Isaiah 46–51
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The Lord Carries His People
46:1Bel1 kneels down,
Nebo2 bends low.
Their images weigh down animals and beasts.3
Your heavy images are burdensome to tired animals.4
46:2Together they bend low and kneel down;
they are unable to rescue the images;5
they themselves6 head off into captivity.7
46:3“Listen to me, O family of Jacob,8
all you who are left from the family of Israel,9
you who have been carried from birth,10
you who have been supported from the time you left the womb.11
46:4Even when you are old, I will take care of you,12
even when you have gray hair, I will carry you.
I made you and I will support you;
I will carry you and rescue you.13
46:5To whom can you compare and liken me?
Tell me whom you think I resemble, so we can be compared!
46:6Those who empty out gold from a purse
and weigh out silver on the scale14
hire a metalsmith, who makes it into a god.
They then bow down and worship it.
46:7They put it on their shoulder and carry it;
they put it in its place and it just stands there;
it does not15 move from its place.
Even when someone cries out to it, it does not reply;
it does not deliver him from his distress.
46:8Remember this, so you can be brave!16
Think about it, you rebels!17
46:9Remember what I accomplished in antiquity!18
Truly I am God, I have no peer;19
I am God, and there is none like me,
46:10who announces the end from the beginning
and reveals beforehand20 what has not yet occurred,
who says, ‘My plan will be realized,
I will accomplish what I desire,’
46:11who summons an eagle21 from the east,
from a distant land, one who carries out my plan.
Yes, I have decreed,22
yes, I will bring it to pass;
I have formulated a plan,
yes, I will carry it out.
46:12Listen to me, you stubborn people,23
you who distance yourself from doing what is right.24
46:13I am bringing my deliverance near, it is not far away;
I am bringing my salvation near,25 it does not wait.
I will save Zion;26
I will adorn Israel with my splendor.”27
Babylon Will Fall
47:1“Fall down! Sit in the dirt,
O virgin1 daughter Babylon!
Sit on the ground, not on a throne,
O daughter of the Babylonians!
Indeed,2 you will no longer be called delicate and pampered.
47:2Pick up millstones and grind flour!
Remove your veil,
strip off your skirt,
expose your legs,
cross the streams!
47:3Let your private parts be exposed!
Your genitals will be on display!3
I will get revenge;
I will not have pity on anyone,”4
47:4says our protector—
the Lord who commands armies is his name,
the Holy One of Israel.5
47:5“Sit silently! Go to a hiding place,6
O daughter of the Babylonians!
Indeed,7 you will no longer be called ‘Queen of kingdoms.’
47:6I was angry at my people;
I defiled my special possession
and handed them over to you.
You showed them no mercy;8
you even placed a very heavy burden on old people.9
47:7You said,
‘I will rule forever as permanent queen!’10
You did not think about these things;11
you did not consider how it would turn out.12
47:8So now, listen to this,
O one who lives so lavishly,13
who lives securely,
who says to herself,14
‘I am unique! No one can compare to me!15
I will never have to live as a widow;
I will never lose my children.’16
47:9Both of these will come upon you
suddenly, in one day!
You will lose your children and be widowed.17
You will be overwhelmed by these tragedies,18
despite19 your many incantations
and your numerous amulets.20
47:10You were complacent in your evil deeds;21
you thought,22 ‘No one sees me.’
Your self-professed23 wisdom and knowledge lead you astray,
when you say, ‘I am unique! No one can compare to me!’24
47:11Disaster will overtake you;
you will not know how to charm it away.25
Destruction will fall on you;
you will not be able to appease it.
Calamity will strike you suddenly,
before you recognize it.26
47:12Persist27 in trusting28 your amulets
and your many incantations,
which you have faithfully recited29 since your youth!
Maybe you will be successful30—
maybe you will scare away disaster.31
47:13You are tired out from listening to so much advice.32
Let them take their stand—
the ones who see omens in the sky,
who gaze at the stars,
who make monthly predictions—
let them rescue you from the disaster that is about to overtake you!33
47:14Look, they are like straw,
which the fire burns up;
they cannot rescue themselves
from the heat34 of the flames.
There are no coals to warm them,
no firelight to enjoy.35
47:15They will disappoint you,36
those you have so faithfully dealt with since your youth.37
Each strays off in his own direction,38
leaving no one to rescue you.”
