Yesaya 42:1--44:28
Konteks42:1 1 “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 2 for the nations. 3
42:2 He will not cry out or shout;
he will not publicize himself in the streets. 4
42:3 A crushed reed he will not break,
a dim wick he will not extinguish; 5
he will faithfully make just decrees. 6
42:4 He will not grow dim or be crushed 7
before establishing justice on the earth;
the coastlands 8 will wait in anticipation for his decrees.” 9
42:5 This is what the true God, 10 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, 11
the one who gives breath to the people on it,
and life to those who live on it: 12
42:6 “I, the Lord, officially commission you; 13
I take hold of your hand.
I protect you 14 and make you a covenant mediator for people, 15
and a light 16 to the nations, 17
to release prisoners 19 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; 20
now I announce new events.
Before they begin to occur,
I reveal them to you.” 21
42:10 Sing to the Lord a brand new song!
Praise him 22 from the horizon of the earth,
you who go down to the sea, and everything that lives in it, 23
you coastlands 24 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; 25
let them praise his deeds in the coastlands. 26
42:13 The Lord emerges like a hero,
like a warrior he inspires himself for battle; 27
he shouts, yes, he yells,
he shows his enemies his power. 28
42:14 “I have been inactive 29 for a long time;
I kept quiet and held back.
Like a woman in labor I groan;
I pant and gasp. 30
42:15 I will make the trees on the mountains and hills wither up; 31
I will dry up all their vegetation.
I will turn streams into islands, 32
and dry up pools of water. 33
42:16 I will lead the blind along an unfamiliar way; 34
I will guide them down paths they have never traveled. 35
I will turn the darkness in front of them into light,
and level out the rough ground. 36
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, 37
those who say to metal images, ‘You are our gods.’”
42:18 “Listen, you deaf ones!
Take notice, 38 you blind ones!
42:19 My servant is truly blind,
my messenger is truly deaf.
My covenant partner, 39 the servant of the Lord, is truly blind. 40
42:20 You see 41 many things, but don’t comprehend; 42
their ears are open, but do not hear.”
42:21 The Lord wanted to exhibit his justice
by magnifying his law and displaying it. 43
42:22 But these people are looted and plundered;
all of them are trapped in pits 44
and held captive 45 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!” 46
42:23 Who among you will pay attention to this?
Who will listen attentively in the future? 47
42:24 Who handed Jacob over to the robber?
Who handed Israel over to the looters? 48
Was it not the Lord, against whom we sinned?
They refused to follow his commands;
they disobeyed his law. 49
42:25 So he poured out his fierce anger on them,
along with the devastation 50 of war.
Its flames encircled them, but they did not realize it; 51
it burned against them, but they did notice. 52
43:1 Now, this is what the Lord says,
the one who created you, O Jacob,
and formed you, O Israel:
“Don’t be afraid, for I will protect 53 you.
I call you by name, you are mine.
43:2 When you pass through the waters, I am with you;
when you pass 54 through the streams, they will not overwhelm you.
When you walk through the fire, you will not be burned;
the flames will not harm 55 you.
43:3 For I am the Lord your God,
the Holy One of Israel, 56 your deliverer.
I have handed over Egypt as a ransom price,
Ethiopia and Seba 57 in place of you.
43:4 Since you are precious and special in my sight, 58
and I love you,
I will hand over people in place of you,
nations in place of your life.
43:5 Don’t be afraid, for I am with you.
From the east I will bring your descendants;
from the west I will gather you.
43:6 I will say to the north, ‘Hand them over!’
and to the south, ‘Don’t hold any back!’
Bring my sons from distant lands,
and my daughters from the remote regions of the earth,
43:7 everyone who belongs to me, 59
whom I created for my glory,
whom I formed – yes, whom I made!
43:8 Bring out the people who are blind, even though they have eyes,
those who are deaf, even though they have ears!
43:9 All nations gather together,
the peoples assemble.
Who among them announced this?
Who predicted earlier events for us? 60
Let them produce their witnesses to testify they were right;
let them listen and affirm, ‘It is true.’
43:10 You are my witnesses,” says the Lord,
“my servant whom I have chosen,
so that you may consider 61 and believe in me,
and understand that I am he.
No god was formed before me,
and none will outlive me. 62
43:11 I, I am the Lord,
and there is no deliverer besides me.
