Yesaya 25:4

25:4 For you are a protector for the poor,

a protector for the needy in their distress,

a shelter from the rainstorm,

a shade from the heat.

Though the breath of tyrants ¹  is like a winter rainstorm, ² 

Yesaya 26:3-4

26:3 You keep completely safe the people who maintain their faith,

for they trust in you. ³ 

26:4 Trust in the Lord from this time forward, ⁴ 

even in Yah, the Lord, an enduring protector! ⁵ 

Yesaya 45:24

45:24 they will say about me,

“Yes, the Lord is a powerful deliverer.”’” ⁶ 

All who are angry at him will cower before him. ⁷ 

Yesaya 56:2

56:2 The people who do this will be blessed, ⁸ 

the people who commit themselves to obedience, ⁹ 

who observe the Sabbath and do not defile it,

who refrain from doing anything that is wrong. ¹⁰ 

Yesaya 64:7

64:7 No one invokes ¹¹  your name,

or makes an effort ¹²  to take hold of you.

For you have rejected us ¹³ 

and handed us over to our own sins. ¹⁴ 

[25:4]  ¹ tn Or perhaps, “the violent”; NIV, NRSV “the ruthless.”

[25:4]  ² tc The Hebrew text has, “like a rainstorm of a wall,” which might be interpreted to mean, “like a rainstorm battering against a wall.” The translation assumes an emendation of קִיר (qir, “wall”) to קֹר (qor, “cold, winter”; cf. Gen 8:22). See J. N. Oswalt, Isaiah (NICOT), 1:457, n. 6, for discussion.

[26:3]  ³ tn Heb “[one of] firm purpose you will keep [in] peace, peace, for in you he possesses trust.” The Hebrew term יֵצֶר (yetser) refers to what one devises in the mind; סָמוּךְ (samukh) probably functions here like an attributive adjective and carries the nuance “firm.” So the phrase literally means, “a firm purpose,” but as the object of the verb “keep, guard,” it must stand by metonymy for the one(s) who possess a firm purpose. In this context the “righteous nation” (v. 2) is probably in view and the “firm purpose” refers to their unwavering faith in God’s vindication (see 25:9). In this context שָׁלוֹם (shalom, “peace”), which is repeated for emphasis, likely refers to national security, not emotional or psychological composure (see vv. 1-2). The passive participle בָּטוּחַ (batuakh) expresses a state that results from the subject’s action.

[26:4]  ⁴ tn Or “forevermore.” For other uses of the phrase עֲדֵי־עַד (’ade-’ad) see Isa 65:18 and Pss 83:17; 92:7.

[26:4]  ⁵ tc The Hebrew text has “for in Yah, the Lord, an everlasting rock.” Some have suggested that the phrase בְּיָהּ (beyah, “in Yah”) is the result of dittography. A scribe seeing כִּי יְהוָה (ki yÿhvah) in his original text would somehow have confused the letters and accidentally inserted בְּיָהּ between the words (bet and kaf [ב and כ] can be confused in later script phases). A number of English versions retain both divine names for emphasis (ESV, NIV, NKJV, NRSV, NLT). One of the Qumran texts (1QIsa^a) confirms the MT reading as well.

[45:24]  ⁶ tn Heb “‘Yes, in the Lord,’ one says about me, ‘is deliverance and strength.’”

[45:24]  ⁷ tn Heb “will come to him and be ashamed.”

[56:2]  ⁸ tn Heb “blessed is the man who does this.”

[56:2]  ⁹ tn Heb “the son of mankind who takes hold of it.”

[56:2]  ¹⁰ tn Heb and who keeps his hand from doing any evil.”

[64:7]  ¹¹ tn Or “calls out in”; NASB, NIV, NRSV “calls on.”

[64:7]  ¹² tn Or “rouses himself”; NASB “arouses himself.”

[64:7]  ¹³ tn Heb “for you have hidden your face from us.”

[64:7]  ¹⁴ tc The Hebrew text reads literally, “and you caused us to melt in the hand of our sin.” The verb וַתְּמוּגֵנוּ (vattÿmugenu) is a Qal preterite 2nd person masculine singular with a 1st person common plural suffix from the root מוּג (mug, “melt”). However, elsewhere the Qal of this verb is intransitive. If the verbal root מוּג (mug) is retained here, the form should be emended to a Polel pattern (וַתְּמֹגְגֵנוּ, vattÿmogÿgenu). The translation assumes an emendation to וַתְּמַגְּנֵנוּ (vattÿmaggÿnenu, “and you handed us over”). This form is a Piel preterite 2nd person masculine singular with a 1st person common plural suffix from the verbal root מִגֵּן (miggen, “hand over, surrender”; see HALOT 545 s.v. מגן and BDB 171 s.v. מָגָן). The point is that God has abandoned them to their sinful ways and no longer seeks reconciliation.