Isaiah 44:28–45:13

Footnotes

1. 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.
2. 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.
3. 53 Heb “that he might bring to completion all my desire.”
4. 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).
5. 1 Heb “anointed” (so , , , , ); “his appointed king.”
6. 2 The “right hand” is a symbol of activity and strength; the Lord directs Cyrus’ activities and assures his success.
7. 3 Heb “and the belts of kings I will loosen”; “strip kings of their robes”; “strip kings of their armor.”
8. 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”).
9. 5 That is, on the gates. Cf. “break the iron bars on bronze gates.”
10. 6 Heb “treasures of darkness” (, , , ); “treasures from dark, secret places.”
11. 7 Or “know” (, , , ); “acknowledge.”
12. 8 Heb “and there is none besides.” On the use of עוֹד (’od) here, see 729 1.c.
13. 9 Heb “gird you” (so ) or “strengthen you” (so ).
14. 10 Or “know” (, , , , , ); “have not acknowledged.”
15. 11 The words “I do this” are supplied in the translation for stylistic reasons.
16. 12 Heb “they” (so , ); , “everyone”; “all the world.”
17. 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.
18. 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.”
19. 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).
20. 16 Heb “let the clouds drip with”; “let the skies pour down.”
21. 17 Heb “open up” (so ); , “open wide.”
22. 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).
23. 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).
24. 20 The masculine singular pronominal suffix probably refers back to יָשַׁע (yasha’, “salvation”).
25. 21 Heb “Woe [to] the one who argues with the one who formed him.”
26. 22 The words “one who is like a mere” are supplied in the translation for stylistic reasons and clarification.
27. 23 Heb “Should the clay say to the one who forms it?” The rhetorical question anticipates a reply, “Of course not!”
28. 24 The words “in the world” are supplied in the translation to approximate in English idiom the force of the sarcastic question.
29. 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.”
30. 26 Heb “Woe [to] one who says” ( and both similar); “How terrible it will be.”
31. 27 see the note at v. . This phrase occurs a second time later in this verse.
32. 28 Verses 9–10 may allude to the exiles’ criticism that the Lord does not appear to know what he is doing.
33. 29 See the note on the phrase “the Holy One of Israel” in .
34. 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.”
35. 31 Heb “Ask me” The rhetorical command sarcastically expresses the Lord’s disgust with those who question his ways.
36. 32 Heb “Do you command me about …?” The rhetorical question sarcastically expresses the Lord’s disgust with those who question his ways.
37. 33 The words “who live” are supplied in the translation for stylistic reasons.
38. 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.
39. 35 Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
40. 36 Heb “and to all their host I commanded.” See the notes at .
41. 37 Heb “I stir him up in righteousness”; “I have aroused him.” See the note at . Cyrus (cf. 44:28) is in view here.