Yesaya 37:29

37:29 Because you rage against me

and the uproar you create has reached my ears, ¹ 

I will put my hook in your nose, ² 

and my bridle between your lips,

and I will lead you back

the way you came.”

Yesaya 42:16

42:16 I will lead the blind along an unfamiliar way; ³ 

I will guide them down paths they have never traveled. ⁴ 

I will turn the darkness in front of them into light,

and level out the rough ground. ⁵ 

This is what I will do for them.

I will not abandon them.

Yesaya 45:23

45:23 I solemnly make this oath ⁶  –

what I say is true and reliable: ⁷ 

‘Surely every knee will bow to me,

every tongue will solemnly affirm; ⁸ 

Yesaya 49:6

49:6 he says, “Is it too insignificant a task for you to be my servant,

to reestablish the tribes of Jacob,

and restore the remnant ⁹  of Israel? ¹⁰ 

I will make you a light to the nations, ¹¹ 

so you can bring ¹²  my deliverance to the remote regions of the earth.”

Yesaya 55:2

55:2 Why pay money for something that will not nourish you? ¹³ 

Why spend ¹⁴  your hard-earned money ¹⁵  on something that will not satisfy?

Listen carefully ¹⁶  to me and eat what is nourishing! ¹⁷ 

Enjoy fine food! ¹⁸ 

Yesaya 57:8

57:8 Behind the door and doorpost you put your symbols. ¹⁹ 

Indeed, ²⁰  you depart from me ²¹  and go up

and invite them into bed with you. ²² 

You purchase favors from them, ²³ 

you love their bed,

and gaze longingly ²⁴  on their genitals. ²⁵ 

Yesaya 63:5

63:5 I looked, but there was no one to help;

I was shocked because there was no one offering support. ²⁶ 

So my right arm accomplished deliverance;

my raging anger drove me on. ²⁷ 

Yesaya 65:7

65:7 for your sins and your ancestors’ sins,” ²⁸  says the Lord.

“Because they burned incense on the mountains

and offended ²⁹  me on the hills,

I will punish them in full measure.” ³⁰ 

[37:29]  ¹ tc Heb “and your complacency comes up into my ears.” The parallelism is improved if שַׁאֲנַנְךָ (sha’anankha, “your complacency”) is emended to שְׁאוֹנְךָ (shÿ’onÿkha, “your uproar”). See M. Cogan and H. Tadmor, II Kings (AB), 237-38. However, the LXX seems to support the MT and Sennacherib’s cavalier dismissal of Yahweh depicts an arrogant complacency (J. N. Oswalt, Isaiah [NICOT], 1:658, n. 10).

[37:29]  ² sn The word-picture has a parallel in Assyrian sculpture. See M. Cogan and H. Tadmor, II Kings (AB), 238.

[42:16]  ³ tn Heb “a way they do not know” (so NASB); NRSV “a road they do not know.”

[42:16]  ⁴ tn Heb “in paths they do not know I will make them walk.”

[42:16]  ⁵ tn Heb “and the rough ground into a level place.”

[45:23]  ⁶ tn Heb “I swear by myself”; KJV, NASB “have sworn.”

[45:23]  ⁷ tn Heb “a word goes out from my mouth [in] truth and will not return.”

[45:23]  ⁸ tn Heb “swear” (so KJV, NAB, NIV, NRSV); NLT “confess allegiance.”

[49:6]  ⁹ tn Heb “the protected [or “preserved”] ones.”

[49:6]  ¹⁰ sn The question is purely rhetorical; it does not imply that the servant was dissatisfied with his commission or that he minimized the restoration of Israel.

[49:6]  ¹¹ tn See the note at 42:6.

[49:6]  ¹² tn Heb “be” (so KJV, ASV); CEV “you must take.”

[55:2]  ¹³ tn Heb “for what is not food.”

[55:2]  ¹⁴ tn The interrogative particle and the verb “spend” are understood here by ellipsis (note the preceding line).

[55:2]  ¹⁵ tn Heb “your labor,” which stands by metonymy for that which one earns.

[55:2]  ¹⁶ tn The infinitive absolute follows the imperative and lends emphasis to the exhortation.

[55:2]  ¹⁷ tn Heb “good” (so NASB, NIV, NRSV).

[55:2]  ¹⁸ tn Heb “Let your appetite delight in fine food.”

[55:2]  sn Nourishing, fine food here represents the blessings God freely offers. These include forgiveness, a new covenantal relationship with God, and national prominence (see vv. 3-6).

[57:8]  ¹⁹ tn The precise referent of זִכָּרוֹן (zikkaron) in this context is uncertain. Elsewhere the word refers to a memorial or commemorative sign. Here it likely refers to some type of idolatrous symbol.

[57:8]  ²⁰ tn Or “for” (KJV, NRSV).

[57:8]  ²¹ tc The Hebrew text reads literally, “from me you uncover.” The translation assumes an emendation of the Piel form גִּלִּית (gillit, “you uncover”), which has no object expressed here, to the Qal גָּלִית (galit, “you depart”).

[57:8]  ²² tn Heb “you make wide your bed” (NASB similar).

[57:8]  ²³ tc Heb “and you [second masculine singular, unless the form be taken as third feminine singular] cut for yourself [feminine singular] from them.” Most English translations retain the MT reading in spite of at least three problems. This section makes significant use of feminine verbs and noun suffixes because of the sexual imagery. The verb in question is likely a 2nd person masculine singular verb. Nevertheless, this kind of fluctuation in gender appears elsewhere (GKC 127-28 §47.k and 462 §144.p; cf. Jer 3:5; Ezek 22:4; 23:32; cf. J. N. Oswalt, Isaiah [NICOT], 2:473, n. 13). Secondly, when this verbal root signifies establishing a covenant, it is normally accompanied by the noun for “covenant” (בְּרִית, bÿrit). Finally, this juxtaposition of the verb “to cut” and “covenant” normally is followed by the preposition “with,” while here it is “from.” The translation above assumes an emendation of וַתִּכְרָת (vatikhrah, “and you cut”) to וְכָרִית (vÿkharit, “and you purchase”) from the root כָּרָה (kharah); see HALOT 497 s.v. II כרה.

[57:8]  ²⁴ tn The Hebrew text has simply חָזָה (khazah, “gaze”). The adverb “longingly” is interpretive (see the context, where sexual lust is depicted).

[57:8]  ²⁵ tn Heb “[at] a hand you gaze.” The term יָד (yad, “hand”) probably has the sense of “power, manhood” here, where it is used, as in Ugaritic, as a euphemism for the genitals. See HALOT 387 s.v. I יָד.

[63:5]  ²⁶ sn See Isa 59:16 for similar language.

[63:5]  ²⁷ tn Heb “and my anger, it supported me”; NIV “my own wrath sustained me.”

[65:7]  ²⁸ tn Heb “the iniquities of your fathers.”

[65:7]  ²⁹ tn Or perhaps, “taunted”; KJV “blasphemed”; NAB “disgraced”; NASB “scorned”; NIV “defied”; NRSV “reviled.”

[65:7]  ³⁰ tn Heb “I will measure out their pay [from the] beginning into their lap,” i.e., he will give them everything they have earned.