] 802 tn Heb “fly” (so KJV, NASB, NRSV); NAB, NIV “fly along.”
[60:8] 803 tn Heb “to their windows,” i.e., to the openings in their coops. See HALOT 83 s.v. אֲרֻבָּה.
[60:9] 804 tn Or “islands” (NIV); CEV “distant islands”; TEV “distant lands.”
[60:9] 805 tn Heb “the ships of Tarshish.” See the note at 2:16.
[60:9] 806 tn Heb “to the name of the Lord your God.”
[60:9] 807 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[60:10] 808 tn Heb “in my favor I will have compassion on you.”
[60:11] 809 tn Or “led in procession.” The participle is passive.
[60:12] 810 tn Or “For” (KJV, NAB, NASB, NIV, NRSV, NLT); TEV “But.”
[60:12] 811 tn The infinitive absolute appears before the finite verb for emphasis.
[60:13] 812 tn Or “holy place, sanctuary.”
[60:13] 813 tn Heb “the place of my feet.” See Ezek 43:7, where the Lord’s throne is called the “place of the soles of my feet.”
[60:14] 814 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[60:15] 815 tn Heb “Instead of your being abandoned and despised, with no one passing through, I will make you.”
[60:16] 816 sn The nations and kings are depicted as a mother nursing her children. Restored Zion will be nourished by them as she receives their wealth as tribute.
[60:16] 817 tn Or “redeemer.” See the note at 41:14.
[60:16] 818 sn See 1:24 and 49:26.
[60:17] 819 tn The words “I will bring you” are supplied in the translation; they are understood by ellipsis (see the preceding lines).
[60:17] 820 tn The words “I will bring you” are supplied in the translation; they are understood by ellipsis (see the first two lines of the verse).
[60:17] 821 tn Or “peace” (KJV and many other English versions).
[60:17] 822 tn The plural indicates degree. The language is ironic; in the past Zion was ruled by oppressive tyrants, but now personified prosperity and vindication will be the only things that will “dominate” the city.
[60:18] 823 tn The words “sounds of” are supplied in the translation for stylistic reasons.
[60:18] 824 tn The words “sounds of” are supplied in the translation for stylistic reasons.
[60:19] 825 tn Heb “and your God for your splendor.”
[60:20] 826 sn In this verse “sun” and “moon” refer to the Lord’s light, which will replace the sun and moon (see v. 19). Light here symbolizes the restoration of divine blessing and prosperity in conjunction with the Lord’s presence. See 30:26.
[60:20] 827 tn Heb “days” (so KJV, NAB, NIV, NRSV, NLT).
[60:21] 828 tn Or “righteous” (NASB, NIV, NRSV, NLT); NAB “just.”
[60:21] 829 tn Heb “a shoot of his planting, the work of my hands, to reveal splendor.”
[60:22] 830 tn Heb “will become” (so NASB, NIV).
[60:22] 831 tn Heb “I, the Lord, in its time, I will quickly do it.”
[61:1] 832 tn Heb “anointed,” i.e., designated to carry out an assigned task.
[61:1] 833 sn The speaker is not identified, but he is distinct from the Lord and from Zion’s suffering people. He possesses the divine spirit, is God’s spokesman, and is sent to release prisoners from bondage. The evidence suggests he is the Lord’s special servant, described earlier in the servant songs (see 42:1-4, 7; 49:2, 9; 50:4; see also 51:16).
[61:1] 834 tn Or “sent” (NAB); NCV “has appointed me.”
[61:1] 835 tn Or “proclaim good news to.”
[61:1] 836 tn Heb “to bind up [the wounds of].”
[61:2] 837 tn Heb “to announce the year of the Lord’s favor, and the day of our God’s vengeance.
[61:3] 838 tn Heb “oil of joy” (KJV, ASV); NASB, NIV, NRSV “the oil of gladness.”
[61:3] 839 tn Heb “garment of praise.”
[61:3] 840 tn Heb “a faint spirit” (so NRSV); KJV, ASV “the spirit of heaviness”; NASB “a spirit of fainting.”
[61:3] 841 tn Rather than referring to the character of the people, צֶדֶק (tsedeq) may carry the nuance “vindication” here, suggesting that God’s restored people are a testimony to his justice. See v. 2, which alludes to the fact that God will take vengeance against the enemies of his people. Cf. NAB “oaks of justice.”
