Isaiah 40–66

Footnotes

1. 1 The pronominal suffix is second masculine plural. The identity of the addressee is uncertain: (1) God’s people may be addressed, or (2) the unidentified heralds commanded to comfort Jerusalem.
2. 2 Heb “speak to the heart of Jerusalem.” Jerusalem is personified as a woman.
3. 3 For location see ; ; ; ; ; ; ; ; .
4. 4 Heb “that she is filled [with] her warfare.” Some understand צָבָא (tsavah, “warfare”) as meaning “hard service” or “compulsory labor” in this context.
5. 5 Heb “that her punishment is accepted [as satisfactory].”
6. 6 Heb “for she has received from the hand of the Lord double.” The principle of the double portion in punishment is also seen in Jer 16:18; 17:18 and Rev 18:6. For examples of the double portion in Israelite law, see Exod 22:4, 7, 9 (double restitution by a thief) and Deut 21:17 (double inheritance portion for the firstborn).
7. 7 Or “glory.” The Lord’s “glory” is his theophanic radiance and royal splendor (see Isa 6:3; 24:23; 35:2; 60:1; 66:18–19).
8. 8 Heb “flesh” (so , , ); , “mankind”; “the whole human race.”
9. 9 Or “indeed.”
10. 10 Heb “the mouth of the Lord has spoken” (so , , ).
11. 11 Heb “and he says.” Apparently a second “voice” responds to the command of the first “voice.”
12. 12 The words “the first voice responds” are supplied in the translation for clarification. The first voice tells the second one what to declare.
13. 13 Heb “all flesh is grass.” The point of the metaphor is explained in v. 7.
14. 14 Heb “and all his loyalty.” The antecedent of the third masculine suffix is בָּשָׂר (basar, “flesh”), which refers collectively to mankind. The , apparently understanding the antecedent as “grass,” reads “glory,” but חֶסֶד (khesed) rarely, if ever, has this nuance. The normal meaning of חֶסֶד (“faithfulness, loyalty, devotion”) fits very well in the argument. Human beings and their faithfulness (verbal expressions of faithfulness are specifically in view; cf. “constancy”) are short-lived and unreliable, in stark contrast to the decrees and promises of the eternal God.
15. 15 The Hebrew text has רוּחַ יְהוָה (ruakh yehvah), which in this context probably does not refer to the Lord’s personal Spirit. The phrase is better translated “the breath of the Lord,” or “the wind of [i.e., sent by] the Lord.” The Lord’s sovereign control over nature, including the hot desert winds that dry up vegetation, is in view here (cf. Ps 147:18; Isa 59:19).
16. 16 Heb “the people” (so , , , , , ).
17. 17 Heb “but the word of our God stands forever.” In this context the divine “word” specifically refers to his decreed promise assuring Jerusalem that her suffering is over and his glorious return imminent (vv. 1–5).
18. 18 The second feminine singular imperatives are addressed to personified Zion/Jerusalem, who is here told to ascend a high hill and proclaim the good news of the Lord’s return to the other towns of Judah. Isa 41:27 and 52:7 speak of a herald sent to Zion, but the masculine singular form מְבַשֵּׂר (mévaser) is used in these verses, in contrast to the feminine singular form מְבַשֶּׂרֶת (mévaseret) employed in 40:9, where Zion is addressed as a herald.
19. 19 Heb “comes as a strong one”; “will come as a mighty one.” The preposition בְּ (bet) here carries the nuance “in the capacity of.” It indicates that the Lord possesses the quality expressed by the noun. See §119.i and בְּ.
20. 20 Heb “his arm rules for him” (so , ). The Lord’s “arm” symbolizes his military power (see Isa 51:9–10; 63:5).
21. 21 As the Lord returns to Jerusalem as a victorious warrior, he brings with him the spoils of victory, called here his “reward” and “prize.” These terms might also be translated “wages” and “recompense.” Verse 11 indicates that his rescued people, likened to a flock of sheep, are his reward.
22. 22 Heb “in his bosom” (so , , , ), an expression which reflects closeness and protective care.
23. 23 The Qumran scroll 1QIsaa has מי ים (“waters of the sea”), a reading followed by .
24. 24 Heb “with a span.” A “span” was the distance between the ends of the thumb and the little finger of the spread hand” ( 285 זֶרֶת).
25. 25 Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
26. 26 Heb “or weighed by a third part [of a measure].”
27. 27 The implied answer to the rhetorical questions of v. 12 is “no one but the Lord. The Lord, and no other, created the world. Like a merchant weighing out silver or commodities on a scale, the Lord established the various components of the physical universe in precise proportions.
