Yesaya 37:22

37:22 this is what the Lord says about him: ¹ 

“The virgin daughter Zion ² 

despises you – she makes fun of you;

daughter Jerusalem

shakes her head after you. ³ 

Yesaya 38:17

38:17 “Look, the grief I experienced was for my benefit. ⁴ 

You delivered me ⁵  from the pit of oblivion. ⁶ 

For you removed all my sins from your sight. ⁷ 

Yesaya 51:23

51:23 I will put it into the hand of your tormentors ⁸ 

who said to you, ‘Lie down, so we can walk over you.’

You made your back like the ground,

and like the street for those who walked over you.”

Yesaya 58:8

58:8 Then your light will shine like the sunrise; ⁹ 

your restoration will quickly arrive; ¹⁰ 

your godly behavior ¹¹  will go before you,

and the Lord’s splendor will be your rear guard. ¹² 

Yesaya 45:14

The Lord is the Nations’ Only Hope

45:14 This is what the Lord says:

“The profit ¹³  of Egypt and the revenue ¹⁴  of Ethiopia,

along with the Sabeans, those tall men,

will be brought to you ¹⁵  and become yours.

They will walk behind you, coming along in chains. ¹⁶ 

They will bow down to you

and pray to you: ¹⁷ 

‘Truly God is with ¹⁸  you; he has no peer; ¹⁹ 

there is no other God!’”

[37:22]  ¹ tn Heb “this is the word which the Lord has spoken about him.”

[37:22]  ² sn Zion (Jerusalem) is pictured here as a young, vulnerable daughter whose purity is being threatened by the would-be Assyrian rapist. The personification hints at the reality which the young girls of the city would face if the Assyrians conquer it.

[37:22]  ³ sn Shaking the head was a mocking gesture of derision.

[38:17]  ⁴ tn Heb “Look, for peace bitterness was to me bitter”; NAB “thus is my bitterness transformed into peace.”

[38:17]  ⁵ tc The Hebrew text reads, “you loved my soul,” but this does not fit syntactically with the following prepositional phrase. חָשַׁקְתָּ (khashaqta, “you loved”), may reflect an aural error; most emend the form to חָשַׂכְת, (khasakht, “you held back”).

[38:17]  ⁶ tn בְּלִי (bÿli) most often appears as a negation, meaning “without,” suggesting the meaning “nothingness, oblivion,” here. Some translate “decay” or “destruction.”

[38:17]  ⁷ tn Heb “for you threw behind your back all my sins.”

[51:23]  ⁸ tn That is, to make them drink it.

[58:8]  ⁹ tn Heb “will burst out like the dawn.”

[58:8]  sn Light here symbolizes God’s favor and restored blessing, as the immediately following context makes clear.

[58:8]  ¹⁰ tn Heb “prosper”; KJV “spring forth speedily.”

[58:8]  ¹¹ tn Or “righteousness.” Their godly behavior will be on display for all to see.

[58:8]  ¹² sn The nation will experience God’s protective presence.

[45:14]  ¹³ tn Heb “labor,” which stands metonymically for the fruits of labor, either “monetary profit,” or “products.”

[45:14]  ¹⁴ tn Or perhaps, “merchandise” (so KJV, NASB, NIV, NRSV); NAB “the gain of Ethiopia”; CEV “the treasures of Ethiopia.”

[45:14]  ¹⁵ tn Heb “they will pass over to you”; NASB, NIV “will come over to you”; CEV “will belong to you.”

[45:14]  ¹⁶ sn Restored Israel is depicted here in typical ancient Near Eastern fashion as an imperial power that receives riches and slaves as tribute.

[45:14]  ¹⁷ sn Israel’s vassals are portrayed as so intimidated and awed that they treat Israel as an intermediary to God or sub-deity.

[45:14]  ¹⁸ tn Or perhaps, “among.” Cf. KJV, ASV “Surely God is in thee.”

[45:14]  ¹⁹ tn Heb “there is no other” (so NIV, NRSV). The same phrase occurs at the end of v. 18, in v. 21, and at the end of v. 22.