Yesaya 28:12

28:12 In the past he said to them, ¹ 

“This is where security can be found.

Provide security for the one who is exhausted!

This is where rest can be found.” ² 

But they refused to listen.

Yesaya 38:5

38:5 “Go and tell Hezekiah: ‘This is what the Lord God of your ancestor ³  David says: “I have heard your prayer; I have seen your tears. Look, I will add fifteen years to your life,

Yesaya 40:2

40:2 “Speak kindly to ⁴  Jerusalem, ⁵  and tell her

that her time of warfare is over, ⁶ 

that her punishment is completed. ⁷ 

For the Lord has made her pay double ⁸  for all her sins.”

Yesaya 40:14

40:14 From whom does he receive directions? ⁹ 

Who ¹⁰  teaches him the correct way to do things, ¹¹ 

or imparts knowledge to him,

or instructs him in skillful design? ¹² 

Yesaya 41:28

41:28 I look, but there is no one,

among them there is no one who serves as an adviser,

that I might ask questions and receive answers.

Yesaya 46:9

46:9 Remember what I accomplished in antiquity! ¹³ 

Truly I am God, I have no peer; ¹⁴ 

I am God, and there is none like me,

Yesaya 48:8

48:8 You did not hear,

you do not know,

you were not told beforehand. ¹⁵ 

For I know that you are very deceitful; ¹⁶ 

you were labeled ¹⁷  a rebel from birth.

Yesaya 48:20

48:20 Leave Babylon!

Flee from the Babylonians!

Announce it with a shout of joy!

Make this known!

Proclaim it throughout the earth! ¹⁸ 

Say, ‘The Lord protects ¹⁹  his servant Jacob.

Yesaya 52:7

52:7 How delightful it is to see approaching over the mountains ²⁰ 

the feet of a messenger who announces peace,

a messenger who brings good news, who announces deliverance,

who says to Zion, “Your God reigns!” ²¹ 

Yesaya 52:15

52:15 his form was so marred he no longer looked human ²²  –

so now ²³  he will startle ²⁴  many nations.

Kings will be shocked by his exaltation, ²⁵ 

for they will witness something unannounced to them,

and they will understand something they had not heard about.

Yesaya 62:11

62:11 Look, the Lord announces to the entire earth: ²⁶ 

“Say to Daughter Zion,

‘Look, your deliverer comes!

Look, his reward is with him

and his reward goes before him!’” ²⁷ 

[28:12]  ¹ tn Heb “who said to them.”

[28:12]  ² sn This message encapsulates the Lord’s invitation to his people to find security in his protection and blessing.

[38:5]  ³ tn Heb “father” (so KJV, NAB, NIV).

[40:2]  ⁴ tn Heb “speak to the heart of Jerusalem.” Jerusalem is personified as a woman.

[40:2]  ⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[40:2]  ⁶ tn Heb “that she is filled [with] her warfare.” Some understand צָבָא (tsavah, “warfare”) as meaning “hard service” or “compulsory labor” in this context.

[40:2]  ⁷ tn Heb “that her punishment is accepted [as satisfactory].”

[40:2]  ⁸ tn Heb “for she has received from the hand of the Lord double.” The principle of the double portion in punishment is also seen in Jer 16:18; 17:18 and Rev 18:6. For examples of the double portion in Israelite law, see Exod 22:4, 7, 9 (double restitution by a thief) and Deut 21:17 (double inheritance portion for the firstborn).

[40:14]  ⁹ tn Heb “With whom did he consult, so that he gave discernment to him?”

[40:14]  ¹⁰ tn Heb “and taught him.” The vav (ו) consecutive with prefixed verbal form continues the previous line. The translation employs an interrogative pronoun for stylistic reasons.

[40:14]  ¹¹ tn The phrase אֹרַח מִשְׁפָּט (’orakh mishpat) could be translated “path of justice” (so NASB, NRSV), but in this context, where creative ability and skill is in view, the phrase is better understood in the sense of “the way that is proper or fitting” (see BDB 1049 s.v. מִשְׁפָּט 6); cf. NIV, NCV “the right way.”

[40:14]  ¹² tn Heb “or the way of understanding causes him to know?”

[40:14]  sn The implied answer to the rhetorical questions in vv. 13-14 is, “No one.” In contrast to Marduk, the creator-god of Mesopotamian myths who receives help from the god of wisdom, the Lord neither needs nor receives any such advice or help. See R. Whybray, Heavenly Counsellor (SOTSMS), 64-77.

[46:9]  ¹³ tn Heb “remember the former things, from antiquity”; KJV, ASV “the former things of old.”

[46:9]  ¹⁴ tn Heb “and there is no other” (so NASB, NIV, NRSV).

[48:8]  ¹⁵ tn Heb “beforehand your ear did not open.”

[48:8]  ¹⁶ tn Heb “deceiving, you deceive.” The infinitive absolute precedes the finite verb for emphasis.

[48:8]  ¹⁷ tn Or “called” (KJV, NAB, NASB, NIV, NRSV).

[48:20]  ¹⁸ tn Heb “to the end of the earth” (so KJV, NASB, NRSV).

[48:20]  ¹⁹ tn Heb “redeems.” See the note at 41:14.

[52:7]  ²⁰ tn Heb “How delightful on the mountains.”

[52:7]  ²¹ tn Or “has become king.” When a new king was enthroned, his followers would give this shout. For other examples of this enthronement formula (Qal perfect 3rd person masculine singular מָלַךְ [malakh], followed by the name of the king), see 2 Sam 15:10; 1 Kgs 1:11, 13, 18; 2 Kgs 9:13. The Lord is an eternal king, but here he is pictured as a victorious warrior who establishes his rule from Zion.

[52:15]  ²² tn Heb “and his form from the sons of men.” The preposition מִן (min) here carries the sense “away from,” i.e., “so as not to be.”

[52:15]  ²³ tn This statement completes the sentence begun in v. 14a. The introductory כֵּן (ken) answers to the introductory כַּאֲשֶׁר (ka’asher) of v. 14a. Verses 14b-15a are parenthetical, explaining why many were horrified.

[52:15]  ²⁴ tn Traditionally the verb יַזֶּה (yazzeh, a Hiphil stem) has been understood as a causative of נָזָה (nazah, “spurt, spatter”) and translated “sprinkle.” In this case the passage pictures the servant as a priest who “sprinkles” (or spiritually cleanses) the nations. Though the verb נָזָה does occur in the Hiphil with the meaning “sprinkle,” the usual interpretation is problematic. In all other instances where the object or person sprinkled is indicated, the verb is combined with a preposition. This is not the case in Isaiah 52:15, unless one takes the following עָלָיו (’alayv, “on him”) with the preceding line. But then one would have to emend the verb to a plural, make the nations the subject of the verb “sprinkle,” and take the servant as the object. Consequently some interpreters doubt the cultic idea of “sprinkling” is present here. Some emend the text; others propose a homonymic root meaning “spring, leap,” which in the Hiphil could mean “cause to leap, startle” and would fit the parallelism of the verse nicely.

[52:15]  ²⁵ tn Heb “Because of him kings will shut their mouths,” i.e., be speechless.

[62:11]  ²⁶ tn Heb “to the end of the earth” (so NASB, NRSV).

[62:11]  ²⁷ sn As v. 12 indicates, the returning exiles are the Lord’s reward/prize. See also 40:10 and the note there.