43:12 I decreed and delivered and proclaimed,
and there was no other god among you.
You are my witnesses,” says the Lord, “that I am God.
43:13 From this day forward I am he;
no one can deliver from my power; 63
I will act, and who can prevent it?”
43:14 This is what the Lord says,
your protector, 64 the Holy One of Israel: 65
“For your sake I send to Babylon
and make them all fugitives, 66
turning the Babylonians’ joyful shouts into mourning songs. 67
43:15 I am the Lord, your Holy One, 68
the one who created Israel, your king.”
43:16 This is what the Lord says,
the one who made a road through the sea,
a pathway through the surging waters,
43:17 the one who led chariots and horses to destruction, 69
together with a mighty army.
They fell down, 70 never to rise again;
they were extinguished, put out like a burning wick:
43:18 “Don’t remember these earlier events; 71
don’t recall these former events.
43:19 “Look, I am about to do something new.
Now it begins to happen! 72 Do you not recognize 73 it?
Yes, I will make a road in the desert
and paths 74 in the wilderness.
43:20 The wild animals of the desert honor me,
the jackals and ostriches,
because I put water in the desert
and streams in the wilderness,
to quench the thirst of my chosen people,
43:21 the people whom I formed for myself,
so they might praise me.” 75
43:22 “But you did not call for me, O Jacob;
you did not long 76 for me, O Israel.
43:23 You did not bring me lambs for your burnt offerings;
you did not honor me with your sacrifices.
I did not burden you with offerings;
I did not make you weary by demanding 77 incense.
43:24 You did not buy me aromatic reeds; 78
you did not present to me 79 the fat of your sacrifices.
Yet you burdened me with your sins;
you made me weary with your evil deeds. 80
43:25 I, I am the one who blots out your rebellious deeds for my sake;
your sins I do not remember.
43:26 Remind me of what happened! Let’s debate!
You, prove to me that you are right! 81
43:27 The father of your nation 82 sinned;
your spokesmen 83 rebelled against me.
43:28 So I defiled your holy princes,
and handed Jacob over to destruction,
and subjected 84 Israel to humiliating abuse.”
44:1 “Now, listen, Jacob my servant,
Israel whom I have chosen!”
44:2 This is what the Lord, the one who made you, says –
the one who formed you in the womb and helps you:
“Don’t be afraid, my servant Jacob,
Jeshurun, 85 whom I have chosen!
44:3 For I will pour water on the parched ground 86
and cause streams to flow 87 on the dry land.
I will pour my spirit on your offspring
and my blessing on your children.
44:4 They will sprout up like a tree in the grass, 88
like poplars beside channels of water.
44:5 One will say, ‘I belong to the Lord,’
and another will use 89 the name ‘Jacob.’
One will write on his hand, ‘The Lord’s,’
and use the name ‘Israel.’” 90
44:6 This is what the Lord, Israel’s king, says,
their protector, 91 the Lord who commands armies:
“I am the first and I am the last,
there is no God but me.
44:7 Who is like me? Let him make his claim! 92
Let him announce it and explain it to me –
since I established an ancient people – 93
let them announce future events! 94
44:8 Don’t panic! Don’t be afraid! 95
Did I not tell you beforehand and decree it?
You are my witnesses! Is there any God but me?
There is no other sheltering rock; 96 I know of none.
44:9 All who form idols are nothing;
the things in which they delight are worthless.
Their witnesses cannot see;
they recognize nothing, so they are put to shame.
44:10 Who forms a god and casts an idol
that will prove worthless? 97
44:11 Look, all his associates 98 will be put to shame;
the craftsmen are mere humans. 99
Let them all assemble and take their stand!
They will panic and be put to shame.
44:12 A blacksmith works with his tool 100
and forges metal over the coals.
He forms it 101 with hammers;
he makes it with his strong arm.
He gets hungry and loses his energy; 102
he drinks no water and gets tired.
44:13 A carpenter takes measurements; 103
he marks out an outline of its form; 104
he scrapes 105 it with chisels,
and marks it with a compass.
He patterns it after the human form, 106
like a well-built human being,
and puts it in a shrine. 107
44:14 He cuts down cedars
and acquires a cypress 108 or an oak.
He gets 109 trees from the forest;
he plants a cedar 110 and the rain makes it grow.
44:15 A man uses it to make a fire; 111
he takes some of it and warms himself.