[61:3] 842 tn Heb “a planting of the Lord to reveal splendor.”
[61:4] 843 tn Heb “and the formerly desolate places they will raise up.”
[61:5] 844 sn The Lord speaks in vv. 7-8 (and possibly v. 9). It is not clear where the servant’s speech (see vv. 1-3a) ends and the Lord’s begins. Perhaps the direct address to the people signals the beginning of the Lord’s speech.
[61:5] 845 tn Heb “will stand [in position] and shepherd.”
[61:6] 846 tn The Hebrew text adds, “it will be said concerning you.”
[61:6] 847 tn Heb “eat” (KJV, NAB, NASB); NIV “feed on”; NLT “be fed with.”
[61:6] 848 tc The form in the Hebrew text is probably a corruption of יִתְאַמְּרוּ (yit’ammÿru), a Hitpael from אָמַר (’amar), meaning “boast about” (see HALOT 67 s.v. II אמר, HALOT 416 s.v. ימר, and BDB 56 s.v. אָמַר).
[61:6] 849 tn Heb “their glory” (i.e., riches).
[61:7] 850 tn Heb “instead of your shame, a double portion.”
[61:7] 851 tn Heb “and [instead of] humiliation they will rejoice [over] their portion.” The term תָחָת (takhat, “instead of”) is understood by ellipsis (note the preceding line).
[61:7] 852 tn Heb “therefore” (so KJV, NASB); NIV “and so.”
[61:8] 853 tn Heb “in faithfulness”; NASB, NRSV, NLT “faithfully.”
[61:9] 854 tn Heb “all who see them will recognize them, that they [are] descendants [whom] the Lord has blessed.”
[61:10] 855 sn The speaker in vv. 10-11 is not identified, but it is likely that the personified nation (or perhaps Zion) responds here to the Lord’s promise of restoration.
[61:10] 856 tn The infinitive absolute appears before the finite verb for emphasis.
[61:10] 857 tn Heb “my being is happy in my God”; NAB “in my God is the joy of my soul.”
[61:10] 858 tn Heb “robe of vindication”; KJV, NASB, NIV, NRSV “robe of righteousness.”
[61:10] 859 tn Heb “like a bridegroom [who] acts like a priest [by wearing] a turban, and like a bride [who] wears her jewelry.” The words “I look” are supplied for stylistic reasons and clarification.
[61:11] 860 tn Or perhaps, “righteousness,” but the context seems to emphasize deliverance and restoration (see v. 10 and 62:1).
[61:11] 861 tn Heb “and praise before all the nations.”
[62:1] 862 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[62:1] 863 tn Heb “goes forth like brightness.”
[62:2] 864 tn Heb “which the mouth of the Lord will designate.”
[62:4] 865 tn Or “for”; KJV, NAB, NASB, NIV, NRSV “but.”
[62:4] 866 tn Hebrew חֶפְצִי־בָהּ (kheftsi-vah), traditionally transliterated “Hephzibah” (so KJV, ASV, NIV).
[62:4] 867 tn Hebrew בְּעוּלָה (bÿ’ulah), traditionally transliterated “Beulah” (so KJV, ASV, NIV).
[62:4] 868 tn That is, the land will be restored to the Lord’s favor and once again enjoy his blessing and protection. To indicate the land’s relationship to the Lord, the words “to him” have been supplied at the end of the clause.
[62:5] 869 tc The Hebrew text has “your sons,” but this produces an odd metaphor and is somewhat incongruous with the parallelism. In the context (v. 4b, see also 54:5-7) the Lord is the one who “marries” Zion. Therefore several prefer to emend “your sons” to בֹּנָיִךְ (bonayikh, “your builder”; e.g., NRSV). In Ps 147:2 the Lord is called the “builder of Jerusalem.” However, this emendation is not the best option for at least four reasons. First, although the Lord is never called the “builder” of Jerusalem in Isaiah, the idea of Zion’s children possessing the land does occur (Isa 49:20; 54:3; cf. also 14:1; 60:21). Secondly, all the ancient versions support the MT reading. Thirdly, although the verb בָּעַל (ba’al) can mean “to marry,” its basic idea is “to possess.” Consequently, the verb stresses a relationship more than a state. All the ancient versions render this verb “to dwell in” or “to dwell with.” The point is not just that the land will be reinhabited, but that it will be in a relationship of “belonging” to the Israelites. Hence a relational verb like בָּעַל is used (J. N. Oswalt, Isaiah [NICOT], 2:581). Finally, “sons” is a well-known metaphor for “inhabitants” (J. de Waard, Isaiah, 208).
