|12||12 When you come to seeᵅ my face, who has made to be sought this from your hand, a trampling of my courts.|
14 So A̕dōnai̱ will himself give to you a sign: behold the virgin
22 Let them draw near, and let them make plain to us that which will be met with. The former things (what they are) make plain. And let us set
1 Behold, my servant,
1 Thus has said Yăhwēh concerning his anointed, to Ḳōresh, whom I shall have made strong in his right arm, to beat down before his face the nations. And the loins of kings I will make to be loosed a making loosed. At his face, doors and gates will not be shut. 2 I, at your face, I will go. And the mountainsᵅ I will make level. Doors of bronze I will make to be shattered, and bars of iron I will make to be hewn off. 3 And I will have given to you the stores of darknessᵅ and treasures of secret places, so that you may know that I Yăhwēh, the one calling
9 Woe one striving with his Maker, a pot alongside earthen pots. Will the clay say to its Maker, “What do you do, and your work has no handsᵅ to it.” 10 Woe to the one saying to a father, “What do you make begotten,” and to a ᵅwoman, “What do you labor!” 11 Thus has said Yăhwēh, Holy One of Yisra’ēl, and his Maker.
13 I, I have made him roused in righteousness, and all his ways I will make to be straight. He will build my city. And my exile he will make to be sent, not for hire and not with a bribe, has said Yăhwēh of hosts. 14 Thus has said Yăhwēh, the toil of Egypt, and the traffic of Kūsh, and Sev̱a’i̱m, men of stature, will cross over on account of you, and in respect to you they will be behind you. They will walk in chains. They will pass by. And unto you they will make themselves to be bowing down. Unto you they will make themselves to be praying†, saying, Gŏd
|14b||14b But there is none yet except the Almĭghty! 15 Surely you are a Gŏd making himself to be hidden, the Almĭghty of Yisra’ēl, the Saviour!|
8 Remember this, and make yourselves to be men. O transgressors, ponder it upon the heart. 9 Remember the former things, from time immemorial, because I am Gŏd, and no other is Almĭghty, and none is like me, 10 making told from the beginning,
1 Hear this, house of Ya‘aqōv̱, the ones being called by the name of Yisra’ēl, and
|2||2 Surely they call themselves by the holy city, and upon the Almĭghty of Yisra’ēl they have supported themselves. Yăhwēh of Armies is his name.|
3 The beginning things,
6 You have heard
8 Yea, you have not heard. Yea, you have not known. Yea, since that time you have not opened your ear. Yea I have known that faithlessly you would act faithlessly. And transgressing
|10||10 Behold, I will have refined you, and not as with silver. I will have tested you in the furnace of affliction 11 for my sake. For my sake I will act, because how can one profane oneself? And my glory to another I will not give!|
12 Listen unto me Ya‘aqōv̱ and Yisra’ēl, whom I make to be called, I AM. I am first. Yea, I am last. 13 Yea, my hand has founded the earth, and my right hand has made to be spread out the heavens.
16 Draw near unto me. Hear this:
1 Thus has said Yăhwēh, “Keep justice, and do righteousness, because my Salvation
4 For thus has said Yăhwēh to the eunuchs which will keep my Sabbaths, and they
8 A declaration of A̕dōnai̱ Yăhwēh, who makes to be collected the banished ones of Yisra’ēl, “Yet
|6||6 Therefore, we become as the unclean one, all of us, and like a filthy garment all of our righteousness, and we droop like a leaf, all of us. And our iniquities like the wind carry us off.‡|
1:12ᵅ ^Read: לִרְאוֹת. See Exodus 23:15†.
42:1² ^Read בו with the next clause.
42:1¹ ^DSS ומשׁפטו. See BHS. Or, “and his justice.”
42:1† ^The use of the word נפשׁ, soul, person, in relation to the Făther here, who puts his Spĭrit on the Sŏn is significant. As much as this term is used for humans, it shows that the unseen Făther also applies the term to himself, and the meaning of the term, as such, is that which humans and the Almĭghty have in common, as man is created in his image, yet on the other hand the divine nature is part of his soul and not our created souls, which are in the image of Gŏd, but not omnipotent or worthy of the position.
42:2¹ ^Hebrew: יִצְעַק = cry aloud, cry out. Obviously used in the sense of an overbearing clamorous speech.
42:2² ^ יִשָּׂא: raise [his voice], קוֹלוֹ.
42:2³ ^Voice, or sound, קוֹלוֹ, i.e. his well sounding articulate speech or pleasant rhetoric, as often preachers sway their audiences by their skill with words rather than truth.
42:2ᵅ ^The street. The square in the city. The usual place for giving persuasive speeches.
45:2ᵅ ^Read: והררים.
42:4¹ ^Read: יֵרוֹץ.
45:3ᵅ ^Stores hidden in dark places.
