¹ sn This may refer to the prophet or to the Lord.

² tc The Hebrew text appears to read literally, “My people, his oppressors, he deals severely, and women rule over them.” The correct text and precise meaning of the verse are debated. The translation above assumes (1) an emendation of נֹגְשָׂיו (nogÿsayv, “his oppressors”) to נֹגְשִׂים (nogÿshim, “oppressors”) by moving the mem (ם) on the following form to the end of the word and dropping the vav (ו) as virtually dittographic; (2) an emendation of מְעוֹלֵל (mÿ’olel, a singular participle that does not agree with the preceding plural subject) to עֹלְלוּ (’olÿlu), a third plural Poel perfect from עָלַל (’alal, “deal severely”; note that the following form begins with a vav [ו]; the text may be haplographic or misdivided); and (3) an emendation (with support from the LXX) of נָשִׁים (nashim, “women”) to נֹשִׁים (noshim, “creditors”; a participle from נָשַׁא, nasa’). Another option is to emend מְעוֹלֵל to עוֹלְלִים (’olÿlim, “children”) and read, “My people’s oppressors are children; women rule over them.” In this case the point is the same as in v. 4; the leadership void left by the judgment will be filled by those incompetent to lead the community – children and women. (The text reflects the ancient Israelite patriarchal mindset.)

³ tn Heb “and the way of your paths they confuse.” The verb בָּלַע (bala’, “confuse”; HALOT 135 s.v. I בלע) is a homonym of the more common בָּלַע (“swallow”; see HALOT 134 s.v. בלע).

⁴ tn Or “salvation” (KJV, NIV, NRSV).

⁵ tn The words “in him” are supplied in the translation for clarification.

⁶ 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.

⁷ tn Or “salvation” (so many English versions, e.g., KJV, NIV, NRSV, NLT); NAB “my savior.”

⁸ tn Heb “that the Lord might rescue Jerusalem from my hand?” The logic runs as follows: Since no god has ever been able to withstand the Assyrian onslaught, how can the people of Jerusalem possibly think the Lord will rescue them?

⁹ tn Or “I said” (KJV, NIV, NRSV, NLT).

¹⁰ tn The precise meaning of the phrase בִּדְמִי יָמַי (bidmi yamay, “in the [?] of my days”) is uncertain. According to HALOT 226 s.v. דְּמִי this word is a hapax legomenon meaning “half.” Others derive the form from דַּמִי (dami, “quiet, rest, peacefulness”).

¹¹ tn The precise meaning of the verb is uncertain. The Pual of of פָּקַד (paqad) occurs only here and in Exod 38:21, where it appears to mean “passed in review” or “mustered.” Perhaps the idea is, “I have been called away for the remainder of my years.” To bring out the sense more clearly, one can translate, “I am deprived of the rest of my years.”

¹² tn The verb form in the Hebrew text is a Piel from שָׁוַה (shavah). There are two homonyms שָׁוַה, one meaning in the Piel “level, smooth out,” the other “set, place.” Neither fits in v. 13. It is likely that the original reading was שִׁוַּעְתִּי (shivva’ti, “I cry out”) from the verbal root שָׁוַע (shava’), which occurs exclusively in the Piel.

¹³ tn Heb “from day to night you bring me to an end.”

¹⁴ tn The translation offered here is purely speculative. The text as it stands is meaningless and probably corrupt. It reads literally, “O lord, on account of them [the suffix is masculine plural], they live, and to all in them [the suffix is feminine plural], life of my spirit.”

¹⁵ tn The prefixed verbal form could be taken as indicative, “you restore my health,” but the following imperatival form suggests it be understood as an imperfect of request.

¹⁶ tn Heb “Look, for peace bitterness was to me bitter”; NAB “thus is my bitterness transformed into peace.”

¹⁷ tc The Hebrew text reads, “you loved my soul,” but this does not fit syntactically with the following prepositional phrase. חָשַׁקְתָּ (khashaqta, “you loved”), may reflect an aural error; most emend the form to חָשַׂכְת, (khasakht, “you held back”).

¹⁸ tn בְּלִי (bÿli) most often appears as a negation, meaning “without,” suggesting the meaning “nothingness, oblivion,” here. Some translate “decay” or “destruction.”

¹⁹ tn Heb “for you threw behind your back all my sins.”

²⁰ tn Heb “he”; the referent (Isaiah) has been specified in the translation for clarity.

²¹ tc The verb in the Hebrew text is a Niphal imperfect with a pronominal suffix. Although the Niphal ordinarily has the passive sense, it can have a reflexive nuance as well (see above translation). Some have suggested an emendation to a Qal form: “Do not forget me” (all the ancient versions, NEB, REB; see GKC 369 §117.x). “Do not forget me” would make a good parallel with “remember these things” in the first line. Since the MT is the harder reading and fits with Israel’s complaint that God had forgotten her (Isa 40:27), the MT reading should be retained (NASB, NKJV, NRSV, ESV). The passive has been rendered as an active in the translation in keeping with contemporary English style (so also NIV, NCV, TEV, NLT).

²² tn Or “said” (KJV, NASB, NIV, NRSV); NLT “I replied.”

²³ tn Heb “for nothing and emptiness.” Synonyms are combined to emphasize the common idea.

²⁴ tn Heb “But my justice is with the Lord, and my reward [or “wage”] with my God.”

²⁵ tn The verb is understood by ellipsis (note the preceding line).

²⁶ tn Heb “in that day” (so KJV, NASB, NIV, NRSV).

²⁷ tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

²⁸ tn Heb “ways” (so many English versions).

²⁹ tn Heb “are higher than.”

³⁰ tn Or “thoughts” (so many English versions).

³¹ tn Heb “and take hold of” (so KJV); NASB “hold fast.”

³² tn Or “holy place, sanctuary.”

³³ tn Heb “the place of my feet.” See Ezek 43:7, where the Lord’s throne is called the “place of the soles of my feet.”

³⁴ tn Heb “who walked [in] the way that is not good, after their thoughts.”