12:3 Joyfully you will draw water
from the springs of deliverance. 1
17:10 For you ignore 2 the God who rescues you;
you pay no attention to your strong protector. 3
So this is what happens:
You cultivate beautiful plants
and plant exotic vines. 4
22:18 He will wind you up tightly into a ball
and throw you into a wide, open land. 5
There you will die,
and there with you will be your impressive chariots, 6
which bring disgrace to the house of your master. 7
23:6 Travel to Tarshish!
Wail, you residents of the coast!
23:14 Wail, you large ships, 8
for your fortress is destroyed!
25:1 O Lord, you are my God! 9
I will exalt you in praise, I will extol your fame. 10
For you have done extraordinary things,
and executed plans made long ago exactly as you decreed. 11
30:29 You will sing
as you do in the evening when you are celebrating a festival.
You will be happy like one who plays a flute
as he goes to the mountain of the Lord, the Rock who shelters Israel. 12
37:29 Because you rage against me
and the uproar you create has reached my ears, 13
I will put my hook in your nose, 14
and my bridle between your lips,
and I will lead you back
the way you came.”
40:21 Do you not know?
Do you not hear?
Has it not been told to you since the very beginning?
Have you not understood from the time the earth’s foundations were made?
41:10 Don’t be afraid, for I am with you!
Don’t be frightened, for I am your God! 15
I strengthen you –
yes, I help you –
yes, I uphold you with my saving right hand! 16
43:23 You did not bring me lambs for your burnt offerings;
you did not honor me with your sacrifices.
I did not burden you with offerings;
I did not make you weary by demanding 17 incense.
43:24 You did not buy me aromatic reeds; 18
you did not present to me 19 the fat of your sacrifices.
Yet you burdened me with your sins;
you made me weary with your evil deeds. 20
46:3 “Listen to me, O family of Jacob, 21
all you who are left from the family of Israel, 22
you who have been carried from birth, 23
you who have been supported from the time you left the womb. 24
47:10 You were complacent in your evil deeds; 25
you thought, 26 ‘No one sees me.’
Your self-professed 27 wisdom and knowledge lead you astray,
when you say, ‘I am unique! No one can compare to me!’ 28
48:6 You have heard; now look at all the evidence! 29
Will you not admit that what I say is true? 30
From this point on I am announcing to you new events
that are previously unrevealed and you do not know about. 31
51:23 I will put it into the hand of your tormentors 32
who said to you, ‘Lie down, so we can walk over you.’
You made your back like the ground,
and like the street for those who walked over you.”
57:11 Whom are you worried about?
Whom do you fear, that you would act so deceitfully
and not remember me
or think about me? 33
Because I have been silent for so long, 34
you are not afraid of me. 35
58:9 Then you will call out, and the Lord will respond;
you will cry out, and he will reply, ‘Here I am.’
You must 36 remove the burdensome yoke from among you
and stop pointing fingers and speaking sinfully.
58:11 The Lord will continually lead you;
he will feed you even in parched regions. 37
He will give you renewed strength, 38
and you will be like a well-watered garden,
like a spring that continually produces water.
60:5 Then you will look and smile, 39
you will be excited and your heart will swell with pride. 40
For the riches of distant lands 41 will belong to you
and the wealth of nations will come to you.
1 tn Or “salvation” (so many English versions, e.g., KJV, NAB, NIV, NRSV, NLT); CEV “victory.”
sn Water is here a metaphor for renewed life; the springs symbolize the restoration of God’s favor.
2 tn Heb “you have forgotten” (so NAB, NIV, NRSV).
3 tn Heb “and the rocky cliff of your strength you do not remember.”
4 tn Heb “a vine, a strange one.” The substantival adjective זָר (zar) functions here as an appositional genitive. It could refer to a cultic plant of some type, associated with a pagan rite. But it is more likely that it refers to an exotic, or imported, type of vine, one that is foreign (i.e., “strange”) to Israel.
5 tn Heb “and he will tightly [or “surely”] wind you [with] winding like a ball, to a land broad of hands [i.e., “sides”].”
6 tn Heb “and there the chariots of your splendor.”
7 sn Apparently the reference to chariots alludes to Shebna’s excessive pride, which in turn brings disgrace to the royal family.
8 tn Heb “ships of Tarshish.” See the note at v. 1.
9 sn The prophet speaks here as one who has observed the coming judgment of the proud.
10 tn Heb “name.” See the note at 24:15.
