Yesaya 41:14

41:14 Don’t be afraid, despised insignificant Jacob, ¹ 

men of ²  Israel.

I am helping you,” says the Lord,

your protector, ³  the Holy One of Israel. ⁴ 

Yesaya 42:22-25

42:22 But these people are looted and plundered;

all of them are trapped in pits ⁵ 

and held captive ⁶  in prisons.

They were carried away as loot with no one to rescue them;

they were carried away as plunder, and no one says, “Bring that back!” ⁷ 

42:23 Who among you will pay attention to this?

Who will listen attentively in the future? ⁸ 

42:24 Who handed Jacob over to the robber?

Who handed Israel over to the looters? ⁹ 

Was it not the Lord, against whom we sinned?

They refused to follow his commands;

they disobeyed his law. ¹⁰ 

42:25 So he poured out his fierce anger on them,

along with the devastation ¹¹  of war.

Its flames encircled them, but they did not realize it; ¹² 

it burned against them, but they did notice. ¹³ 

Yesaya 47:6

47:6 I was angry at my people;

I defiled my special possession

and handed them over to you.

You showed them no mercy; ¹⁴ 

you even placed a very heavy burden on old people. ¹⁵ 

Yesaya 49:26

49:26 I will make your oppressors eat their own flesh;

they will get drunk on their own blood, as if it were wine. ¹⁶ 

Then all humankind ¹⁷  will recognize that

I am the Lord, your deliverer,

your protector, ¹⁸  the powerful ruler of Jacob.” ¹⁹ 

Yesaya 52:5

52:5 And now, what do we have here?” ²⁰  says the Lord.

“Indeed my people have been carried away for nothing,

those who rule over them taunt,” ²¹  says the Lord,

“and my name is constantly slandered ²²  all day long.

[41:14]  ¹ tn Heb “O worm Jacob” (NAB, NIV). The worm metaphor suggests that Jacob is insignificant and despised.

[41:14]  ² tn On the basis of the parallelism (note “worm”) and an alleged Akkadian cognate, some read “louse” or “weevil.” Cf. NAB “O maggot Israel”; NRSV “you insect Israel.”

[41:14]  ³ tn Heb “your kinsman redeemer.” A גָּאַל (ga’al, “kinsman redeemer”) was a protector of the extended family’s interests.

[41:14]  ⁴ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[42:22]  ⁵ tc The Hebrew text has בַּחוּרִים (bakhurim, “young men”), but the text should be emended to בְּהוֹרִים (bÿhorim, “in holes”).

[42:22]  ⁶ tn Heb “and made to be hidden”; NAB, NASB, NIV, TEV “hidden away in prisons.”

[42:22]  ⁷ tn Heb “they became loot and there was no one rescuing, plunder and there was no one saying, ‘Bring back’.”

[42:23]  ⁸ tn The interrogative particle is understood in the second line by ellipsis (note the preceding line).

[42:24]  ⁹ tn Heb “Who gave to the robber Jacob, and Israel to the looters?” In the first line the consonantal text (Kethib) has מְשׁוֹסֶה (mÿshoseh), a Polel participle from שָׁסָה (shasah, “plunder”). The marginal reading (Qere) is מְשִׁיסָּה (mÿshissah), a noun meaning “plunder.” In this case one could translate “Who handed Jacob over as plunder?”

[42:24]  ¹⁰ tn Heb “they were not willing in his ways to walk, and they did not listen to his law.”

[42:25]  ¹¹ tn Heb “strength” (so KJV, NASB); NAB “fury”; NASB “fierceness”; NIV “violence.”

[42:25]  ¹² tn Heb “and it blazed against him all around, but he did not know.” The subject of the third feminine singular verb “blazed” is the divine חֵמָה (khemah, “anger”) mentioned in the previous line.

[42:25]  ¹³ tn Heb “and it burned against him, but he did not set [it] upon [the] heart.”

[47:6]  ¹⁴ tn Or “compassion.”

[47:6]  ¹⁵ tn Heb “on the old you made very heavy your yoke.”

[49:26]  ¹⁶ sn Verse 26a depicts siege warfare and bloody defeat. The besieged enemy will be so starved they will their own flesh. The bloodstained bodies lying on the blood-soaked battle site will look as if they collapsed in drunkenness.

[49:26]  ¹⁷ tn Heb “flesh” (so KJV, NASB).

[49:26]  ¹⁸ tn Heb “your redeemer.” See the note at 41:14.

[49:26]  ¹⁹ tn Heb “the powerful [one] of Jacob.” See 1:24.

[52:5]  ²⁰ tn Heb “and now what [following the marginal reading (Qere)] to me here?”

[52:5]  ²¹ tn The verb appears to be a Hiphil form from the root יָלַל (yalal, “howl”), perhaps here in the sense of “mock.” Some emend the form to יְהוֹלָּלוֹ (yÿhollalo) and understand a Polel form of the root הָלַל meaning here “mock, taunt.”

[52:5]  ²² tn The verb is apparently a Hitpolal form (with assimilated tav, ת) from the root נָאַץ (na’ats), but GKC 151-52 §55.b explains it as a mixed form, combining Pual and Hitpolel readings.