Yesaya 38:1--42:25
Konteks38:1 In those days Hezekiah was stricken with a terminal illness. 1 The prophet Isaiah son of Amoz visited him and told him, “This is what the Lord says, ‘Give instructions to your household, for you are about to die; you will not get well.’” 38:2 Hezekiah turned his face to the wall and prayed to the Lord, 38:3 “Please, Lord. Remember how I have served you 2 faithfully and with wholehearted devotion, 3 and how I have carried out your will.” 4 Then Hezekiah wept bitterly. 5
38:4 The Lord told Isaiah, 6 38:5 “Go and tell Hezekiah: ‘This is what the Lord God of your ancestor 7 David says: “I have heard your prayer; I have seen your tears. Look, I will add fifteen years to your life, 38:6 and rescue you and this city from the king of Assyria. I will shield this city.”’” 38:7 Isaiah replied, 8 “This is your sign from the Lord confirming that the Lord will do what he has said: 38:8 Look, I will make the shadow go back ten steps on the stairs of Ahaz.” 9 And then the shadow went back ten steps. 10
38:9 This is the prayer of King Hezekiah of Judah when he was sick and then recovered from his illness:
‘In the middle of my life 12 I must walk through the gates of Sheol,
I am deprived 13 of the rest of my years.’
38:11 “I thought,
‘I will no longer see the Lord 14 in the land of the living,
I will no longer look on humankind with the inhabitants of the world. 15
38:12 My dwelling place 16 is removed and taken away 17 from me
like a shepherd’s tent.
I rolled up my life like a weaver rolls cloth; 18
from the loom he cuts me off. 19
You turn day into night and end my life. 20
38:13 I cry out 21 until morning;
like a lion he shatters all my bones;
you turn day into night and end my life. 22
38:14 Like a swallow or a thrush I chirp,
I coo 23 like a dove;
my eyes grow tired from looking up to the sky. 24
O sovereign master, 25 I am oppressed;
help me! 26
38:15 What can I say?
He has decreed and acted. 27
I will walk slowly all my years because I am overcome with grief. 28
38:16 O sovereign master, your decrees can give men life;
may years of life be restored to me. 29
Restore my health 30 and preserve my life.’
38:17 “Look, the grief I experienced was for my benefit. 31
You delivered me 32 from the pit of oblivion. 33
For you removed all my sins from your sight. 34
38:18 Indeed 35 Sheol does not give you thanks;
death does not 36 praise you.
Those who descend into the pit do not anticipate your faithfulness.
38:19 The living person, the living person, he gives you thanks,
as I do today.
A father tells his sons about your faithfulness.
38:20 The Lord is about to deliver me, 37
and we will celebrate with music 38
for the rest of our lives in the Lord’s temple.” 39
38:21 40 Isaiah ordered, “Let them take a fig cake and apply it to the ulcerated sore and he will get well.” 38:22 Hezekiah said, “What is the confirming sign that I will go up to the Lord’s temple?”39:1 At that time Merodach-Baladan son of Baladan, king of Babylon, sent letters and a gift to Hezekiah, for he heard that Hezekiah had been ill and had recovered. 39:2 Hezekiah welcomed 41 them and showed them his storehouse with its silver, gold, spices, and high-quality olive oil, as well as his whole armory and everything in his treasuries. Hezekiah showed them everything in his palace and in his whole kingdom. 42 39:3 Isaiah the prophet visited King Hezekiah and asked him, “What did these men say? Where do they come from?” Hezekiah replied, “They come from the distant land of Babylon.” 39:4 Isaiah 43 asked, “What have they seen in your palace?” Hezekiah replied, “They have seen everything in my palace. I showed them everything in my treasuries.” 39:5 Isaiah said to Hezekiah, “Listen to the word of the Lord who commands armies: 39:6 ‘Look, a time is coming when everything in your palace and the things your ancestors 44 have accumulated to this day will be carried away to Babylon; nothing will be left,’ says the Lord. 39:7 ‘Some of your very own descendants whom you father 45 will be taken away and will be made eunuchs in the palace of the king of Babylon.’” 39:8 Hezekiah said to Isaiah, “The Lord’s word which you have announced is appropriate.” 46 Then he thought, 47 “For 48 there will be peace and stability during my lifetime.”
40:1 “Comfort, comfort my people,”
says your 49 God.
40:2 “Speak kindly to 50 Jerusalem, 51 and tell her
that her time of warfare is over, 52
that her punishment is completed. 53
For the Lord has made her pay double 54 for all her sins.”
40:3 A voice cries out,
“In the wilderness clear a way for the Lord;
construct in the desert a road for our God.
40:4 Every valley must be elevated,
and every mountain and hill leveled.
The rough terrain will become a level plain,
the rugged landscape a wide valley.
40:5 The splendor 55 of the Lord will be revealed,
and all people 56 will see it at the same time.
For 57 the Lord has decreed it.” 58
40:6 A voice says, “Cry out!”
Another asks, 59 “What should I cry out?”
The first voice responds: 60 “All people are like grass, 61
and all their promises 62 are like the flowers in the field.
40:7 The grass dries up,
the flowers wither,
when the wind sent by the Lord 63 blows on them.
Surely humanity 64 is like grass.
40:8 The grass dries up,
the flowers wither,
but the decree of our God is forever reliable.” 65
40:9 Go up on a high mountain, O herald Zion!
Shout out loudly, O herald Jerusalem! 66
Shout, don’t be afraid!
Say to the towns of Judah,
“Here is your God!”
40:10 Look, the sovereign Lord comes as a victorious warrior; 67
his military power establishes his rule. 68
Look, his reward is with him;
his prize goes before him. 69
40:11 Like a shepherd he tends his flock;
he gathers up the lambs with his arm;
he carries them close to his heart; 70
he leads the ewes along.
40:12 Who has measured out the waters 71 in the hollow of his hand,
or carefully 72 measured the sky, 73
or carefully weighed 74 the soil of the earth,
or weighed the mountains in a balance,
or the hills on scales? 75
40:13 Who comprehends 76 the mind 77 of the Lord,
or gives him instruction as his counselor? 78
40:14 From whom does he receive directions? 79
Who 80 teaches him the correct way to do things, 81
or imparts knowledge to him,
or instructs him in skillful design? 82
40:15 Look, the nations are like a drop in a bucket;
they are regarded as dust on the scales.
