Yesaya 1:2

Obedience, not Sacrifice

1:2 Listen, O heavens,

pay attention, O earth! ¹ 

For the Lord speaks:

“I raised children, ²  I brought them up, ³ 

but ⁴  they have rebelled ⁵  against me!

Yesaya 1:13

1:13 Do not bring any more meaningless ⁶  offerings;

I consider your incense detestable! ⁷ 

You observe new moon festivals, Sabbaths, and convocations,

but I cannot tolerate sin-stained celebrations! ⁸ 

Yesaya 1:31

1:31 The powerful will be like ⁹  a thread of yarn,

their deeds like a spark;

both will burn together,

and no one will put out the fire.

Yesaya 4:3

4:3 Those remaining in Zion, ¹⁰  those left in Jerusalem, ¹¹ 

will be called “holy,” ¹² 

all in Jerusalem who are destined to live. ¹³ 

Yesaya 5:5

5:5 Now I will inform you

what I am about to do to my vineyard:

I will remove its hedge and turn it into pasture, ¹⁴ 

I will break its wall and allow animals to graze there. ¹⁵ 

Yesaya 5:30--6:1

5:30 At that time ¹⁶  they will growl over their prey, ¹⁷ 

it will sound like sea waves crashing against rocks. ¹⁸ 

One will look out over the land and see the darkness of disaster,

clouds will turn the light into darkness. ¹⁹ 

Isaiah’s Commission

6:1 In the year of King Uzziah’s death, ²⁰  I saw the sovereign master ²¹  seated on a high, elevated throne. The hem of his robe filled the temple.

Yesaya 7:11

7:11 “Ask for a confirming sign from the Lord your God. You can even ask for something miraculous.” ²² 

Yesaya 7:25

7:25 They will stay away from all the hills that were cultivated, for fear of the thorns and briers. ²³  Cattle will graze there and sheep will trample on them. ²⁴ 

Yesaya 10:22

10:22 For though your people, Israel, are as numerous as ²⁵  the sand on the seashore, only a remnant will come back. ²⁶  Destruction has been decreed; ²⁷  just punishment ²⁸  is about to engulf you. ²⁹ 

Yesaya 10:27

10:27 At that time ³⁰ 

the Lord will remove their burden from your shoulders, ³¹ 

and their yoke from your neck;

the yoke will be taken off because your neck will be too large. ³² 

Yesaya 11:10

Israel is Reclaimed and Reunited

11:10 At that time ³³  a root from Jesse ³⁴  will stand like a signal flag for the nations. Nations will look to him for guidance, ³⁵  and his residence will be majestic.

Yesaya 14:21

14:21 Prepare to execute ³⁶  his sons

for the sins their ancestors have committed. ³⁷ 

They must not rise up and take possession of the earth,

or fill the surface of the world with cities.” ³⁸ 

Yesaya 16:7

16:7 So Moab wails over its demise ³⁹  –

they all wail!

Completely devastated, they moan

about what has happened to the raisin cakes of Kir Hareseth. ⁴⁰ 

Yesaya 16:9

16:9 So I weep along with Jazer ⁴¹ 

over the vines of Sibmah.

I will saturate you ⁴²  with my tears, Heshbon and Elealeh,

for the conquering invaders shout triumphantly

over your fruit and crops. ⁴³ 

Yesaya 19:12

19:12 But where, oh where, are your wise men? ⁴⁴ 

Let them tell you, let them find out

what the Lord who commands armies has planned for Egypt.

Yesaya 23:2

23:2 Lament, ⁴⁵  you residents of the coast,

you merchants of Sidon ⁴⁶  who travel over the sea,

whose agents sail over

Yesaya 23:12

23:12 He said,

“You will no longer celebrate,

oppressed ⁴⁷  virgin daughter Sidon!

Get up, travel to Cyprus,

but you will find no relief there.” ⁴⁸ 

Yesaya 28:28

28:28 Grain is crushed,

though one certainly does not thresh it forever.

The wheel of one’s wagon rolls over it,

but his horses do not crush it.

Yesaya 34:7

34:7 Wild oxen will be slaughtered ⁴⁹  along with them,

as well as strong bulls. ⁵⁰ 

Their land is drenched with blood,

their soil is covered with fat.