The Lord Appeals to the Exiles
48:1Listen to this, O family of Jacob,1
you who are called by the name ‘Israel,’
and are descended from Judah,2
who take oaths in the name of the Lord,
and invoke3 the God of Israel—
but not in an honest and just manner.4
48:2Indeed, they live in the holy city;5
they trust in6 the God of Israel,
whose name is the Lord who commands armies.
48:3“I announced events beforehand,7
I issued the decrees and made the predictions;8
suddenly I acted and they came to pass.
48:4I did this9 because I know how stubborn you are.
Your neck muscles are like iron
and your forehead like bronze.10
48:5I announced them to you beforehand;
before they happened, I predicted them for you,
so you could never say,
‘My image did these things,
my idol, my cast image, decreed them.’
48:6You have heard; now look at all the evidence!11
Will you not admit that what I say is true?12
From this point on I am announcing to you new events
that are previously unrevealed and you do not know about.13
48:7Now they come into being,14 not in the past;
before today you did not hear about them,
so you could not say,
‘Yes,15 I know about them.’
48:8You did not hear,
you do not know,
you were not told beforehand.16
For I know that you are very deceitful;17
you were labeled18 a rebel from birth.
48:9For the sake of my reputation19 I hold back my anger;
for the sake of my prestige20 I restrain myself from destroying you.21
48:10Look, I have refined you, but not as silver;
I have purified you22 in the furnace of misery.
48:11For my sake alone23 I will act,
for how can I allow my name to be defiled?24
I will not share my glory with anyone else!25
48:12Listen to me, O Jacob,
Israel, whom I summoned!
I am the one;
I am present at the very beginning
and at the very end.26
48:13Yes, my hand founded the earth;
my right hand spread out the sky.
I summon them;
they stand together.
48:14All of you, gather together and listen!
Who among them27 announced these things?
The Lord’s ally28 will carry out his desire against Babylon;
he will exert his power against the Babylonians.29
48:15I, I have spoken—
yes, I have summoned him;
I lead him and he will succeed.30
48:16Approach me! Listen to this!
From the very first I have not spoken in secret;
when it happens,31 I am there.”
So now, the sovereign Lord has sent me, accompanied by his spirit.32
48:17This is what the Lord, your protector,33 says,
the Holy One of Israel:34
“I am the Lord your God,
who teaches you how to succeed,
who leads you in the way you should go.
48:18If only you had obeyed my35 commandments,
prosperity would have flowed to you like a river,36
deliverance would have come to you like the waves of the sea.37
48:19Your descendants would have been as numerous as sand,38
and your children39 like its granules.
Their name would not have been cut off
and eliminated from my presence.40
48:20Leave Babylon!
Flee from the Babylonians!
Announce it with a shout of joy!
Make this known!
Proclaim it throughout the earth!41
Say, ‘The Lord protects42 his servant Jacob.
48:21They do not thirst as he leads them through dry regions;
he makes water flow out of a rock for them;
he splits open a rock and water flows out.’43
48:22There will be no prosperity for the wicked,” says the Lord.
Ideal Israel Delivers the Exiles
49:1Listen to me, you coastlands!1
Pay attention, you people who live far away!
The Lord summoned me from birth;2
he commissioned me when my mother brought me into the world.3
49:2He made my mouth like a sharp sword,
he hid me in the hollow of his hand;
he made me like a sharpened4 arrow,
he hid me in his quiver.5
49:3He said to me, “You are my servant,
Israel, through whom I will reveal my splendor.”6
49:4But I thought,7 “I have worked in vain;
I have expended my energy for absolutely nothing.”8
But the Lord will vindicate me;
my God will reward me.9
49:5So now the Lord says,
the one who formed me from birth10 to be his servant—
he did this11 to restore Jacob to himself,
so that Israel might be gathered to him;
and I will be honored12 in the Lord’s sight,
for my God is my source of strength13—
49:6he says, “Is it too insignificant a task for you to be my servant,
to reestablish the tribes of Jacob,
and restore the remnant14 of Israel?15
I will make you a light to the nations,16
so you can bring17 my deliverance to the remote regions of the earth.”
