Yesaya 9:6

9:6 For a child has been ¹  born to us,

a son has been given to us.

He shoulders responsibility

and is called: ² 

Extraordinary Strategist, ³ 

Mighty God, ⁴ 

Everlasting Father, ⁵ 

Prince of Peace. ⁶ 

Yesaya 24:23

24:23 The full moon will be covered up, ⁷ 

the bright sun ⁸  will be darkened; ⁹ 

for the Lord who commands armies will rule ¹⁰ 

on Mount Zion in Jerusalem ¹¹ 

in the presence of his assembly, in majestic splendor. ¹² 

Yesaya 35:2

35:2 Let it richly bloom; ¹³ 

let it rejoice and shout with delight! ¹⁴ 

It is given the grandeur ¹⁵  of Lebanon,

the splendor of Carmel and Sharon.

They will see the grandeur of the Lord,

the splendor of our God.

Yesaya 36:2

36:2 The king of Assyria sent his chief adviser ¹⁶  from Lachish to King Hezekiah in Jerusalem, ¹⁷  along with a large army. The chief adviser ¹⁸  stood at the conduit of the upper pool which is located on the road to the field where they wash and dry cloth. ¹⁹ 

Yesaya 36:11-12

36:11 Eliakim, Shebna, and Joah said to the chief adviser, “Speak to your servants in Aramaic, ²⁰  for we understand it. Don’t speak with us in the Judahite dialect ²¹  in the hearing of the people who are on the wall.” 36:12 But the chief adviser said, “My master did not send me to speak these words only to your master and to you. ²²  His message is also for the men who sit on the wall, for they will eat their own excrement and drink their own urine along with you!” ²³ 

Yesaya 37:4

37:4 Perhaps the Lord your God will hear all these things the chief adviser has spoken on behalf of his master, the king of Assyria, who sent him to taunt the living God. ²⁴  When the Lord your God hears, perhaps he will punish him for the things he has said. ²⁵  So pray for this remnant that remains.’” ²⁶ 

Yesaya 43:20

43:20 The wild animals of the desert honor me,

the jackals and ostriches,

because I put water in the desert

and streams in the wilderness,

to quench the thirst of my chosen people,

Yesaya 46:13

46:13 I am bringing my deliverance near, it is not far away;

I am bringing my salvation near, ²⁷  it does not wait.

I will save Zion; ²⁸ 

I will adorn Israel with my splendor.” ²⁹ 

Yesaya 53:12

53:12 So I will assign him a portion with the multitudes, ³⁰ 

he will divide the spoils of victory with the powerful, ³¹ 

because he willingly submitted ³²  to death

and was numbered with the rebels,

when he lifted up the sin of many

and intervened ³³  on behalf of the rebels.”

Yesaya 59:19

59:19 In the west, people respect ³⁴  the Lord’s reputation; ³⁵ 

in the east they recognize his splendor. ³⁶ 

For he comes like a rushing ³⁷  stream

driven on by wind sent from the Lord. ³⁸ 

Yesaya 60:9

60:9 Indeed, the coastlands ³⁹  look eagerly for me,

the large ships ⁴⁰  are in the lead,

bringing your sons from far away,

along with their silver and gold,

to honor the Lord your God, ⁴¹ 

the Holy One of Israel, ⁴²  for he has bestowed honor on you.

Yesaya 63:15

63:15 Look down from heaven and take notice,

from your holy, majestic palace!

Where are your zeal ⁴³  and power?

Do not hold back your tender compassion! ⁴⁴ 

Yesaya 66:5

66:5 Hear the word of the Lord,

you who respect what he has to say! ⁴⁵ 

Your countrymen, ⁴⁶  who hate you

and exclude you, supposedly for the sake of my name,

say, “May the Lord be glorified,

then we will witness your joy.” ⁴⁷ 

But they will be put to shame.

[9:6]  ¹ tn The Hebrew perfect (translated “has been born” and “has been given”) is used here as the prophet takes a rhetorical stance in the future. See the note at 9:1.

