Isaiah 44
44
Chapter 44
1‘Israelites, Jacob's descendants, listen to me!
I have chosen you to be my servant.’
2The Lord created you. Before you were born, he was already taking care of you. He will continue to help you. He says to you,
‘Do not be afraid, my servant, Jacob.
I call you “Jeshurun”,
and I have chosen you to belong to me.
3I will pour water onto land that is thirsty.
I will pour streams of water on the dry ground.
I will pour out my Spirit on your descendants,
and I will bless them.
4They will grow up like fresh grass in a field.
They will grow like willow trees beside a river.
5Someone will say, “I belong to the Lord.”
Another person will call himself by the name “Jacob”.
Someone else will write on his hand, “I am the Lord's”,
and he will call himself “Israel”.’
6The Lord is Israel's King and Redeemer. He is the Lord Almighty. He says,
‘I am the first and I am the last.
There is no God, except me.
7Is there anyone like me? If there is, he should say so!
He must tell me why he thinks he is so great.
Long ago I made my people become a nation.
Let him say what he has done since then!
Let him tell us what will happen in future years!
8My people, do not shake with fear.
Long ago I told you about things that would happen.
You can tell people the truth about me.
You know that I am the only true God.
There is no other Rock to keep you safe. #44:8 ‘Rock’ is a name for God. It means that he is a strong place where we can be safe.
There surely is no other God except me.’
9All the people who make idols are fools.
The images which make them so happy are useless.
Those who worship idols cannot see the truth.
They do not understand what they are doing,
and they will be ashamed.
10Only a fool makes an idol and thinks that it is his god.
An image cannot help him.
11Those who work with him will all be ashamed.
Those workers with special skills are only human.
They should come together,
and they should stand in front of me.
That will make them very frightened.
They will realize how foolish they are!
12This is how they make their idols:
A man who works with iron takes his tool. He makes the metal hot in the fire. Then he uses hammers to hit it with his strong arms. He hits it so that it has the right shape. But then he becomes hungry. He is too weak to work any more. He does not drink any water and so he feels tired.
13A carpenter measures a piece of wood. Then he draws a shape for the image. He uses his tools to cut the wood. He carefully makes it have the right shape. He makes the image have the shape of a human. It looks like a beautiful person. Now it is ready to go in its special room.
14He may cut down cedar trees to make something. He may cut down a cypress tree, or an oak tree. He takes these trees from the forest. Or he may plant his own pine tree, so that the rain helps it to grow well. 15He uses some of the wood to burn. He makes himself warm beside the fire. He may light a fire and then he may bake bread on it. Then he uses some of the wood to make a god that he will worship! Yes, he makes an idol, and he bends down in front of it. 16Half of the wood he burns in the fire. He uses it to cook his meat, and he eats plenty of food. He makes himself warm and he says, ‘Good! Now I am warm as I look at the fire.’ 17He uses the rest of the wood to make an idol to be his god. He bends down in front of it and he worships it. He prays to it and he says, ‘Save me, because you are my god!’
18People like that are stupid. They do not understand anything. They cannot see the truth, as if they are blind. Their minds cannot think properly. 19None of them think carefully about what they are doing. They do not say to themselves, ‘I burned half of the wood in the fire. I even baked bread and I cooked meat on it. It gave me food to eat. Then I used the rest of the wood to make a useless idol! I took a piece of wood and I worshipped it! Why did I do that?’
20Someone like that is stupid enough to eat ashes. His mind has deceived him. He cannot save himself from his lies. He will not say to himself, ‘This thing that I hold in my right hand is completely false!’
The Lord takes care of his people
21The Lord says:
‘Jacob's descendants, remember these things,
because you, Israel, are my servant.
I created you to be my servant.
Israel, I will not forget you.
22I have removed the guilt of your sins,
like the wind blows away a cloud.
When you turned against me,
I have quickly forgiven you.
Return to me now,
because I have rescued you.’
23Sing aloud with joy, you heavens above us,
because the Lord has done it!
Shout as loudly as you can,
places deep below the earth.
You mountains, sing with joy,
and you forests and trees as well!
Be happy, because the Lord has redeemed his people.
He has rescued the Israelites, Jacob's descendants,
to show how great he is.
24The Lord is your Redeemer. He took care of you before you were born. He says,
‘I am the Lord. I made everything.
I alone hung up the sky like a curtain.
I made the whole earth by myself.
25I show that the false prophets speak useless messages.
I show that those who use magic to say what will happen are fools.
I cause the ideas of wise people to become useless.
People think that their advice is foolish.
26But I do the things that my servants say will happen.
I show that my prophets' messages are true.
I say about Jerusalem, “People will live there again.”
I say about the towns in Judah, “I will cause people to build them again,
so that they are no longer heaps of stones.”