49:7This is what the Lord,
the protector18 of Israel, their Holy One,19 says
to the one who is despised20 and rejected21 by nations,22
a servant of rulers:
“Kings will see and rise in respect,23
princes will bow down,
because of the faithful Lord,
the Holy One of Israel who has chosen you.”
49:8This is what the Lord says:
“At the time I decide to show my favor, I will respond to you;
in the day of deliverance I will help you;
I will protect you24 and make you a covenant mediator for people,25
and to reassign the desolate property.
49:9You will say28 to the prisoners, ‘Come out,’
and to those who are in dark dungeons,29 ‘Emerge.’30
They will graze beside the roads;
on all the slopes they will find pasture.
49:10They will not be hungry or thirsty;
the sun’s oppressive heat will not beat down on them,31
for one who has compassion on them will guide them;
he will lead them to springs of water.
49:11I will make all my mountains into a road;
I will construct my roadways.”
49:12Look, they…
This passage has been shortened. Keep reading Isaiah 46–51 in Logos
Footnotes
- 1 Bel was the name of a Babylonian god. The name was originally associated with Enlil, but later was applied to Marduk. See בֵּל.
- 2 Nebo is a variation of the name of the Babylonian god Nabu.
- 3 Heb “their images belong to animals and beasts”; “their idols are borne by beasts of burden”; “are being hauled away.”
- 4 Heb “your loads are carried [as] a burden by a weary [animal].”
- 5 Heb “[the] burden,” i.e., their images, the heavy burden carried by the animals.
- 6 נַפְשָׁם (nafsham, “their souls/lives”) is equivalent here to a third masculine plural suffix, but the third feminine singular verb הָלָכָה (halakhah, “they go”) agrees with the feminine noun נֶפֶשׁ (nefesh, “soul, life”).
- 7 The downfall of Babylon is depicted here. The idols are carried off by the victorious enemy; the gods are likened to defeated captives who cower before the enemy and are taken into exile.
- 8 Heb “house of Jacob”; “descendants of Jacob.”
- 9 Heb “and all the remnant of the house of Israel.”
- 10 Heb “from the womb” (so ); “from the belly”; “from your infancy.”
- 11 Heb “who have been lifted up from the womb.”
- 12 Heb “until old age, I am he” ( similar); “I will be your God throughout your lifetime.”
- 13 Unlike the weary idol gods, whose images must be carried by animals, the Lord carries his weary people.
- 14 Heb “the reed,” probably referring to the beam of a scales. See 889 קָנֶה 4.c.
- 15 Or perhaps, “cannot,” here and in the following two lines. The imperfect forms can indicate capability.
- 16 The meaning of the verb אָשַׁשׁ (’ashash, which appears here in the Hitpolel stem) is uncertain. 84 אשׁשׁ relates it to a root meaning “found, establish” in Arabic; II אשׁשׁ gives the meaning “pluck up courage.” The imperative with vav (ו) may indicate purpose following the preceding imperative.
- 17 Heb “return [it], rebels, to heart”; “recall it to mind, you transgressors.”
- 18 Heb “remember the former things, from antiquity”; , “the former things of old.”
- 19 Heb “and there is no other” (so , , ).
- 20 Or “from long ago”; , , , “from ancient times.”
- 21 Or, more generally, “a bird of prey” (so , , , ; see 18:6).
- 22 Heb “spoken”; “I have spoken it.”
- 23 Heb “strong of heart [or, mind]”; “stouthearted”; “fainthearted”; “stubborn-hearted.”
- 24 Heb “who are far from righteousness [or perhaps, “deliverance”].”
- 25 Heb “my salvation.” The verb “I am bringing near” is understood by ellipsis (note the previous line).
- 26 Heb “I will place in Zion salvation”; “I will grant salvation in Zion.”
- 27 Heb “to Israel my splendor”; , “for Israel my glory.”
- 1 בְּתוּלַה (bétulah) often refers to a virgin, but the phrase “virgin daughter” is apparently stylized (see also 23:12; 37:22). In the extended metaphor of this chapter, where Babylon is personified as a queen (vv. 5, 7), she is depicted as being both a wife and mother (vv. 8–9).
- 2 Or “For” (, ).
- 3 Heb “Your shame will be seen.” In this context “shame” is a euphemism referring to the genitals.
- 4 Heb “I will not meet a man.” The verb פָּגַע (pagah) apparently carries the nuance “meet with kindness” here (cf. 64:5, and see 803 Qal.2).