Yes, he kindles a fire and bakes bread.
Then he makes a god and worships it;
he makes an idol and bows down to it. 112
44:16 Half of it he burns in the fire –
over that half he cooks 113 meat;
he roasts a meal and fills himself.
Yes, he warms himself and says,
‘Ah! I am warm as I look at the fire.’
44:17 With the rest of it he makes a god, his idol;
he bows down to it and worships it.
He prays to it, saying,
‘Rescue me, for you are my god!’
44:18 They do not comprehend or understand,
for their eyes are blind and cannot see;
their minds do not discern. 114
44:19 No one thinks to himself,
nor do they comprehend or understand and say to themselves:
‘I burned half of it in the fire –
yes, I baked bread over the coals;
I roasted meat and ate it.
With the rest of it should I make a disgusting idol?
Should I bow down to dry wood?’ 115
his deceived mind misleads him.
He cannot rescue himself,
nor does he say, ‘Is this not a false god I hold in my right hand?’ 117
44:21 Remember these things, O Jacob,
O Israel, for you are my servant.
I formed you to be my servant;
O Israel, I will not forget you! 118
44:22 I remove the guilt of your rebellious deeds as if they were a cloud,
the guilt of your sins as if they were a cloud. 119
Come back to me, for I protect 120 you.”
44:23 Shout for joy, O sky, for the Lord intervenes; 121
shout out, you subterranean regions 122 of the earth.
O mountains, give a joyful shout;
you too, O forest and all your trees! 123
For the Lord protects 124 Jacob;
he reveals his splendor through Israel. 125
44:24 This is what the Lord, your protector, 126 says,
the one who formed you in the womb:
“I am the Lord, who made everything,
who alone stretched out the sky,
who fashioned the earth all by myself, 127
44:25 who frustrates the omens of the empty talkers 128
and humiliates 129 the omen readers,
who overturns the counsel of the wise men 130
and makes their advice 131 seem foolish,
44:26 who fulfills the oracles of his prophetic servants 132
and brings to pass the announcements 133 of his messengers,
who says about Jerusalem, 134 ‘She will be inhabited,’
and about the towns of Judah, ‘They will be rebuilt,
her ruins I will raise up,’
44:27 who says to the deep sea, ‘Be dry!
I will dry up your sea currents,’
44:28 who commissions 135 Cyrus, the one I appointed as shepherd 136
to carry out all my wishes 137
and to decree concerning Jerusalem, ‘She will be rebuilt,’
and concerning the temple, ‘It will be reconstructed.’” 138
[42:1] 1 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] 2 tn Heb “he will bring out justice” (cf. ASV, NASB, NRSV).
[42:1] 3 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] 4 tn Heb “he will not cause his voice to be heard in the street.”
[42:3] 5 sn The “crushed reed” and “dim wick” symbolize the weak and oppressed who are on the verge of extinction.
[42:3] 6 tn Heb “faithfully he will bring out justice” (cf. NASB, NRSV).
[42:4] 7 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] 8 tn Or “islands” (NIV); NLT “distant lands beyond the sea.”
[42:4] 9 tn Or “his law” (KJV, ASV, NASB, NIV) or “his instruction” (NLT).
[42:5] 10 tn Heb “the God.” The definite article here indicates distinctiveness or uniqueness.
[42:5] 11 tn Heb “and its offspring” (so NASB); NIV “all that comes out of it.”
[42:5] 12 tn Heb “and spirit [i.e., “breath”] to the ones walking in it” (NAB, NASB, and NRSV all similar).
[42:6] 13 tn Heb “call you in righteousness.” The pronoun “you” is masculine singular, referring to the servant. See the note at 41:2.
[42:6] 14 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] 15 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] 16 sn Light here symbolizes deliverance from bondage and oppression; note the parallelism in 49:6b and in 51:4-6.
[42:6] 17 tn Or “the Gentiles” (so KJV, ASV, NIV); the same Hebrew word can be translated “nations” or “Gentiles” depending on the context.
[42:7] 18 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] 19 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] 20 tn Heb “the former things, look, they have come.”
[42:9] 21 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] 22 tn Heb “his praise.” The phrase stands parallel to “new song” in the previous line.
[42:10] 23 tn Heb “and its fullness”; NASB, NIV “and all that is in it.”
[42:10] 24 tn Or “islands” (NASB, NIV); NLT “distant coastlands.”
