Isaiah 43:26

43:26 Remind me of what happened! Let’s debate!

You, prove to me that you are right! ¹ 

Isaiah 43:1

The Lord Will Rescue His People

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 ²  you.

I call you by name, you are mine.

Isaiah 4:6

4:6 By day it will be a shelter to provide shade from the heat,

as well as safety and protection from the heavy downpour. ³ 

Isaiah 4:2

The Branch of the Lord

4:2 At that time ⁴ 

the crops given by the Lord will bring admiration and honor; ⁵ 

the produce of the land will be a source of pride and delight

to those who remain in Israel. ⁶ 

Isaiah 1:6

1:6 From the soles of your feet to your head,

there is no spot that is unharmed. ⁷ 

There are only bruises, cuts,

and open wounds.

They have not been cleansed ⁸  or bandaged,

nor have they been treated ⁹  with olive oil. ¹⁰ 

Isaiah 1:2

Obedience, not Sacrifice

1:2 Listen, O heavens,

pay attention, O earth! ¹¹ 

For the Lord speaks:

“I raised children, ¹²  I brought them up, ¹³ 

but ¹⁴  they have rebelled ¹⁵  against me!

Isaiah 1:12

1:12 When you enter my presence,

do you actually think I want this –

animals trampling on my courtyards? ¹⁶ 

Isaiah 3:1-2

A Coming Leadership Crisis

3:1 Look, the sovereign Lord who commands armies ¹⁷ 

is about to remove from Jerusalem ¹⁸  and Judah

every source of security, including ¹⁹ 

all the food and water, ²⁰ 

3:2 the mighty men and warriors,

judges and prophets,

omen readers and leaders, ²¹ 

Jude 1:5

1:5 Now I desire to remind you (even though you have been fully informed of these facts ²²  once for all ²³ ) that Jesus, ²⁴  having saved the ²⁵  people out of the land of Egypt, later ²⁶  destroyed those who did not believe.

[43:26]  ¹ tn Heb “you, tell in order that you may be right”; NAB “prove your innocence.”

[43:1]  ² tn Or “redeem.” See the note at 41:14. Cf. NCV “saved you”; CEV “rescued you”; NLT “ransomed you.”

[4:6]  ³ tn Heb “a shelter it will be for shade by day from heat, and for a place of refuge and for a hiding place from cloudburst and rain.” Since both of the last nouns of this verse can mean rain, they can either refer to the rain storm and the rain as distinct items or together refer to a heavy downpour. Regardless, they do not represent unrelated phenomena.

[4:2]  ⁴ tn Or “in that day” (KJV).

[4:2]  ⁵ tn Heb “and the vegetation of the Lord will become beauty and honor.” Many English versions understand the phrase צֶמַח יְהוָה (tsemakh yÿhvah) as a messianic reference and render it, “the Branch of the Lord” (so KJV, NAB, NASB, NIV, NRSV, NLT, and others). Though צֶמַח (tsemakh) is used by later prophets of a royal descendant (Jer 23;5; 33:15; Zech 3:8; 6:12), those passages contain clear contextual indicators that a human ruler is in view and that the word is being used in a metaphorical way of offspring. However, in Isa 4:2 there are no such contextual indicators. To the contrary, in the parallel structure of the verse צֶמַח יְהוָה corresponds to “produce of the land,” a phrase that refers elsewhere exclusively to literal agricultural produce (see Num 13:20, 26; Deut 1:25). In the majority of its uses צֶמַח refers to literal crops or vegetation (in Ps 65:10 the Lord is the source of this vegetation). A reference to the Lord restoring crops would make excellent sense in Isa 4 and the prophets frequently included this theme in their visions of the future age (see Isa 30:23-24; 32:20; Jer 31:12; Ezek 34:26-29; and Amos 9:13-14).

[4:2]  ⁶ tn Heb “and the fruit of the land will become pride and beauty for the remnant of Israel.”

[1:6]  ⁷ tn Heb “there is not in it health”; NAB “there is no sound spot.”

[1:6]  ⁸ tn Heb “pressed out.”

[1:6]  ⁹ tn Heb “softened” (so NASB, NRSV); NIV “soothed.”

[1:6]  ¹⁰ sn This verse describes wounds like those one would receive in battle. These wounds are comprehensive and without remedy.

[1:2]  ¹¹ sn The personified heavens and earth are summoned to God’s courtroom as witnesses against God’s covenant people. Long before this Moses warned the people that the heavens and earth would be watching their actions (see Deut 4:26; 30:19; 31:28; 32:1).

