Discovery BoxIsaiah 40:6 
Context40:6 A voice says, “Cry out!”
Another asks, 1 “What should I cry out?”
The first voice responds: 2 “All people are like grass, 3
and all their promises 4 are like the flowers in the field.
Isaiah 48:17
Context48:17 This is what the Lord, your protector, 5 says,
the Holy One of Israel: 6
“I am the Lord your God,
who teaches you how to succeed,
who leads you in the way you should go.
Isaiah 50:10
Context50:10 Who among you fears the Lord?
Who obeys 7 his servant?
Whoever walks in deep darkness, 8
without light,
should trust in the name of the Lord
and rely on his God.
Isaiah 53:2
Context53:2 He sprouted up like a twig before God, 9
like a root out of parched soil; 10
he had no stately form or majesty that might catch our attention, 11
no special appearance that we should want to follow him. 12
Isaiah 55:7
Context55:7 The wicked need to abandon their lifestyle 13
and sinful people their plans. 14
They should return 15 to the Lord, and he will show mercy to them, 16
and to their God, for he will freely forgive them. 17
1 tn Heb “and he says.” Apparently a second “voice” responds to the command of the first “voice.”
2 tn The words “the first voice responds” are supplied in the translation for clarification. The first voice tells the second one what to declare.
3 tn Heb “all flesh is grass.” The point of the metaphor is explained in v. 7.
4 tn Heb “and all his loyalty.” The antecedent of the third masculine suffix is בָּשָׂר (basar, “flesh”), which refers collectively to mankind. The LXX, apparently understanding the antecedent as “grass,” reads “glory,” but חֶסֶד (khesed) rarely, if ever, has this nuance. The normal meaning of חֶסֶד (“faithfulness, loyalty, devotion”) fits very well in the argument. Human beings and their faithfulness (verbal expressions of faithfulness are specifically in view; cf. NRSV “constancy”) are short-lived and unreliable, in stark contrast to the decrees and promises of the eternal God.
5 tn Heb “your redeemer.” See the note at 41:14.
6 sn See the note on the phrase “the Holy One of Israel” in 1:4.
7 tn Heb “[who] listens to the voice of his servant?” The interrogative is understood by ellipsis (note the preceding line).
8 tn The plural indicates degree. Darkness may refer to exile and/or moral evil.
9 tn Heb “before him.” Some suggest an emendation to “before us.” If the third singular suffix of the Hebrew text is retained, it probably refers to the Lord (see v. 1b). For a defense of this reading, see R. Whybray, Isaiah 40-66 (NCBC), 173-74.
10 sn The metaphor in this verse suggests insignificance.
11 tn Heb “that we might see him.” The vav conjunctive prefixed to the imperfect introduces a result clause here. See GKC 504-5 §166.a.
12 tn Heb “that we should desire him.” The vav conjunctive prefixed to the imperfect introduces a result clause here. See GKC 504-5 §166.a.
13 tn Heb “Let the wicked one abandon his way.” The singular is collective.
14 tn Heb “and the man of evil his thoughts.” The singular is collective.
15 tn Heb “let him return.” The singular is collective, meaning “let them.”
16 tn The imperfect with vav (ו) conjunctive after the jussive indicates purpose/result.
17 sn The appeal and promise of vv. 6-7 echoes the language of Deut 4:25-31; 30:1-10; and 1 Kgs 8:46-53, all of which anticipate the exile and speak of the prerequisites for restoration.
