Yesaya 40:13-14

40:13 Who comprehends ¹  the mind ²  of the Lord,

or gives him instruction as his counselor? ³ 

40:14 From whom does he receive directions? ⁴ 

Who ⁵  teaches him the correct way to do things, ⁶ 

or imparts knowledge to him,

or instructs him in skillful design? ⁷ 

Yesaya 41:22-23

41:22 “Let them produce evidence! Let them tell us what will happen!

Tell us about your earlier predictive oracles, ⁸ 

so we may examine them ⁹  and see how they were fulfilled. ¹⁰ 

Or decree for us some future events!

41:23 Predict how future events will turn out, ¹¹ 

so we might know you are gods.

Yes, do something good or bad,

so we might be frightened and in awe. ¹² 

Yesaya 44:7

44:7 Who is like me? Let him make his claim! ¹³ 

Let him announce it and explain it to me –

since I established an ancient people – ¹⁴ 

let them announce future events! ¹⁵ 

[40:13]  ¹ tn Perhaps the verb is used metonymically here in the sense of “advises” (note the following line).

[40:13]  ² tn In this context רוּחַ (ruakh) likely refers to the Lord’s “mind,” or mental faculties, rather than his personal Spirit (see BDB 925 s.v.).

[40:13]  ³ tn Heb “or [as] the man of his counsel causes him to know?”

[40:14]  ⁴ tn Heb “With whom did he consult, so that he gave discernment to him?”

[40:14]  ⁵ tn Heb “and taught him.” The vav (ו) consecutive with prefixed verbal form continues the previous line. The translation employs an interrogative pronoun for stylistic reasons.

[40:14]  ⁶ tn The phrase אֹרַח מִשְׁפָּט (’orakh mishpat) could be translated “path of justice” (so NASB, NRSV), but in this context, where creative ability and skill is in view, the phrase is better understood in the sense of “the way that is proper or fitting” (see BDB 1049 s.v. מִשְׁפָּט 6); cf. NIV, NCV “the right way.”

[40:14]  ⁷ tn Heb “or the way of understanding causes him to know?”

[40:14]  sn The implied answer to the rhetorical questions in vv. 13-14 is, “No one.” In contrast to Marduk, the creator-god of Mesopotamian myths who receives help from the god of wisdom, the Lord neither needs nor receives any such advice or help. See R. Whybray, Heavenly Counsellor (SOTSMS), 64-77.

[41:22]  ⁸ tn Heb “As for the former things, tell us what they are!”

[41:22]  ⁹ tn Heb “so we might set [them to] our heart.”

[41:22]  ¹⁰ tn Heb “and might know their outcome.”

[41:23]  ¹¹ tn Heb “Declare the coming things, with respect to the end.”

[41:23]  ¹² tc The translation assumes the Qere (וְנִרְאֶה [vÿnir’eh], from יָרֵא [yare’], “be afraid”).

[41:23]  tn Heb “so we might be frightened and afraid together.” On the meaning of the verb שָׁתָע (shata’), see the note at v. 10.

[44:7]  ¹³ tn Heb “let him call” or “let him proclaim” (so NASB, NIV, NRSV); NAB “Let him stand up and speak.”

[44:7]  ¹⁴ tc The Hebrew text reads, “from (the time) I established an ancient people, and the coming things.” Various emendations have been proposed. One of the options assumes the reading מַשְׁמִיעִים מֵעוֹלָם אוֹתִיּוֹת (mashmi’im me’olam ’otiyyot); This literally reads “the ones causing to hear from antiquity coming things,” but more idiomatically would read “as for those who predict from antiquity what will happen” (cf. NAB, NEB, REB). The emendation directs the attention of the reader to those who claim to be able to predict the future, challenging them to actually do what they claim they can do. The MT presents Yahweh as an example to whom these alleged “predictors of the future” can compare themselves. Since the ancient versions are unanimous in their support of the MT, the emendations should be set aside.

[44:7]  ¹⁵ tn Heb and those things which are coming let them declare for themselves.”