[62:6] 870 sn The speaker here is probably the prophet.
[62:6] 871 tn Heb “all day and all night continually they do not keep silent.” The following lines suggest that they pray for the Lord’s intervention and restoration of the city.
[62:6] 872 tn Or “invoke”; NIV “call on”; NASB, NRSV “remind.”
[62:7] 873 tn “Jerusalem” is supplied in the translation for stylistic reasons; note the following line.
[62:7] 874 tn Heb “[the object of] praise.”
[62:8] 875 tn The Lord’s right hand and strong arm here symbolize his power and remind the audience that his might guarantees the fulfillment of the following promise.
[62:9] 876 tn Heb “it,” the grain mentioned in v. 8a.
[62:9] 877 tn Heb “and those who gather it will drink it.” The masculine singular pronominal suffixes attached to “gather” and “drink” refer back to the masculine noun תִּירוֹשׁ (tirosh, “wine”) in v. 8b.
[62:11] 878 tn Heb “to the end of the earth” (so NASB, NRSV).
[62:11] 879 sn As v. 12 indicates, the returning exiles are the Lord’s reward/prize. See also 40:10 and the note there.
[62:12] 880 tn Or “the redeemed of the Lord” (KJV, NAB).
[63:1] 881 sn Edom is here an archetype for the Lord’s enemies. See 34:5.
[63:1] 882 tn Heb “[in] bright red garments, from Bozrah.”
[63:1] 883 tn The interrogative particle is understood by ellipsis; note the first line of the verse.
[63:1] 884 tn Heb “honored in his clothing”; KJV, ASV “glorious in his apparel.”
[63:1] 885 tc The Hebrew text has צָעָה (tsa’ah), which means “stoop, bend” (51:14). The translation assumes an emendation to צָעַד (tsa’ad, “march”; see BDB 858 s.v. צָעָה).
[63:1] 886 tn Heb “I, [the one] speaking in vindication [or “righteousness”], great to deliver.”
[63:2] 887 tn Heb “and your garments like one who treads in a vat?”
[63:3] 888 sn Nations, headed by Edom, are the object of the Lord’s anger (see v. 6). He compares military slaughter to stomping on grapes in a vat.
[63:3] 889 tn Heb “and I stained.” For discussion of the difficult verb form, see HALOT 170 s.v. II גאל. Perhaps the form is mixed, combining the first person forms of the imperfect (note the alef prefix) and perfect (note the תי- ending).
[63:4] 890 tn Heb “for the day of vengeance was in my heart, and the year of my revenge came.” The term גְּאוּלַי (gÿ’ulai) is sometimes translated here “my redemption,” for the verbal root גאל often means “deliver, buy back.” A גֹּאֵל (go’el, “kinsman-redeemer”) was responsible for protecting the extended family’s interests, often by redeeming property that had been sold outside the family. However, the responsibilities of a גֹּאֵל extended beyond financial concerns. He was also responsible for avenging the shed blood of a family member (see Num 35:19-27; Deut 19:6-12). In Isa 63:4, where vengeance is a prominent theme (note the previous line), it is probably this function of the family protector that is in view. The Lord pictures himself as a blood avenger who waits for the day of vengeance to arrive and then springs into action.
[63:5] 891 sn See Isa 59:16 for similar language.
[63:5] 892 tn Heb “and my anger, it supported me”; NIV “my own wrath sustained me.”
[63:6] 893 sn See Isa 49:26 and 51:23 for similar imagery.
[63:6] 894 tn Heb “and I brought down to the ground their juice.” “Juice” refers to their blood (see v. 3).
[63:7] 895 tn Heb “according to all which.”
[63:7] 896 tn Heb “greatness of goodness to the house of Israel which he did for them.”
