Yesaya 37:29

37:29 Because you rage against me

and the uproar you create has reached my ears, ¹ 

I will put my hook in your nose, ² 

and my bridle between your lips,

and I will lead you back

the way you came.”

Yesaya 49:8

49:8 This is what the Lord says:

“At the time I decide to show my favor, I will respond to you;

in the day of deliverance I will help you;

I will protect you ³  and make you a covenant mediator for people, ⁴ 

to rebuild ⁵  the land ⁶ 

and to reassign the desolate property.

Yesaya 54:17

54:17 No weapon forged to be used against you will succeed;

you will refute everyone who tries to accuse you. ⁷ 

This is what the Lord will do for his servants –

I will vindicate them,” ⁸ 

says the Lord.

Yesaya 58:13

58:13 You must ⁹  observe the Sabbath ¹⁰ 

rather than doing anything you please on my holy day. ¹¹ 

You must look forward to the Sabbath ¹² 

and treat the Lord’s holy day with respect. ¹³ 

You must treat it with respect by refraining from your normal activities,

and by refraining from your selfish pursuits and from making business deals. ¹⁴ 

[37:29]  ¹ tc Heb “and your complacency comes up into my ears.” The parallelism is improved if שַׁאֲנַנְךָ (sha’anankha, “your complacency”) is emended to שְׁאוֹנְךָ (shÿ’onÿkha, “your uproar”). See M. Cogan and H. Tadmor, II Kings (AB), 237-38. However, the LXX seems to support the MT and Sennacherib’s cavalier dismissal of Yahweh depicts an arrogant complacency (J. N. Oswalt, Isaiah [NICOT], 1:658, n. 10).

[37:29]  ² sn The word-picture has a parallel in Assyrian sculpture. See M. Cogan and H. Tadmor, II Kings (AB), 238.

[49:8]  ³ tn The translation assumes the verb is derived from the root נָצָר (natsar, “protect”). Some prefer to derive it from the root יָצָר (yatsar, “form”).

[49:8]  ⁴ tn Heb “a covenant of people.” A person cannot literally be a covenant; בְּרִית (bÿrit) is probably metonymic here, indicating a covenant mediator. Here עָם (’am, “people”) appears to refer to Israel. See the note at 42:6.

[49:8]  ⁵ tn The Hiphil of קוּם (qum, “arise”) is probably used here in the sense of “rebuild.”

[49:8]  ⁶ tn The “land” probably stands by metonymy for the ruins within it.

[54:17]  ⁷ tn Heb “and every tongue that rises up for judgment with you will prove to be guilty.”

[54:17]  ⁸ tn Heb “this is the inheritance of the servants of the Lord, and their vindication from me.”

[58:13]  ⁹ tn Lit., “if you.” In the Hebrew text vv. 13-14 are one long conditional sentence. The protasis (“if” clauses appear in v. 13), with the apodosis (“then” clause) appearing in v. 14.

[58:13]  ¹⁰ tn Heb “if you turn from the Sabbath your feet.”

[58:13]  ¹¹ tn Heb “[from] doing your desires on my holy day.” The Qumran scroll 1QIsa^a supplies the preposition מִן (min) on “doing.”

[58:13]  ¹² tn Heb “and call the Sabbath a pleasure”; KJV, NAB, NASB, NIV, NRSV “a delight.”

[58:13]  ¹³ tn Heb “and [call] the holy [day] of the Lord honored.” On קָדוֹשׁ (qadosh, “holy”) as indicating a time period, see BDB 872 s.v. 2.e (cf. also Neh 8:9-11).

[58:13]  ¹⁴ tn Heb “and you honor it [by refraining] from accomplishing your ways, from finding your desire and speaking a word.” It is unlikely that the last phrase (“speaking a word”) is a prohibition against talking on the Sabbath; instead it probably refers to making transactions or plans (see Hos 10:4). Some see here a reference to idle talk (cf. 2 Sam 19:30).