Yesaya 37:33

37:33 So this is what the Lord says about the king of Assyria:

‘He will not enter this city,

nor will he shoot an arrow here. ¹ 

He will not attack it with his shielded warriors, ² 

nor will he build siege works against it.

Yesaya 41:2

41:2 Who stirs up this one from the east? ³ 

Who ⁴  officially commissions him for service? ⁵ 

He hands nations over to him, ⁶ 

and enables him to subdue ⁷  kings.

He makes them like dust with his sword,

like windblown straw with his bow. ⁸ 

Yesaya 44:7

44:7 Who is like me? Let him make his claim! ⁹ 

Let him announce it and explain it to me –

since I established an ancient people – ¹⁰ 

let them announce future events! ¹¹ 

Yesaya 45:23

45:23 I solemnly make this oath ¹²  –

what I say is true and reliable: ¹³ 

‘Surely every knee will bow to me,

every tongue will solemnly affirm; ¹⁴ 

Yesaya 53:7

53:7 He was treated harshly and afflicted, ¹⁵ 

but he did not even open his mouth.

Like a lamb led to the slaughtering block,

like a sheep silent before her shearers,

he did not even open his mouth. ¹⁶ 

[37:33]  ¹ tn Heb “there” (so KJV, NASB, NRSV). In terms of English style “here” is expected in collocation with “this” in the previous line.

[37:33]  ² tn Heb “[with] a shield” (so ASV, NASB, NRSV).

[41:2]  ³ sn The expression this one from the east refers to the Persian conqueror Cyrus, as later texts indicate (see 44:28-45:6; 46:11; 48:14-16).

[41:2]  ⁴ tn The interrogative particle is understood by ellipsis.

[41:2]  ⁵ tn Heb “[in] righteousness called him to his foot.”

[41:2]  ⁶ tn Heb “he [the Lord] places before him [Cyrus] nations.”

[41:2]  ⁷ tn The verb יַרְדְּ (yardÿ) is an otherwise unattested Hiphil form from רָדָה (radah, “rule”). But the Hiphil makes no sense with “kings” as object; one must understand an ellipsis and supply “him” (Cyrus) as the object. The Qumran scroll 1QIsa^a has יוֹרִד (yorid), which appears to be a Hiphil form from יָרַד (yarad, “go down”). Others suggest reading יָרֹד (yarod), a Qal form from רָדַד (radad, “beat down”).

[41:2]  ⁸ sn The point is that they are powerless before Cyrus’ military power and scatter before him.

[44:7]  ⁹ tn Heb “let him call” or “let him proclaim” (so NASB, NIV, NRSV); NAB “Let him stand up and speak.”

[44:7]  ¹⁰ 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.

[44:7]  ¹¹ tn Heb and those things which are coming let them declare for themselves.”

[45:23]  ¹² tn Heb “I swear by myself”; KJV, NASB “have sworn.”

[45:23]  ¹³ tn Heb “a word goes out from my mouth [in] truth and will not return.”

[45:23]  ¹⁴ tn Heb “swear” (so KJV, NAB, NIV, NRSV); NLT “confess allegiance.”

[53:7]  ¹⁵ tn The translation assumes the Niphal is passive; another option is take the clause (note the subject + verb pattern) as concessive and the Niphal as reflexive, “though he humbled himself.”

[53:7]  ¹⁶ sn This verse emphasizes the servant’s silent submission. The comparison to a sheep does not necessarily suggest a sacrificial metaphor. Sheep were slaughtered for food as well as for sacrificial rituals, and טֶבַח (tevakh) need not refer to sacrificial slaughter (see Gen 43:16; Prov 7:22; 9:2; Jer 50:27; note also the use of the related verb in Exod 21:37; Deut 28:31; 1 Sam 25:11).