Yesaya 42:5

42:5 This is what the true God, ¹  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, ² 

the one who gives breath to the people on it,

and life to those who live on it: ³ 

Yesaya 42:24

42:24 Who handed Jacob over to the robber?

Who handed Israel over to the looters? ⁴ 

Was it not the Lord, against whom we sinned?

They refused to follow his commands;

they disobeyed his law. ⁵ 

Yesaya 63:9

63:9 Through all that they suffered, he suffered too. ⁶ 

The messenger sent from his very presence ⁷  delivered them.

In his love and mercy he protected ⁸  them;

he lifted them up and carried them throughout ancient times. ⁹ 

Yesaya 63:11

63:11 His people remembered the ancient times. ¹⁰ 

Where is the one who brought them up out of the sea,

along with the shepherd of ¹¹  his flock?

Where is the one who placed his holy Spirit among them, ¹² 

Yesaya 66:14

66:14 When you see this, you will be happy, ¹³ 

and you will be revived. ¹⁴ 

The Lord will reveal his power to his servants

and his anger to his enemies. ¹⁵ 

[42:5]  ¹ tn Heb “the God.” The definite article here indicates distinctiveness or uniqueness.

[42:5]  ² tn Heb “and its offspring” (so NASB); NIV “all that comes out of it.”

[42:5]  ³ tn Heb “and spirit [i.e., “breath”] to the ones walking in it” (NAB, NASB, and NRSV all similar).

[42:24]  ⁴ 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]  ⁵ tn Heb “they were not willing in his ways to walk, and they did not listen to his law.”

[63:9]  ⁶ tn Heb “in all their distress, there was distress to him” (reading לוֹ [lo] with the margin/Qere).

[63:9]  ⁷ tn Heb “the messenger [or “angel”] of his face”; NIV “the angel of his presence.”

[63:9]  sn This may refer to the “angel of God” mentioned in Exod 14:19, who in turn may be identical to the divine “presence” (literally, “face”) referred to in Exod 33:14-15 and Deut 4:37. Here in Isa 63 this messenger may be equated with God’s “holy Spirit” (see vv. 10-11) and “the Spirit of the Lord” (v. 14). See also Ps 139:7, where God’s “Spirit” seems to be equated with his “presence” (literally, “face”) in the synonymous parallelistic structure.

[63:9]  ⁸ tn Or “redeemed” (KJV, NAB, NIV), or “delivered.”

[63:9]  ⁹ tn Heb “all the days of antiquity”; KJV, NAB, NASB, NIV, NRSV “days of old.”

[63:11]  ¹⁰ tn Heb “and he remembered the days of antiquity, Moses, his people.” The syntax of the statement is unclear. The translation assumes that “his people” is the subject of the verb “remembered.” If original, “Moses” is in apposition to “the days of antiquity,” more precisely identifying the time period referred to. However, the syntactical awkwardness suggests that “Moses” may have been an early marginal note (perhaps identifying “the shepherd of his flock” two lines later) that has worked its way into the text.

[63:11]  ¹¹ tn The Hebrew text has a plural form, which if retained and taken as a numerical plural, would probably refer to Moses, Aaron, and the Israelite tribal leaders at the time of the Exodus. Most prefer to emend the form to the singular (רָעָה, ra’ah) and understand this as a reference just to Moses.

[63:11]  ¹² sn See the note at v. 10.

[66:14]  ¹³ tn “and you will see and your heart will be happy.”

[66:14]  ¹⁴ tn Heb “and your bones like grass will sprout.”

[66:14]  ¹⁵ tn Heb “and the hand of the Lord will be made known to his servants, and anger to his enemies.”