Yesaya 42:14-25
Konteks42:14 “I have been inactive 1 for a long time;
I kept quiet and held back.
Like a woman in labor I groan;
I pant and gasp. 2
42:15 I will make the trees on the mountains and hills wither up; 3
I will dry up all their vegetation.
I will turn streams into islands, 4
and dry up pools of water. 5
42:16 I will lead the blind along an unfamiliar way; 6
I will guide them down paths they have never traveled. 7
I will turn the darkness in front of them into light,
and level out the rough ground. 8
This is what I will do for them.
I will not abandon them.
42:17 Those who trust in idols
will turn back and be utterly humiliated, 9
those who say to metal images, ‘You are our gods.’”
42:18 “Listen, you deaf ones!
Take notice, 10 you blind ones!
42:19 My servant is truly blind,
my messenger is truly deaf.
My covenant partner, 11 the servant of the Lord, is truly blind. 12
42:20 You see 13 many things, but don’t comprehend; 14
their ears are open, but do not hear.”
42:21 The Lord wanted to exhibit his justice
by magnifying his law and displaying it. 15
42:22 But these people are looted and plundered;
all of them are trapped in pits 16
and held captive 17 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!” 18
42:23 Who among you will pay attention to this?
Who will listen attentively in the future? 19
42:24 Who handed Jacob over to the robber?
Who handed Israel over to the looters? 20
Was it not the Lord, against whom we sinned?
They refused to follow his commands;
they disobeyed his law. 21
42:25 So he poured out his fierce anger on them,
along with the devastation 22 of war.
Its flames encircled them, but they did not realize it; 23
it burned against them, but they did notice. 24
[42:14] 1 tn Heb “silent” (so NASB, NIV, TEV, NLT); CEV “have held my temper.”
[42:14] 2 sn The imagery depicts the Lord as a warrior who is eager to fight and can no longer hold himself back from the attack.
[42:15] 3 tn Heb “I will dry up the mountains and hills.” The “mountains and hills” stand by synecdoche for the trees that grow on them. Some prefer to derive the verb from a homonymic root and translate, “I will lay waste.”
[42:15] 4 tc The Hebrew text reads, “I will turn streams into coastlands [or “islands”].” Scholars who believe that this reading makes little sense have proposed an emendation of אִיִּים (’iyyim, “islands”) to צִיּוֹת (tsiyyot, “dry places”; cf. NCV, NLT, TEV). However, since all the versions support the MT reading, there is insufficient grounds for an emendation here. Although the imagery of changing rivers into islands is somewhat strange, J. N. Oswalt describes this imagery against the backdrop of rivers of the Near East. The receding of these rivers at times occasioned the appearance of previously submerged islands (Isaiah [NICOT], 2:126).
[42:15] 5 sn The imagery of this verse, which depicts the Lord bringing a curse of infertility to the earth, metaphorically describes how the Lord will destroy his enemies.
[42:16] 6 tn Heb “a way they do not know” (so NASB); NRSV “a road they do not know.”
[42:16] 7 tn Heb “in paths they do not know I will make them walk.”
[42:16] 8 tn Heb “and the rough ground into a level place.”
[42:17] 9 tn Heb “be ashamed with shame”; ASV, NASB “be utterly put to shame.”
[42:18] 10 tn Heb “look to see”; NAB, NCV “look and see”; NRSV “look up and see.”
[42:19] 11 tc The precise meaning of מְשֻׁלָּם (mÿshullam) in this context is uncertain. In later biblical Hebrew the form (which appears to be a Pual participle from the root שָׁלַם, shalam) occurs as a proper name, Meshullam. The Pual of שָׁלַם (“be complete”) is attested with the meaning “repaid, requited,” but that makes little sense here. BDB 1023 s.v. שָׁלַם relates the form to the denominative verb שָׁלַם (“be at peace”) and paraphrases “one in a covenant of peace” (J. N. Oswalt suggests “the covenanted one”; Isaiah [NICOT], 2:128, n. 59) Some emend the form to מֹשְׁלָם (moshÿlam, “their ruler”) or to מְשֻׁלָּחִי (mÿshullakhi, “my sent [or “commissioned”] one”), which fits nicely in the parallelism (note “my messenger” in the previous line). The translation above assumes an emendation to כְּמוֹ שֹׁלְמִי (kÿmo sholÿmi, “like my ally”). Isaiah uses כְּמוֹ in 30:22 and perhaps 51:5; for שֹׁלְמי (“my ally”) see Ps 7:5 HT (7:4 ET).
[42:19] 12 tn Heb “Who is blind but my servant, and deaf like my messenger I send? Who is blind like my commissioned one, blind like the servant of the Lord?” The point of the rhetorical questions is that no one is as blind/deaf as this servant. In this context the Lord’s “servant” is exiled Israel (cf. 41:8-9), which is spiritually blind and deaf and has failed to fulfill God’s purpose for it. This servant stands in contrast to the ideal “Israel” of the servant songs.
[42:20] 13 tn The consonantal text (Kethib) has a perfect, 2nd person masculine singular; the marginal reading (Qere) has an infinitive absolute, which functions here as a finite verb.
[42:20] 14 tn Heb “but you do not guard [i.e., retain in your memory]”; NIV “but have paid no attention.”
[42:21] 15 tn Heb “The Lord was pleased for the sake of his righteousness [or “justice”], he was magnifying [the] law and was making [it] glorious.” The Lord contrasts his good intentions for the people with their present crisis (v. 22). To demonstrate his just character and attract the nations, the Lord wanted to showcase his law among and through Israel (Deut 4:5-8). But Israel disobeyed (v. 24) and failed to carry out their commission.
[42:22] 16 tc The Hebrew text has בַּחוּרִים (bakhurim, “young men”), but the text should be emended to בְּהוֹרִים (bÿhorim, “in holes”).
[42:22] 17 tn Heb “and made to be hidden”; NAB, NASB, NIV, TEV “hidden away in prisons.”
[42:22] 18 tn Heb “they became loot and there was no one rescuing, plunder and there was no one saying, ‘Bring back’.”
[42:23] 19 tn The interrogative particle is understood in the second line by ellipsis (note the preceding line).
[42:24] 20 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] 21 tn Heb “they were not willing in his ways to walk, and they did not listen to his law.”
[42:25] 22 tn Heb “strength” (so KJV, NASB); NAB “fury”; NASB “fierceness”; NIV “violence.”
[42:25] 23 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] 24 tn Heb “and it burned against him, but he did not set [it] upon [the] heart.”
