Yesaya 17:7-8

17:7 At that time ¹  men will trust in their creator; ² 

they will depend on ³  the Holy One of Israel. ⁴ 

17:8 They will no longer trust in ⁵  the altars their hands made,

or depend on the Asherah poles and incense altars their fingers made. ⁶ 

Yesaya 26:3-4

26:3 You keep completely safe the people who maintain their faith,

for they trust in you. ⁷ 

26:4 Trust in the Lord from this time forward, ⁸ 

even in Yah, the Lord, an enduring protector! ⁹ 

Yesaya 48:1-2

The Lord Appeals to the Exiles

48:1 Listen to this, O family of Jacob, ¹⁰ 

you who are called by the name ‘Israel,’

and are descended from Judah, ¹¹ 

who take oaths in the name of the Lord,

and invoke ¹²  the God of Israel –

but not in an honest and just manner. ¹³ 

48:2 Indeed, they live in the holy city; ¹⁴ 

they trust in ¹⁵  the God of Israel,

whose name is the Lord who commands armies.

Yesaya 50:10

50:10 Who among you fears the Lord?

Who obeys ¹⁶  his servant?

Whoever walks in deep darkness, ¹⁷ 

without light,

should trust in the name of the Lord

and rely on his God.

[17:7]  ¹ tn Heb “in that day” (so ASV, NASB, NIV); KJV “At that day.”

[17:7]  ² tn Heb “man will gaze toward his maker.”

[17:7]  ³ tn Heb “his eyes will look toward.”

[17:7]  ⁴ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[17:8]  ⁵ tn Heb “he will not gaze toward.”

[17:8]  ⁶ tn Heb “and that which his fingers made he will not see, the Asherah poles and the incense altars.”

[26:3]  ⁷ tn Heb “[one of] firm purpose you will keep [in] peace, peace, for in you he possesses trust.” The Hebrew term יֵצֶר (yetser) refers to what one devises in the mind; סָמוּךְ (samukh) probably functions here like an attributive adjective and carries the nuance “firm.” So the phrase literally means, “a firm purpose,” but as the object of the verb “keep, guard,” it must stand by metonymy for the one(s) who possess a firm purpose. In this context the “righteous nation” (v. 2) is probably in view and the “firm purpose” refers to their unwavering faith in God’s vindication (see 25:9). In this context שָׁלוֹם (shalom, “peace”), which is repeated for emphasis, likely refers to national security, not emotional or psychological composure (see vv. 1-2). The passive participle בָּטוּחַ (batuakh) expresses a state that results from the subject’s action.

[26:4]  ⁸ tn Or “forevermore.” For other uses of the phrase עֲדֵי־עַד (’ade-’ad) see Isa 65:18 and Pss 83:17; 92:7.

[26:4]  ⁹ tc The Hebrew text has “for in Yah, the Lord, an everlasting rock.” Some have suggested that the phrase בְּיָהּ (beyah, “in Yah”) is the result of dittography. A scribe seeing כִּי יְהוָה (ki yÿhvah) in his original text would somehow have confused the letters and accidentally inserted בְּיָהּ between the words (bet and kaf [ב and כ] can be confused in later script phases). A number of English versions retain both divine names for emphasis (ESV, NIV, NKJV, NRSV, NLT). One of the Qumran texts (1QIsa^a) confirms the MT reading as well.

[48:1]  ¹⁰ tn Heb “house of Jacob”; TEV, CEV “people of Israel.”

[48:1]  ¹¹ tc The Hebrew text reads literally “and from the waters of Judah came out.” מִמֵּי (mimme) could be a corruption of מִמְּעֵי (mimmÿ’e, “from the inner parts of”; cf. NASB, NIV, NLT, NRSV) as suggested in the above translation. Some translations (ESV, NKJV) retain the MT reading because the Qumran scroll 1QIsa^a, which corrects a similar form to “from inner parts of” in 39:7, does not do it here.

[48:1]  ¹² tn Heb “cause to remember”; KJV, ASV “make mention of.”

[48:1]  ¹³ tn Heb “not in truth and not in righteousness.”

[48:2]  ¹⁴ tn Heb “they call themselves [or “are called”] from the holy city.” The precise meaning of the statement is uncertain. The Niphal of קָרָא (qara’) is combined with the preposition מִן (min) only here. When the Qal of קָרָא is used with מִן, the preposition often indicates the place from which one is summoned (see 46:11). So one could translate, “from the holy city they are summoned,” meaning that they reside there.

[48:2]  ¹⁵ tn Heb “lean on” (so NASB, NRSV); NAB, NIV “rely on.”

[50:10]  ¹⁶ tn Heb “[who] listens to the voice of his servant?” The interrogative is understood by ellipsis (note the preceding line).

[50:10]  ¹⁷ tn The plural indicates degree. Darkness may refer to exile and/or moral evil.