[42:12] 25 tn Heb “Let them ascribe to the Lord glory.”
[42:12] 26 tn Heb “and his praise in the coastlands [or “islands”] let them declare.”
[42:13] 27 tn Heb “like a man of war he stirs up zeal” (NIV similar).
[42:13] 28 tn Or perhaps, “he triumphs over his enemies” (cf. NIV); NLT “will crush all his enemies.”
[42:14] 29 tn Heb “silent” (so NASB, NIV, TEV, NLT); CEV “have held my temper.”
[42:14] 30 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] 31 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] 32 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] 33 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] 34 tn Heb “a way they do not know” (so NASB); NRSV “a road they do not know.”
[42:16] 35 tn Heb “in paths they do not know I will make them walk.”
[42:16] 36 tn Heb “and the rough ground into a level place.”
[42:17] 37 tn Heb “be ashamed with shame”; ASV, NASB “be utterly put to shame.”
[42:18] 38 tn Heb “look to see”; NAB, NCV “look and see”; NRSV “look up and see.”
[42:19] 39 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] 40 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] 41 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] 42 tn Heb “but you do not guard [i.e., retain in your memory]”; NIV “but have paid no attention.”
[42:21] 43 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] 44 tc The Hebrew text has בַּחוּרִים (bakhurim, “young men”), but the text should be emended to בְּהוֹרִים (bÿhorim, “in holes”).
[42:22] 45 tn Heb “and made to be hidden”; NAB, NASB, NIV, TEV “hidden away in prisons.”
[42:22] 46 tn Heb “they became loot and there was no one rescuing, plunder and there was no one saying, ‘Bring back’.”
[42:23] 47 tn The interrogative particle is understood in the second line by ellipsis (note the preceding line).
[42:24] 48 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] 49 tn Heb “they were not willing in his ways to walk, and they did not listen to his law.”
[42:25] 50 tn Heb “strength” (so KJV, NASB); NAB “fury”; NASB “fierceness”; NIV “violence.”
[42:25] 51 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] 52 tn Heb “and it burned against him, but he did not set [it] upon [the] heart.”
[43:1] 53 tn Or “redeem.” See the note at 41:14. Cf. NCV “saved you”; CEV “rescued you”; NLT “ransomed you.”
[43:2] 54 tn The verb is understood by ellipsis (note the preceding line).
[43:2] 55 tn Heb “burn” (so NASB); NAB, NRSV, NLT “consume”; NIV “set you ablaze.”
[43:3] 56 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[43:3] 57 sn Seba is not the same as Sheba in southern Arabia; cf. Gen 1:10; 1 Chr 1:9.
[43:4] 58 tn Heb “Since you are precious in my eyes and you are honored.”
[43:7] 59 tn Heb “everyone who is called by my name” (so NASB, NIV, NRSV).
[43:9] 60 tn Heb “and the former things was causing us to hear?”
[43:10] 61 tn Or “know” (KJV, NAB, NASB, NIV, NRSV).
[43:10] 62 tn Heb “and after me, there will not be”; NASB “there will be none after Me.”
[43:13] 63 tn Heb “hand” (so KJV, NASB, NIV, NRSV); NLT “No one can oppose what I do.”
[43:14] 64 tn Or “kinsman redeemer.” See the note at 41:14.
[43:14] 65 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[43:14] 66 tn Heb “and I bring down [as] fugitives all of them.”
[43:14] 67 tn The Hebrew text reads literally, “as for the Babylonians, in ships their joyful shout.” This might be paraphrased, “even the Babylonians in the ships [over which] they joyfully shouted.” The point would be that the Lord caused the Babylonians to flee for safety in the ships in which they took such great pride. A slight change in vocalization yields the reading “into mourning songs,” which provides a good contrast with “joyful shout.” The prefixed bet (בְּ) would indicate identity.
[43:15] 68 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[43:17] 69 tn Heb “led out chariots and horses.” The words “to destruction” are supplied in the translation for clarification. The verse refers to the destruction of the Egyptians at the Red Sea.
[43:17] 70 tn Heb “lay down”; NAB “lie prostrate together”; CEV “lie dead”; NRSV “they lie down.”
[43:18] 71 tn Heb “the former things” (so KJV, NASB, NIV, NRSV); NLT “forget all that.”
