Discovery BoxIsaiah 40:11-17 
Context40:11 Like a shepherd he tends his flock;
he gathers up the lambs with his arm;
he carries them close to his heart; 1
he leads the ewes along.
40:12 Who has measured out the waters 2 in the hollow of his hand,
or carefully 3 measured the sky, 4
or carefully weighed 5 the soil of the earth,
or weighed the mountains in a balance,
or the hills on scales? 6
40:13 Who comprehends 7 the mind 8 of the Lord,
or gives him instruction as his counselor? 9
40:14 From whom does he receive directions? 10
Who 11 teaches him the correct way to do things, 12
or imparts knowledge to him,
or instructs him in skillful design? 13
40:15 Look, the nations are like a drop in a bucket;
they are regarded as dust on the scales.
He lifts 14 the coastlands 15 as if they were dust.
40:16 Not even Lebanon could supply enough firewood for a sacrifice; 16
its wild animals would not provide enough burnt offerings. 17
40:17 All the nations are insignificant before him;
they are regarded as absolutely nothing. 18
Isaiah 40:21-23
Context40:21 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?
40:22 He is the one who sits on the earth’s horizon; 19
its inhabitants are like grasshoppers before him. 20
He is the one who stretches out the sky like a thin curtain, 21
and spreads it out 22 like a pitched tent. 23
40:23 He is the one who reduces rulers to nothing;
he makes the earth’s leaders insignificant.
1 tn Heb “in his bosom” (so KJV, NAB, NASB, NRSV), an expression which reflects closeness and protective care.
2 tn The Qumran scroll 1QIsaa has מי ים (“waters of the sea”), a reading followed by NAB.
3 tn Heb “with a span.” A “span” was the distance between the ends of the thumb and the little finger of the spread hand” (BDB 285 s.v. זֶרֶת).
4 tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
5 tn Heb “or weighed by a third part [of a measure].”
6 sn The implied answer to the rhetorical questions of v. 12 is “no one but the Lord. The Lord, and no other, created the world. Like a merchant weighing out silver or commodities on a scale, the Lord established the various components of the physical universe in precise proportions.
7 tn Perhaps the verb is used metonymically here in the sense of “advises” (note the following line).
8 tn In this context רוּחַ (ruakh) likely refers to the Lord’s “mind,” or mental faculties, rather than his personal Spirit (see BDB 925 s.v.).
9 tn Heb “or [as] the man of his counsel causes him to know?”
10 tn Heb “With whom did he consult, so that he gave discernment to him?”
11 tn Heb “and taught him.” The vav (ו) consecutive with prefixed verbal form continues the previous line. The translation employs an interrogative pronoun for stylistic reasons.
12 tn The phrase אֹרַח מִשְׁפָּט (’orakh mishpat) could be translated “path of justice” (so NASB, NRSV), but in this context, where creative ability and skill is in view, the phrase is better understood in the sense of “the way that is proper or fitting” (see BDB 1049 s.v. מִשְׁפָּט 6); cf. NIV, NCV “the right way.”
13 tn Heb “or the way of understanding causes him to know?”
sn The implied answer to the rhetorical questions in vv. 13-14 is, “No one.” In contrast to Marduk, the creator-god of Mesopotamian myths who receives help from the god of wisdom, the Lord neither needs nor receives any such advice or help. See R. Whybray, Heavenly Counsellor (SOTSMS), 64-77.
14 tn Or “weighs” (NIV); NLT “picks up.”
15 tn Or “islands” (NASB, NIV, NLT).
16 tn The words “for a sacrifice” are supplied in the translation for clarification.
17 sn The point is that not even the Lebanon forest could supply enough wood and animals for an adequate sacrifice to the Lord.
18 tn Heb “[as derived] from nothing and unformed.”
19 tn Heb “the circle of the earth” (so KJV, NIV, NRSV, NLT).
20 tn The words “before him” are supplied in the translation for clarification.
21 tn The otherwise unattested noun דֹּק (doq), translated here “thin curtain,” is apparently derived from the verbal root דקק (“crush”) from which is derived the adjective דַּק (daq, “thin”; see HALOT 229 s.v. דקק). The nuance “curtain” is implied from the parallelism (see “tent” in the next line).
22 tn The meaning of the otherwise unattested verb מָתַח (matakh, “spread out”) is determined from the parallelism (note the corresponding verb “stretch out” in the previous line) and supported by later Hebrew and Aramaic cognates. See HALOT 654 s.v. *מתה.
23 tn Heb “like a tent [in which] to live”; NAB, NASB “like a tent to dwell (live NIV, NRSV) in.”
