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Isaiah 12:2

Context

12:2 Look, God is my deliverer! 1 

I will trust in him 2  and not fear.

For the Lord gives me strength and protects me; 3 

he has become my deliverer.” 4 

Isaiah 26:4

Context

26:4 Trust in the Lord from this time forward, 5 

even in Yah, the Lord, an enduring protector! 6 

Isaiah 38:11

Context

38:11 “I thought,

‘I will no longer see the Lord 7  in the land of the living,

I will no longer look on humankind with the inhabitants of the world. 8 

1 tn Or “salvation” (KJV, NIV, NRSV).

2 tn The words “in him” are supplied in the translation for clarification.

3 tc The Hebrew text has, “for my strength and protection [is] the Lord, the Lord (Heb “Yah, Yahweh).” The word יְהוָה (yehvah) is probably dittographic or explanatory here (note that the short form of the name [יָהּ, yah] precedes, and that the graphically similar וַיְהִי [vayÿhi] follows). Exod 15:2, the passage from which the words of v. 2b are taken, has only יָהּ. The word זִמְרָת (zimrat) is traditionally understood as meaning “song,” in which case one might translate, “for the Lord gives me strength and joy” (i.e., a reason to sing); note that in v. 5 the verb זָמַר (zamar, “sing”) appears. Many recent commentators, however, have argued that the noun is here instead a homonym, meaning “protection” or “strength.” See HALOT 274 s.v. III *זמר.

4 tn Or “salvation” (so many English versions, e.g., KJV, NIV, NRSV, NLT); NAB “my savior.”

5 tn Or “forevermore.” For other uses of the phrase עֲדֵי־עַד (’ade-ad) see Isa 65:18 and Pss 83:17; 92:7.

6 tc The Hebrew text has “for in Yah, the Lord, an everlasting rock.” Some have suggested that the phrase בְּיָהּ (beyah, “in Yah”) is the result of dittography. A scribe seeing כִּי יְהוָה (ki yÿhvah) in his original text would somehow have confused the letters and accidentally inserted בְּיָהּ between the words (bet and kaf [ב and כ] can be confused in later script phases). A number of English versions retain both divine names for emphasis (ESV, NIV, NKJV, NRSV, NLT). One of the Qumran texts (1QIsaa) confirms the MT reading as well.

7 tn The Hebrew text has יָהּ יָהּ (yah yah, the abbreviated form of יְהוָה [yÿhvah] repeated), but this is probably a corruption of יְהוָה.

8 tc The Hebrew text has חָדֶל (khadel), which appears to be derived from a verbal root meaning “to cease, refrain.” But the form has probably suffered an error of transmission; the original form (attested in a few medieval Hebrew mss) was likely חֶלֶד (kheled, “world”).



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