[9:6]  ² tn Or “and dominion was on his shoulders and he called his name.” The prefixed verbs with vav (ו) consecutive are used with the same rhetorical sense as the perfects in v. 6a. See the preceding note. There is great debate over the syntactical structure of the verse. No subject is indicated for the verb “he called.” If all the titles that follow are ones given to the king, then the subject of the verb must be indefinite, “one calls.” However, some have suggested that one to three of the titles that follow refer to God, not the king. For example, the traditional punctuation of the Hebrew text suggests the translation, “and the Extraordinary Strategist, the Mighty God calls his name, ‘Everlasting Father, Prince of Peace.’”

[9:6]  ³ tn Some have seen two titles here (“Wonderful” and “Counselor,” cf. KJV, ASV). However, the pattern of the following three titles (each contains two elements) and the use of the roots פָּלַא (pala’) and יָעַץ (ya’ats) together in Isa 25:1 (cf. כִּי עָשִׂיתָ פֶּלֶא עֵצוֹת מֵרָחוֹק אֱמוּנָה אֹמֶן) and 28:29 (cf. הִפְלִיא עֵצָה) suggest otherwise. The term יוֹעֵץ (yo’ets) could be taken as appositional (genitive or otherwise) of species (“a wonder, i.e., a wonder as a counselor,” cf. NAB “Wonder-Counselor”) or as a substantival participle for which פָּלַא provides the direct object (“one who counsels wonders”). יוֹעֵץ is used as a royal title elsewhere (cf. Mic 4:9). Here it probably refers to the king’s ability to devise military strategy, as suggested by the context (cf. vv. 3-4 and the following title אֵל גִּבּוֹר, ’el gibor). In Isa 11:2 (also a description of this king) עֵצָה (’etsah) is linked with גְּבוּרָה (gÿvurah, the latter being typically used of military might, cf. BDB 150 s.v.). Note also עֵצָה וּגְבוּרָה לַמִּלְחָמָה in Isa 36:5. פֶּלֶא (pele’) is typically used of God (cf. however Lam 1:9). Does this suggest the deity of the messianic ruler? The NT certainly teaches he is God, but did Isaiah necessarily have this in mind over 700 years before his birth? Since Isa 11:2 points out that this king will receive the spirit of the Lord, which will enable him to counsel, it is possible to argue that the king’s counsel is “extraordinary” because it finds its source in the divine spirit. Thus this title does not necessarily suggest that the ruler is deity.

[9:6]  ⁴ tn גִּבּוֹר (gibbor) is probably an attributive adjective (“mighty God”), though one might translate “God is a warrior” or “God is mighty.” Scholars have interpreted this title is two ways. A number of them have argued that the title portrays the king as God’s representative on the battlefield, whom God empowers in a supernatural way (see J. H. Hayes and S. A. Irvine, Isaiah, 181-82). They contend that this sense seems more likely in the original context of the prophecy. They would suggest that having read the NT, we might in retrospect interpret this title as indicating the coming king’s deity, but it is unlikely that Isaiah or his audience would have understood the title in such a bold way. Ps 45:6 addresses the Davidic king as “God” because he ruled and fought as God’s representative on earth. Ancient Near Eastern art and literature picture gods training kings for battle, bestowing special weapons, and intervening in battle. According to Egyptian propaganda, the Hittites described Rameses II as follows: “No man is he who is among us, It is Seth great-of-strength, Baal in person; Not deeds of man are these his doings, They are of one who is unique” (See Miriam Lichtheim, Ancient Egyptian Literature, 2:67). According to proponents of this view, Isa 9:6 probably envisions a similar kind of response when friends and foes alike look at the Davidic king in full battle regalia. When the king’s enemies oppose him on the battlefield, they are, as it were, fighting against God himself. The other option is to regard this title as a reference to God, confronting Isaiah’s readers with the divinity of this promised “child.” The use of this same title that clearly refers to God in a later passage (Isa 10:21) supports this interpretation. Other passages depict Yahweh as the great God and great warrior (Deut 10:17; Jer. 32:18). Although this connection of a child who is born with deity is unparalleled in any earlier biblical texts, Isaiah’s use of this title to make this connection represents Isaiah’s attempt (at God’s behest) to advance Israel in their understanding of the ideal Davidic king for whom they long.

