26:12 O Lord, you make us secure, 1
for even all we have accomplished, you have done for us. 2
26:13 O Lord, our God,
masters other than you have ruled us,
but we praise your name alone.
33:2 Lord, be merciful to us! We wait for you.
Give us strength each morning! 3
Deliver us when distress comes. 4
46:5 To whom can you compare and liken me?
Tell me whom you think I resemble, so we can be compared!
53:1 Who would have believed 5 what we 6 just heard? 7
When 8 was the Lord’s power 9 revealed through him?
63:19 We existed from ancient times, 10
but you did not rule over them,
they were not your subjects. 11
1 tn Heb “O Lord, you establish peace for us.”
2 tc Some suggest emending גַּם כָּל (gam kol, “even all”) to כִּגְמֻל (kigmul, “according to the deed[s] of”) One might then translate “for according to what our deeds deserve, you have acted on our behalf.” Nevertheless, accepting the MT as it stands, the prophet affirms that Yahweh deserved all the credit for anything Israel had accomplished.
3 tn Heb “Be their arm each morning.” “Arm” is a symbol for strength. The mem suffixed to the noun has been traditionally understood as a third person suffix, but this is contrary to the context, where the people speak of themselves in the first person. The mem (מ) is probably enclitic with ellipsis of the pronoun, which can be supplied from the context. See J. N. Oswalt, Isaiah (NICOT), 1:589, n. 1.
4 tn Heb “[Be] also our deliverance in the time of distress.”
5 tn The perfect has a hypothetical force in this rhetorical question. For another example, see Gen 21:7.
6 sn The speaker shifts here from God to an unidentified group (note the first person plural pronouns throughout vv. 1-6). The content of the speech suggests that the prophet speaks here as representative of the sinful nation Israel. The group acknowledges its sin and recognizes that the servant suffered on their behalf.
7 tn The first half of v. 1 is traditionally translated, “Who has believed our report?” or “Who has believed our message?” as if the group speaking is lamenting that no one will believe what they have to say. But that doesn’t seem to be the point in this context. Here the group speaking does not cast itself in the role of a preacher or evangelist. No, they are repentant sinners, who finally see the light. The phrase “our report” can mean (1) the report which we deliver, or (2) the report which was delivered to us. The latter fits better here, where the report is most naturally taken as the announcement that has just been made in 52:13-15.
8 tn Heb “to whom” (so KJV, NASB, NIV, NRSV).
9 tn Heb “the arm of the Lord.” The “arm of the Lord” is a metaphor of military power; it pictures the Lord as a warrior who bares his arm, takes up his weapon, and crushes his enemies (cf. 51:9-10; 63:5-6). But Israel had not seen the Lord’s military power at work in the servant.
10 tn Heb “we were from antiquity” (see v. 16). The collocation עוֹלָם + מִן + הָיָה (hayah + min + ’olam) occurs only here.
11 tn Heb “you did not rule them, your name was not called over them.” The expression “the name is called over” indicates ownership; see the note at 4:1. As these two lines stand they are very difficult to interpret. They appear to be stating that the adversaries just mentioned in v. 18 have not been subject to the Lord’s rule in the past, perhaps explaining why they could commit the atrocity described in v. 18b.