Yesaya 36:18

36:18 Hezekiah is misleading you when he says, “The Lord will rescue us.” Has any of the gods of the nations rescued his land from the power of the king of Assyria? ⁵¹ 

Yesaya 36:22

36:22 Eliakim son of Hilkiah, the palace supervisor, accompanied by Shebna the scribe and Joah son of Asaph, the secretary, went to Hezekiah with their clothes torn in grief ⁵²  and reported to him what the chief adviser had said.

Yesaya 37:6

37:6 Isaiah said to them, “Tell your master this: ‘This is what the Lord says: “Don’t be afraid because of the things you have heard – these insults the king of Assyria’s servants have hurled against me. ⁵³ 

Yesaya 37:17

37:17 Pay attention, Lord, and hear! Open your eyes, Lord, and observe! Listen to this entire message Sennacherib sent and how he taunts the living God! ⁵⁴ 

Yesaya 40:20

40:20 To make a contribution one selects wood that will not rot; ⁵⁵ 

he then seeks a skilled craftsman

to make ⁵⁶  an idol that will not fall over.

Yesaya 48:1

The Lord Appeals to the Exiles

48:1 Listen to this, O family of Jacob, ⁵⁷ 

you who are called by the name ‘Israel,’

and are descended from Judah, ⁵⁸ 

who take oaths in the name of the Lord,

and invoke ⁵⁹  the God of Israel –

but not in an honest and just manner. ⁶⁰ 

Yesaya 49:1

Ideal Israel Delivers the Exiles

49:1 Listen to me, you coastlands! ⁶¹ 

Pay attention, you people who live far away!

The Lord summoned me from birth; ⁶² 

he commissioned me when my mother brought me into the world. ⁶³ 

Yesaya 52:4

52:4 For this is what the sovereign Lord says:

“In the beginning my people went to live temporarily in Egypt;

Assyria oppressed them for no good reason.

Yesaya 52:6

52:6 For this reason my people will know my name,

for this reason they will know ⁶⁴  at that time ⁶⁵  that I am the one who says,

‘Here I am.’”

Yesaya 53:11

53:11 Having suffered, he will reflect on his work,

he will be satisfied when he understands what he has done. ⁶⁶ 

“My servant ⁶⁷  will acquit many, ⁶⁸ 

for he carried their sins. ⁶⁹ 

Yesaya 54:11

54:11 “O afflicted one, driven away, ⁷⁰  and unconsoled!

Look, I am about to set your stones in antimony

and I lay your foundation with lapis-lazuli.

Yesaya 57:17

57:17 I was angry because of their sinful greed;

I attacked them and angrily rejected them, ⁷¹ 

yet they remained disobedient and stubborn. ⁷² 

Yesaya 60:5

60:5 Then you will look and smile, ⁷³ 

you will be excited and your heart will swell with pride. ⁷⁴ 

For the riches of distant lands ⁷⁵  will belong to you

and the wealth of nations will come to you.

Yesaya 63:16

63:16 For you are our father,

though Abraham does not know us

and Israel does not recognize us.

You, Lord, are our father;

you have been called our protector from ancient times. ⁷⁶ 

[1:2]  ¹ sn The personified heavens and earth are summoned to God’s courtroom as witnesses against God’s covenant people. Long before this Moses warned the people that the heavens and earth would be watching their actions (see Deut 4:26; 30:19; 31:28; 32:1).

[1:2]  ² tn Or “sons” (NAB, NASB).

[1:2]  sn “Father” and “son” occur as common terms in ancient Near Eastern treaties and covenants, delineating the suzerain and vassal as participants in the covenant relationship. The prophet uses these terms, the reference to heavens and earth as witnesses, and allusions to deuteronomic covenant curses (1:7-9, 19-20) to set his prophecy firmly against the backdrop of Israel’s covenantal relationship with Yahweh.

[1:2]  ³ sn The normal word pair for giving birth to and raising children is יָלַד (yalad, “to give birth to”) and גָּדַל (gadal, “to grow, raise”). The pair גָּדַל and רוּם (rum, “to raise up”) probably occur here to highlight the fact that Yahweh made something important of Israel (cf. R. Mosis, TDOT 2:403).