- 5 The Hebrew text reads, “Our redeemer—the Lord who commands armies [traditionally, the Lord of hosts] is his name, the Holy One of Israel.” The ancient Greek version adds “says” before “our redeemer.” אָמַר (’amar) may have accidentally dropped from the text by virtual haplography. Note that the preceding word אָדָם (’adam) is graphically similar. See the note on the phrase “the Holy One of Israel” in .
- 6 Heb “darkness,” which may indicate a place of hiding where a fugitive would seek shelter and protection.
- 7 Or “For” (, ).
- 8 Or “compassion.”
- 9 Heb “on the old you made very heavy your yoke.”
- 10 Heb “Forever I [will be] permanent queen”; “the eternal queen”; “queen forever.”
- 11 Heb “you did not set these things upon your heart [or “mind”].”
- 12 Heb “you did not remember its outcome”; “you disregarded their outcome.”
- 13 Or perhaps, “voluptuous one” (); “you sensual one”; “You are a pleasure-crazy kingdom.”
- 14 Heb “the one who says in her heart.”
- 15 Heb “I [am], and besides me there is no other.” See Zeph 2:15.
- 16 Heb “I will not live [as] a widow, and I will not know loss of children.”
- 17 Heb “loss of children and widowhood.” In the Hebrew text the phrase is in apposition to “both of these” in line 1.
- 18 Heb “according to their fullness, they will come upon you.”
- 19 For other examples of the preposition bet (בְּ) having the sense of “although, despite,” see 90 III.7.
- 20 Reference is made to incantations and amulets, both of which were important in Mesopotamian religion. They were used to ward off danger and demons.
- 21 Heb “you trusted in your evil”; , , , , “wickedness.”
- 22 Or “said”; “said to yourself” ’ “said in your heart.”
- 23 The words “self-professed” are supplied in the translation for clarification.
- 24 See the note at v. .
- 25 The Hebrew text has שַׁחְרָהּ (shakhrah), which is either a suffixed noun (“its dawning,” i.e., origin) or infinitive (“to look early for it”). Some have suggested an emendation to שַׁחֲדָהּ (shakhadah), a suffixed infinitive from שָׁחַד (shakhad, “[how] to buy it off”; see 1005 שָׁחַד). This forms a nice parallel with the following couplet. The above translation is based on a different etymology of the verb in question. III שׁחר references a verbal root with these letters (שׁחד) that refers to magical activity.
- 26 Heb “you will not know”; “you cannot foresee.”
- 27 Heb “stand” (so , ); , “Stand fast.”
- 28 The word “trusting” is supplied in the translation for clarification. See v. 9.
- 29 Heb “in that which you have toiled.”
- 30 Heb “maybe you will be able to profit.”
- 31 Heb “maybe you will cause to tremble.” The object “disaster” is supplied in the translation for clarification. See the note at v. .
- 32 Heb “you are tired because of the abundance of your advice.”
- 33 Heb “let them stand and rescue you—the ones who see omens in the sky, who gaze at the stars, who make known by months—from those things which are coming upon you.”
- 34 Heb “hand,” here a metaphor for the strength or power of the flames.
- 35 The Hebrew text reads literally, “there is no coal [for?] their food, light to sit before it.” Some emend לַחְמָם (lakhmam, “their food”) to לְחֻמָּם (lékhummam, “to warm them”; see חמם). This statement may allude to Isa 44:16, where idolaters are depicted warming themselves over a fire made from wood, part of which was used to form idols. The fire of divine judgment will be no such campfire; its flames will devour and destroy.
- 36 Heb “So they will be to you”; “That is all they can do for you.”
- 37 Heb “that for which you toiled, your traders from your youth.” The omen readers and star gazers are likened to merchants with whom Babylon has had an ongoing economic relationship.
- 38 Heb “each to his own side, they err.”
- 1 Heb “house of Jacob”; , “people of Israel.”
- 2 The Hebrew text reads literally “and from the waters of Judah came out.” מִמֵּי (mimme) could be a corruption of מִמְּעֵי (mimmé’e, “from the inner parts of”; cf. , , , ) as suggested in the above translation. Some translations (ESV, ) retain the reading because the Qumran scroll 1QIsaa, which corrects a similar form to “from inner parts of” in 39:7, does not do it here.
