Isaiah 40
40
Comfort for God’s People
1“Comfort; comfort my people,” says your God.
2“Speak to the heart of Jerusalem, and call to her,
that her compulsory labor is fulfilled, that her sin is paid for,
that she has received#Literally “taken” from the hand of Yahweh double for all her sins.”
3A voice is calling in the wilderness, “Clear the way of Yahweh!
Make a highway smooth in the desert for our God!
4Every valley shall be lifted up,
and every mountain and hill shall become low,
And the rough ground shall be like a plain,
and the rugged ground like a valley-plain.
5And the glory of Yahweh shall be revealed,
and all humankind#Literally “flesh” together shall see it,
for the mouth of Yahweh has spoken.”
6A voice is saying, “Call!”
And he said, “What shall I call?”
All humankind#Literally “flesh” are grass,
and all his loyalty is like the flowers of the field.
7Grass withers; the flower withers
when the breath of Yahweh blows on it.
Surely the people are grass.
8Grass withers; the flower withers,
but#Or “and” the word of our God will stand forever.
9Get yourself#Literally “Go for you” up to a high mountain, Zion, bringer of good news!
Lift up your voice with strength, Jerusalem, bringer of good news!
Lift it up; you must not fear!
Say to the cities of Judah, “Here is your God!”
10Look! The Lord Yahweh comes with strength,#Literally “strong”
and his arm rules for him.
Look! His reward is with him,
and his recompense in his presence.#Literally “before his face”
11He will feed his flock like a shepherd;
he will gather the lambs in his arm,
and he will carry them in his bosom;
he will lead those who nurse.
12Who has measured the waters in the hollow of his hand
and marked off the heavens with a span,
comprehended the dust of the earth in a third of a measure
and weighed out the mountains in the scales,#Hebrew “scale” and the hills in a balance?
13Who has measured up the spirit of Yahweh
or informed him as his counselor#Literally “the man of his counsel”?
14With whom has he consulted, that#Or “and” he enlightened him#Or “made him understand”
and taught him the path of justice,
and taught him knowledge,
and made the way of understanding known to him?
15Look! The nations are like a drop from a bucket,
and they are counted like dust of the balances!
Look! He weighs the islands like a thin covering.
16And Lebanon is not enough to light a fire,
and its animals#Hebrew “animal” not enough for a burnt offering.
17All the nations are like nothing before him;
they are counted by him as#Or “from” nothing and emptiness.
18And to whom will you liken God?
And to what likeness will you compare him?
19A craftsman pours out the idol,
and a goldsmith#Literally “refiner” overlays it with gold,
and he smelts chains of silver.
20The one who is too impoverished for a gift chooses wood that will not rot;
he seeks a skillful artisan for himself to set up an image that will not be knocked over.
21Have you not known?
Have you not heard?
Has it not been told to you from the beginning?#Literally “head”
Have you not understood from the foundation of the earth?
22He is the one who sits above the circle of the earth,
and its inhabitants are like grasshoppers;
the one who stretches out the heavens like a veil
and spreads them out like a tent to live in,
23the one who brings#Or “gives” princes to nothing;
he makes rulers of the earth like nothing.
24Indeed, hardly are they planted; indeed, hardly are they sown;
indeed, hardly has their shoot taken root in the earth
when#Or “also” he blows on them and they wither,
and the tempest carries them like stubble.
25“And to whom you will compare me, and am I equal?” says the holy one.
26Lift your eyes up on high, and see! Who created these?
The one who brings out their host by number.
He calls all them by name.
Because he is great of power
and mighty of power, no man is missing.
27Why#Literally “To what” do you say, Jacob,
and you speak, Israel,
“My way is hidden from Yahweh,
and my judgment is passed over by my God?”
28Have you not known,
or have you not heard?
Yahweh is the God of eternity,
the creator of the ends of the earth!
He is not faint, and he does not grow weary!
There is no searching his understanding.
29He gives power to the weary,
and he increases power for the powerless.#Literally “not power”
30Even#Or “And” young people will be faint and grow weary,
and the young will stumble, exhausted.
31But#Or “And” those who wait for Yahweh shall renew their strength.
They shall go up with wings#Hebrew “wing” like eagles;
they shall run and not grow weary;
they shall walk and not be faint.
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Isaiah 40: LEB
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Isaiah 40
40
The Lord Returns to Jerusalem
1 “Comfort, comfort my people,”
says your#tn The pronominal suffix is second masculine plural. The identity of the addressee is uncertain: (1) God’s people may be addressed, or (2) the unidentified heralds commanded to comfort Jerusalem. God.