He lifts 83 the coastlands 84 as if they were dust.
40:16 Not even Lebanon could supply enough firewood for a sacrifice; 85
its wild animals would not provide enough burnt offerings. 86
40:17 All the nations are insignificant before him;
they are regarded as absolutely nothing. 87
40:18 To whom can you compare God?
To what image can you liken him?
40:19 A craftsman casts 88 an idol;
a metalsmith overlays it with gold
and forges silver chains for it.
40:20 To make a contribution one selects wood that will not rot; 89
he then seeks a skilled craftsman
to make 90 an idol that will not fall over.
40:21 Do you not know?
Do you not hear?
Has it not been told to you since the very beginning?
Have you not understood from the time the earth’s foundations were made?
40:22 He is the one who sits on the earth’s horizon; 91
its inhabitants are like grasshoppers before him. 92
He is the one who stretches out the sky like a thin curtain, 93
and spreads it out 94 like a pitched tent. 95
40:23 He is the one who reduces rulers to nothing;
he makes the earth’s leaders insignificant.
40:24 Indeed, they are barely planted;
yes, they are barely sown;
yes, they barely take root in the earth,
and then he blows on them, causing them to dry up,
and the wind carries them away like straw.
40:25 “To whom can you compare me? Whom do I resemble?”
says the Holy One. 96
Who created all these heavenly lights? 98
He is the one who leads out their ranks; 99
he calls them all by name.
Because of his absolute power and awesome strength,
not one of them is missing.
40:27 Why do you say, Jacob,
Why do you say, Israel,
“The Lord is not aware of what is happening to me, 100
My God is not concerned with my vindication”? 101
40:28 Do you not know?
Have you not heard?
The Lord is an eternal God,
the creator of the whole earth. 102
He does not get tired or weary;
there is no limit to his wisdom. 103
40:29 He gives strength to those who are tired;
to the ones who lack power, he gives renewed energy.
40:30 Even youths get tired and weary;
even strong young men clumsily stumble. 104
40:31 But those who wait for the Lord’s help 105 find renewed strength;
they rise up as if they had eagles’ wings, 106
they run without growing weary,
they walk without getting tired.
41:1 “Listen to me in silence, you coastlands! 107
Let the nations find renewed strength!
Let them approach and then speak;
let us come together for debate! 108
41:2 Who stirs up this one from the east? 109
Who 110 officially commissions him for service? 111
He hands nations over to him, 112
and enables him to subdue 113 kings.
He makes them like dust with his sword,
like windblown straw with his bow. 114
41:3 He pursues them and passes by unharmed; 115
he advances with great speed. 116
41:4 Who acts and carries out decrees? 117
Who 118 summons the successive generations from the beginning?
I, the Lord, am present at the very beginning,
and at the very end – I am the one. 119
41:5 The coastlands 120 see and are afraid;
the whole earth 121 trembles;
they approach and come.
41:6 They help one another; 122
one says to the other, ‘Be strong!’
41:7 The craftsman encourages the metalsmith,
the one who wields the hammer encourages 123 the one who pounds on the anvil.
He approves the quality of the welding, 124
and nails it down so it won’t fall over.”
41:8 “You, my servant Israel,
Jacob whom I have chosen,
offspring of Abraham my friend, 125
41:9 you whom I am bringing back 126 from the earth’s extremities,
and have summoned from the remote regions –
I told you, “You are my servant.”
I have chosen you and not rejected you.
41:10 Don’t be afraid, for I am with you!
Don’t be frightened, for I am your God! 127
I strengthen you –
yes, I help you –
yes, I uphold you with my saving right hand! 128
41:11 Look, all who were angry at you will be ashamed and humiliated;
your adversaries 129 will be reduced to nothing 130 and perish.
41:12 When you will look for your opponents, 131 you will not find them;
your enemies 132 will be reduced to absolutely nothing.
41:13 For I am the Lord your God,
the one who takes hold of your right hand,
who says to you, ‘Don’t be afraid, I am helping you.’
41:14 Don’t be afraid, despised insignificant Jacob, 133
men of 134 Israel.
I am helping you,” says the Lord,
your protector, 135 the Holy One of Israel. 136
41:15 “Look, I am making you like 137 a sharp threshing sledge,
new and double-edged. 138
You will thresh the mountains and crush them;
you will make the hills like straw. 139
41:16 You will winnow them and the wind will blow them away;
the wind will scatter them.
You will rejoice in the Lord;
you will boast in the Holy One of Israel.
41:17 The oppressed and the poor look for water, but there is none;
their tongues are parched from thirst.
I, the Lord, will respond to their prayers; 140
I, the God of Israel, will not abandon them.
41:18 I will make streams flow down the slopes
and produce springs in the middle of the valleys.
I will turn the desert into a pool of water
and the arid land into springs.
41:19 I will make cedars, acacias, myrtles, and olive trees grow in the wilderness;
I will make evergreens, firs, and cypresses grow together in the desert.
41:20 I will do this so 141 people 142 will observe and recognize,
so they will pay attention and understand
that the Lord’s power 143 has accomplished this,
and that the Holy One of Israel has brought it into being.” 144
41:21 “Present your argument,” says the Lord.
“Produce your evidence,” 145 says Jacob’s king. 146
41:22 “Let them produce evidence! Let them tell us what will happen!
Tell us about your earlier predictive oracles, 147
so we may examine them 148 and see how they were fulfilled. 149
Or decree for us some future events!
41:23 Predict how future events will turn out, 150
so we might know you are gods.
Yes, do something good or bad,
so we might be frightened and in awe. 151
41:24 Look, you are nothing, and your accomplishments are nonexistent;
the one who chooses to worship you is disgusting. 152
41:25 I have stirred up one out of the north 153 and he advances,
one from the eastern horizon who prays in my name. 154
He steps on 155 rulers as if they were clay,
like a potter treading the clay.
41:26 Who decreed this from the beginning, so we could know?
Who announced it 156 ahead of time, so we could say, ‘He’s correct’?