27I say to the deep sea, “Become dry!”
and its streams become dry.
28I say about King Cyrus,
“He is my shepherd. #44:28 Leaders are often called shepherds, because they take care of people, like a shepherd takes care of his sheep.
He will do what I want him to do.”
He will give a command about Jerusalem.
He will say, “Build the city again!”
He will say about the temple,
“Build its foundation.” ’
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Isaiah 44: EASY
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Isaiah 44
44
The Lord Will Renew Israel
1 “Now, listen, Jacob my servant,
Israel whom I have chosen!”
2 This is what the Lord, the one who made you, says –
the one who formed you in the womb and helps you:
“Don’t be afraid, my servant Jacob,
Jeshurun,#sn Jeshurun is a poetic name for Israel; it occurs here and in Deut 32:15; 33:5, 26. whom I have chosen!
3 For I will pour water on the parched ground#tn Heb “the thirsty.” Parallelism suggests that dry ground is in view (see “dry land” in the next line.)
and cause streams to flow#tn Heb “and streams”; KJV “floods.” The verb “cause…to flow” is supplied in the second line for clarity and for stylistic reasons. on the dry land.
I will pour my spirit on your offspring
and my blessing on your children.
4 They will sprout up like a tree in the grass,#tn The Hebrew term בֵין (ven) is usually taken as a preposition, in which case one might translate, “among the grass.” But בֵין is probably the name of a tree (cf. C. R. North, Second Isaiah, 133). If one alters the preposition bet (בְּ) to kaf (כְּ), one can then read, “like a binu-tree.” (The Qumran scroll 1QIsaa supports this reading.) This forms a nice parallel to “like poplars” in the next line. חָצִיר (khatsir) is functioning as an adverbial accusative of location.
like poplars beside channels of water.
5 One will say, ‘I belong to the Lord,’
and another will use#tn The Hebrew text has a Qal verb form, “and another will call by the name of Jacob.” With support from Symmachus (an ancient Greek textual witness), some read the Niphal, “and another will be called by the name of Jacob.” the name ‘Jacob.’
One will write on his hand, ‘The Lord’s,’
and use the name ‘Israel.’”#tn Heb “and by the name of Israel he will title.” Some, with support from several ancient versions, prefer to change the Piel (active) verb form to a Pual (passive), “and he will be titled by the name of Israel.”
The Absurdity of Idolatry
6 This is what the Lord, Israel’s king, says,
their protector,#tn Heb “his kinsman redeemer.” See the note at 41:14. the Lord who commands armies:
“I am the first and I am the last,
there is no God but me.
7 Who is like me? Let him make his claim!#tn Heb “let him call” or “let him proclaim” (so NASB, NIV, NRSV); NAB “Let him stand up and speak.”
Let him announce it and explain it to me –
since I established an ancient people – #tc The Hebrew text reads, “from (the time) I established an ancient people, and the coming things.” Various emendations have been proposed. One of the options assumes the reading מַשְׁמִיעִים מֵעוֹלָם אוֹתִיּוֹת (mashmi’im me’olam ’otiyyot); This literally reads “the ones causing to hear from antiquity coming things,” but more idiomatically would read “as for those who predict from antiquity what will happen” (cf. NAB, NEB, REB). The emendation directs the attention of the reader to those who claim to be able to predict the future, challenging them to actually do what they claim they can do. The MT presents Yahweh as an example to whom these alleged “predictors of the future” can compare themselves. Since the ancient versions are unanimous in their support of the MT, the emendations should be set aside.
let them announce future events!#tn Heb and those things which are coming let them declare for themselves.”
8 Don’t panic! Don’t be afraid!#tn BDB 923 s.v. רָהָה derives this verb from an otherwise unattested root, while HALOT 403 s.v. יָרָה defines it as “be stupefied” on the basis of an Arabic cognate. The form is likely a corruption of תיראו, the reading attested in the Qumran scroll 1QIsaa.
Did I not tell you beforehand and decree it?
You are my witnesses! Is there any God but me?
There is no other sheltering rock;#tn Heb “rock” or “rocky cliff,” a title that depicts God as a protective refuge in his role as sovereign king; thus the translation “sheltering rock.” I know of none.
9 All who form idols are nothing;
the things in which they delight are worthless.
Their witnesses cannot see;
they recognize nothing, so they are put to shame.
10 Who forms a god and casts an idol
that will prove worthless?#tn The rhetorical question is sarcastic. The sense is, “Who is foolish enough…?”
11 Look, all his associates#tn The pronoun “his” probably refers to the one who forms/casts an idol (v. 10), in which case it refers to the craftsman’s associates in the idol-manufacturing guild. will be put to shame;
the craftsmen are mere humans.#sn The point seems to be this: If the idols are the mere products of human hands, then those who trust in them will be disappointed, for man-made gods are incapable of helping their “creators.”
