30:16 You say, ‘No, we will flee on horses,’
so you will indeed flee.
You say, ‘We will ride on fast horses,’
so your pursuers will be fast.
31:3 The Egyptians are mere humans, not God;
their horses are made of flesh, not spirit.
The Lord will strike with 1 his hand;
the one who helps will stumble
and the one being helped will fall.
Together they will perish. 2
34:16 Carefully read the scroll of the Lord! 3
Not one of these creatures will be missing, 4
none will lack a mate. 5
For the Lord has issued the decree, 6
and his own spirit gathers them. 7
55:11 In the same way, the promise that I make
does not return to me, having accomplished nothing. 10
No, it is realized as I desire
and is fulfilled as I intend.” 11
57:15 For this is what the high and exalted one says,
the one who rules 12 forever, whose name is holy:
“I dwell in an exalted and holy place,
but also with the discouraged and humiliated, 13
in order to cheer up the humiliated
and to encourage the discouraged. 14
58:3 They lament, 15 ‘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, 16
you oppress your workers. 17
1 tn Heb “will extend”; KJV, ASV, NASB, NCV “stretch out.”
2 tn Heb “together all of them will come to an end.”
1 tn Heb “Seek from upon the scroll of the Lord and read.”
2 tn Heb “one from these will not be missing.” הֵנָּה (hennah, “these”) is feminine plural in the Hebrew text. It may refer only to the birds mentioned in v. 15b or may include all of the creatures listed in vv. 14b-15 (all of which are identified with feminine nouns).
3 tn Heb “each its mate they will not lack.”
4 tc The Hebrew text reads literally, “for a mouth, it has commanded.” The Qumran scroll 1QIsaa and a few medieval
5 tn Heb “and his spirit, he gathers them.” The pronominal suffix (“them”) is feminine plural, referring to the birds mentioned in v. 15b or to all of the creatures listed in vv. 14b-15 (all of which are identified with feminine nouns).
1 tn Heb “To your master and to you did my master send me to speak these words?” The rhetorical question expects a negative answer.
2 tn Heb “[Is it] not [also] to the men…?” The rhetorical question expects the answer, “Yes, it is.”
1 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).
2 tn Heb “but it accomplishes what I desire, and succeeds [on the mission] which I send it.”
1 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.
2 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.
3 tn Heb “to restore the lowly of spirit and to restore the heart of the crushed.”
1 tn The words “they lament” are supplied in the translation for clarification.
2 tn Heb “you find pleasure”; NASB “you find your desire.”
3 tn Or perhaps, “debtors.” See HALOT 865 s.v. * עָצֵב.