Isaiah 44–45

Footnotes

1. 1 Jeshurun is a poetic name for Israel; it occurs here and in Deut 32:15; 33:5, 26.
2. 2 Heb “the thirsty.” Parallelism suggests that dry ground is in view (see “dry land” in the next line.)
3. 3 Heb “and streams”; “floods.” The verb “cause … to flow” is supplied in the second line for clarity and for stylistic reasons.
4. 4 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 (ךְּ), 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.
5. 5 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.”
6. 6 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.”
7. 7 Heb “his kinsman redeemer.” See the note at .
8. 8 Heb “let him call” or “let him proclaim” (so , , ); “Let him stand up and speak.”
9. 9 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. , , ). 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 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 , the emendations should be set aside.
10. 10 Heb and those things which are coming let them declare for themselves.”
11. 11 923 רָהָה derives this verb from an otherwise unattested root, while 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.
12. 12 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.”
13. 13 The rhetorical question is sarcastic. The sense is, “Who is foolish enough …?”
14. 14 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.
15. 15 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.”
16. 16 The noun מַעֲצָד (ma’atsad), which refers to some type of tool used for cutting, occurs only here and in Jer 10:3. See מַעֲצָד.
17. 17 Some English versions take the pronoun “it” to refer to an idol being fashioned by the blacksmith (cf. , , ). 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.
18. 18 Heb “and there is no strength”; “his strength fails.”
19. 19 Heb “stretches out a line” ( similar); “measures with a line.”
20. 20 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. “with a line”; “with a pencil”; , “with a stylus”; “with red chalk”; “with a marker.”
21. 21 Heb “works” (so ) or “fashions” (so ); “he roughs it out.”
22. 22 Heb “he makes it like the pattern of a man”; “like a man in appearance.”
23. 23 Heb “like the glory of man to sit [in] a house”; “that it may dwell in a shrine.”
24. 24 It is not certain what type of tree this otherwise unattested noun refers to. Cf. “a holm-tree” ( similar).
25. 25 Heb “strengthens for himself,” i.e., “secures for himself” (see 55 אָמֵץ Pi.2).
26. 26 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 (), 44–45. I אֹרֶן offers the meaning “laurel.”
27. 27 Heb “and it becomes burning [i.e., firewood] for a man”; “to serve man for fuel.”
28. 28 Or perhaps, “them.”
29. 29 Heb “eats” (so ); , “roasts.”
30. 30 Heb “for their eyes are smeared over so they cannot see, so their heart cannot be wise.”
31. 31 There is no formal interrogative sign here, but the context seems to indicate these are rhetorical questions. See §150.a.
32. 32 Or perhaps, “he eats on an ash heap.”
33. 33 Heb “Is it not a lie in my right hand?”
34. 34 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, , ; see §117.x). “Do not forget me” would make a good parallel with “remember these things” in the first line. Since the is the harder reading and fits with Israel’s complaint that God had forgotten her (Isa 40:27), the reading should be retained (, , , ESV). The passive has been rendered as an active in the translation in keeping with contemporary English style (so also , , , ).
35. 35 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. , “cloud … mist”; “cloud … morning mist”; “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).
36. 36 Heb “redeem.” See the note at .
37. 37 Heb “acts”; , “has done it”; “has done this wondrous thing.”
38. 38 Heb “lower regions.” This refers to Sheol and forms a merism with “sky” in the previous line. See Pss 63:9; 71:20.
39. 39 Heb “O forest and all the trees in it”; , “and every tree in it.”
40. 40 Heb “redeems.” See the note at .
41. 41 That is, by delivering Israel. Cf. “showed his glory when he saved Israel”; “has shown his greatness by saving his people Israel.”
42. 42 Heb “your redeemer.” See the note at .
43. 43 The consonantal text (Kethib) has “Who [was] with me?” The marginal reading (Qere) is “from with me,” i.e., “by myself.” See 87 II אֵת 4.c.