11 tn Heb “plans from long ago [in] faithfulness, trustworthiness.” The feminine noun אֱמוּנָה (’emunah, “faithfulness”) and masculine noun אֹמֶן (’omen, “trustworthiness”), both of which are derived from the root אָמַן (’aman), are juxtaposed to emphasize the basic idea conveyed by the synonyms. Here they describe the absolute reliability of the divine plans.
12 tn Heb “[you will have] joy of heart, like the one going with a flute to enter the mountain of the Lord to the Rock of Israel.” The image here is not a foundational rock, but a rocky cliff where people could hide for protection (for example, the fortress of Masada).
13 tc Heb “and your complacency comes up into my ears.” The parallelism is improved if שַׁאֲנַנְךָ (sha’anankha, “your complacency”) is emended to שְׁאוֹנְךָ (shÿ’onÿkha, “your uproar”). See M. Cogan and H. Tadmor, II Kings (AB), 237-38. However, the LXX seems to support the MT and Sennacherib’s cavalier dismissal of Yahweh depicts an arrogant complacency (J. N. Oswalt, Isaiah [NICOT], 1:658, n. 10).
14 sn The word-picture has a parallel in Assyrian sculpture. See M. Cogan and H. Tadmor, II Kings (AB), 238.
15 tn According to BDB (1043 s.v. 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. HALOT 1671 s.v. 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 BDB), 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”).
16 tn The “right hand” is a symbol of the Lord’s power to deliver (Exod 15:6, 12) and protect (Ps 63:9 HT [63:8 ET]). Here צֶדֶק (tsedeq) has its well-attested nuance of “vindicated righteousness,” i.e., “victory, deliverance” (see 45:8; 51:5, and BDB 841-42 s.v.).
17 tn Heb “with.” The words “by demanding” are supplied in the translation for clarification.
18 tn That is, “calamus” (so NIV); NCV, TEV, NLT “incense”; CEV “spices.”
19 tn Heb “you did not saturate me”; NASB “Neither have you filled Me.”
20 sn In vv. 22-24 the Lord appears to be condemning his people for failure to bring the proper sacrifices. However, this is problematic. If this refers to the nation’s behavior while in exile, such cultic service was impossible and could hardly be expected by the Lord. If this refers to the nation’s conduct before the exile, it contradicts other passages that depict Israel as bringing excessive sacrifices (see, e.g., Isa 1:11-14; Jer 6:20; Amos 4:4-5, 5:21-23). Rather than being a condemnation of Israel’s failure to bring sacrifices, these verses are better taken as a highly rhetorical comment on the worthlessness of Israel’s religious ritual. They may have brought sacrifices, but not to the Lord, for he did not accept them or even want them. See C. R. North, Second Isaiah, 127, and R. Whybray, Isaiah 40-66 (NCBC), 91.
21 tn Heb “house of Jacob”; TEV “descendants of Jacob.”
22 tn Heb “and all the remnant of the house of Israel.”
23 tn Heb “from the womb” (so NRSV); KJV “from the belly”; NAB “from your infancy.”
24 tn Heb “who have been lifted up from the womb.”
25 tn Heb “you trusted in your evil”; KJV, NAB, NASB, NIV, NRSV “wickedness.”
26 tn Or “said”; NAB “said to yourself”’ NASB “said in your heart.”
27 tn The words “self-professed” are supplied in the translation for clarification.
28 tn See the note at v. 8.
29 tn Heb “gaze [at] all of it”; KJV “see all this.”
30 tn Heb “[as for] you, will you not declare?”
31 tn Heb “and hidden things, and you do not know them.”
32 tn That is, to make them drink it.
33 tn Heb “you do not place [it] on your heart.”
34 tn Heb “Is it not [because] I have been silent, and from long ago?”
35 sn God’s patience with sinful Israel has caused them to think that they can sin with impunity and suffer no consequences.
36 tn Heb “if you.” In the Hebrew text vv. 9b-10 are one long conditional sentence. The protasis (“if” clauses appear in vv. 9b-10a), with the apodosis (“then” clause) appearing in v. 10b.
37 tn Heb “he will satisfy in parched regions your appetite.”
38 tn Heb “and your bones he will strengthen.”
39 tn Or “shine,” or “be radiant” (NAB, NASB, NIV, NRSV).
40 tn Heb “and it will tremble and be wide, your heart.”
41 tn Heb “the wealth of the sea,” i.e., wealth that is transported from distant lands via the sea.