4sn See the note on the phrase “the Holy One of Israel” in 1:4.
5snSeba is not the same as Sheba in southern Arabia; cf. Gen 1:10; 1 Chr 1:9.
6tnHeb “Since you are precious in my eyes and you are honored.”
7tnHeb “everyone who is called by my name” (so NASB, NIV, NRSV).
8tnHeb “and the former things was causing us to hear?”
9tn Or “know” (KJV, NAB, NASB, NIV, NRSV).
10tnHeb “and after me, there will not be”; NASB “there will be none after Me.”
11tnHeb “hand” (so KJV, NASB, NIV, NRSV); NLT “No one can oppose what I do.”
12tn Or “kinsman redeemer.” See the note at 41:14.
13sn See the note on the phrase “the Holy One of Israel” in 1:4.
14tnHeb “and I bring down [as] fugitives all of them.”
15tn The Hebrew text reads literally, “as for the Babylonians, in ships their joyful shout.” This might be paraphrased, “even the Babylonians in the ships [over which] they joyfully shouted.” The point would be that the Lord caused the Babylonians to flee for safety in the ships in which they took such great pride. A slight change in vocalization yields the reading “into mourning songs,” which provides a good contrast with “joyful shout.” The prefixed bet (בְּ) would indicate identity.
16sn See the note on the phrase “the Holy One of Israel” in 1:4.
17tnHeb “led out chariots and horses.” The words “to destruction” are supplied in the translation for clarification. The verse refers to the destruction of the Egyptians at the Red Sea.
22tn The Hebrew texts has “streams,” probably under the influence of v. 20. The Qumran scroll 1QIsaa has נתיבות (“paths”).
23tnHeb “[so] they might declare my praise.”
24tn Or “strive”; KJV, ASV, NRSV “been weary of me.”
25tnHeb “with.” The words “by demanding” are supplied in the translation for clarification.
26tn That is, “calamus” (so NIV); NCV, TEV, NLT “incense”; CEV “spices.”
27tnHeb “you did not saturate me”; NASB “Neither have you filled Me.”
28sn In vv. 22-24 the Lord appears to be condemning his people for failure to bring the proper sacrifices. However, this is problematic. If this refers to the nation’s behavior while in exile, such cultic service was impossible and could hardly be expected by the Lord. If this refers to the nation’s conduct before the exile, it contradicts other passages that depict Israel as bringing excessive sacrifices (see, e.g., Isa 1:11-14; Jer 6:20; Amos 4:4-5, 5:21-23). Rather than being a condemnation of Israel’s failure to bring sacrifices, these verses are better taken as a highly rhetorical comment on the worthlessness of Israel’s religious ritual. They may have brought sacrifices, but not to the Lord, for he did not accept them or even want them. See C. R. North, Second Isaiah, 127, and R. Whybray, Isaiah 40-66 (NCBC), 91.
29tnHeb “you, tell in order that you may be right”; NAB “prove your innocence.”
30tnHeb “your first father.” This could refer to Abraham (see 51:2), but elsewhere in Isaiah he does not appear in a negative light (see 29:22; 41:8; 63:16). A more likely candidate is Jacob/Israel, also referred to as the nation’s “father” elsewhere (see 58:14; 63:16).
31tn On the meaning of the term לִיץ (lits), see HALOT 590 s.v. מֵלִיץ. This may refer to the nation’s prophets, priests, and/or kings.
32tn The word “subjected” is supplied in the translation for stylistic reasons.