[9:6]  ⁵ tn This title must not be taken in an anachronistic Trinitarian sense. (To do so would be theologically problematic, for the “Son” is the messianic king and is distinct in his person from God the “Father.”) Rather, in its original context the title pictures the king as the protector of his people. For a similar use of “father” see Isa 22:21 and Job 29:16. This figurative, idiomatic use of “father” is not limited to the Bible. In a Phoenician inscription (ca. 850-800 b.c.) the ruler Kilamuwa declares: “To some I was a father, to others I was a mother.” In another inscription (ca. 800 b.c.) the ruler Azitawadda boasts that the god Baal made him “a father and a mother” to his people. (See ANET 499-500.) The use of “everlasting” might suggest the deity of the king (as the one who has total control over eternity), but Isaiah and his audience may have understood the term as royal hyperbole emphasizing the king’s long reign or enduring dynasty (for examples of such hyperbolic language used of the Davidic king, see 1 Kgs 1:31; Pss 21:4-6; 61:6-7; 72:5, 17). The New Testament indicates that the hyperbolic language (as in the case of the title “Mighty God”) is literally realized in the ultimate fulfillment of the prophecy, for Jesus will rule eternally.

[9:6]  ⁶ tn This title pictures the king as one who establishes a safe socio-economic environment for his people. It hardly depicts him as a meek individual, for he establishes peace through military strength (as the preceding context and the first two royal titles indicate). His people experience safety and prosperity because their invincible king destroys their enemies. See Pss 72 and 144 for parallels to these themes.

[24:23]  ⁷ tn Heb “will be ashamed.”

[24:23]  ⁸ tn Or “glow of the sun.”

[24:23]  ⁹ tn Heb “will be ashamed” (so NCV).

[24:23]  ¹⁰ tn Or “take his throne,” “become king.”

[24:23]  ¹¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[24:23]  ¹² tn Heb “and before his elders [in] splendor.”

[35:2]  ¹³ tn The ambiguous verb form תִּפְרַח (tifrakh) is translated as a jussive because it is parallel to the jussive form תָגֵל (tagel).

[35:2]  ¹⁴ tn Heb “and let it rejoice, yes [with] rejoicing and shouting.” גִּילַת (gilat) may be an archaic feminine nominal form (see GKC 421 §130.b).

[35:2]  ¹⁵ tn Or “glory” (KJV, NIV, NRSV); also a second time later in this verse.

[36:2]  ¹⁶ sn For a discussion of this title see M. Cogan and H. Tadmor, II Kings (AB), 229-30.

[36:2]  ¹⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[36:2]  ¹⁸ tn Heb “he”; the referent (the chief adviser) has been specified in the translation for clarity.

[36:2]  ¹⁹ tn Heb “the field of the washer”; traditionally “the fuller’s field” (so KJV, ASV, NAB, NASB, NRSV).

[36:11]  ²⁰ sn Aramaic was the diplomatic language of the Assyrian empire.

[36:11]  ²¹ tn Or “in Hebrew” (NIV, NCV, NLT); NAB, NASB “in Judean.”

[36:12]  ²² tn Heb “To your master and to you did my master send me to speak these words?” The rhetorical question expects a negative answer.

[36:12]  ²³ tn Heb “[Is it] not [also] to the men…?” The rhetorical question expects the answer, “Yes, it is.”

[36:12]  sn The chief adviser alludes to the horrible reality of siege warfare, when the starving people in the besieged city would resort to eating and drinking anything to stay alive.

[37:4]  ²⁴ tn Heb “all the words of the chief adviser whom his master, the king of Assyria, sent to taunt the living God.”

[37:4]  ²⁵ tn Heb “and rebuke the words which the Lord your God hears.”

[37:4]  ²⁶ tn Heb “and lift up a prayer on behalf of the remnant that is found.”

[46:13]  ²⁷ tn Heb “my salvation.” The verb “I am bringing near” is understood by ellipsis (note the previous line).