- 3 Heb “cause to remember”; , “make mention of.”
- 4 Heb “not in truth and not in righteousness.”
- 5 Heb “they call themselves [or “are called”] from the holy city.” The precise meaning of the statement is uncertain. The Niphal of קָרָא (qara’) is combined with the preposition מִן (min) only here. When the Qal of קָרָא is used with מִן, the preposition often indicates the place from which one is summoned (see 46:11). So one could translate, “from the holy city they are summoned,” meaning that they reside there.
- 6 Heb “lean on” (so , ); , “rely on.”
- 7 Heb “the former things beforehand I declared.”
- 8 Heb “and from my mouth they came forth and I caused them to be heard.”
- 9 The words “I did this” are supplied in the translation for stylistic reasons. In the Hebrew text v. 4 is subordinated to v. 3.
- 10 The image is that of a person who has tensed the muscles of the face and neck as a sign of resolute refusal.
- 11 Heb “gaze [at] all of it”; “see all this.”
- 12 Heb “[as for] you, will you not declare?”
- 13 Heb “and hidden things, and you do not know them.”
- 14 Heb “are created” (so , , , ); “They are brand new.”
- 15 Heb “look”; , “Behold.”
- 16 Heb “beforehand your ear did not open.”
- 17 Heb “deceiving, you deceive.” The infinitive absolute precedes the finite verb for emphasis.
- 18 Or “called” (, , , , ).
- 19 Heb “for the sake of my name” (so , ); “for my own sake.”
- 20 Heb “and my praise.” לְמַעַן (léma’an, “for the sake of”) is understood by ellipsis (note the preceding line).
- 21 Heb “I restrain [myself] concerning you not to cut you off.”
- 22 The Hebrew text has בְּחַרְתִּיךָ (békhartikha, “I have chosen you”), but the Qumran scroll 1QIsaa reads correctly בחנתיכה (“I have tested you”). The metallurgical background of the imagery suggests that purification through testing is the idea.
- 23 The Hebrew text repeats לְמַעֲנִי (léma’ani, “for my sake”) for emphasis.
- 24 The Hebrew text reads literally, “for how can it be defiled?” The subject of the verb is probably “name” (v. 9).
- 26 Heb “I [am] he, I [am the] first, also I [am the] last.”
- 27 This probably refers to the idol gods (see v. 5).
- 28 Or “friend,” or “covenant partner.” The Lord’s ally is a reference to Cyrus.
- 29 Heb “and his arm [against] the Babylonians.”
- 30 Heb “and his way will be prosperous.”
- 31 Heb “from the time of its occurring.”
- 32 The speaker here is not identified specifically, but he is probably Cyrus, the Lord’s “ally” mentioned in vv. 14–15.
- 33 Heb “your redeemer.” See the note at .
- 34 See the note on the phrase “the Holy One of Israel” in .
- 35 Heb “paid attention to” (so , , ); “had listened to.”
- 36 Heb “like a river your peace would have been.” שָׁלוֹם (shalom) probably refers here to the peace and prosperity which God promised in return for obedience to the covenant.
- 37 Heb “and your righteousness like the waves of the sea.” צְדָקָה (tsédaqah) probably refers here to divine deliverance from enemies. See v. 19.
- 38 Heb “like sand”; “as many as the grains of sand.”
- 39 Heb “and the issue from your inner parts.”
- 40 Heb “and his name would not be cut off and would not be destroyed from before me.”
- 41 Heb “to the end of the earth” (so , , ).
- 42 Heb “redeems.” See the note at .
- 43 The translation above (present tense) assumes that this verse describes God’s provision for returning Babylonian exiles (see v. 20; 35:6; 49:10) in terms reminiscent of the Exodus from Egypt (see Exod 17:6).
- 1 Or “islands” (, ); “in far-off lands.” The Lord’s special servant, introduced in chap. 42, speaks here of his commission.
- 2 Heb “called me from the womb.”
- 3 Heb “from the inner parts of my mother he mentioned my name.”
- 4 Or perhaps, “polished” (so , , , , ); “a select arrow.”