[43:19] 72 tn Heb “sprouts up”; NASB “will spring forth.”
[43:19] 73 tn Or “know” (KJV, ASV); NASB “be aware of”; NAB, NIV, NRSV “perceive.”
[43:19] 74 tn The Hebrew texts has “streams,” probably under the influence of v. 20. The Qumran scroll 1QIsaa has נתיבות (“paths”).
[43:21] 75 tn Heb “[so] they might declare my praise.”
[43:22] 76 tn Or “strive”; KJV, ASV, NRSV “been weary of me.”
[43:23] 77 tn Heb “with.” The words “by demanding” are supplied in the translation for clarification.
[43:24] 78 tn That is, “calamus” (so NIV); NCV, TEV, NLT “incense”; CEV “spices.”
[43:24] 79 tn Heb “you did not saturate me”; NASB “Neither have you filled Me.”
[43:24] 80 sn In vv. 22-24 the Lord appears to be condemning his people for failure to bring the proper sacrifices. However, this is problematic. If this refers to the nation’s behavior while in exile, such cultic service was impossible and could hardly be expected by the Lord. If this refers to the nation’s conduct before the exile, it contradicts other passages that depict Israel as bringing excessive sacrifices (see, e.g., Isa 1:11-14; Jer 6:20; Amos 4:4-5, 5:21-23). Rather than being a condemnation of Israel’s failure to bring sacrifices, these verses are better taken as a highly rhetorical comment on the worthlessness of Israel’s religious ritual. They may have brought sacrifices, but not to the Lord, for he did not accept them or even want them. See C. R. North, Second Isaiah, 127, and R. Whybray, Isaiah 40-66 (NCBC), 91.
[43:26] 81 tn Heb “you, tell in order that you may be right”; NAB “prove your innocence.”
[43:27] 82 tn Heb “your first father.” This could refer to Abraham (see 51:2), but elsewhere in Isaiah he does not appear in a negative light (see 29:22; 41:8; 63:16). A more likely candidate is Jacob/Israel, also referred to as the nation’s “father” elsewhere (see 58:14; 63:16).
[43:27] 83 tn On the meaning of the term לִיץ (lits), see HALOT 590 s.v. מֵלִיץ. This may refer to the nation’s prophets, priests, and/or kings.
[43:28] 84 tn The word “subjected” is supplied in the translation for stylistic reasons.
[44:2] 85 sn Jeshurun is a poetic name for Israel; it occurs here and in Deut 32:15; 33:5, 26.
[44:3] 86 tn Heb “the thirsty.” Parallelism suggests that dry ground is in view (see “dry land” in the next line.)
[44:3] 87 tn Heb “and streams”; KJV “floods.” The verb “cause…to flow” is supplied in the second line for clarity and for stylistic reasons.
[44:4] 88 tn The Hebrew term בֵין (ven) is usually taken as a preposition, in which case one might translate, “among the grass.” But בֵין is probably the name of a tree (cf. C. R. North, Second Isaiah, 133). If one alters the preposition bet (בְּ) to kaf (כְּ), one can then read, “like a binu-tree.” (The Qumran scroll 1QIsaa supports this reading.) This forms a nice parallel to “like poplars” in the next line. חָצִיר (khatsir) is functioning as an adverbial accusative of location.
[44:5] 89 tn The Hebrew text has a Qal verb form, “and another will call by the name of Jacob.” With support from Symmachus (an ancient Greek textual witness), some read the Niphal, “and another will be called by the name of Jacob.”
[44:5] 90 tn Heb “and by the name of Israel he will title.” Some, with support from several ancient versions, prefer to change the Piel (active) verb form to a Pual (passive), “and he will be titled by the name of Israel.”
[44:6] 91 tn Heb “his kinsman redeemer.” See the note at 41:14.
[44:7] 92 tn Heb “let him call” or “let him proclaim” (so NASB, NIV, NRSV); NAB “Let him stand up and speak.”
[44:7] 93 tc The Hebrew text reads, “from (the time) I established an ancient people, and the coming things.” Various emendations have been proposed. One of the options assumes the reading מַשְׁמִיעִים מֵעוֹלָם אוֹתִיּוֹת (mashmi’im me’olam ’otiyyot); This literally reads “the ones causing to hear from antiquity coming things,” but more idiomatically would read “as for those who predict from antiquity what will happen” (cf. NAB, NEB, REB). The emendation directs the attention of the reader to those who claim to be able to predict the future, challenging them to actually do what they claim they can do. The MT presents Yahweh as an example to whom these alleged “predictors of the future” can compare themselves. Since the ancient versions are unanimous in their support of the MT, the emendations should be set aside.