Let them all assemble and take their stand!
They will panic and be put to shame.
12 A blacksmith works with his tool#tn The noun מַעֲצָד (ma’atsad), which refers to some type of tool used for cutting, occurs only here and in Jer 10:3. See HALOT 615 s.v. מַעֲצָד.
and forges metal over the coals.
He forms it#tn Some English versions take the pronoun “it” to refer to an idol being fashioned by the blacksmith (cf. NIV, NCV, CEV). NLT understands the referent to be “a sharp tool,” which is then used by the carpenter in the following verse to carve an idol from wood. with hammers;
he makes it with his strong arm.
He gets hungry and loses his energy;#tn Heb “and there is no strength”; NASB “his strength fails.”
he drinks no water and gets tired.
13 A carpenter takes measurements;#tn Heb “stretches out a line” (ASV similar); NIV “measures with a line.”
he marks out an outline of its form;#tn Heb “he makes an outline with the [?].” The noun שֶׂרֶד (shered) occurs only here; it apparently refers to some type of tool or marker. Cf. KJV “with a line”; ASV “with a pencil”; NAB, NRSV “with a stylus”; NASB “with red chalk”; NIV “with a marker.”
he scrapes#tn Heb “works” (so NASB) or “fashions” (so NRSV); NIV “he roughs it out.” it with chisels,
and marks it with a compass.
He patterns it after the human form,#tn Heb “he makes it like the pattern of a man”; NAB “like a man in appearance.”
like a well-built human being,
and puts it in a shrine.#tn Heb “like the glory of man to sit [in] a house”; NIV “that it may dwell in a shrine.”
14 He cuts down cedars
and acquires a cypress#tn It is not certain what type of tree this otherwise unattested noun refers to. Cf. ASV “a holm-tree” (NRSV similar). or an oak.
He gets#tn Heb “strengthens for himself,” i.e., “secures for himself” (see BDB 55 s.v. אָמֵץ Pi.2). trees from the forest;
he plants a cedar#tn Some prefer to emend אֹרֶן (’oren) to אֶרֶז (’erez, “cedar”), but the otherwise unattested noun appears to have an Akkadian cognate, meaning “cedar.” See H. R. Cohen, Biblical Hapax Legomena (SBLDS), 44-45. HALOT 90 s.v. I אֹרֶן offers the meaning “laurel.” and the rain makes it grow.
15 A man uses it to make a fire;#tn Heb “and it becomes burning [i.e., firewood] for a man”; NAB “to serve man for fuel.”
he takes some of it and warms himself.
Yes, he kindles a fire and bakes bread.
Then he makes a god and worships it;
he makes an idol and bows down to it.#tn Or perhaps, “them.”
16 Half of it he burns in the fire –
over that half he cooks#tn Heb “eats” (so NASB); NAB, NRSV “roasts.” meat;
he roasts a meal and fills himself.
Yes, he warms himself and says,
‘Ah! I am warm as I look at the fire.’
17 With the rest of it he makes a god, his idol;
he bows down to it and worships it.
He prays to it, saying,
‘Rescue me, for you are my god!’
18 They do not comprehend or understand,
for their eyes are blind and cannot see;
their minds do not discern.#tn Heb “for their eyes are smeared over so they cannot see, so their heart cannot be wise.”
19 No one thinks to himself,
nor do they comprehend or understand and say to themselves:
‘I burned half of it in the fire –
yes, I baked bread over the coals;
I roasted meat and ate it.
With the rest of it should I make a disgusting idol?
Should I bow down to dry wood?’#tn There is no formal interrogative sign here, but the context seems to indicate these are rhetorical questions. See GKC 473 §150.a.
20 He feeds on ashes;#tn Or perhaps, “he eats on an ash heap.”
his deceived mind misleads him.
He cannot rescue himself,
nor does he say, ‘Is this not a false god I hold in my right hand?’#tn Heb “Is it not a lie in my right hand?”
21 Remember these things, O Jacob,
O Israel, for you are my servant.
I formed you to be my servant;
O Israel, I will not forget you!#tc The verb in the Hebrew text is a Niphal imperfect with a pronominal suffix. Although the Niphal ordinarily has the passive sense, it can have a reflexive nuance as well (see above translation). Some have suggested an emendation to a Qal form: “Do not forget me” (all the ancient versions, NEB, REB; see GKC 369 §117.x). “Do not forget me” would make a good parallel with “remember these things” in the first line. Since the MT is the harder reading and fits with Israel’s complaint that God had forgotten her (Isa 40:27), the MT reading should be retained (NASB, NKJV, NRSV, ESV). The passive has been rendered as an active in the translation in keeping with contemporary English style (so also NIV, NCV, TEV, NLT).