[1:2]  ¹² tn Or “sons” (NAB, NASB).

[1:2]  ¹³ sn The normal word pair for giving birth to and raising children is יָלַד (yalad, “to give birth to”) and גָּדַל (gadal, “to grow, raise”). The pair גָּדַל and רוּם (rum, “to raise up”) probably occur here to highlight the fact that Yahweh made something important of Israel (cf. R. Mosis, TDOT 2:403).

[1:2]  ¹⁴ sn Against the backdrop of Yahweh’s care for his chosen people, Israel’s rebellion represents abhorrent treachery. The conjunction prefixed to a nonverbal element highlights the sad contrast between Yahweh’s compassionate care for His people and Israel’s thankless rebellion.

[1:2]  ¹⁵ sn To rebel carries the idea of “covenant treachery.” Although an act of פֶּשַׁע (pesha’, “rebellion”) often signifies a breach of the law, the legal offense also represents a violation of an existing covenantal relationship (E. Carpenter and M. Grisanti, NIDOTTE 3:707).

[1:12]  ¹⁶ tn Heb “When you come to appear before me, who requires this from your hand, trampling of my courtyards?” The rhetorical question sarcastically makes the point that God does not require this parade of livestock. The verb “trample” probably refers to the eager worshipers and their sacrificial animals walking around in the temple area.

[3:1]  ¹⁷ tn Heb “the master, the Lord who commands armies [traditionally, the Lord of hosts].” On the title “the Lord who commands armies,” see the note at 1:9.

[3:1]  ¹⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:1]  ¹⁹ tn Heb “support and support.” The masculine and feminine forms of the noun are placed side-by-side to emphasize completeness. See GKC 394 §122.v.

[3:1]  ²⁰ tn Heb “all the support of food, and all the support of water.”

[3:2]  ²¹ tn Heb “elder” (so ASV, NAB, NIV, NRSV); NCV “older leaders.”

[1:5]  ²² tn Grk “knowing all things.” The subject of the participle “knowing” (εἰδότας, eidota") is an implied ὑμᾶς (Jumas), though several ancient witnesses actually add it. The πάντα (panta) takes on an adverbial force in this context (“fully”), intensifying how acquainted the readers are with the following points.

[1:5]  ²³ tc ‡ Some translations take ἅπαξ (Japax) with the following clause (thus, “[Jesus,] having saved the people once for all”). Such a translation presupposes that ἅπαξ is a part of the ὅτι (Joti) clause. The reading of NA²⁷, πάντα ὅτι [ὁ] κύριος ἅπαξ (panta {oti [Jo] kurio" {apax), suggests this interpretation (though with “Lord” instead of “Jesus”). This particle is found before λαόν (laon) in the ὅτι clause in א C* Ψ 630 1241 1243 1505 1739 1846 1881 pc co. But ἅπαξ is found before the ὅτι clause in most witnesses, including several important ones (Ì⁷² A B C² 33 81 623 2344 Ï vg). What seems best able to explain the various placements of the adverb is that scribes were uncomfortable with ἅπαξ referring to the readers’ knowledge, feeling it was more appropriate to the theological significance of “saved” (σώσας, swsas).

[1:5]  ²⁴ tc ‡ The reading ᾿Ιησοῦς (Ihsous, “Jesus”) is deemed too hard by several scholars, since it involves the notion of Jesus acting in the early history of the nation Israel. However, not only does this reading enjoy the strongest support from a variety of early witnesses (e.g., A B 33 81 1241 1739 1881 2344 pc vg co Or^1739mg), but the plethora of variants demonstrate that scribes were uncomfortable with it, for they seemed to exchange κύριος (kurios, “Lord”) or θεός (qeos, “God”) for ᾿Ιησοῦς (though Ì⁷² has the intriguing reading θεὸς Χριστός [qeos Cristos, “God Christ”] for ᾿Ιησοῦς). In addition to the evidence supplied in NA²⁷ for this reading, note also {88 322 323 424^c 665 915 2298 eth Cyr Hier Bede}. As difficult as the reading ᾿Ιησοῦς is, in light of v. 4 and in light of the progress of revelation (Jude being one of the last books in the NT to be composed), it is wholly appropriate.

[1:5]  ²⁵ tn Or perhaps “a,” though this is less likely.

[1:5]  ²⁶ tn Grk “the second time.”