2 “Speak kindly to#tn Heb “speak to the heart of Jerusalem.” Jerusalem is personified as a woman. Jerusalem,#map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4. and tell her
that her time of warfare is over,#tn Heb “that she is filled [with] her warfare.” Some understand צָבָא (tsavah, “warfare”) as meaning “hard service” or “compulsory labor” in this context.
that her punishment is completed.#tn Heb “that her punishment is accepted [as satisfactory].”
For the Lord has made her pay double#tn Heb “for she has received from the hand of the Lord double.” The principle of the double portion in punishment is also seen in Jer 16:18; 17:18 and Rev 18:6. For examples of the double portion in Israelite law, see Exod 22:4, 7, 9 (double restitution by a thief) and Deut 21:17 (double inheritance portion for the firstborn). for all her sins.”
3 A voice cries out,
“In the wilderness clear a way for the Lord;
construct in the desert a road for our God.
4 Every valley must be elevated,
and every mountain and hill leveled.
The rough terrain will become a level plain,
the rugged landscape a wide valley.
5 The splendor#tn Or “glory.” The Lord’s “glory” is his theophanic radiance and royal splendor (see Isa 6:3; 24:23; 35:2; 60:1; 66:18-19). of the Lord will be revealed,
and all people#tn Heb “flesh” (so KJV, ASV, NASB); NAB, NIV “mankind”; TEV “the whole human race.” will see it at the same time.
For#tn Or “indeed.” the Lord has decreed it.”#tn Heb “the mouth of the Lord has spoken” (so NASB, NIV, NRSV).
6 A voice says, “Cry out!”
Another asks,#tn Heb “and he says.” Apparently a second “voice” responds to the command of the first “voice.” “What should I cry out?”
The first voice responds:#tn The words “the first voice responds” are supplied in the translation for clarification. The first voice tells the second one what to declare. “All people are like grass,#tn Heb “all flesh is grass.” The point of the metaphor is explained in v. 7.
and all their promises#tn Heb “and all his loyalty.” The antecedent of the third masculine suffix is בָּשָׂר (basar, “flesh”), which refers collectively to mankind. The LXX, apparently understanding the antecedent as “grass,” reads “glory,” but חֶסֶד (khesed) rarely, if ever, has this nuance. The normal meaning of חֶסֶד (“faithfulness, loyalty, devotion”) fits very well in the argument. Human beings and their faithfulness (verbal expressions of faithfulness are specifically in view; cf. NRSV “constancy”) are short-lived and unreliable, in stark contrast to the decrees and promises of the eternal God. are like the flowers in the field.
7 The grass dries up,
the flowers wither,
when the wind sent by the Lord#tn The Hebrew text has רוּחַ יְהוָה (ruakh yehvah), which in this context probably does not refer to the Lord’s personal Spirit. The phrase is better translated “the breath of the Lord,” or “the wind of [i.e., sent by] the Lord.” The Lord’s sovereign control over nature, including the hot desert winds that dry up vegetation, is in view here (cf. Ps 147:18; Isa 59:19). blows on them.
Surely humanity#tn Heb “the people” (so KJV, ASV, NAB, NASB, NIV, NRSV). is like grass.
8 The grass dries up,
the flowers wither,
but the decree of our God is forever reliable.”#tn Heb “but the word of our God stands forever.” In this context the divine “word” specifically refers to his decreed promise assuring Jerusalem that her suffering is over and his glorious return imminent (vv. 1-5).
9 Go up on a high mountain, O herald Zion!
Shout out loudly, O herald Jerusalem!#tn The second feminine singular imperatives are addressed to personified Zion/Jerusalem, who is here told to ascend a high hill and proclaim the good news of the Lord’s return to the other towns of Judah. Isa 41:27 and 52:7 speak of a herald sent to Zion, but the masculine singular form מְבַשֵּׂר (mÿvaser) is used in these verses, in contrast to the feminine singular form מְבַשֶּׂרֶת (mÿvaseret) employed in 40:9, where Zion is addressed as a herald.
Shout, don’t be afraid!
Say to the towns of Judah,
“Here is your God!”