22 I remove the guilt of your rebellious deeds as if they were a cloud,
the guilt of your sins as if they were a cloud.#tn Heb “I blot out like a cloud your rebellious deeds, and like a cloud your sins.” “Rebellious deeds” and “sins” stand by metonymy for the guilt they produce. Both עָב (’av) and עָנָן (’anan) refer to the clouds in the sky. It is tempting for stylistic purposes to translate the second with “fog” or “mist” (cf. NAB, NRSV “cloud…mist”; NIV “cloud…morning mist”; NLT “morning mists…clouds”), but this distinction between the synonyms is unwarranted here. The point of the simile seems to be this: The Lord forgives their sins, causing them to vanish just as clouds disappear from the sky (see Job 7:9; 30:15).
Come back to me, for I protect#tn Heb “redeem.” See the note at 41:14. you.”
23 Shout for joy, O sky, for the Lord intervenes;#tn Heb “acts”; NASB, NRSV “has done it”; NLT “has done this wondrous thing.”
shout out, you subterranean regions#tn Heb “lower regions.” This refers to Sheol and forms a merism with “sky” in the previous line. See Pss 63:9; 71:20. of the earth.
O mountains, give a joyful shout;
you too, O forest and all your trees!#tn Heb “O forest and all the trees in it”; NASB, NRSV “and every tree in it.”
For the Lord protects#tn Heb “redeems.” See the note at 41:14. Jacob;
he reveals his splendor through Israel.#tn That is, by delivering Israel. Cf. NCV “showed his glory when he saved Israel”; TEV “has shown his greatness by saving his people Israel.”
The Lord Empowers Cyrus
24 This is what the Lord, your protector,#tn Heb “your redeemer.” See the note at 41:14. says,
the one who formed you in the womb:
“I am the Lord, who made everything,
who alone stretched out the sky,
who fashioned the earth all by myself,#tn The consonantal text (Kethib) has “Who [was] with me?” The marginal reading (Qere) is “from with me,” i.e., “by myself.” See BDB 87 s.v. II אֵת 4.c.
25 who frustrates the omens of the empty talkers#tc The Hebrew text has בַּדִּים (baddim), perhaps meaning “empty talkers” (BDB 95 s.v. III בַּד). In the four other occurrences of this word (Job 11:3; Isa 16:6; Jer 48:30; 50:36) the context does not make the meaning of the term very clear. Its primary point appears to be that the words spoken are meaningless or false. In light of its parallelism with “omen readers,” some have proposed an emendation to בָּרִים (barim, “seers”). The Mesopotamian baru-priests were divination specialists who played an important role in court life. See R. Wilson, Prophecy and Society in Ancient Israel, 93-98. Rather than supporting an emendation, J. N. Oswalt (Isaiah [NICOT], 2:189, n. 79) suggests that Isaiah used בַּדִּים purposively as a derisive wordplay on the Akkadian word baru (in light of the close similarity of the d and r consonants).
and humiliates#tn Or “makes fools of” (NIV, NRSV); NAB and NASB both similar. the omen readers,
who overturns the counsel of the wise men#tn Heb “who turns back the wise” (so NRSV); NIV “overthrows the learning of the wise”; TEV “The words of the wise I refute.”
and makes their advice#tn Heb “their knowledge” (so KJV, NAB, NASB, NRSV). seem foolish,
26 who fulfills the oracles of his prophetic servants#tn Heb “the word of his servant.” The following context indicates that the Lord’s prophets are in view.
and brings to pass the announcements#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. of his messengers,
who says about Jerusalem,#map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4. ‘She will be inhabited,’
and about the towns of Judah, ‘They will be rebuilt,
her ruins I will raise up,’
27 who says to the deep sea, ‘Be dry!
I will dry up your sea currents,’
28 who commissions#tn Heb “says to.” It is possible that the sentence is not completed, as the description of Cyrus and his God-given role is developed in the rest of the verse. 45:1 picks up where 44:28a leaves off with the Lord’s actual words to Cyrus finally being quoted in 45:2. Cyrus, the one I appointed as shepherd#tn Heb “my shepherd.” The shepherd motif is sometimes applied, as here, to a royal figure who is responsible for the well-being of the people whom he rules.
to carry out all my wishes#tn Heb “that he might bring to completion all my desire.”
and to decree concerning Jerusalem, ‘She will be rebuilt,’
and concerning the temple, ‘It will be reconstructed.’”#tn Heb “and [concerning the] temple, you will be founded.” The preposition -לְ (lÿ) is understood by ellipsis at the beginning of the second line. The verb תִּוָּסֵד (tivvased, “you will be founded”) is second masculine singular and is probably addressed to the personified temple (הֵיכָל [hekhal, “temple”] is masculine).
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