44. 44 The Hebrew text has בַּדִּים (baddim), perhaps meaning “empty talkers” ( 95 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 [], 2:, 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).
45. 45 Or “makes fools of” (, ); and both similar.
46. 46 Heb “who turns back the wise” (so ); “overthrows the learning of the wise”; “The words of the wise I refute.”
47. 47 Heb “their knowledge” (so , , , ).
48. 48 Heb “the word of his servant.” The following context indicates that the Lord’s prophets are in view.
49. 49 Heb “counsel.” The Hebrew term עֵצָה (’etsah) probably refers here to the divine plan as announced by the prophets. See I עֵצָה.
50. 50 For location see ; ; ; ; ; ; ; ; .
51. 51 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.
52. 52 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.
53. 53 Heb “that he might bring to completion all my desire.”
54. 54 Heb “and [concerning the] temple, you will be founded.” The preposition -לְ (lé) 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).
55. 1 Heb “anointed” (so , , , , ); “his appointed king.”
56. 2 The “right hand” is a symbol of activity and strength; the Lord directs Cyrus’ activities and assures his success.
57. 3 Heb “and the belts of kings I will loosen”; “strip kings of their robes”; “strip kings of their armor.”
58. 4 The form הֲדוּרִים (hadurim) makes little, if any, sense here. It is probably a corruption of an original הָרָרִים (hararim, “mountains”), the reduplicated form of הָר (har, “mountain”).
59. 5 That is, on the gates. Cf. “break the iron bars on bronze gates.”
60. 6 Heb “treasures of darkness” (, , , ); “treasures from dark, secret places.”
61. 7 Or “know” (, , , ); “acknowledge.”
62. 8 Heb “and there is none besides.” On the use of עוֹד (’od) here, see 729 1.c.
63. 9 Heb “gird you” (so ) or “strengthen you” (so ).
64. 10 Or “know” (, , , , , ); “have not acknowledged.”
65. 11 The words “I do this” are supplied in the translation for stylistic reasons.
66. 12 Heb “they” (so , ); , “everyone”; “all the world.”
67. 13 The words “I am” are supplied in the translation for stylistic reasons. In the Hebrew text the participle at the beginning of v. 7 stands in apposition to “the Lord” in v. 6.
68. 14 On the surface v. 7a appears to describe God’s sovereign control over the cycle of day and night, but the following statement suggests that “light” and “darkness” symbolize “deliverance” and “judgment.”
69. 15 This verses affirms that God is ultimately sovereign over his world, including mankind and nations. In accordance with his sovereign will, he can cause wars to cease and peace to predominate (as he was about to do for his exiled people through Cyrus), or he can bring disaster and judgment on nations (as he was about to do to Babylon through Cyrus).
70. 16 Heb “let the clouds drip with”; “let the skies pour down.”
71. 17 Heb “open up” (so ); , “open wide.”
72. 18 The plural verb should be emended to a singular form. The vav (ו) ending is probably virtually dittographic (note the yod at the beginning of the following word).
73. 19 The Hiphil verb form (תַצְמִיחַ, tatsmiakh) should probably be emended to a Qal (תִצְמַח, titsmakh). The יח sequence at the end of the form is probably due to dittography (note the following יַחַד, yakhad).
74. 20 The masculine singular pronominal suffix probably refers back to יָשַׁע (yasha’, “salvation”).
75. 21 Heb “Woe [to] the one who argues with the one who formed him.”
76. 22 The words “one who is like a mere” are supplied in the translation for stylistic reasons and clarification.
77. 23 Heb “Should the clay say to the one who forms it?” The rhetorical question anticipates a reply, “Of course not!”
78. 24 The words “in the world” are supplied in the translation to approximate in English idiom the force of the sarcastic question.
79. 25 Heb “your work, there are no hands for it,” i.e., “your work looks like something made by a person who has no hands.”
80. 26 Heb “Woe [to] one who says” ( and both similar); “How terrible it will be.”
81. 27 see the note at v. . This phrase occurs a second time later in this verse.