28. 28 Perhaps the verb is used metonymically here in the sense of “advises” (note the following line).
29. 29 In this context רוּחַ (ruakh) likely refers to the Lord’s “mind,” or mental faculties, rather than his personal Spirit (see 925 ).
30. 30 Heb “or [as] the man of his counsel causes him to know?”
31. 31 Heb “With whom did he consult, so that he gave discernment to him?”
32. 32 Heb “and taught him.” The vav (ו) consecutive with prefixed verbal form continues the previous line. The translation employs an interrogative pronoun for stylistic reasons.
33. 33 The phrase אֹרַח מִשְׁפָּט (’orakh mishpat) could be translated “path of justice” (so , ), but in this context, where creative ability and skill is in view, the phrase is better understood in the sense of “the way that is proper or fitting” (see 1049 מִשְׁפָּט 6); cf. , “the right way.”
34. 34 Heb “or the way of understanding causes him to know?” The implied answer to the rhetorical questions in vv. 13–14 is, “No one.” In contrast to Marduk, the creator-god of Mesopotamian myths who receives help from the god of wisdom, the Lord neither needs nor receives any such advice or help. See R. Whybray, Heavenly Counsellor (), 64–77.
35. 35 Or “weighs” (); “picks up.”
36. 36 Or “islands” (, , ).
37. 37 The words “for a sacrifice” are supplied in the translation for clarification.
38. 38 The point is that not even the Lebanon forest could supply enough wood and animals for an adequate sacrifice to the Lord.
39. 39 Heb “[as derived] from nothing and unformed.”
40. 40 Heb “pours out”; “melteth.”
41. 41 The first two words of the verse (הַמְסֻכָּן תְּרוּמָה, hamsukan térumah) are problematic. Some take מְסֻכָּן as an otherwise unattested Pual participle from סָכַן (sakhan, “be poor”) and translate “the one who is impoverished.” תְּרוּמָה (térumah, “contribution”) can then be taken as an adverbial accusative, “with respect to a contribution,” and the entire line translated, “the one who is too impoverished for such a contribution [i.e., the metal idol of v. 19?] selects wood that will not rot.” However, מְסֻכָּן is probably the name of a tree used in idol manufacturing (cognate with Akkadian musukkanu, cf. H. R. Cohen, Biblical Hapax Legomena [], 133). מְסֻכָּן may be a scribal interpretive addition attempting to specify עֵץ (’ets) or עֵץ may be a scribal attempt to categorize מְסֻכָּן. How an idol constitutes a תְּרוּמָה (“contribution”) is not entirely clear.
42. 42 Or “set up” (, , , ); , “to prepare.”
43. 43 Heb “the circle of the earth” (so , , , ).
44. 44 The words “before him” are supplied in the translation for clarification.
45. 45 The otherwise unattested noun דֹּק (doq), translated here “thin curtain,” is apparently derived from the verbal root דקק (“crush”) from which is derived the adjective דַּק (daq, “thin”; see דקק). The nuance “curtain” is implied from the parallelism (see “tent” in the next line).
46. 46 The meaning of the otherwise unattested verb מָתַח (matakh, “spread out”) is determined from the parallelism (note the corresponding verb “stretch out” in the previous line) and supported by later Hebrew and Aramaic cognates. See *מתה.
47. 47 Heb “like a tent [in which] to live”; , “like a tent to dwell (live , ) in.”
48. 48 See the note on the phrase “the Holy One of Israel” in .
49. 49 Heb “Lift on high your eyes and see.”
50. 50 The words “heavenly lights” are supplied in the translation for clarification. See the following lines.
51. 51 Heb “the one who brings out by number their host.” The stars are here likened to a huge army that the Lord leads out. Perhaps the next line pictures God calling roll. If so, the final line may be indicating that none of them dares “go AWOL.” (“AWOL” is a military acronym for “absent without leave.”)
52. 52 Heb “my way is hidden from the Lord” (so , , , ).
53. 53 Heb “and from my God my justice passes away”; “my right is disregarded by my God.”
54. 54 Heb “the ends of the earth,” but this is a merism, where the earth’s extremities stand for its entirety, i.e., the extremities and everything in between them.
55. 55 Exiled Israel’s complaint (v. 27) implies that God might be limited in some way. Perhaps he, like so many of the pagan gods, has died. Or perhaps his jurisdiction is limited to Judah and does not include Babylon. Maybe he is unable to devise an adequate plan to rescue his people, or is unable to execute it. But v. 28 affirms that he is not limited temporally or spatially nor is his power and wisdom restricted in any way. He can and will deliver his people, if they respond in hopeful faith (v. 31a).