[46:13]  ²⁸ tn Heb “I will place in Zion salvation”; NASB “I will grant salvation in Zion.”

[46:13]  ²⁹ tn Heb “to Israel my splendor”; KJV, ASV “for Israel my glory.”

[53:12]  ³⁰ tn Scholars have debated the precise meaning of the term רַבִּים (rabbim) that occurs five times in this passage (Isa 52:14, 15; 53:11, 12 [2x]). Its two broad categories of translation are “much”/“many” and “great” (HALOT 1171-72 s.v. I רַב). Unlike other Hebrew terms for might or strength, this term is linked with numbers or abundance. In all sixteen uses outside of Isaiah 52:13-53:12 (articular and plural) it signifies an inclusive meaning: “the majority” or “the multitude” (J. Jeremias, TDNT 6:536-37). This term occurs in parallelism with עֲצוּמִים (’atsumim), which normally signifies “numerous” or “large” or “powerful” (through large numbers). Like רַבִּים (rabbim), it refers to greatness in numbers (cf. Deut 4:38; 7:1; 9:1; 11:34). It emphasizes the multitudes with whom the Servant will share the spoil of his victory. As J. Olley wrote: “Yahweh has won the victory and vindicates his Servant, giving to him many subservient people, together with their spoils. These numerous peoples in turn receive blessing, sharing in the “peace” resulting from Yahweh’s victory and the Servant’s suffering” (John W. Olley, “‘The Many’: How Is Isa 53,12a to Be Understood,” Bib 68 [1987]: 330-56).

[53:12]  ³¹ sn The servant is compared here to a warrior who will be richly rewarded for his effort and success in battle.

[53:12]  ³² tn Heb “because he laid bare his life”; traditionally, ASV “because he (+ hath KJV) poured out his soul (life NIV) unto death.”

[53:12]  ³³ tn The Hiphil of פָּגַע (paga’) can mean “cause to attack” (v. 6), “urge, plead verbally” (Jer 15:11; 36:25), or “intervene militarily” (Isa 59:16). Perhaps the third nuance fits best here, for military imagery is employed in the first two lines of the verse.

[59:19]  ³⁴ tc Heb “fear.” A few medieval Hebrew mss read “see.”

[59:19]  ³⁵ tn Heb “and they fear from the west the name of the Lord.”

[59:19]  ³⁶ tn Heb “and from the rising of the sun his splendor.”

[59:19]  ³⁷ tn Heb “narrow”; NAB, NIV, NRSV “pent-up.”

[59:19]  ³⁸ tn Heb “the wind of the Lord drives it on.” The term רוּחַ (ruakh) could be translated “breath” here (see 30:28).

[60:9]  ³⁹ tn Or “islands” (NIV); CEV “distant islands”; TEV “distant lands.”

[60:9]  ⁴⁰ tn Heb “the ships of Tarshish.” See the note at 2:16.

[60:9]  ⁴¹ tn Heb “to the name of the Lord your God.”

[60:9]  ⁴² sn See the note on the phrase “the Holy One of Israel” in 1:4.

[63:15]  ⁴³ tn This probably refers to his zeal for his people, which motivates him to angrily strike out against their enemies.

[63:15]  ⁴⁴ tn The Hebrew text reads literally, “the agitation of your intestines and your compassion to me they are held back.” The phrase “agitation of your intestines” is metonymic, referring to the way in which one’s nervous system reacts when one feels pity and compassion toward another. אֵלַי (’elay, “to me”) is awkward in this context, where the speaker represents the nation and, following the introduction (see v. 7), utilizes first person plural forms. The translation assumes an emendation to the negative particle אַל (’al). This also necessitates emending the following verb form (which is a plural perfect) to a singular jussive (תִתְאַפָּק, tit’appaq). The Hitpael of אָפַק (’afaq) also occurs in 42:14.

[66:5]  ⁴⁵ tn Heb “who tremble at his word.”

[66:5]  ⁴⁶ tn Heb “brothers” (so NASB, NIV); NRSV “Your own people”; NLT “Your close relatives.”

[66:5]  ⁴⁷ tn Or “so that we might witness your joy.” The point of this statement is unclear.