30:19 For people will live in Zion;
in Jerusalem 1 you will weep no more. 2
When he hears your cry of despair, he will indeed show you mercy;
when he hears it, he will respond to you. 3
35:2 Let it richly bloom; 4
let it rejoice and shout with delight! 5
It is given the grandeur 6 of Lebanon,
the splendor of Carmel and Sharon.
They will see the grandeur of the Lord,
the splendor of our God.
44:7 Who is like me? Let him make his claim! 7
Let him announce it and explain it to me –
since I established an ancient people – 8
let them announce future events! 9
45:9 One who argues with his creator is in grave danger, 10
one who is like a mere 11 shard among the other shards on the ground!
The clay should not say to the potter, 12
“What in the world 13 are you doing?
Your work lacks skill!” 14
61:11 For just as the ground produces its crops
and a garden yields its produce,
so the sovereign Lord will cause deliverance 15 to grow,
and give his people reason to praise him in the sight of all the nations. 16
1 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
2 tn Heb “For people in Zion will live, in Jerusalem, you will weep no more.” The phrase “in Jerusalem” could be taken with what precedes. Some prefer to emend יֵשֵׁב (yeshev, “will live,” a Qal imperfect) to יֹשֵׁב (yoshev, a Qal active participle) and translate “For [you] people in Zion, who live in Jerusalem, you will weep no more.”
3 tn Heb “he will indeed show you mercy at the sound of your crying out; when he hears, he will answer you.”
4 tn The ambiguous verb form תִּפְרַח (tifrakh) is translated as a jussive because it is parallel to the jussive form תָגֵל (tagel).
5 tn Heb “and let it rejoice, yes [with] rejoicing and shouting.” גִּילַת (gilat) may be an archaic feminine nominal form (see GKC 421 §130.b).
6 tn Or “glory” (KJV, NIV, NRSV); also a second time later in this verse.
7 tn Heb “let him call” or “let him proclaim” (so NASB, NIV, NRSV); NAB “Let him stand up and speak.”
8 tc The Hebrew text reads, “from (the time) I established an ancient people, and the coming things.” Various emendations have been proposed. One of the options assumes the reading מַשְׁמִיעִים מֵעוֹלָם אוֹתִיּוֹת (mashmi’im me’olam ’otiyyot); This literally reads “the ones causing to hear from antiquity coming things,” but more idiomatically would read “as for those who predict from antiquity what will happen” (cf. NAB, NEB, REB). The emendation directs the attention of the reader to those who claim to be able to predict the future, challenging them to actually do what they claim they can do. The MT presents Yahweh as an example to whom these alleged “predictors of the future” can compare themselves. Since the ancient versions are unanimous in their support of the MT, the emendations should be set aside.
9 tn Heb and those things which are coming let them declare for themselves.”
10 tn Heb “Woe [to] the one who argues with the one who formed him.”
11 tn The words “one who is like a mere” are supplied in the translation for stylistic reasons and clarification.
12 tn Heb “Should the clay say to the one who forms it?” The rhetorical question anticipates a reply, “Of course not!”
13 tn The words “in the world” are supplied in the translation to approximate in English idiom the force of the sarcastic question.
14 tn Heb “your work, there are no hands for it,” i.e., “your work looks like something made by a person who has no hands.”
15 tn Or perhaps, “righteousness,” but the context seems to emphasize deliverance and restoration (see v. 10 and 62:1).
16 tn Heb “and praise before all the nations.”