Isaiah 63

New English Translation

Footnotes

1. Isaiah 63:1 sn Edom is here an archetype for the Lord’s enemies. See 34:5.
2. Isaiah 63:1 tn Heb “[in] bright red garments, from Bozrah.”
3. Isaiah 63:1 tn The interrogative particle is understood by ellipsis; note the first line of the verse.
4. Isaiah 63:1 tn Heb “honored in his clothing”; KJV, ASV “glorious in his apparel.”
5. Isaiah 63:1 tc The Hebrew text has צָעָה (tsaʿah), which means “stoop, bend” (51:14). The translation assumes an emendation to צָעַד (tsaʿad, “march”; see BDB 858 s.v. צָעָה).
6. Isaiah 63:1 tn Heb “I, [the one] speaking in vindication [or “righteousness”], great to deliver.”
7. Isaiah 63:2 tn Heb “and your garments like one who treads in a vat?”
8. Isaiah 63:3 sn Nations, headed by Edom, are the object of the Lord’s anger (see v. 6). He compares military slaughter to stomping on grapes in a vat.
9. Isaiah 63:3 tn Heb “and I stained.” For discussion of the difficult verb form, see HALOT 170 s.v. II גאל. Perhaps the form is mixed, combining the first person forms of the imperfect (note the alef prefix) and perfect (note the תי- ending).
10. Isaiah 63:4 tn Heb “for the day of vengeance was in my heart, and the year of my revenge came.” The term גְּאוּלַי (g^eʾulay) is sometimes translated here “my redemption,” for the verbal root גאל often means “deliver, buy back.” A גֹּאֵל (goʾel, “kinsman-redeemer”) was responsible for protecting the extended family’s interests, often by redeeming property that had been sold outside the family. However, the responsibilities of a גֹּאֵל extended beyond financial concerns. He was also responsible for avenging the shed blood of a family member (see Num 35:19-27; Deut 19:6-12). In Isa 63:4, where vengeance is a prominent theme (note the previous line), it is probably this function of the family protector that is in view. The Lord pictures himself as a blood avenger who waits for the day of vengeance to arrive and then springs into action.
11. Isaiah 63:5 sn See Isa 59:16 for similar language.
12. Isaiah 63:5 tn Heb “and my anger, it supported me”; NIV “my own wrath sustained me.”
13. Isaiah 63:6 sn See Isa 49:26 and 51:23 for similar imagery.
14. Isaiah 63:6 tn Heb “and I brought down to the ground their juice.” “Juice” refers to their blood (see v. 3).
15. Isaiah 63:7 tn Heb “according to all which.”
16. Isaiah 63:7 tn Heb “greatness of goodness to the house of Israel which he did for them.”
17. Isaiah 63:7 tn Heb “according to.”
18. Isaiah 63:8 tn Heb “children [who] do not act deceitfully.” Here the verb refers to covenantal loyalty.
19. Isaiah 63:9 tn Heb “in all their distress, there was distress to him” (reading לוֹ [lo] with the margin/Qere).
20. Isaiah 63:9 tn Heb “the messenger [or “angel”] of his face”; NIV “the angel of his presence.”sn This may refer to the “angel of God” mentioned in Exod 14:19, who in turn may be identical to the divine “presence” (literally, “face”) referred to in Exod 33:14-15 and Deut 4:37. Here in Isa 63 this messenger may be equated with God’s “holy Spirit” (see vv. 10-11) and “the Spirit of the Lord” (v. 14). See also Ps 139:7, where God’s “Spirit” seems to be equated with his “presence” (literally, “face”) in the synonymous parallelistic structure.
21. Isaiah 63:9 tn Or “redeemed” (KJV, NAB, NIV), or “delivered.”
22. Isaiah 63:9 tn Heb “all the days of antiquity”; KJV, NAB, NASB, NIV, NRSV “days of old.”
23. Isaiah 63:10 tn Or “grieved, hurt the feelings of.”
24. Isaiah 63:10 sn The phrase “holy Spirit” occurs in the OT only here (in v. 11 as well) and in Ps 51:11 (51:13 HT), where it is associated with the divine presence.
25. Isaiah 63:11 tn Heb “and he remembered the days of antiquity, Moses, his people.” The syntax of the statement is unclear. The translation assumes that “his people” is the subject of the verb “remembered.” If original, “Moses” is in apposition to “the days of antiquity,” more precisely identifying the time period referred to. However, the syntactical awkwardness suggests that “Moses” may have been an early marginal note (perhaps identifying “the shepherd of his flock” two lines later) that has worked its way into the text.