42:4‡ ^Isa. 42:1-4a is quoted in Matthew 12:18-20, and then Matthew finishes his Isaiah quotation with Isa. 11:10 instead of 42:4b. In Hebrew, Isaiah 11:10 says, “Unto him the nations will seek” (אֵלָיו גּוֹיִם יִדְרֹשׁוּ), which is thoughtwise the same as “and for his Law the coastlands will wait;” The LXX version of Isaiah 11:10 reads, “ἐπ᾽ αὐτῷ ἔθνη ἐλπιοῦσιν,” = “upon him the nations will hope;” Matthew added the word “name” by way of explanation. The sense of name is is reputation, renown, or character, which is understood through his Law. We must keep in mind that ancient quotations did not follow modern standards of direct quotation. But they were varied for explanatory purposes, and also to jar the reader to make certain connections. Therefore, we cannot accuse Matthew of a mistake. The so called mistake is actually the ancient method of comparing scripture with scripture or interpreting scripture with Scripture. We are therefore to compare Matthew with Isa. 11:10 and 42:4b, and realize that for Matthew the nations faithfully trusting upon the name of Mĕssiah involves the commitment to seek out and understand his Law.
I have compared many ancient quotes in the NT, and it is clear that exact quotation was not a required standard, and indeed, often the aim was to explain one word with another, and the other word may be found in the quote, which is not in the original. The modern demand for exact quotation is in fact based on the notion that the one citing the source cannot be trusted to give the original thought accurately. And it is often the case that even when quote marks are used that an author is not giving his source correctly, because he has taken it out of context. So we are right to demand witnesses, proof, and confirmation. However, modern rules of quotation, even when they are seemingly followed, are not going to prevent fallen men from deceiving others. Nor is correct use of quotes going to prevent fallen men from accusing honest men of perverting the message. It is the Spĭrit of the Almĭghty that confirms truth and exposes lies in the hearts of men. I myself only strive to make myself a useful tool in his hands. Whoever has hears, let him hear what the Spĭrit says.
45:9ᵅ ^Idiom: handles.
45:10ᵅ ^LXX: μητρί, mother.
45:14† ^This actually happened as recorded in the book of Daniel.
48:6† ^or, “will you not explain
48:14† ^The subject matter now switches to Mĕssiah. Heretofore, the Almĭghty has been speaking collectively including the Sŏn in I, and with a collective “I,” but now the Făther and Spĭrit speak of Mĕssiah together in the third person.
48:15‡ ^Here the Făther and the Spĭrit are still speaking collectively of the Sŏn, but they have switched to the first person. The threefold use of I here seems to run together. Then the Făther and the Spĭrit summon the Sŏn to carry out a decision that was agreed to beforehand by the Sŏn, to make him come as Mĕssiah. And he will make the way of the Almĭghty succeed.
48:16‡ ^Draw near unto me. Hear this: ever since the beginning I have not spoken in secret! From the time of its being, there I am, and now A’dŏnai̱ Yăhwēh has sent me, and his Spĭrit.‡ The speaker now switches to the Almĭghty Sŏn, who says he has been from the beginning, and his speaking is no secret, and yet he is Yăhwēh who is speaking, the part of the Almĭghty who is the Sŏn, and who has been sent by Yăhwēh the Făther, and Yăhwēh the Spĭrit.
56:3† ^The preposition עַל a̒l is typically used in the sense of “adding upon” (see BDB).
56:5† ^ See hand in the EHSV Lexicon. The translation “monument” or “memorial” is incorrect, and is motivated by the notion that Yăhwēh will not actually make the eunuch and the foreign son fit to be in his Temple. It is also motivated by a false theology that the nations cannot become part of Gŏd’s people Yisra’ēl. The wording carries the sense into an eschatological fulfillment in the age to come.
56:6¹ ^ = he.
56:6² ^Read paragogic letter: וּלְאַהֲבָהֻ
64:6‡ ^Therefore, we become as the unclean one, all of us, and like a filthy garment all of our righteousness, and we droop like a leaf, all of us. And our iniquities like the wind carry us off.‡ Isaiah is speaking of a trend here, a change in state, from a righteous state to a defiled state. The filthy garment was once clean. The dry leaf was once green and vibrant. Iniquity spoils righteousness and defiles it. It blows righteousness away like the wind does a dry leaf. Without the Spĭrit of the Almĭghty to reverse the trend, initial righteousness is corroded away by sin until it is defiled. A person who is righteous and stops relying on the Almĭghty for support eventually fades away.
The prophet is not defining righteousness as filthy rags. Rather he is saying what becomes of righteousness in a sinful environment without the intervention of the Holy Spĭrit. Torah rejecting Christians have re-defined the righteousness in Torah as filthy rags in order to denigrate it and to make it of no account. The Hebrew text will not support this notion. The first verb is properly translated, “become” indicating a change of state. The KJV and CJB are wrong on the first verb. The ESV is correct. All the translations are wrong in adding a second verb “are” such that the text is made to read, “and all our righteous deeds