[1:2]  ⁴ sn Against the backdrop of Yahweh’s care for his chosen people, Israel’s rebellion represents abhorrent treachery. The conjunction prefixed to a nonverbal element highlights the sad contrast between Yahweh’s compassionate care for His people and Israel’s thankless rebellion.

[1:2]  ⁵ sn To rebel carries the idea of “covenant treachery.” Although an act of פֶּשַׁע (pesha’, “rebellion”) often signifies a breach of the law, the legal offense also represents a violation of an existing covenantal relationship (E. Carpenter and M. Grisanti, NIDOTTE 3:707).

[1:13]  ⁶ tn Or “worthless” (NASB, NCV, CEV); KJV, ASV “vain.”

[1:13]  ⁷ sn Notice some of the other practices that Yahweh regards as “detestable”: homosexuality (Lev 18:22-30; 20:13), idolatry (Deut 7:25; 13:15), human sacrifice (Deut 12:31), eating ritually unclean animals (Deut 14:3-8), sacrificing defective animals (Deut 17:1), engaging in occult activities (Deut 18:9-14), and practicing ritual prostitution (1 Kgs 14:23).

[1:13]  ⁸ tn Heb “sin and assembly” (these two nouns probably represent a hendiadys). The point is that their attempts at worship are unacceptable to God because the people’s everyday actions in the socio-economic realm prove they have no genuine devotion to God (see vv. 16-17).

[1:31]  ⁹ tn Heb “will become” (so NASB, NIV).

[4:3]  ¹⁰ tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[4:3]  ¹¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:3]  ¹² tn Or “set apart,” cf. CEV “special.”

[4:3]  ¹³ tn Heb “all who are written down for life in Jerusalem.” A city register is envisioned; everyone whose name appears on the roll will be spared. This group comprises the remnant of the city referred to earlier in the verse.

[5:5]  ¹⁴ tn Heb “and it will become [a place for] grazing.” בָּעַר (ba’ar, “grazing”) is a homonym of the more often used verb “to burn.”

[5:5]  ¹⁵ tn Heb “and it will become a trampled place” (NASB “trampled ground”).

[5:30]  ¹⁶ tn Or “in that day” (KJV).

[5:30]  ¹⁷ tn Heb “over it”; the referent (the prey) has been specified in the translation for clarity.

[5:30]  ¹⁸ tn Heb “like the growling of the sea.”

[5:30]  ¹⁹ tn Heb “and one will gaze toward the land, and look, darkness of distress, and light will grow dark by its [the land’s?] clouds.”

[5:30]  sn The motif of light turning to darkness is ironic when compared to v. 20. There the sinners turn light (= moral/ethical good) to darkness (= moral/ethical evil). Now ironically the Lord will turn light (= the sinners’ sphere of existence and life) into darkness (= the judgment and death).

[6:1]  ²⁰ sn That is, approximately 740 b.c.

[6:1]  ²¹ tn The Hebrew term translated “sovereign master” here and in vv. 8, 11 is אֲדֹנָי (’adonay).

[7:11]  ²² tn Heb “Make it as deep as Sheol or make it high upwards.” These words suggest that Ahaz can feel free to go beyond the bounds of ordinary human experience.

[7:25]  ²³ tn Heb “and all the hills which were hoed with a hoe, you will not go there [for] fear of the thorns and briers.”

[7:25]  ²⁴ tn Heb “and it will become a pasture for cattle and a trampling place for sheep.”

[7:25]  sn At this point one is able to summarize the content of the “sign” (vv. 14-15) as follows: A young woman known to be present when Isaiah delivered this message to Ahaz (perhaps a member of the royal family or the prophetess mentioned in 8:3) would soon give birth to a boy whom the mother would name Immanuel, “God is with us.” Eventually Immanuel would be forced to eat sour milk and honey, which would enable him to make correct moral decisions. How would this situation come about and how would it constitute a sign? Before this situation developed, the Israelites and Syrians would be defeated. But then the Lord would usher in a period of time unlike any since the division of the kingdom almost 200 years before. The Assyrians would overrun the land, destroy the crops, and force the people to subsist on goats’ milk and honey. At that time, as the people saw Immanuel eating his sour milk and honey, the Davidic family would be forced to acknowledge that God was indeed with them. He was present with them in the Syrian-Israelite crisis, fully capable of rescuing them; but he was also present with them in judgment, disciplining them for their lack of trust. The moral of the story is quite clear: Failure to appropriate God’s promises by faith can turn potential blessing into disciplinary judgment.