Indeed, none of them decreed it!
Indeed, none of them announced it!
Indeed, no one heard you say anything!
41:27 I first decreed to Zion, ‘Look, here’s what will happen!’ 157
I sent a herald to Jerusalem. 158
41:28 I look, but there is no one,
among them there is no one who serves as an adviser,
that I might ask questions and receive answers.
41:29 Look, all of them are nothing, 159
their accomplishments are nonexistent;
their metal images lack any real substance. 160
42:1 161 “Here is my servant whom I support,
my chosen one in whom I take pleasure.
I have placed my spirit on him;
he will make just decrees 162 for the nations. 163
42:2 He will not cry out or shout;
he will not publicize himself in the streets. 164
42:3 A crushed reed he will not break,
a dim wick he will not extinguish; 165
he will faithfully make just decrees. 166
42:4 He will not grow dim or be crushed 167
before establishing justice on the earth;
the coastlands 168 will wait in anticipation for his decrees.” 169
42:5 This is what the true God, 170 the Lord, says –
the one who created the sky and stretched it out,
the one who fashioned the earth and everything that lives on it, 171
the one who gives breath to the people on it,
and life to those who live on it: 172
42:6 “I, the Lord, officially commission you; 173
I take hold of your hand.
I protect you 174 and make you a covenant mediator for people, 175
and a light 176 to the nations, 177
to release prisoners 179 from dungeons,
those who live in darkness from prisons.
42:8 I am the Lord! That is my name!
I will not share my glory with anyone else,
or the praise due me with idols.
42:9 Look, my earlier predictive oracles have come to pass; 180
now I announce new events.
Before they begin to occur,
I reveal them to you.” 181
42:10 Sing to the Lord a brand new song!
Praise him 182 from the horizon of the earth,
you who go down to the sea, and everything that lives in it, 183
you coastlands 184 and those who live there!
42:11 Let the desert and its cities shout out,
the towns where the nomads of Kedar live!
Let the residents of Sela shout joyfully;
let them shout loudly from the mountaintops.
42:12 Let them give the Lord the honor he deserves; 185
let them praise his deeds in the coastlands. 186
42:13 The Lord emerges like a hero,
like a warrior he inspires himself for battle; 187
he shouts, yes, he yells,
he shows his enemies his power. 188
42:14 “I have been inactive 189 for a long time;
I kept quiet and held back.
Like a woman in labor I groan;
I pant and gasp. 190
42:15 I will make the trees on the mountains and hills wither up; 191
I will dry up all their vegetation.
I will turn streams into islands, 192
and dry up pools of water. 193
42:16 I will lead the blind along an unfamiliar way; 194
I will guide them down paths they have never traveled. 195
I will turn the darkness in front of them into light,
and level out the rough ground. 196
This is what I will do for them.
I will not abandon them.
42:17 Those who trust in idols
will turn back and be utterly humiliated, 197
those who say to metal images, ‘You are our gods.’”
42:18 “Listen, you deaf ones!
Take notice, 198 you blind ones!
42:19 My servant is truly blind,
my messenger is truly deaf.
My covenant partner, 199 the servant of the Lord, is truly blind. 200
42:20 You see 201 many things, but don’t comprehend; 202
their ears are open, but do not hear.”
42:21 The Lord wanted to exhibit his justice
by magnifying his law and displaying it. 203
42:22 But these people are looted and plundered;
all of them are trapped in pits 204
and held captive 205 in prisons.
They were carried away as loot with no one to rescue them;
they were carried away as plunder, and no one says, “Bring that back!” 206
42:23 Who among you will pay attention to this?
Who will listen attentively in the future? 207
42:24 Who handed Jacob over to the robber?
Who handed Israel over to the looters? 208
Was it not the Lord, against whom we sinned?
They refused to follow his commands;
they disobeyed his law. 209
42:25 So he poured out his fierce anger on them,
along with the devastation 210 of war.
Its flames encircled them, but they did not realize it; 211
it burned against them, but they did notice. 212
[38:1] 1 tn Heb “was sick to the point of dying”; NRSV “became sick and was at the point of death.”
[38:3] 2 tn Heb “walked before you.” For a helpful discussion of the background and meaning of this Hebrew idiom, see M. Cogan and H. Tadmor, II Kings (AB), 254.
[38:3] 3 tn Heb “and with a complete heart”; KJV, ASV “with a perfect heart.”
[38:3] 4 tn Heb “and that which is good in your eyes I have done.”
[38:3] 5 tn Heb “wept with great weeping”; NCV “cried loudly”; TEV “began to cry bitterly.”
[38:4] 6 tn Heb “and the word of the Lord came to Isaiah, saying.”
[38:5] 7 tn Heb “father” (so KJV, NAB, NIV).
[38:7] 8 tn The words “Isaiah replied” are supplied in the translation for clarification. In the present form of the Hebrew text v. 7 is joined directly to v. 6, but vv. 21-22, if original to Isaiah 38, must be inserted here. See 2 Kgs 20:7-8.
[38:8] 9 tn Heb “the shadow on the steps which [the sun] had gone down, on the steps of Ahaz, with the sun, back ten steps.”
[38:8] sn These steps probably functioned as a type of sundial. See HALOT 614 s.v. מַעֲלָה and M. Cogan and H. Tadmor, II Kings (AB), 256.
[38:8] 10 tn Heb “and the sun returned ten steps on the steps which it had gone down.”
[38:10] 11 tn Or “I said” (KJV, NIV, NRSV, NLT).
[38:10] 12 tn The precise meaning of the phrase בִּדְמִי יָמַי (bidmi yamay, “in the [?] of my days”) is uncertain. According to HALOT 226 s.v. דְּמִי this word is a hapax legomenon meaning “half.” Others derive the form from דַּמִי (dami, “quiet, rest, peacefulness”).
[38:10] 13 tn The precise meaning of the verb is uncertain. The Pual of of פָּקַד (paqad) occurs only here and in Exod 38:21, where it appears to mean “passed in review” or “mustered.” Perhaps the idea is, “I have been called away for the remainder of my years.” To bring out the sense more clearly, one can translate, “I am deprived of the rest of my years.”