82. 28 Verses 9–10 may allude to the exiles’ criticism that the Lord does not appear to know what he is doing.
83. 29 See the note on the phrase “the Holy One of Israel” in .
84. 30 The Hebrew text reads “the one who formed him, the coming things.” Among various suggestions, some have proposed an emendation of יֹצְרוֹ (yotséro, “the one who formed him”) to יֹצֵר (yotser, “the one who forms”; the suffixed form in the Hebrew text may be influenced by vv. 9–10, where the same form appears twice) and takes “coming things” as the object of the participle (either objective genitive or accusative): “the one who brings the future into being.”
85. 31 Heb “Ask me” The rhetorical command sarcastically expresses the Lord’s disgust with those who question his ways.
86. 32 Heb “Do you command me about …?” The rhetorical question sarcastically expresses the Lord’s disgust with those who question his ways.
87. 33 The words “who live” are supplied in the translation for stylistic reasons.
88. 34 Heb “I, even my hands”; “I stretched out … with My hands”; “it was my hands that stretched out.” The same construction occurs at the beginning of v. 13.
89. 35 Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
90. 36 Heb “and to all their host I commanded.” See the notes at .
91. 37 Heb “I stir him up in righteousness”; “I have aroused him.” See the note at . Cyrus (cf. 44:28) is in view here.
92. 38 Heb “labor,” which stands metonymically for the fruits of labor, either “monetary profit,” or “products.”
93. 39 Or perhaps, “merchandise” (so , , , ); “the gain of Ethiopia”; “the treasures of Ethiopia.”
94. 40 Heb “they will pass over to you”; , “will come over to you”; “will belong to you.”
95. 41 Restored Israel is depicted here in typical ancient Near Eastern fashion as an imperial power that receives riches and slaves as tribute.
96. 42 Israel’s vassals are portrayed as so intimidated and awed that they treat Israel as an intermediary to God or sub-deity.
97. 43 Or perhaps, “among.” Cf. , “Surely God is in thee.”
98. 44 Heb “there is no other” (so , ). The same phrase occurs at the end of v. 18, in v. 21, and at the end of v. 22.
99. 45 “together they will walk in humiliation, the makers of images.”
100. 46 Heb “Israel will be delivered by the Lord [with] a permanent deliverance.”
101. 47 Heb “you will not be ashamed and you will not be humiliated for ages of future time.”
102. 48 Heb “he [is] the God.” The article here indicates uniqueness.
103. 49 Or “unformed.” Gen 1:2 describes the world as “unformed” (תֹהוּ, tohu) prior to God’s creative work, but God then formed the world and made it fit for habitation.
104. 50 Heb “in a place of a land of darkness” ( similar); “in some dark land.”
105. 51 “In vain” translates תֹהוּ (tohu), used here as an adverbial accusative: “for nothing.”
106. 52 The translation above assumes that צֶדֶק (tsedeq) and מֵישָׁרִים (mesharim) are adverbial accusatives (see 33:15). If they are taken as direct objects, indicating the content of what is spoken, one might translate, “who proclaims deliverance, who announces justice.”
107. 53 Heb “Declare! Bring near!”; “Declare and set forth your case.” See 41:21.
108. 54 Or “a righteous God and deliverer”; , , “a righteous God and a Savior.”
109. 55 The Niphal imperative with prefixed vav (ו) indicates purpose after the preceding imperative. The Niphal probably has a tolerative sense, “allow yourselves to be delivered, accept help.”
110. 56 Heb “I swear by myself”; , “have sworn.”
111. 57 Heb “a word goes out from my mouth [in] truth and will not return.”
112. 58 Heb “swear” (so , , , ); “confess allegiance.”
113. 59 Heb “ ‘Yes, in the Lord,’ one says about me, ‘is deliverance and strength.’ ”
114. 60 Heb “will come to him and be ashamed.”
115. 61 Heb “In the Lord all the offspring of Israel will be vindicated and boast.”