[10:22]  ²⁵ tn Heb “are like.”

[10:22]  ²⁶ sn The twofold appearance of the statement “a remnant will come back” (שְׁאָר יָשׁוּב, she’ar yashuv) in vv. 21-22 echoes and probably plays off the name of Isaiah’s son Shear-jashub (see 7:3). In its original context the name was meant to encourage Ahaz (see the note at 7:3), but here it has taken on new dimensions. In light of Ahaz’s failure and the judgment it brings down on the land, the name Shear-jashub now foreshadows the destiny of the nation. According to vv. 21-22, there is good news and bad news. The good news is that a remnant of God’s people will return; the bad news is that only a remnant will be preserved and come back. Like the name Immanuel, this name foreshadows both judgment (see the notes at 7:25 and 8:8) and ultimate restoration (see the note at 8:10).

[10:22]  ²⁷ tn Or “predetermined”; cf. ASV, NASB “is determined”; TEV “is in store.”

[10:22]  ²⁸ tn צְדָקָה (tsÿdaqah) often means “righteousness,” but here it refers to God’s just judgment.

[10:22]  ²⁹ tn Or “is about to overflow.”

[10:27]  ³⁰ tn Or “in that day” (KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[10:27]  ³¹ tn Heb “he [i.e., the Lord] will remove his [i.e, Assyria’s] burden from upon your shoulder.”

[10:27]  ³² tc The meaning of this line is uncertain. The Hebrew text reads literally, “and the yoke will be destroyed (or perhaps, “pulled down”) because of fatness.” Perhaps this is a bizarre picture of an ox growing so fat that it breaks the yoke around its neck or can no longer fit into its yoke. Fatness would symbolize the Lord’s restored blessings; the removal of the yoke would symbolize the cessation of Assyrian oppression. Because of the difficulty of the metaphor, many prefer to emend the text at this point. Some emend וְחֻבַּל (vÿkhubbal, “and it will be destroyed,” a perfect with prefixed vav), to יִחְבֹּל (yikhbol, “[it] will be destroyed,” an imperfect), and take the verb with what precedes, “and their yoke will be destroyed from your neck.” Proponents of this view (cf. NAB, NRSV) then emend עֹל (’ol, “yoke”) to עָלָה (’alah, “he came up”) and understand this verb as introducing the following description of the Assyrian invasion (vv. 28-32). מִפְּנֵי־שָׁמֶן (mippÿney-shamen, “because of fatness”) is then emended to read “from before Rimmon” (NAB, NRSV), “from before Samaria,” or “from before Jeshimon.” Although this line may present difficulties, it appears best to regard the line as a graphic depiction of God’s abundant blessings on his servant nation.

[11:10]  ³³ tn Or “in that day” (KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[11:10]  ³⁴ sn See the note at v. 1.

[11:10]  ³⁵ tn Heb “ a root from Jesse, which stands for a signal flag of the nations, of him nations will inquire” [or “seek”].

[14:21]  ³⁶ tn Or “the place of slaughter for.”

[14:21]  ³⁷ tn Heb “for the sin of their fathers.”

[14:21]  ³⁸ sn J. N. Oswalt (Isaiah [NICOT], 1:320, n. 10) suggests that the garrison cities of the mighty empire are in view here.

[16:7]  ³⁹ tn Heb “So Moab wails for Moab.”