[38:11] 14 tn The Hebrew text has יָהּ יָהּ (yah yah, the abbreviated form of יְהוָה [yÿhvah] repeated), but this is probably a corruption of יְהוָה.
[38:11] 15 tc The Hebrew text has חָדֶל (khadel), which appears to be derived from a verbal root meaning “to cease, refrain.” But the form has probably suffered an error of transmission; the original form (attested in a few medieval Hebrew
[38:12] 16 tn According to HALOT 217 s.v. דּוֹר this noun is a hapax legomenon meaning “dwelling place,” derived from a verbal root meaning “live” (see Ps 84:10). For an interpretation that understands the form as the well-attested noun meaning “generation,” see J. N. Oswalt, Isaiah (NICOT), 1:679, n. 4.
[38:12] 17 tn The verb form appears to be a Niphal from גָּלָה (galah), which normally means “uncovered, revealed” in the Niphal. Because of the following reference to a shepherd’s tent, some prefer to emend the form to וְנָגַל, a Niphal from גָלָל (galal, “roll”) and translate “is rolled [or “folded”] up.”
[38:12] 18 tn Heb “I rolled up, like a weaver, my life” (so ASV).
[38:12] 19 sn For a discussion of the imagery employed here, see J. N. Oswalt, Isaiah (NICOT), 1:684.
[38:12] 20 tn Heb “from day to night you bring me to an end.”
[38:13] 21 tn The verb form in the Hebrew text is a Piel from שָׁוַה (shavah). There are two homonyms שָׁוַה, one meaning in the Piel “level, smooth out,” the other “set, place.” Neither fits in v. 13. It is likely that the original reading was שִׁוַּעְתִּי (shivva’ti, “I cry out”) from the verbal root שָׁוַע (shava’), which occurs exclusively in the Piel.
[38:13] 22 tn Heb “from day to night you bring me to an end.”
[38:14] 23 tn Or “moan” (ASV, NAB, NASB, NRSV); KJV, CEV “mourn.”
[38:14] 24 tn Heb “my eyes become weak, toward the height.”
[38:14] 25 tn The Hebrew term translated “sovereign master” here and in v. 16 is אֲדֹנָי (’adonay).
[38:14] 26 tn Heb “stand surety for me.” Hezekiah seems to be picturing himself as a debtor who is being exploited; he asks that the Lord might relieve his debt and deliver him from the oppressive creditor.
[38:15] 27 tn Heb “and he has spoken and he has acted.”
[38:15] 28 tn Heb “because of the bitterness of my soul.”
[38:16] 29 tn The translation offered here is purely speculative. The text as it stands is meaningless and probably corrupt. It reads literally, “O lord, on account of them [the suffix is masculine plural], they live, and to all in them [the suffix is feminine plural], life of my spirit.”
[38:16] 30 tn The prefixed verbal form could be taken as indicative, “you restore my health,” but the following imperatival form suggests it be understood as an imperfect of request.
[38:17] 31 tn Heb “Look, for peace bitterness was to me bitter”; NAB “thus is my bitterness transformed into peace.”
[38:17] 32 tc The Hebrew text reads, “you loved my soul,” but this does not fit syntactically with the following prepositional phrase. חָשַׁקְתָּ (khashaqta, “you loved”), may reflect an aural error; most emend the form to חָשַׂכְת, (khasakht, “you held back”).
[38:17] 33 tn בְּלִי (bÿli) most often appears as a negation, meaning “without,” suggesting the meaning “nothingness, oblivion,” here. Some translate “decay” or “destruction.”
[38:17] 34 tn Heb “for you threw behind your back all my sins.”
[38:18] 35 tn Or “For” (KJV, NAB, NASB, NIV, NRSV, NLT).
[38:18] 36 tn The negative particle is understood by ellipsis in this line. See GKC 483 §152.z.
[38:20] 37 tn The infinitive construct is used here to indicate that an action is imminent. See GKC 348-49 §114.i, and IBHS 610 §36.2.3g.
[38:20] 38 tn Heb “and music [or perhaps, “stringed instruments”] we will play.”
[38:20] 39 tn Heb “all the days of our lives in the house of the Lord.”
[38:20] sn Note that vv. 21-22 have been placed between vv. 6-7, where they logically belong. See 2 Kgs 20:7-8.
[38:21] 40 tc If original to Isaiah 38, vv. 21-22 have obviously been misplaced in the course of the text’s transmission, and would most naturally be placed here, between Isa 38:6 and 38:7. See 2 Kgs 20:7-8, where these verses are placed at this point in the narrative, not at the end. Another possibility is that these verses were not in the original account, and a scribe, familiar with the 2 Kgs version of the story, appended vv. 21-22 to the end of the account in Isaiah 38.
[39:2] 41 tn Heb “was happy with”; NAB, NASB “was pleased”; NIV “received the envoys gladly.”
[39:2] 42 tn Heb “there was nothing which Hezekiah did not show them in his house and in all his kingdom.”
[39:4] 43 tn Heb “he”; the referent (Isaiah) has been specified in the translation for clarity.
[39:6] 44 tn Heb “fathers” (so KJV, NAB, NASB, NIV).
[39:7] 45 tn Heb “Some of your sons, who go out from you, whom you father.”
[39:8] 46 tn Heb “good” (so KJV, NASB, NIV, NRSV, NLT); NAB “favorable.”
[39:8] 47 tn Heb “and he said.” The verb אָמַר (’amar, “say”) is sometimes used of what one thinks (that is, says to oneself).
[39:8] 48 tn Or “surely”; cf. CEV “At least.”
[40:1] 49 tn The pronominal suffix is second masculine plural. The identity of the addressee is uncertain: (1) God’s people may be addressed, or (2) the unidentified heralds commanded to comfort Jerusalem.
[40:2] 50 tn Heb “speak to the heart of Jerusalem.” Jerusalem is personified as a woman.
[40:2] 51 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[40:2] 52 tn Heb “that she is filled [with] her warfare.” Some understand צָבָא (tsavah, “warfare”) as meaning “hard service” or “compulsory labor” in this context.
[40:2] 53 tn Heb “that her punishment is accepted [as satisfactory].”
