Discovery BoxIsaiah 51:16
Context51:16 I commission you 1 as my spokesman; 2
I cover you with the palm of my hand, 3
to establish 4 the sky and to found the earth,
to say to Zion, ‘You are my people.’” 5
Isaiah 66:22
Context66:22 “For just as the new heavens and the new earth I am about to make will remain standing before me,” says the Lord, “so your descendants and your name will remain.
Isaiah 66:2
Contextthat is how they came to be,” 7 says the Lord.
I show special favor 8 to the humble and contrite,
who respect what I have to say. 9
Isaiah 3:13
Context3:13 The Lord takes his position to judge;
he stands up to pass sentence on his people. 10
Revelation 21:1-5
Context21:1 Then 11 I saw a new heaven and a new earth, for the first heaven and earth had ceased to exist, 12 and the sea existed no more. 21:2 And I saw the holy city – the new Jerusalem – descending out of heaven from God, made ready like a bride adorned for her husband. 21:3 And I heard a loud voice from the throne saying: “Look! The residence 13 of God is among human beings. 14 He 15 will live among them, and they will be his people, and God himself will be with them. 16 21:4 He 17 will wipe away every tear from their eyes, and death will not exist any more – or mourning, or crying, or pain, for the former things have ceased to exist.” 18
21:5 And the one seated on the throne said: “Look! I am making all things new!” Then 19 he said to me, “Write it down, 20 because these words are reliable 21 and true.”
[51:16] 1 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] 2 tn Heb “I place my words in your mouth.”
[51:16] 3 tn Heb “with the shadow of my hand.”
[51:16] 4 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] 5 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).
[66:2] 6 tn Heb “all these.” The phrase refers to the heavens and earth, mentioned in the previous verse.
[66:2] 7 tn Heb “and all these were.” Some prefer to emend וַיִּהְיוּ (vayyihyu, “and they were”) to וְלִי הָיוּ (vÿli hayu, “and to me they were”), i.e., “and they belong to me.”
[66:2] 8 tn Heb “and to this one I look” (KJV and NASB both similar).
[66:2] 9 tn Heb “to the humble and the lowly in spirit and the one who trembles at my words.”
[3:13] 10 tc The Hebrew text has “nations,” but the preceding and following contexts make it clear that the Lord is judging his covenant people. עָמִים (’amim) should be changed (with support from the LXX) to עמו. The final mem (ם) on the form in the Hebrew is either dittographic or enclitic. When the mem was added or read as a plural ending, the vav (ו) was then misread as a yod (י).
[21:1] 11 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[21:1] 12 tn For the translation of ἀπέρχομαι (apercomai; here ἀπῆλθαν [aphlqan]) L&N 13.93 has “to go out of existence – ‘to cease to exist, to pass away, to cease.’”
[21:3] 13 tn Or “dwelling place”; traditionally, “tabernacle”; literally “tent.”
[21:3] 14 tn Or “people”; Grk “men” (ἀνθρώπων, anqrwpwn), a generic use of the term. In the translation “human beings” was used here because “people” occurs later in the verse and translates a different Greek word (λαοί, laoi).
[21:3] 15 tn Grk “men, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[21:3] 16 tc ‡ Most
[21:4] 17 tn Grk “God, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated.
[21:4] 18 tn For the translation of ἀπέρχομαι (apercomai; here ἀπῆλθαν [aphlqan]) L&N 13.93 has “to go out of existence – ‘to cease to exist, to pass away, to cease.’”
[21:5] 19 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[21:5] 20 tn The words “it down” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
