Yesaya 5:7

5:7 Indeed ¹  Israel ²  is the vineyard of the Lord who commands armies,

the people ³  of Judah are the cultivated place in which he took delight.

He waited for justice, but look what he got – disobedience! ⁴ 

He waited for fairness, but look what he got – cries for help! ⁵ 

Yesaya 44:26

44:26 who fulfills the oracles of his prophetic servants ⁶ 

and brings to pass the announcements ⁷  of his messengers,

who says about Jerusalem, ⁸  ‘She will be inhabited,’

and about the towns of Judah, ‘They will be rebuilt,

her ruins I will raise up,’

Yesaya 45:13

45:13 It is me – I stir him up and commission him; ⁹ 

I will make all his ways level.

He will rebuild my city;

he will send my exiled people home,

but not for a price or a bribe,”

says the Lord who commands armies.

Yesaya 45:18

45:18 For this is what the Lord says,

the one who created the sky –

he is the true God, ¹⁰ 

the one who formed the earth and made it;

he established it,

he did not create it without order, ¹¹ 

he formed it to be inhabited –

“I am the Lord, I have no peer.

Yesaya 49:8

49:8 This is what the Lord says:

“At the time I decide to show my favor, I will respond to you;

in the day of deliverance I will help you;

I will protect you ¹²  and make you a covenant mediator for people, ¹³ 

to rebuild ¹⁴  the land ¹⁵ 

and to reassign the desolate property.

[5:7]  ¹ tn Or “For” (KJV, ASV, NASB, NRSV).

[5:7]  ² tn Heb “the house of Israel” (so NASB, NIV, NRSV).

[5:7]  ³ tn Heb “men,” but in a generic sense.

[5:7]  ⁴ tn Heb “but, look, disobedience.” The precise meaning of מִשְׂפָּח (mishpakh), which occurs only here in the OT, is uncertain. Some have suggested a meaning “bloodshed.” The term is obviously chosen for its wordplay value; it sounds very much like מִשְׁפָּט (mishpat, “justice”). The sound play draws attention to the point being made; the people have not met the Lord’s expectations.

[5:7]  ⁵ tn Heb “but, look, a cry for help.” The verb (“he waited”) does double duty in the parallelism. צְעָקָה (tsa’qah) refers to the cries for help made by the oppressed. It sounds very much like צְדָקָה (tsÿdaqah, “fairness”). The sound play draws attention to the point being made; the people have not met the Lord’s expectations.

[44:26]  ⁶ tn Heb “the word of his servant.” The following context indicates that the Lord’s prophets are in view.

[44:26]  ⁷ tn Heb “counsel.” The Hebrew term עֵצָה (’etsah) probably refers here to the divine plan as announced by the prophets. See HALOT 867 s.v. I עֵצָה.

[44:26]  ⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[45:13]  ⁹ tn Heb “I stir him up in righteousness”; NASB “I have aroused him.” See the note at 41:2. Cyrus (cf. 44:28) is in view here.

[45:18]  ¹⁰ tn Heb “he [is] the God.” The article here indicates uniqueness.

[45:18]  ¹¹ tn Or “unformed.” Gen 1:2 describes the world as “unformed” (תֹהוּ, tohu) prior to God’s creative work, but God then formed the world and made it fit for habitation.

[49:8]  ¹² tn The translation assumes the verb is derived from the root נָצָר (natsar, “protect”). Some prefer to derive it from the root יָצָר (yatsar, “form”).

[49:8]  ¹³ tn Heb “a covenant of people.” A person cannot literally be a covenant; בְּרִית (bÿrit) is probably metonymic here, indicating a covenant mediator. Here עָם (’am, “people”) appears to refer to Israel. See the note at 42:6.

[49:8]  ¹⁴ tn The Hiphil of קוּם (qum, “arise”) is probably used here in the sense of “rebuild.”

[49:8]  ¹⁵ tn The “land” probably stands by metonymy for the ruins within it.