[40:2] 54 tn Heb “for she has received from the hand of the Lord double.” The principle of the double portion in punishment is also seen in Jer 16:18; 17:18 and Rev 18:6. For examples of the double portion in Israelite law, see Exod 22:4, 7, 9 (double restitution by a thief) and Deut 21:17 (double inheritance portion for the firstborn).
[40:5] 55 tn Or “glory.” The Lord’s “glory” is his theophanic radiance and royal splendor (see Isa 6:3; 24:23; 35:2; 60:1; 66:18-19).
[40:5] 56 tn Heb “flesh” (so KJV, ASV, NASB); NAB, NIV “mankind”; TEV “the whole human race.”
[40:5] 58 tn Heb “the mouth of the Lord has spoken” (so NASB, NIV, NRSV).
[40:6] 59 tn Heb “and he says.” Apparently a second “voice” responds to the command of the first “voice.”
[40:6] 60 tn The words “the first voice responds” are supplied in the translation for clarification. The first voice tells the second one what to declare.
[40:6] 61 tn Heb “all flesh is grass.” The point of the metaphor is explained in v. 7.
[40:6] 62 tn Heb “and all his loyalty.” The antecedent of the third masculine suffix is בָּשָׂר (basar, “flesh”), which refers collectively to mankind. The LXX, apparently understanding the antecedent as “grass,” reads “glory,” but חֶסֶד (khesed) rarely, if ever, has this nuance. The normal meaning of חֶסֶד (“faithfulness, loyalty, devotion”) fits very well in the argument. Human beings and their faithfulness (verbal expressions of faithfulness are specifically in view; cf. NRSV “constancy”) are short-lived and unreliable, in stark contrast to the decrees and promises of the eternal God.
[40:7] 63 tn The Hebrew text has רוּחַ יְהוָה (ruakh yehvah), which in this context probably does not refer to the Lord’s personal Spirit. The phrase is better translated “the breath of the Lord,” or “the wind of [i.e., sent by] the Lord.” The Lord’s sovereign control over nature, including the hot desert winds that dry up vegetation, is in view here (cf. Ps 147:18; Isa 59:19).
[40:7] 64 tn Heb “the people” (so KJV, ASV, NAB, NASB, NIV, NRSV).
[40:8] 65 tn Heb “but the word of our God stands forever.” In this context the divine “word” specifically refers to his decreed promise assuring Jerusalem that her suffering is over and his glorious return imminent (vv. 1-5).
[40:9] 66 tn The second feminine singular imperatives are addressed to personified Zion/Jerusalem, who is here told to ascend a high hill and proclaim the good news of the Lord’s return to the other towns of Judah. Isa 41:27 and 52:7 speak of a herald sent to Zion, but the masculine singular form מְבַשֵּׂר (mÿvaser) is used in these verses, in contrast to the feminine singular form מְבַשֶּׂרֶת (mÿvaseret) employed in 40:9, where Zion is addressed as a herald.
[40:10] 67 tn Heb “comes as a strong one”; ASV “will come as a mighty one.” The preposition בְּ (bet) here carries the nuance “in the capacity of.” It indicates that the Lord possesses the quality expressed by the noun. See GKC 379 §119.i and HALOT 104 s.v. בְּ.
[40:10] 68 tn Heb “his arm rules for him” (so NIV, NRSV). The Lord’s “arm” symbolizes his military power (see Isa 51:9-10; 63:5).
[40:10] 69 tn As the Lord returns to Jerusalem as a victorious warrior, he brings with him the spoils of victory, called here his “reward” and “prize.” These terms might also be translated “wages” and “recompense.” Verse 11 indicates that his rescued people, likened to a flock of sheep, are his reward.
[40:11] 70 tn Heb “in his bosom” (so KJV, NAB, NASB, NRSV), an expression which reflects closeness and protective care.
[40:12] 71 tn The Qumran scroll 1QIsaa has מי ים (“waters of the sea”), a reading followed by NAB.
[40:12] 72 tn Heb “with a span.” A “span” was the distance between the ends of the thumb and the little finger of the spread hand” (BDB 285 s.v. זֶרֶת).
[40:12] 73 tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
[40:12] 74 tn Heb “or weighed by a third part [of a measure].”
[40:12] 75 sn The implied answer to the rhetorical questions of v. 12 is “no one but the Lord. The Lord, and no other, created the world. Like a merchant weighing out silver or commodities on a scale, the Lord established the various components of the physical universe in precise proportions.
[40:13] 76 tn Perhaps the verb is used metonymically here in the sense of “advises” (note the following line).
[40:13] 77 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] 78 tn Heb “or [as] the man of his counsel causes him to know?”
[40:14] 79 tn Heb “With whom did he consult, so that he gave discernment to him?”
[40:14] 80 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] 81 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] 82 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.
[40:15] 83 tn Or “weighs” (NIV); NLT “picks up.”
[40:15] 84 tn Or “islands” (NASB, NIV, NLT).
[40:16] 85 tn The words “for a sacrifice” are supplied in the translation for clarification.
[40:16] 86 sn The point is that not even the Lebanon forest could supply enough wood and animals for an adequate sacrifice to the Lord.
[40:17] 87 tn Heb “[as derived] from nothing and unformed.”
[40:19] 88 tn Heb “pours out”; KJV “melteth.”
[40:20] 89 tn The first two words of the verse (הַמְסֻכָּן תְּרוּמָה, hamsukan tÿrumah) are problematic. Some take מְסֻכָּן as an otherwise unattested Pual participle from סָכַן (sakhan, “be poor”) and translate “the one who is impoverished.” תְּרוּמָה (tÿrumah, “contribution”) can then be taken as an adverbial accusative, “with respect to a contribution,” and the entire line translated, “the one who is too impoverished for such a contribution [i.e., the metal idol of v. 19?] selects wood that will not rot.” However, מְסֻכָּן is probably the name of a tree used in idol manufacturing (cognate with Akkadian musukkanu, cf. H. R. Cohen, Biblical Hapax Legomena [SBLDS], 133). מְסֻכָּן may be a scribal interpretive addition attempting to specify עֵץ (’ets) or עֵץ may be a scribal attempt to categorize מְסֻכָּן. How an idol constitutes a תְּרוּמָה (“contribution”) is not entirely clear.