[16:7]  ⁴⁰ tn The Hebrew text has, “for the raisin cakes of Kir Hareseth you [masculine plural] moan, surely destroyed.” The “raisin cakes” could have cultic significance (see Hos 3:1), but the next verse focuses on agricultural disaster, so here the raisin cakes are mentioned as an example of the fine foods that are no longer available (see 2 Sam 6:19; Song 2:5) because the vines have been destroyed by the invader (see v. 8). Some prefer to take אֲשִׁישֵׁי (’ashishe, “raisin cakes of”) as “men of” (see HALOT 95 s.v. *אָשִׁישׁ; cf. NIV). The verb form תֶהְגּוּ (tehgu, “you moan”) is probably the result of dittography (note that the preceding word ends in tav [ת]) and should be emended to הגו (a perfect, third plural form), “they moan.”

[16:9]  ⁴¹ tn Heb “So I weep with the weeping of Jazer.” Once more the speaker (the Lord? – see v. 10b) plays the role of a mourner (see 15:5).

[16:9]  ⁴² tc The form אֲרַיָּוֶךְ (’arayyavekh) should be emended to אֲרַוָּיֶךְ (’aravvayekh; the vav [ו] and yod [י] have been accidentally transposed) from רָוָה (ravah, “be saturated”).

[16:9]  ⁴³ tn Heb “for over your fruit and over your harvest shouting has fallen.” The translation assumes that the shouting is that of the conqueror (Jer 51:14). Another possibility is that the shouting is that of the harvesters (see v. 10b, as well as Jer 25:30), in which case one might translate, “for the joyful shouting over the fruit and crops has fallen silent.”

[19:12]  ⁴⁴ tn Heb “Where are they? Where are your wise men?” The juxtaposition of the interrogative pronouns is emphatic. See HALOT 38 s.v. אֶי.

[23:2]  ⁴⁵ tn Or “keep quiet”; NAB “Silence!”

[23:2]  ⁴⁶ map For location see Map1 A1; JP3 F3; JP4 F3.

[23:12]  ⁴⁷ tn Or “violated, raped,” the point being that Daughter Sidon has lost her virginity in the most brutal manner possible.

[23:12]  ⁴⁸ tn Heb “[to the] Kittim, get up, cross over; even there there will be no rest for you.” On “Kittim” see the note on “Cyprus” at v. 1.

[34:7]  ⁴⁹ tn Heb “will go down”; NAB “shall be struck down.”

[34:7]  ⁵⁰ tn Heb “and bulls along with strong ones.” Perhaps this refers to the leaders.

[36:18]  ⁵¹ tn Heb “Have the gods of the nations rescued, each his land, from the hand of the king of Assyria?” The rhetorical question expects the answer, “Of course not!”

[36:22]  ⁵² tn Heb “with their clothes torn”; the words “in grief” have been supplied in the translation to indicate that this was done as a sign of grief and mourning.

[37:6]  ⁵³ tn Heb “by which the servants of the king of Assyria have insulted me.”

[37:17]  ⁵⁴ tn Heb “Hear all the words of Sennacherib which he sent to taunt the living God.”

[40:20]  ⁵⁵ tn The first two words of the verse (הַמְסֻכָּן תְּרוּמָה, hamsukan tÿrumah) are problematic. Some take מְסֻכָּן as an otherwise unattested Pual participle from סָכַן (sakhan, “be poor”) and translate “the one who is impoverished.” תְּרוּמָה (tÿrumah, “contribution”) can then be taken as an adverbial accusative, “with respect to a contribution,” and the entire line translated, “the one who is too impoverished for such a contribution [i.e., the metal idol of v. 19?] selects wood that will not rot.” However, מְסֻכָּן is probably the name of a tree used in idol manufacturing (cognate with Akkadian musukkanu, cf. H. R. Cohen, Biblical Hapax Legomena [SBLDS], 133). מְסֻכָּן may be a scribal interpretive addition attempting to specify עֵץ (’ets) or עֵץ may be a scribal attempt to categorize מְסֻכָּן. How an idol constitutes a תְּרוּמָה (“contribution”) is not entirely clear.

[40:20]  ⁵⁶ tn Or “set up” (ASV, NAB, NIV, NRSV); KJV, NASB “to prepare.”

[48:1]  ⁵⁷ tn Heb “house of Jacob”; TEV, CEV “people of Israel.”

[48:1]  ⁵⁸ 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]  ⁵⁹ tn Heb “cause to remember”; KJV, ASV “make mention of.”