56. 56 Heb “stumbling they stumble.” The verbal idea is emphasized by the infinitive absolute.
57. 57 The words “for the Lord’s help” are supplied in the translation for clarification.
58. 58 Heb “they rise up [on] wings like eagles” ( similar).
59. 1 Or “islands” (, , ); “distant lands”; “lands beyond the sea.”
60. 2 The Hebrew term מִשְׁפָּט (mishpat) could be translated “judgment,” but here it seems to refer to the dispute or debate between the Lord and the nations.
61. 3 The expression this one from the east refers to the Persian conqueror Cyrus, as later texts indicate (see 44:28–45:6; 46:11; 48:14–16).
62. 4 The interrogative particle is understood by ellipsis.
63. 5 Heb “[in] righteousness called him to his foot.”
64. 6 Heb “he [the Lord] places before him [Cyrus] nations.”
65. 7 The verb יַרְדְּ (yardé) is an otherwise unattested Hiphil form from רָדָה (radah, “rule”). But the Hiphil makes no sense with “kings” as object; one must understand an ellipsis and supply “him” (Cyrus) as the object. The Qumran scroll 1QIsaa has יוֹרִד (yorid), which appears to be a Hiphil form from יָרַד (yarad, “go down”). Others suggest reading יָרֹד (yarod), a Qal form from רָדַד (radad, “beat down”).
66. 8 The point is that they are powerless before Cyrus’ military power and scatter before him.
67. 9 Heb “[in] peace”; , “safely”; “in safety”; “unscathed.”
68. 10 Heb “a way with his feet he does not come [or “enter”].” One could translate, “by a way he was not [previously] entering with his feet.” This would mean that he is advancing into new territory and expanding his conquests. The present translation assumes this is a hyperbolic description to his speedy advance. He moves so quickly he does not enter the way with his feet, i.e., his feet don’t even touch the ground. See C. R. North, Second Isaiah, 94.
69. 11 Heb “Who acts and accomplishes?”; “Who has performed and accomplished it.”
70. 12 The interrogative particle is understood by ellipsis (note the preceding line).
71. 13 Heb “I, the Lord, [am with] the first, and with the last ones I [am] he.”
72. 14 Or “islands” (, ); “faraway places”; “lands beyond the sea.”
73. 15 Heb “the ends of the earth,” but this is a merism, where the earth’s extremities stand for its entirety, i.e., the extremities and everything in between them.
74. 16 Heb “each his neighbor helps”; “The workers help each other.”
75. 17 The verb “encourages” is understood by ellipsis (note the preceding line).
76. 18 Heb “saying of the welding, ‘It is good.’ ”
77. 19 Or perhaps, “covenantal partner” (see 1 Kgs 5:15 [5:1 ]; 2 Chr 20:7).
78. 20 Heb “whom I have taken hold of [i.e., to lead back].”
79. 21 According to (1043 שָׁעָה), the verb תִּשְׁתָּע (tishta’) in the second line of the poetic couplet is a Hitpael form from the root שָׁעָה (sha’ah, “gaze,” with metathesis of the stem prefix and the first root letter). Taking the Hitpael as iterative, one may then translate “do not anxiously look about.” However, the alleged Hitpael form of שָׁעָה (sha’ah) only occurs here and in verse 23. שׁתע proposes that the verb is instead a Qal form from the root שׁתע (“fear”) which is attested in cognate Semitic languages, including Ugaritic (discovered after the publishing of ), suggests the existence of this root. The poetic structure of v. 10 also supports the proposal, for the form in question is in synonymous parallelism to יָרֵא (yare’, “fear”).
80. 22 The “right hand” is a symbol of the Lord’s power to deliver (Exod 15:6, 12) and protect (Ps 63:9 [63:8 ]). Here צֶדֶק (tsedeq) has its well-attested nuance of “vindicated righteousness,” i.e., “victory, deliverance” (see 45:8; 51:5, and 841–42 ).
81. 23 Heb “the men of your strife”; “those who contend with you.”
82. 24 Heb “like nothing”; “come to nought.”
83. 25 Heb “the men of your struggle”; “those who quarrel with you.”
84. 26 Heb “the men of your battle”; “who do battle with you.”
85. 27 Heb “O worm Jacob” (, ). The worm metaphor suggests that Jacob is insignificant and despised.