[40:20] 90 tn Or “set up” (ASV, NAB, NIV, NRSV); KJV, NASB “to prepare.”
[40:22] 91 tn Heb “the circle of the earth” (so KJV, NIV, NRSV, NLT).
[40:22] 92 tn The words “before him” are supplied in the translation for clarification.
[40:22] 93 tn The otherwise unattested noun דֹּק (doq), translated here “thin curtain,” is apparently derived from the verbal root דקק (“crush”) from which is derived the adjective דַּק (daq, “thin”; see HALOT 229 s.v. דקק). The nuance “curtain” is implied from the parallelism (see “tent” in the next line).
[40:22] 94 tn The meaning of the otherwise unattested verb מָתַח (matakh, “spread out”) is determined from the parallelism (note the corresponding verb “stretch out” in the previous line) and supported by later Hebrew and Aramaic cognates. See HALOT 654 s.v. *מתה.
[40:22] 95 tn Heb “like a tent [in which] to live”; NAB, NASB “like a tent to dwell (live NIV, NRSV) in.”
[40:25] 96 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[40:26] 97 tn Heb “Lift on high your eyes and see.”
[40:26] 98 tn The words “heavenly lights” are supplied in the translation for clarification. See the following lines.
[40:26] 99 tn Heb “the one who brings out by number their host.” The stars are here likened to a huge army that the Lord leads out. Perhaps the next line pictures God calling roll. If so, the final line may be indicating that none of them dares “go AWOL.” (“AWOL” is a military acronym for “absent without leave.”)
[40:27] 100 tn Heb “my way is hidden from the Lord” (so NAB, NASB, NIV, NRSV).
[40:27] 101 tn Heb “and from my God my justice passes away”; NRSV “my right is disregarded by my God.”
[40:28] 102 tn Heb “the ends of the earth,” but this is a merism, where the earth’s extremities stand for its entirety, i.e., the extremities and everything in between them.
[40:28] 103 sn Exiled Israel’s complaint (v. 27) implies that God might be limited in some way. Perhaps he, like so many of the pagan gods, has died. Or perhaps his jurisdiction is limited to Judah and does not include Babylon. Maybe he is unable to devise an adequate plan to rescue his people, or is unable to execute it. But v. 28 affirms that he is not limited temporally or spatially nor is his power and wisdom restricted in any way. He can and will deliver his people, if they respond in hopeful faith (v. 31a).
[40:30] 104 tn Heb “stumbling they stumble.” The verbal idea is emphasized by the infinitive absolute.
[40:31] 105 tn The words “for the Lord’s help” are supplied in the translation for clarification.
[40:31] 106 tn Heb “they rise up [on] wings like eagles” (TEV similar).
[41:1] 107 tn Or “islands” (KJV, NIV, CEV); TEV “distant lands”; NLT “lands beyond the sea.”
[41:1] 108 tn The Hebrew term מִשְׁפָּט (mishpat) could be translated “judgment,” but here it seems to refer to the dispute or debate between the Lord and the nations.
[41:2] 109 sn The expression this one from the east refers to the Persian conqueror Cyrus, as later texts indicate (see 44:28-45:6; 46:11; 48:14-16).
[41:2] 110 tn The interrogative particle is understood by ellipsis.
[41:2] 111 tn Heb “[in] righteousness called him to his foot.”
[41:2] 112 tn Heb “he [the Lord] places before him [Cyrus] nations.”
[41:2] 113 tn The verb יַרְדְּ (yardÿ) is an otherwise unattested Hiphil form from רָדָה (radah, “rule”). But the Hiphil makes no sense with “kings” as object; one must understand an ellipsis and supply “him” (Cyrus) as the object. The Qumran scroll 1QIsaa has יוֹרִד (yorid), which appears to be a Hiphil form from יָרַד (yarad, “go down”). Others suggest reading יָרֹד (yarod), a Qal form from רָדַד (radad, “beat down”).
[41:2] 114 sn The point is that they are powerless before Cyrus’ military power and scatter before him.
[41:3] 115 tn Heb “[in] peace”; KJV, ASV “safely”; NASB “in safety”; NIV “unscathed.”
[41:3] 116 tn Heb “a way with his feet he does not come [or “enter”].” One could translate, “by a way he was not [previously] entering with his feet.” This would mean that he is advancing into new territory and expanding his conquests. The present translation assumes this is a hyperbolic description to his speedy advance. He moves so quickly he does not enter the way with his feet, i.e., his feet don’t even touch the ground. See C. R. North, Second Isaiah, 94.
[41:4] 117 tn Heb “Who acts and accomplishes?”; NASB “Who has performed and accomplished it.”
[41:4] 118 tn The interrogative particle is understood by ellipsis (note the preceding line).
[41:4] 119 tn Heb “I, the Lord, [am with] the first, and with the last ones I [am] he.”
[41:5] 120 tn Or “islands” (NIV, CEV); NCV “faraway places”; NLT “lands beyond the sea.”
[41:5] 121 tn Heb “the ends of the earth,” but this is a merism, where the earth’s extremities stand for its entirety, i.e., the extremities and everything in between them.
[41:6] 122 tn Heb “each his neighbor helps”; NCV “The workers help each other.”
[41:7] 123 tn The verb “encourages” is understood by ellipsis (note the preceding line).
[41:7] 124 tn Heb “saying of the welding, ‘It is good.’”
[41:8] 125 tn Or perhaps, “covenantal partner” (see 1 Kgs 5:15 HT [5:1 ET]; 2 Chr 20:7).
[41:9] 126 tn Heb “whom I have taken hold of [i.e., to lead back].”
[41:10] 127 tn According to BDB (1043 s.v. שָׁעָה), the verb תִּשְׁתָּע (tishta’) in the second line of the poetic couplet is a Hitpael form from the root שָׁעָה (sha’ah, “gaze,” with metathesis of the stem prefix and the first root letter). Taking the Hitpael as iterative, one may then translate “do not anxiously look about.” However, the alleged Hitpael form of שָׁעָה (sha’ah) only occurs here and in verse 23. HALOT 1671 s.v. שׁתע proposes that the verb is instead a Qal form from the root שׁתע (“fear”) which is attested in cognate Semitic languages, including Ugaritic (discovered after the publishing of BDB), suggests the existence of this root. The poetic structure of v. 10 also supports the proposal, for the form in question is in synonymous parallelism to יָרֵא (yare’, “fear”).