[44:7] 94 tn Heb and those things which are coming let them declare for themselves.”
[44:8] 95 tn BDB 923 s.v. רָהָה derives this verb from an otherwise unattested root, while HALOT 403 s.v. יָרָה defines it as “be stupefied” on the basis of an Arabic cognate. The form is likely a corruption of תיראו, the reading attested in the Qumran scroll 1QIsaa.
[44:8] 96 tn Heb “rock” or “rocky cliff,” a title that depicts God as a protective refuge in his role as sovereign king; thus the translation “sheltering rock.”
[44:10] 97 tn The rhetorical question is sarcastic. The sense is, “Who is foolish enough…?”
[44:11] 98 tn The pronoun “his” probably refers to the one who forms/casts an idol (v. 10), in which case it refers to the craftsman’s associates in the idol-manufacturing guild.
[44:11] 99 sn The point seems to be this: If the idols are the mere products of human hands, then those who trust in them will be disappointed, for man-made gods are incapable of helping their “creators.”
[44:12] 100 tn The noun מַעֲצָד (ma’atsad), which refers to some type of tool used for cutting, occurs only here and in Jer 10:3. See HALOT 615 s.v. מַעֲצָד.
[44:12] 101 tn Some English versions take the pronoun “it” to refer to an idol being fashioned by the blacksmith (cf. NIV, NCV, CEV). NLT understands the referent to be “a sharp tool,” which is then used by the carpenter in the following verse to carve an idol from wood.
[44:12] 102 tn Heb “and there is no strength”; NASB “his strength fails.”
[44:13] 103 tn Heb “stretches out a line” (ASV similar); NIV “measures with a line.”
[44:13] 104 tn Heb “he makes an outline with the [?].” The noun שֶׂרֶד (shered) occurs only here; it apparently refers to some type of tool or marker. Cf. KJV “with a line”; ASV “with a pencil”; NAB, NRSV “with a stylus”; NASB “with red chalk”; NIV “with a marker.”
[44:13] 105 tn Heb “works” (so NASB) or “fashions” (so NRSV); NIV “he roughs it out.”
[44:13] 106 tn Heb “he makes it like the pattern of a man”; NAB “like a man in appearance.”
[44:13] 107 tn Heb “like the glory of man to sit [in] a house”; NIV “that it may dwell in a shrine.”
[44:14] 108 tn It is not certain what type of tree this otherwise unattested noun refers to. Cf. ASV “a holm-tree” (NRSV similar).
[44:14] 109 tn Heb “strengthens for himself,” i.e., “secures for himself” (see BDB 55 s.v. אָמֵץ Pi.2).
[44:14] 110 tn Some prefer to emend אֹרֶן (’oren) to אֶרֶז (’erez, “cedar”), but the otherwise unattested noun appears to have an Akkadian cognate, meaning “cedar.” See H. R. Cohen, Biblical Hapax Legomena (SBLDS), 44-45. HALOT 90 s.v. I אֹרֶן offers the meaning “laurel.”
[44:15] 111 tn Heb “and it becomes burning [i.e., firewood] for a man”; NAB “to serve man for fuel.”
[44:15] 112 tn Or perhaps, “them.”
[44:16] 113 tn Heb “eats” (so NASB); NAB, NRSV “roasts.”
[44:18] 114 tn Heb “for their eyes are smeared over so they cannot see, so their heart cannot be wise.”
[44:19] 115 tn There is no formal interrogative sign here, but the context seems to indicate these are rhetorical questions. See GKC 473 §150.a.
[44:20] 116 tn Or perhaps, “he eats on an ash heap.”
[44:20] 117 tn Heb “Is it not a lie in my right hand?”
[44:21] 118 tc The verb in the Hebrew text is a Niphal imperfect with a pronominal suffix. Although the Niphal ordinarily has the passive sense, it can have a reflexive nuance as well (see above translation). Some have suggested an emendation to a Qal form: “Do not forget me” (all the ancient versions, NEB, REB; see GKC 369 §117.x). “Do not forget me” would make a good parallel with “remember these things” in the first line. Since the MT is the harder reading and fits with Israel’s complaint that God had forgotten her (Isa 40:27), the MT reading should be retained (NASB, NKJV, NRSV, ESV). The passive has been rendered as an active in the translation in keeping with contemporary English style (so also NIV, NCV, TEV, NLT).