10 Look, the sovereign Lord comes as a victorious warrior;#tn Heb “comes as a strong one”; ASV “will come as a mighty one.” The preposition בְּ (bet) here carries the nuance “in the capacity of.” It indicates that the Lord possesses the quality expressed by the noun. See GKC 379 §119.i and HALOT 104 s.v. בְּ.
his military power establishes his rule.#tn Heb “his arm rules for him” (so NIV, NRSV). The Lord’s “arm” symbolizes his military power (see Isa 51:9-10; 63:5).
Look, his reward is with him;
his prize goes before him.#tn As the Lord returns to Jerusalem as a victorious warrior, he brings with him the spoils of victory, called here his “reward” and “prize.” These terms might also be translated “wages” and “recompense.” Verse 11 indicates that his rescued people, likened to a flock of sheep, are his reward.
11 Like a shepherd he tends his flock;
he gathers up the lambs with his arm;
he carries them close to his heart;#tn Heb “in his bosom” (so KJV, NAB, NASB, NRSV), an expression which reflects closeness and protective care.
he leads the ewes along.
The Lord is Incomparable
12 Who has measured out the waters#tn The Qumran scroll 1QIsaa has מי ים (“waters of the sea”), a reading followed by NAB. in the hollow of his hand,
or carefully#tn Heb “with a span.” A “span” was the distance between the ends of the thumb and the little finger of the spread hand” (BDB 285 s.v. זֶרֶת). measured the sky,#tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
or carefully weighed#tn Heb “or weighed by a third part [of a measure].” the soil of the earth,
or weighed the mountains in a balance,
or the hills on scales?#sn The implied answer to the rhetorical questions of v. 12 is “no one but the Lord. The Lord, and no other, created the world. Like a merchant weighing out silver or commodities on a scale, the Lord established the various components of the physical universe in precise proportions.
13 Who comprehends#tn Perhaps the verb is used metonymically here in the sense of “advises” (note the following line). the mind#tn In this context רוּחַ (ruakh) likely refers to the Lord’s “mind,” or mental faculties, rather than his personal Spirit (see BDB 925 s.v.). of the Lord,
or gives him instruction as his counselor?#tn Heb “or [as] the man of his counsel causes him to know?”
14 From whom does he receive directions?#tn Heb “With whom did he consult, so that he gave discernment to him?”
Who#tn Heb “and taught him.” The vav (ו) consecutive with prefixed verbal form continues the previous line. The translation employs an interrogative pronoun for stylistic reasons. teaches him the correct way to do things,#tn The phrase אֹרַח מִשְׁפָּט (’orakh mishpat) could be translated “path of justice” (so NASB, NRSV), but in this context, where creative ability and skill is in view, the phrase is better understood in the sense of “the way that is proper or fitting” (see BDB 1049 s.v. מִשְׁפָּט 6); cf. NIV, NCV “the right way.”
or imparts knowledge to him,
or instructs him in skillful design?#tn Heb “or the way of understanding causes him to know?”sn The implied answer to the rhetorical questions in vv. 13-14 is, “No one.” In contrast to Marduk, the creator-god of Mesopotamian myths who receives help from the god of wisdom, the Lord neither needs nor receives any such advice or help. See R. Whybray, Heavenly Counsellor (SOTSMS), 64-77.
15 Look, the nations are like a drop in a bucket;
they are regarded as dust on the scales.
He lifts#tn Or “weighs” (NIV); NLT “picks up.” the coastlands#tn Or “islands” (NASB, NIV, NLT). as if they were dust.
16 Not even Lebanon could supply enough firewood for a sacrifice;#tn The words “for a sacrifice” are supplied in the translation for clarification.
its wild animals would not provide enough burnt offerings.#sn The point is that not even the Lebanon forest could supply enough wood and animals for an adequate sacrifice to the Lord.
17 All the nations are insignificant before him;
they are regarded as absolutely nothing.#tn Heb “[as derived] from nothing and unformed.”
18 To whom can you compare God?
To what image can you liken him?
19 A craftsman casts#tn Heb “pours out”; KJV “melteth.” an idol;
a metalsmith overlays it with gold
and forges silver chains for it.