[41:10] 128 tn The “right hand” is a symbol of the Lord’s power to deliver (Exod 15:6, 12) and protect (Ps 63:9 HT [63:8 ET]). Here צֶדֶק (tsedeq) has its well-attested nuance of “vindicated righteousness,” i.e., “victory, deliverance” (see 45:8; 51:5, and BDB 841-42 s.v.).
[41:11] 129 tn Heb “the men of your strife”; NASB “those who contend with you.”
[41:11] 130 tn Heb “like nothing”; NAB “come to nought.”
[41:12] 131 tn Heb “the men of your struggle”; NASB “those who quarrel with you.”
[41:12] 132 tn Heb “the men of your battle”; NAB “who do battle with you.”
[41:14] 133 tn Heb “O worm Jacob” (NAB, NIV). The worm metaphor suggests that Jacob is insignificant and despised.
[41:14] 134 tn On the basis of the parallelism (note “worm”) and an alleged Akkadian cognate, some read “louse” or “weevil.” Cf. NAB “O maggot Israel”; NRSV “you insect Israel.”
[41:14] 135 tn Heb “your kinsman redeemer.” A גָּאַל (ga’al, “kinsman redeemer”) was a protector of the extended family’s interests.
[41:14] 136 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[41:15] 137 tn Heb “into” (so NIV); ASV “have made thee to be.”
[41:15] 138 tn Heb “owner of two-mouths,” i.e., double-edged.
[41:15] 139 sn The mountains and hills symbolize hostile nations that are obstacles to Israel’s restoration.
[41:17] 140 tn Heb “will answer them” (so ASV, NAB, NASB, NIV, NRSV, NLT).
[41:20] 141 tn The words “I will do this” are supplied in the translation for clarification. The Hebrew text has here simply, “in order that.”
[41:20] 142 tn Heb “they”; NAB, NRSV “that all may see”; CEV, NLT “Everyone will see.”
[41:20] 143 tn Heb “hand” (so KJV, NASB, NIV, NRSV).
[41:20] 144 tn Or “created it” (KJV, NAB, NASB, NIV, NRSV); TEV “has made it happen.”
[41:21] 145 tn Heb “strong [words],” see HALOT 870 s.v. *עֲצֻמוֹת.
[41:21] 146 sn Apparently this challenge is addressed to the pagan idol gods, see vv. 23-24.
[41:22] 147 tn Heb “As for the former things, tell us what they are!”
[41:22] 148 tn Heb “so we might set [them to] our heart.”
[41:22] 149 tn Heb “and might know their outcome.”
[41:23] 150 tn Heb “Declare the coming things, with respect to the end.”
[41:23] 151 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.
[41:24] 152 tn Heb “an object of disgust [is he who] chooses you.”
[41:25] 153 sn That is, Cyrus the Persian. See the note at v. 2.
[41:25] 154 tn Heb “[one] from the rising of the sun [who] calls in my name.”
[41:25] 155 tn The Hebrew text has וְיָבֹא (vÿyavo’, “and he comes”), but this is likely a corruption of an original וַיָּבָס (vayyavas), from בּוּס (bus, “step on”).
[41:26] 156 tn The words “who announced it” are supplied in the translation for clarification. The interrogative particle and verb are understood by ellipsis (see the preceding line).
[41:27] 157 tn The Hebrew text reads simply, “First to Zion, ‘Look here they are!’” The words “I decreed” are supplied in the translation for clarification.
[41:27] 158 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[41:29] 159 tc The Hebrew text has אָוֶן (’aven, “deception,” i.e., “false”), but the Qumran scroll 1QIsaa has אין (“nothing”), which forms a better parallel with אֶפֶס (’efes, “nothing”) in the next line. See also 40:17 and 41:12.
[41:29] 160 tn Heb “their statues are wind and nothing”; NASB “wind and emptiness”; NIV “wind and confusion.”
[42:1] 161 sn Verses 1-7 contain the first of Isaiah’s “servant songs,” which describe the ministry of a special, ideal servant who accomplishes God’s purposes for Israel and the nations. This song depicts the servant as a just king who brings justice to the earth and relief for the oppressed. The other songs appear in 49:1-13; 50:4-11; and 52:13-53:12.
[42:1] 162 tn Heb “he will bring out justice” (cf. ASV, NASB, NRSV).
[42:1] 163 sn Like the ideal king portrayed in Isa 11:1-9, the servant is energized by the divine spirit and establishes justice on the earth.
[42:2] 164 tn Heb “he will not cause his voice to be heard in the street.”
[42:3] 165 sn The “crushed reed” and “dim wick” symbolize the weak and oppressed who are on the verge of extinction.
[42:3] 166 tn Heb “faithfully he will bring out justice” (cf. NASB, NRSV).
[42:4] 167 tn For rhetorical effect the terms used to describe the “crushed (רָצַץ, ratsats) reed” and “dim (כָּהָה, kahah) wick” in v. 3 are repeated here.
[42:4] 168 tn Or “islands” (NIV); NLT “distant lands beyond the sea.”
[42:4] 169 tn Or “his law” (KJV, ASV, NASB, NIV) or “his instruction” (NLT).
[42:5] 170 tn Heb “the God.” The definite article here indicates distinctiveness or uniqueness.
[42:5] 171 tn Heb “and its offspring” (so NASB); NIV “all that comes out of it.”
[42:5] 172 tn Heb “and spirit [i.e., “breath”] to the ones walking in it” (NAB, NASB, and NRSV all similar).
[42:6] 173 tn Heb “call you in righteousness.” The pronoun “you” is masculine singular, referring to the servant. See the note at 41:2.
[42:6] 174 tn The translation assumes the verb is derived from the root נָצַר (natsar, “protect”). Some prefer to derive it from the root יָצַר (yatsar, “form”).