[48:1]  ⁶⁰ tn Heb “not in truth and not in righteousness.”

[49:1]  ⁶¹ tn Or “islands” (NASB, NIV); NLT “in far-off lands.”

[49:1]  sn The Lord’s special servant, introduced in chap. 42, speaks here of his commission.

[49:1]  ⁶² tn Heb “called me from the womb.”

[49:1]  ⁶³ tn Heb “from the inner parts of my mother he mentioned my name.”

[52:6]  ⁶⁴ tn The verb is understood by ellipsis (note the preceding line).

[52:6]  ⁶⁵ tn Heb “in that day” (so KJV, NASB, NIV, NRSV).

[53:11]  ⁶⁶ tn Heb “he will be satisfied by his knowledge,” i.e., “when he knows.” The preposition is understood as temporal and the suffix as a subjective genitive. Some take בְּדַעְתּוֹ (bÿda’to, “by his knowledge”) with what follows and translate “by knowledge of him,” understanding the preposition as instrumental and the suffix as objective.

[53:11]  ⁶⁷ sn The song ends as it began (cf. 52:13-15), with the Lord announcing the servant’s vindication and exaltation.

[53:11]  ⁶⁸ tn Heb “he will acquit, a righteous one, my servant, many.” צַדִּיק (tsadiq) may refer to the servant, but more likely it is dittographic (note the preceding verb יַצְדִּיק, yatsdiq). The precise meaning of the verb (the Hiphil of צָדַק, tsadaq) is debated. Elsewhere the Hiphil is used at least six times in the sense of “make righteous” in a legal sense, i.e., “pronounce innocent, acquit” (see Exod 23:7; Deut 25:1; 1 Kgs 8:32 = 2 Chr 6:23; Prov 17:15; Isa 5:23). It can also mean “render justice” (as a royal function, see 2 Sam 15:4; Ps 82:3), “concede” (Job 27:5), “vindicate” (Isa 50:8), and “lead to righteousness” (by teaching and example, Dan 12:3). The preceding context and the next line suggest a legal sense here. Because of his willingness to carry the people’s sins, the servant is able to “acquit” them.

[53:11]  sn Some (e.g., H. M. Orlinsky, “The So-called ‘Suffering Servant’ in Isaiah 53,22,” VTSup 14 [1967]: 3-133) object to this legal interpretation of the language, arguing that it would be unjust for the righteous to suffer for the wicked and for the wicked to be declared innocent. However, such a surprising development is consistent with the ironic nature of this song. It does seem unfair for the innocent to die for the guilty. But what is God to do when all have sinned and wandered off like stray sheep (cf. v. 6)? Covenant law demands punishment, but punishment in this case would mean annihilation of what God has created. God’s justice, as demanded by the law, must be satisfied. To satisfy his justice, he does something seemingly unjust. He punishes his sinless servant, the only one who has not strayed off! In the progress of biblical revelation, we discover that the sinless servant is really God in the flesh, who offers himself because he is committed to the world he has created. If his justice can only be satisfied if he himself endures the punishment, then so be it. What appears to be an act of injustice is really love satisfying the demands of justice!

[53:11]  ⁶⁹ tn The circumstantial clause (note the vav [ו] + object + subject + verb pattern) is understood as causal here. The prefixed verb form is either a preterite or an imperfect used in a customary manner.

[54:11]  ⁷⁰ tn Or, more literally, “windblown, storm tossed.”

[57:17]  ⁷¹ tn Heb “and I struck him, hiding, and I was angry.” פָּנַיִם (panayim, “face”) is the implied object of “hiding.”

[57:17]  ⁷² tn Heb “and he walked [as an] apostate in the way of his heart.”

[60:5]  ⁷³ tn Or “shine,” or “be radiant” (NAB, NASB, NIV, NRSV).

[60:5]  ⁷⁴ tn Heb “and it will tremble and be wide, your heart.”

[60:5]  ⁷⁵ tn Heb “the wealth of the sea,” i.e., wealth that is transported from distant lands via the sea.

[63:16]  ⁷⁶ tn Heb “our protector [or “redeemer”] from antiquity [is] your name.”