20 To make a contribution one selects wood that will not rot;#tn The first two words of the verse (הַמְסֻכָּן תְּרוּמָה, hamsukan tÿrumah) are problematic. Some take מְסֻכָּן as an otherwise unattested Pual participle from סָכַן (sakhan, “be poor”) and translate “the one who is impoverished.” תְּרוּמָה (tÿrumah, “contribution”) can then be taken as an adverbial accusative, “with respect to a contribution,” and the entire line translated, “the one who is too impoverished for such a contribution [i.e., the metal idol of v. 19?] selects wood that will not rot.” However, מְסֻכָּן is probably the name of a tree used in idol manufacturing (cognate with Akkadian musukkanu, cf. H. R. Cohen, Biblical Hapax Legomena [SBLDS], 133). מְסֻכָּן may be a scribal interpretive addition attempting to specify עֵץ (’ets) or עֵץ may be a scribal attempt to categorize מְסֻכָּן. How an idol constitutes a תְּרוּמָה (“contribution”) is not entirely clear.
he then seeks a skilled craftsman
to make#tn Or “set up” (ASV, NAB, NIV, NRSV); KJV, NASB “to prepare.” an idol that will not fall over.
21 Do you not know?
Do you not hear?
Has it not been told to you since the very beginning?
Have you not understood from the time the earth’s foundations were made?
22 He is the one who sits on the earth’s horizon;#tn Heb “the circle of the earth” (so KJV, NIV, NRSV, NLT).
its inhabitants are like grasshoppers before him.#tn The words “before him” are supplied in the translation for clarification.
He is the one who stretches out the sky like a thin curtain,#tn The otherwise unattested noun דֹּק (doq), translated here “thin curtain,” is apparently derived from the verbal root דקק (“crush”) from which is derived the adjective דַּק (daq, “thin”; see HALOT 229 s.v. דקק). The nuance “curtain” is implied from the parallelism (see “tent” in the next line).
and spreads it out#tn The meaning of the otherwise unattested verb מָתַח (matakh, “spread out”) is determined from the parallelism (note the corresponding verb “stretch out” in the previous line) and supported by later Hebrew and Aramaic cognates. See HALOT 654 s.v. *מתה. like a pitched tent.#tn Heb “like a tent [in which] to live”; NAB, NASB “like a tent to dwell (live NIV, NRSV) in.”
23 He is the one who reduces rulers to nothing;
he makes the earth’s leaders insignificant.
24 Indeed, they are barely planted;
yes, they are barely sown;
yes, they barely take root in the earth,
and then he blows on them, causing them to dry up,
and the wind carries them away like straw.
25 “To whom can you compare me? Whom do I resemble?”
says the Holy One.#sn See the note on the phrase “the Holy One of Israel” in 1:4.
26 Look up at the sky!#tn Heb “Lift on high your eyes and see.”
Who created all these heavenly lights?#tn The words “heavenly lights” are supplied in the translation for clarification. See the following lines.
He is the one who leads out their ranks;#tn Heb “the one who brings out by number their host.” The stars are here likened to a huge army that the Lord leads out. Perhaps the next line pictures God calling roll. If so, the final line may be indicating that none of them dares “go AWOL.” (“AWOL” is a military acronym for “absent without leave.”)
he calls them all by name.
Because of his absolute power and awesome strength,
not one of them is missing.
27 Why do you say, Jacob,
Why do you say, Israel,
“The Lord is not aware of what is happening to me,#tn Heb “my way is hidden from the Lord” (so NAB, NASB, NIV, NRSV).
My God is not concerned with my vindication”?#tn Heb “and from my God my justice passes away”; NRSV “my right is disregarded by my God.”
28 Do you not know?
Have you not heard?
The Lord is an eternal God,
the creator of the whole earth.#tn Heb “the ends of the earth,” but this is a merism, where the earth’s extremities stand for its entirety, i.e., the extremities and everything in between them.
He does not get tired or weary;
there is no limit to his wisdom.#sn Exiled Israel’s complaint (v. 27) implies that God might be limited in some way. Perhaps he, like so many of the pagan gods, has died. Or perhaps his jurisdiction is limited to Judah and does not include Babylon. Maybe he is unable to devise an adequate plan to rescue his people, or is unable to execute it. But v. 28 affirms that he is not limited temporally or spatially nor is his power and wisdom restricted in any way. He can and will deliver his people, if they respond in hopeful faith (v. 31a).
29 He gives strength to those who are tired;
to the ones who lack power, he gives renewed energy.
30 Even youths get tired and weary;
even strong young men clumsily stumble.#tn Heb “stumbling they stumble.” The verbal idea is emphasized by the infinitive absolute.
31 But those who wait for the Lord’s help#tn The words “for the Lord’s help” are supplied in the translation for clarification. find renewed strength;
they rise up as if they had eagles’ wings,#tn Heb “they rise up [on] wings like eagles” (TEV similar).
they run without growing weary,
they walk without getting tired.
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