26. Isaiah 63:11 tn The Hebrew text has a plural form, which if retained and taken as a numerical plural, would probably refer to Moses, Aaron, and the Israelite tribal leaders at the time of the Exodus. Most prefer to emend the form to the singular (רָעָה, raʿah) and understand this as a reference just to Moses.
27. Isaiah 63:11 sn See the note at v. 10.
28. Isaiah 63:12 tn Heb “who caused to go at the right hand of Moses the arm of his splendor.”
29. Isaiah 63:12 tn Heb “making for himself a lasting name.”
30. Isaiah 63:13 tn Heb “in the desert [or “steppe”].”
31. Isaiah 63:14 tn The words “to graze” are supplied in the translation for clarification.
32. Isaiah 63:14 tn Or “so” (KJV, ASV), or “thus” (NAB, NRSV).
33. Isaiah 63:14 tn Heb “making for yourself a majestic name.”
34. Isaiah 63:15 tn This probably refers to his zeal for his people, which motivates him to angrily strike out against their enemies.
35. Isaiah 63:15 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 (ʾelay, “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 (ʾal). This also necessitates emending the following verb form (which is a plural perfect) to a singular jussive (תִתְאַפָּק, titʾappaq). The Hitpael of אָפַק (ʾafaq) also occurs in 42:14.
36. Isaiah 63:16 tn Heb “our protector [or “redeemer”] from antiquity [is] your name.”
37. Isaiah 63:17 tn Some suggest a tolerative use of the Hiphil here, “[why do] you allow us to stray?” (cf. NLT). Though the Hiphil of תָעָה (taʿah) appears to be tolerative in Jer 50:6, elsewhere it is preferable or necessary to take it as causative. See Isa 3:12; 9:15; and 30:28, as well as Gen 20:13; 2 Kgs 21:9; Job 12:24-25; Prov 12:26; Jer 23:13, 32; Hos 4:12; Amos 2:4; Mic 3:5.
38. Isaiah 63:17 tn This probably refers to God’s commands.
39. Isaiah 63:17 tn Heb “[Why do] you harden our heart[s] so as not to fear you.” The interrogative particle is understood by ellipsis (note the preceding line).sn How direct this hardening is, one cannot be sure. The speaker may envision direct involvement on the Lord’s part. The Lord has brought the exile as judgment for the nation’s sin and now he continues to keep them at arm’s length by blinding them spiritually. The second half of 64:7 might support this, though the precise reading of the final verb is uncertain. On the other hand, the idiom of lament is sometimes ironic and hyperbolically deterministic. For example, Naomi lamented that Shaddai was directly opposing her and bringing her calamity (Ruth 1:20-21), while the author of Ps 88 directly attributes his horrible suffering and loneliness to God (see especially vv. 6-8, 16-18). Both individuals make little, if any, room for intermediate causes or the principle of sin and death which ravages the human race. In the same way, the speaker in Isa 63:17 (who evidences great spiritual sensitivity and is anything but “hardened”) may be referring to the hardships of exile, which discouraged and even embittered the people, causing many of them to retreat from their Yahwistic faith. In this case, the “hardening” in view is more indirect and can be lifted by the Lord’s intervention. Whether the hardening here is indirect or direct, it is important to recognize that the speaker sees it as one of the effects of rebellion against the Lord (note especially 64:5-6).
40. Isaiah 63:18 tn Or “holy” (ASV, NASB, NRSV, TEV, NLT).
41. Isaiah 63:18 tn Heb “for a short time they had a possession, the people of your holiness.”
42. Isaiah 63:18 tn Heb “your adversaries trampled on.”
43. Isaiah 63:19 tn Heb “we were from antiquity” (see v. 16). The collocation of הָיָה, מִן, and עוֹלָם (hayah, min, and ʿolam) occurs only here.
44. Isaiah 63:19 tn Heb “you did not rule them; your name was not called over them.” The expression “the name is called over” indicates ownership; see the note at 4:1. As these two lines stand, they are very difficult to interpret. They appear to be stating that the adversaries just mentioned in v. 18 have not been subject to the Lord’s rule in the past, perhaps explaining why they could commit the atrocity described in v. 18b.