86. 28 On the basis of the parallelism (note “worm”) and an alleged Akkadian cognate, some read “louse” or “weevil.” Cf. “O maggot Israel”; “you insect Israel.”
87. 29 Heb “your kinsman redeemer.” A גָּאַל (ga’al, “kinsman redeemer”) was a protector of the extended family’s interests.
88. 30 See the note on the phrase “the Holy One of Israel” in .
89. 31 Heb “into” (so ); “have made thee to be.”
90. 32 Heb “owner of two-mouths,” i.e., double-edged.
91. 33 The mountains and hills symbolize hostile nations that are obstacles to Israel’s restoration.
92. 34 Heb “will answer them” (so , , , , , ).
93. 35 The words “I will do this” are supplied in the translation for clarification. The Hebrew text has here simply, “in order that.”
94. 36 Heb “they”; , “that all may see”; , “Everyone will see.”
95. 37 Heb “hand” (so , , , ).
96. 38 Or “created it” (, , , , ); “has made it happen.”
97. 39 Heb “strong [words],” see *עֲצֻמוֹת.
98. 40 Apparently this challenge is addressed to the pagan idol gods, see vv. 23–24.
99. 41 Heb “As for the former things, tell us what they are!”
100. 42 Heb “so we might set [them to] our heart.”
101. 43 Heb “and might know their outcome.”
102. 44 Heb “Declare the coming things, with respect to the end.”
103. 45 The translation assumes the Qere (וְנִרְאֶה [vénir’eh], from יָרֵא [yare’], “be afraid”). Heb “so we might be frightened and afraid together.” On the meaning of the verb שָׁתָע (shata’), see the note at v. .
104. 46 Heb “an object of disgust [is he who] chooses you.”
105. 47 That is, Cyrus the Persian. See the note at v. .
106. 48 Heb “[one] from the rising of the sun [who] calls in my name.”
107. 49 The Hebrew text has וְיָבֹא (véyavo’, “and he comes”), but this is likely a corruption of an original וַיָּבָס (vayyavas), from בּוּס (bus, “step on”).
108. 50 The words “who announced it” are supplied in the translation for clarification. The interrogative particle and verb are understood by ellipsis (see the preceding line).
109. 51 The Hebrew text reads simply, “First to Zion, ‘Look here they are!’ ” The words “I decreed” are supplied in the translation for clarification.
110. 52 For location see ; ; ; ; ; ; ; ; .
111. 53 The Hebrew text has אָוֶן (’aven, “deception,” i.e., “false”), but the Qumran scroll 1QIsaa has אין (“nothing”), which forms a better parallel with אֶפֶס (’efes, “nothing”) in the next line. See also 40:17 and 41:12.
112. 54 Heb “their statues are wind and nothing”; “wind and emptiness”; “wind and confusion.”
113. 1 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.
114. 2 Heb “he will bring out justice” (cf. , , ).
115. 3 Like the ideal king portrayed in Isa 11:1–9, the servant is energized by the divine spirit and establishes justice on the earth.
116. 4 Heb “he will not cause his voice to be heard in the street.”
117. 5 The “crushed reed” and “dim wick” symbolize the weak and oppressed who are on the verge of extinction.
118. 6 Heb “faithfully he will bring out justice” (cf. , ).
119. 7 For rhetorical effect the terms used to describe the “crushed (רָצַץ, ratsats) reed” and “dim (כָּהָה, kahah) wick” in v. 3 are repeated here.
120. 8 Or “islands” (); “distant lands beyond the sea.”
121. 9 Or “his law” (, , , ) or “his instruction” ().
122. 10 Heb “the God.” The definite article here indicates distinctiveness or uniqueness.
123. 11 Heb “and its offspring” (so ); “all that comes out of it.”
124. 12 Heb “and spirit [i.e., “breath”] to the ones walking in it” (, , and all similar).
125. 13 Heb “call you in righteousness.” The pronoun “you” is masculine singular, referring to the servant. See the note at .
126. 14 The translation assumes the verb is derived from the root נָצַר (natsar, “protect”). Some prefer to derive it from the root יָצַר (yatsar, “form”).
127. 15 Heb “a covenant of people.” A person cannot literally be a covenant; בְּרִית (bérit) 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.
128. 16 Light here symbolizes deliverance from bondage and oppression; note the parallelism in 49:6b and in 51:4–6.
129. 17 Or “the Gentiles” (so , , ); the same Hebrew word can be translated “nations” or “Gentiles” depending on the context.
130. 18 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.
131. 19 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.