Proverbs 11:8

11:8 The righteous person is delivered ¹  out of trouble,

and the wicked turns up in his stead. ² 

Isaiah 43:3-4

43:3 For I am the Lord your God,

the Holy One of Israel, ³  your deliverer.

I have handed over Egypt as a ransom price,

Ethiopia and Seba ⁴  in place of you.

43:4 Since you are precious and special in my sight, ⁵ 

and I love you,

I will hand over people in place of you,

nations in place of your life.

Isaiah 53:4-5

53:4 But he lifted up our illnesses,

he carried our pain; ⁶ 

even though we thought he was being punished,

attacked by God, and afflicted for something he had done. ⁷ 

53:5 He was wounded because of ⁸  our rebellious deeds,

crushed because of our sins;

he endured punishment that made us well; ⁹ 

because of his wounds we have been healed. ¹⁰ 

Isaiah 55:8-9

55:8 “Indeed, ¹¹  my plans ¹²  are not like ¹³  your plans,

and my deeds ¹⁴  are not like ¹⁵  your deeds,

55:9 for just as the sky ¹⁶  is higher than the earth,

so my deeds ¹⁷  are superior to ¹⁸  your deeds

and my plans ¹⁹  superior to your plans.

Isaiah 55:1

The Lord Gives an Invitation

55:1 “Hey, ²⁰  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! ²¹ 

Isaiah 3:18

3:18 ²² At that time ²³  the sovereign master will remove their beautiful ankle jewelry, ²⁴  neck ornaments, crescent shaped ornaments,

[11:8]  ¹ tn The verb is the Niphal perfect from the first root חָלַץ (khalats), meaning “to draw off; to withdraw,” and hence “to be delivered.”

[11:8]  ² tn The verb is masculine singular, so the subject cannot be “trouble.” The trouble from which the righteous escape will come on the wicked – but the Hebrew text literally says that the wicked “comes [= arrives; turns up; shows up] in the place of the righteous.” Cf. NASB “the wicked takes his place”; NRSV “the wicked get into it instead”; NIV “it comes on the wicked instead.”

[43:3]  ³ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[43:3]  ⁴ sn Seba is not the same as Sheba in southern Arabia; cf. Gen 1:10; 1 Chr 1:9.

[43:4]  ⁵ tn Heb “Since you are precious in my eyes and you are honored.”

[53:4]  ⁶ sn Illness and pain stand by metonymy (or perhaps as metaphors) for sin and its effects, as vv. 11-12 make clear.

[53:4]  ⁷ 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]  ⁸ tn The preposition מִן (min) has a causal sense (translated “because of”) here and in the following clause.

[53:5]  ⁹ 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]  ¹⁰ 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.

[55:8]  ¹¹ tn Or “For” (KJV, NAB, NASB, NIV).

[55:8]  ¹² tn Or “thoughts” (so many English versions).

[55:8]  ¹³ tn Heb “are not.” “Like” is interpretive, but v. 9 indicates that a comparison is in view.

[55:8]  ¹⁴ tn Heb “ways” (so many English versions).

[55:8]  ¹⁵ tn Heb “are not.” “Like” is interpretive, but v. 9 indicates that a comparison is in view.

[55:9]  ¹⁶ tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[55:9]  ¹⁷ tn Heb “ways” (so many English versions).

[55:9]  ¹⁸ tn Heb “are higher than.”

[55:9]  ¹⁹ tn Or “thoughts” (so many English versions).

[55:1]  ²⁰ 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]  ²¹ 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.”

[3:18]  ²² sn The translation assumes that the direct quotation ends with v. 17. The introductory formula “in that day” and the shift from a poetic to prosaic style indicate that a new speech unit begins in v. 18.

[3:18]  ²³ tn Or “in that day” (KJV).

[3:18]  ²⁴ tn Or “the beauty of [their] ankle jewelry.”