Yesaya 35:2

35:2 Let it richly bloom; ¹ 

let it rejoice and shout with delight! ² 

It is given the grandeur ³  of Lebanon,

the splendor of Carmel and Sharon.

They will see the grandeur of the Lord,

the splendor of our God.

Yesaya 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 ⁴  you.

I call you by name, you are mine.

Yesaya 51:11

51:11 Those whom the Lord has ransomed will return;

they will enter Zion with a happy shout.

Unending joy will crown them, ⁵ 

happiness and joy will overwhelm ⁶  them;

grief and suffering will disappear. ⁷ 

Yesaya 55:7

55:7 The wicked need to abandon their lifestyle ⁸ 

and sinful people their plans. ⁹ 

They should return ¹⁰  to the Lord, and he will show mercy to them, ¹¹ 

and to their God, for he will freely forgive them. ¹² 

Yesaya 55:11

55:11 In the same way, the promise that I make

does not return to me, having accomplished nothing. ¹³ 

No, it is realized as I desire

and is fulfilled as I intend.” ¹⁴ 

[35:2]  ¹ tn The ambiguous verb form תִּפְרַח (tifrakh) is translated as a jussive because it is parallel to the jussive form תָגֵל (tagel).

[35:2]  ² tn Heb “and let it rejoice, yes [with] rejoicing and shouting.” גִּילַת (gilat) may be an archaic feminine nominal form (see GKC 421 §130.b).

[35:2]  ³ tn Or “glory” (KJV, NIV, NRSV); also a second time later in this verse.

[43:1]  ⁴ tn Or “redeem.” See the note at 41:14. Cf. NCV “saved you”; CEV “rescued you”; NLT “ransomed you.”

[51:11]  ⁵ 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]  ⁶ tn Heb “overtake” (so NIV); NASB “they will obtain.”

[51:11]  ⁷ tn Heb “grief and groaning will flee.”

[55:7]  ⁸ tn Heb “Let the wicked one abandon his way.” The singular is collective.

[55:7]  ⁹ tn Heb “and the man of evil his thoughts.” The singular is collective.

[55:7]  ¹⁰ tn Heb “let him return.” The singular is collective, meaning “let them.”

[55:7]  ¹¹ tn The imperfect with vav (ו) conjunctive after the jussive indicates purpose/result.

[55:7]  ¹² 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.

[55:11]  ¹³ 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]  ¹⁴ tn Heb “but it accomplishes what I desire, and succeeds [on the mission] which I send it.”

[55:11]  sn Verses 8-11 focus on the reliability of the divine word and support the promises before (vv. 3-5, 7b) and after (vv. 12-13) this. Israel can be certain that repentance will bring forgiveness and a new covenantal relationship because God’s promises are reliable. In contrast to human plans (or “thoughts”), which are destined to fail (Ps 94:11) apart from divine approval (Prov 19:21), and human deeds (or “ways”), which are evil and lead to destruction (Prov 1:15-19; 3:31-33; 4:19), God’s plans are realized and his deeds accomplish something positive.