- 5 The figurative language emphasizes the servant’s importance as the Lord’s effective instrument. The servant’s mouth, which stands metonymically for his words, is compared to a sharp sword because he will be an effective spokesman on God’s behalf (see 50:4). The Lord holds his hand on the servant, ready to draw and use him at the appropriate time. The servant is like a sharpened arrow reserved in a quiver for just the right moment.
- 6 This verse identifies the servant as Israel. This seems to refer to the exiled nation (cf. 41:8–9; 44:1–2, 21; 45:4; 48:20), but in vv. 5–6 this servant says he has been commissioned to reconcile Israel to God, so he must be distinct from the exiled nation. This servant is an ideal “Israel” who, like Moses of old, mediates a covenant for the nation (see v. 8), leads them out of bondage (v. 9a), and carries out God’s original plan for Israel by positively impacting the pagan nations (see v. 6b). By living according to God’s law, Israel was to be a model of God’s standards of justice to the surrounding nations (Deut 4:6–8). The sinful nation failed, but the servant, the ideal “Israel,” will succeed by establishing justice throughout the earth.
- 7 Or “said” (, , , ); “I replied.”
- 8 Heb “for nothing and emptiness.” Synonyms are combined to emphasize the common idea.
- 9 Heb “But my justice is with the Lord, and my reward [or “wage”] with my God.”
- 10 Heb “from the womb” (so , ).
- 11 The words “he did this” are supplied in the translation for stylistic reasons. In the Hebrew text the infinitive construct of purpose is subordinated to the previous statement.
- 12 The vav (ו) + imperfect is translated here as a result clause; one might interpret it as indicating purpose, “and so I might be honored.”
- 13 Heb “and my God is [perhaps, “having been”] my strength.” The disjunctive structure (vav [ו] + subject + verb) is interpreted here as indicating a causal circumstantial clause.
- 14 Heb “the protected [or “preserved”] ones.”
- 15 The question is purely rhetorical; it does not imply that the servant was dissatisfied with his commission or that he minimized the restoration of Israel.
- 16 See the note at .
- 17 Heb “be” (so , ); “you must take.”
- 18 Heb “redeemer.” See the note at .
- 19 See the note on the phrase “the Holy One of Israel” in .
- 20 The Hebrew text reads literally “to [one who] despises life.” It is preferable to read with the Qumran scroll 1QIsaa לבזוי, which should be vocalized as a passive participle, לִבְזוּי (livzuy, “to the one despised with respect to life” [נֶפֶשׁ is a genitive of specification]). The consonantal sequence וי was probably misread as ה in the tradition. The contextual argument favors the 1QIsaa reading. As J. N. Oswalt (Isaiah [], 2:) points out, the three terse phrases “convey a picture of lowliness, worthlessness, and helplessness.”
- 21 ’s Piel participle (“to the one who rejects”) does not fit contextually. The form should be revocalized as a Pual, “to the one rejected.”
- 22 Parallelism (see “rulers,” “kings,” “princes”) suggests that the singular גּוֹי (goy) be emended to a plural or understood in a collective sense (see 55:5).
- 23 For this sense of קוּם (qum), see Gen 19:1; 23:7; 33:10; Lev 19:32; 1 Sam 20:41; 25:41; 1 Kgs 2:19; Job 29:8.
- 24 The translation assumes the verb is derived from the root נָצָר (natsar, “protect”). Some prefer to derive it from the root יָצָר (yatsar, “form”).
- 25 Heb “a covenant of people.” A person cannot literally be a covenant; בְּרִית (bérit) is probably metonymic here, indicating a covenant mediator. Here עָם (’am, “people”) appears to refer to Israel. See the note at .
- 26 The Hiphil of קוּם (qum, “arise”) is probably used here in the sense of “rebuild.”
- 27 The “land” probably stands by metonymy for the ruins within it.
- 28 Heb “to say.” In the Hebrew text the infinitive construct is subordinated to what precedes.
- 29 Heb “in darkness” (so , , , , ); “the prisoners of darkness.”
- 30 Heb “show yourselves” (so , , ).
- 31 Heb “and the heat and the sun will not strike them.” In Isa 35:7, its only other occurrence in the OT, שָׁרָב (sharav) stands parallel to “parched ground” and in contrast to “pool.” In later Hebrew and Aramaic it refers to “dry heat, heat of the sun” ( 1627 ). Here it likely has this nuance and forms a hendiadys with “sun.”
Cross references
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