[63:7] 897 tn Heb “according to.”
[63:8] 898 tn Heb “children [who] do not act deceitfully.” Here the verb refers to covenantal loyalty.
[63:9] 899 tn Heb “in all their distress, there was distress to him” (reading לוֹ [lo] with the margin/Qere).
[63:9] 900 tn Heb “the messenger [or “angel”] of his face”; NIV “the angel of his presence.”
[63:9] 901 tn Or “redeemed” (KJV, NAB, NIV), or “delivered.”
[63:9] 902 tn Heb “all the days of antiquity”; KJV, NAB, NASB, NIV, NRSV “days of old.”
[63:10] 903 tn Or “grieved, hurt the feelings of.”
[63:10] 904 sn The phrase “holy Spirit” occurs in the OT only here (in v. 11 as well) and in Ps 51:11 (51:13 HT), where it is associated with the divine presence.
[63:11] 905 tn Heb “and he remembered the days of antiquity, Moses, his people.” The syntax of the statement is unclear. The translation assumes that “his people” is the subject of the verb “remembered.” If original, “Moses” is in apposition to “the days of antiquity,” more precisely identifying the time period referred to. However, the syntactical awkwardness suggests that “Moses” may have been an early marginal note (perhaps identifying “the shepherd of his flock” two lines later) that has worked its way into the text.
[63:11] 906 tn The Hebrew text has a plural form, which if retained and taken as a numerical plural, would probably refer to Moses, Aaron, and the Israelite tribal leaders at the time of the Exodus. Most prefer to emend the form to the singular (רָעָה, ra’ah) and understand this as a reference just to Moses.
[63:11] 907 sn See the note at v. 10.
[63:12] 908 tn Heb “who caused to go at the right hand of Moses the arm of his splendor.”
[63:12] 909 tn Heb “making for himself a lasting name.”
[63:13] 910 tn Heb “in the desert [or “steppe”].”
[63:14] 911 tn The words “to graze” are supplied in the translation for clarification.
[63:14] 912 tn Or “so” (KJV, ASV), or “thus” (NAB, NRSV).
[63:14] 913 tn Heb “making for yourself a majestic name.”
[63:15] 914 tn This probably refers to his zeal for his people, which motivates him to angrily strike out against their enemies.
[63:15] 915 tn The Hebrew text reads literally, “the agitation of your intestines and your compassion to me they are held back.” The phrase “agitation of your intestines” is metonymic, referring to the way in which one’s nervous system reacts when one feels pity and compassion toward another. אֵלַי (’elay, “to me”) is awkward in this context, where the speaker represents the nation and, following the introduction (see v. 7), utilizes first person plural forms. The translation assumes an emendation to the negative particle אַל (’al). This also necessitates emending the following verb form (which is a plural perfect) to a singular jussive (תִתְאַפָּק, tit’appaq). The Hitpael of אָפַק (’afaq) also occurs in 42:14.
[63:16] 916 tn Heb “our protector [or “redeemer”] from antiquity [is] your name.”
[63:17] 917 tn Some suggest a tolerative use of the Hiphil here, “[why do] you allow us to stray?” (cf. NLT). Though the Hiphil of תָעָה (ta’ah) appears to be tolerative in Jer 50:6, elsewhere it is preferable or necessary to take it as causative. See Isa 3:12; 9:15; and 30:28, as well as Gen 20:13; 2 Kgs 21:9; Job 12:24-25; Prov 12:26; Jer 23:13, 32; Hos 4:12; Amos 2:4; Mic 3:5.
[63:17] 918 tn This probably refers to God’s commands.
[63:17] 919 tn Heb “[Why do] you harden our heart[s] so as not to fear you.” The interrogative particle is understood by ellipsis (note the preceding line).
[63:18] 920 tn Or “holy” (ASV, NASB, NRSV, TEV, NLT).
[63:18] 921 tn Heb “for a short time they had a possession, the people of your holiness.”
[63:18] 922 tn Heb “your adversaries trampled on.”
[63:19] 923 tn Heb “we were from antiquity” (see v. 16). The collocation עוֹלָם + מִן + הָיָה (hayah + min + ’olam) occurs only here.
[63:19] 924 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.
