Yesaya 12:4

12:4 At that time ¹  you will say:

“Praise the Lord!

Ask him for help! ² 

Publicize his mighty acts among the nations!

Make it known that he is unique! ³ 

Yesaya 24:22

24:22 They will be imprisoned in a pit, ⁴ 

locked up in a prison,

and after staying there for a long time, ⁵  they will be punished. ⁶ 

Yesaya 42:19

42:19 My servant is truly blind,

my messenger is truly deaf.

My covenant partner, ⁷  the servant of the Lord, is truly blind. ⁸ 

Yesaya 48:1

The Lord Appeals to the Exiles

48:1 Listen to this, O family of Jacob, ⁹ 

you who are called by the name ‘Israel,’

and are descended from Judah, ¹⁰ 

who take oaths in the name of the Lord,

and invoke ¹¹  the God of Israel –

but not in an honest and just manner. ¹² 

Yesaya 48:8

48:8 You did not hear,

you do not know,

you were not told beforehand. ¹³ 

For I know that you are very deceitful; ¹⁴ 

you were labeled ¹⁵  a rebel from birth.

[12:4]  ¹ tn Or “in that day” (KJV).

[12:4]  ² tn Heb “call in his name,” i.e., “invoke his name.”

[12:4]  ³ tn Heb “bring to remembrance that his name is exalted.” The Lord’s “name” stands here for his character and reputation.

[24:22]  ⁴ tn Heb “they will be gathered [in] a gathering [as] a prisoner in a cistern.” It is tempting to eliminate אֲסֵפָה (’asefah, “a gathering”) as dittographic or as a gloss, but sound repetition is one of the main characteristics of the style of this section of the chapter.

[24:22]  ⁵ tn Heb “and after a multitude of days.”

[24:22]  ⁶ tn Heb “visited” (so KJV, ASV). This verse can mean to visit for good or for evil. The translation assumes the latter, based on v. 21a. However, BDB 823 s.v. פָּקַד B.Niph.2 suggests the meaning “visit graciously” here, in which case one might translate “they will be released.”

[42:19]  ⁷ tc The precise meaning of מְשֻׁלָּם (mÿshullam) in this context is uncertain. In later biblical Hebrew the form (which appears to be a Pual participle from the root שָׁלַם, shalam) occurs as a proper name, Meshullam. The Pual of שָׁלַם (“be complete”) is attested with the meaning “repaid, requited,” but that makes little sense here. BDB 1023 s.v. שָׁלַם relates the form to the denominative verb שָׁלַם (“be at peace”) and paraphrases “one in a covenant of peace” (J. N. Oswalt suggests “the covenanted one”; Isaiah [NICOT], 2:128, n. 59) Some emend the form to מֹשְׁלָם (moshÿlam, “their ruler”) or to מְשֻׁלָּחִי (mÿshullakhi, “my sent [or “commissioned”] one”), which fits nicely in the parallelism (note “my messenger” in the previous line). The translation above assumes an emendation to כְּמוֹ שֹׁלְמִי (kÿmo sholÿmi, “like my ally”). Isaiah uses כְּמוֹ in 30:22 and perhaps 51:5; for שֹׁלְמי (“my ally”) see Ps 7:5 HT (7:4 ET).

[42:19]  ⁸ tn Heb “Who is blind but my servant, and deaf like my messenger I send? Who is blind like my commissioned one, blind like the servant of the Lord?” The point of the rhetorical questions is that no one is as blind/deaf as this servant. In this context the Lord’s “servant” is exiled Israel (cf. 41:8-9), which is spiritually blind and deaf and has failed to fulfill God’s purpose for it. This servant stands in contrast to the ideal “Israel” of the servant songs.

[48:1]  ⁹ tn Heb “house of Jacob”; TEV, CEV “people of Israel.”

[48:1]  ¹⁰ tc The Hebrew text reads literally “and from the waters of Judah came out.” מִמֵּי (mimme) could be a corruption of מִמְּעֵי (mimmÿ’e, “from the inner parts of”; cf. NASB, NIV, NLT, NRSV) as suggested in the above translation. Some translations (ESV, NKJV) retain the MT reading because the Qumran scroll 1QIsa^a, which corrects a similar form to “from inner parts of” in 39:7, does not do it here.

[48:1]  ¹¹ tn Heb “cause to remember”; KJV, ASV “make mention of.”

[48:1]  ¹² tn Heb “not in truth and not in righteousness.”

[48:8]  ¹³ tn Heb “beforehand your ear did not open.”

[48:8]  ¹⁴ tn Heb “deceiving, you deceive.” The infinitive absolute precedes the finite verb for emphasis.

[48:8]  ¹⁵ tn Or “called” (KJV, NAB, NASB, NIV, NRSV).