[44:22] 119 tn Heb “I blot out like a cloud your rebellious deeds, and like a cloud your sins.” “Rebellious deeds” and “sins” stand by metonymy for the guilt they produce. Both עָב (’av) and עָנָן (’anan) refer to the clouds in the sky. It is tempting for stylistic purposes to translate the second with “fog” or “mist” (cf. NAB, NRSV “cloud…mist”; NIV “cloud…morning mist”; NLT “morning mists…clouds”), but this distinction between the synonyms is unwarranted here. The point of the simile seems to be this: The Lord forgives their sins, causing them to vanish just as clouds disappear from the sky (see Job 7:9; 30:15).
[44:22] 120 tn Heb “redeem.” See the note at 41:14.
[44:23] 121 tn Heb “acts”; NASB, NRSV “has done it”; NLT “has done this wondrous thing.”
[44:23] 122 tn Heb “lower regions.” This refers to Sheol and forms a merism with “sky” in the previous line. See Pss 63:9; 71:20.
[44:23] 123 tn Heb “O forest and all the trees in it”; NASB, NRSV “and every tree in it.”
[44:23] 124 tn Heb “redeems.” See the note at 41:14.
[44:23] 125 tn That is, by delivering Israel. Cf. NCV “showed his glory when he saved Israel”; TEV “has shown his greatness by saving his people Israel.”
[44:24] 126 tn Heb “your redeemer.” See the note at 41:14.
[44:24] 127 tn The consonantal text (Kethib) has “Who [was] with me?” The marginal reading (Qere) is “from with me,” i.e., “by myself.” See BDB 87 s.v. II אֵת 4.c.
[44:25] 128 tc The Hebrew text has בַּדִּים (baddim), perhaps meaning “empty talkers” (BDB 95 s.v. III בַּד). In the four other occurrences of this word (Job 11:3; Isa 16:6; Jer 48:30; 50:36) the context does not make the meaning of the term very clear. Its primary point appears to be that the words spoken are meaningless or false. In light of its parallelism with “omen readers,” some have proposed an emendation to בָּרִים (barim, “seers”). The Mesopotamian baru-priests were divination specialists who played an important role in court life. See R. Wilson, Prophecy and Society in Ancient Israel, 93-98. Rather than supporting an emendation, J. N. Oswalt (Isaiah [NICOT], 2:189, n. 79) suggests that Isaiah used בַּדִּים purposively as a derisive wordplay on the Akkadian word baru (in light of the close similarity of the d and r consonants).
[44:25] 129 tn Or “makes fools of” (NIV, NRSV); NAB and NASB both similar.
[44:25] 130 tn Heb “who turns back the wise” (so NRSV); NIV “overthrows the learning of the wise”; TEV “The words of the wise I refute.”
[44:25] 131 tn Heb “their knowledge” (so KJV, NAB, NASB, NRSV).
[44:26] 132 tn Heb “the word of his servant.” The following context indicates that the Lord’s prophets are in view.
[44:26] 133 tn Heb “counsel.” The Hebrew term עֵצָה (’etsah) probably refers here to the divine plan as announced by the prophets. See HALOT 867 s.v. I עֵצָה.
[44:26] 134 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[44:28] 135 tn Heb “says to.” It is possible that the sentence is not completed, as the description of Cyrus and his God-given role is developed in the rest of the verse. 45:1 picks up where 44:28a leaves off with the Lord’s actual words to Cyrus finally being quoted in 45:2.
[44:28] 136 tn Heb “my shepherd.” The shepherd motif is sometimes applied, as here, to a royal figure who is responsible for the well-being of the people whom he rules.
[44:28] 137 tn Heb “that he might bring to completion all my desire.”
[44:28] 138 tn Heb “and [concerning the] temple, you will be founded.” The preposition -לְ (lÿ) is understood by ellipsis at the beginning of the second line. The verb תִּוָּסֵד (tivvased, “you will be founded”) is second masculine singular and is probably addressed to the personified temple (הֵיכָל [hekhal, “temple”] is masculine).