[42:6] 175 tn Heb “a covenant of people.” A person cannot literally be a covenant; בְּרִית (bÿrit) is probably metonymic here, indicating a covenant mediator. The precise identity of עָם (’am, “people”) is uncertain. In v. 5 עָם refers to mankind, and the following reference to “nations” also favors this. But in 49:8, where the phrase בְּרִית עָם occurs again, Israel seems to be in view.
[42:6] 176 sn Light here symbolizes deliverance from bondage and oppression; note the parallelism in 49:6b and in 51:4-6.
[42:6] 177 tn Or “the Gentiles” (so KJV, ASV, NIV); the same Hebrew word can be translated “nations” or “Gentiles” depending on the context.
[42:7] 178 sn This does not refer to literal physical healing of the blind. As the next two lines suggest, this refers metonymically to freeing captives from their dark prisons where their eyes have grown unaccustomed to light.
[42:7] 179 sn This does not refer to hardened, dangerous criminals, who would have been executed for their crimes in ancient Near Eastern society. This verse refers to political prisoners or victims of social injustice.
[42:9] 180 tn Heb “the former things, look, they have come.”
[42:9] 181 tn Heb “before they sprout up, I cause you to hear.” The pronoun “you” is plural, referring to the people of Israel. In this verse “the former things” are the Lord’s earlier predictive oracles which have come to pass, while “the new things” are predicted events that have not yet begun to take place. “The former things” are earlier events in Israel’s history which God announced beforehand, such as the Exodus (see 43:16-18). “The new things” are the predictions about the servant (42:1-7). and may also include Cyrus’ conquests (41:25-27).
[42:10] 182 tn Heb “his praise.” The phrase stands parallel to “new song” in the previous line.
[42:10] 183 tn Heb “and its fullness”; NASB, NIV “and all that is in it.”
[42:10] 184 tn Or “islands” (NASB, NIV); NLT “distant coastlands.”
[42:12] 185 tn Heb “Let them ascribe to the Lord glory.”
[42:12] 186 tn Heb “and his praise in the coastlands [or “islands”] let them declare.”
[42:13] 187 tn Heb “like a man of war he stirs up zeal” (NIV similar).
[42:13] 188 tn Or perhaps, “he triumphs over his enemies” (cf. NIV); NLT “will crush all his enemies.”
[42:14] 189 tn Heb “silent” (so NASB, NIV, TEV, NLT); CEV “have held my temper.”
[42:14] 190 sn The imagery depicts the Lord as a warrior who is eager to fight and can no longer hold himself back from the attack.
[42:15] 191 tn Heb “I will dry up the mountains and hills.” The “mountains and hills” stand by synecdoche for the trees that grow on them. Some prefer to derive the verb from a homonymic root and translate, “I will lay waste.”
[42:15] 192 tc The Hebrew text reads, “I will turn streams into coastlands [or “islands”].” Scholars who believe that this reading makes little sense have proposed an emendation of אִיִּים (’iyyim, “islands”) to צִיּוֹת (tsiyyot, “dry places”; cf. NCV, NLT, TEV). However, since all the versions support the MT reading, there is insufficient grounds for an emendation here. Although the imagery of changing rivers into islands is somewhat strange, J. N. Oswalt describes this imagery against the backdrop of rivers of the Near East. The receding of these rivers at times occasioned the appearance of previously submerged islands (Isaiah [NICOT], 2:126).
[42:15] 193 sn The imagery of this verse, which depicts the Lord bringing a curse of infertility to the earth, metaphorically describes how the Lord will destroy his enemies.
[42:16] 194 tn Heb “a way they do not know” (so NASB); NRSV “a road they do not know.”
[42:16] 195 tn Heb “in paths they do not know I will make them walk.”
[42:16] 196 tn Heb “and the rough ground into a level place.”
[42:17] 197 tn Heb “be ashamed with shame”; ASV, NASB “be utterly put to shame.”
[42:18] 198 tn Heb “look to see”; NAB, NCV “look and see”; NRSV “look up and see.”
[42:19] 199 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] 200 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.
[42:20] 201 tn The consonantal text (Kethib) has a perfect, 2nd person masculine singular; the marginal reading (Qere) has an infinitive absolute, which functions here as a finite verb.
[42:20] 202 tn Heb “but you do not guard [i.e., retain in your memory]”; NIV “but have paid no attention.”
[42:21] 203 tn Heb “The Lord was pleased for the sake of his righteousness [or “justice”], he was magnifying [the] law and was making [it] glorious.” The Lord contrasts his good intentions for the people with their present crisis (v. 22). To demonstrate his just character and attract the nations, the Lord wanted to showcase his law among and through Israel (Deut 4:5-8). But Israel disobeyed (v. 24) and failed to carry out their commission.
[42:22] 204 tc The Hebrew text has בַּחוּרִים (bakhurim, “young men”), but the text should be emended to בְּהוֹרִים (bÿhorim, “in holes”).
[42:22] 205 tn Heb “and made to be hidden”; NAB, NASB, NIV, TEV “hidden away in prisons.”
[42:22] 206 tn Heb “they became loot and there was no one rescuing, plunder and there was no one saying, ‘Bring back’.”
[42:23] 207 tn The interrogative particle is understood in the second line by ellipsis (note the preceding line).
[42:24] 208 tn Heb “Who gave to the robber Jacob, and Israel to the looters?” In the first line the consonantal text (Kethib) has מְשׁוֹסֶה (mÿshoseh), a Polel participle from שָׁסָה (shasah, “plunder”). The marginal reading (Qere) is מְשִׁיסָּה (mÿshissah), a noun meaning “plunder.” In this case one could translate “Who handed Jacob over as plunder?”
[42:24] 209 tn Heb “they were not willing in his ways to walk, and they did not listen to his law.”
[42:25] 210 tn Heb “strength” (so KJV, NASB); NAB “fury”; NASB “fierceness”; NIV “violence.”
[42:25] 211 tn Heb “and it blazed against him all around, but he did not know.” The subject of the third feminine singular verb “blazed” is the divine חֵמָה (khemah, “anger”) mentioned in the previous line.
[42:25] 212 tn Heb “and it burned against him, but he did not set [it] upon [the] heart.”
