◀ All Reading Plans / Old/New Testament / Isaiah 53-55 2 Thessalonians 1 (New English Translation)

Prev Day

October 18, 2025

Next Day

Use the calendar to view readings from this devotional.

October 2025
Su	Mo	Tu	We	Th	Fr	Sa
			1	2	3	4
5	6	7	8	9	10	11
12	13	14	15	16	17	18
19	20	21	22	23	24	25
26	27	28	29	30	31

Return to today's reading

Old/New Testament

Each day includes a passage from both the Old Testament and New Testament.

Duration: 365 days

Isaiah 53-55

53 Who would have believed^[a] what we^[b] just heard?^[c]
When^[d] was the Lord’s power^[e] revealed through him?
²He sprouted up like a twig before God,^[f]
like a root out of parched soil;^[g]
he had no stately form or majesty that might catch our attention,^[h]
no special appearance that we should want to follow him.^[i]
³He was despised and rejected by people,^[j]
one who experienced pain and was acquainted with illness;
people hid their faces from him;^[k]
he was despised, and we considered him insignificant.^[l]
⁴But he lifted up our illnesses,
he carried our pain;^[m]
even though we thought he was being punished,
attacked by God, and afflicted for something he had done.^[n]
⁵He was wounded because of^[o] our rebellious deeds,
crushed because of our sins;
he endured punishment that made us well;^[p]
because of his wounds we have been healed.^[q]
⁶All of us had wandered off like sheep;
each of us had strayed off on his own path,
but the Lord caused the sin of all of us to attack him.^[r]
⁷He was treated harshly and afflicted,^[s]
but he did not even open his mouth.
Like a lamb led to the slaughtering block,
like a sheep silent before her shearers,
he did not even open his mouth.^[t]
⁸He was led away after an unjust trial^[u]—
but who even cared?^[v]
Indeed, he was cut off from the land of the living;^[w]
because of the rebellion of his own^[x] people he was wounded.
⁹They intended to bury him with criminals,^[y]
but he ended up in a rich man’s tomb,^[z]
because^[aa] he had committed no violent deeds,
nor had he spoken deceitfully.
¹⁰Though the Lord desired to crush him and make him ill,
once restitution is made,^[ab]
he will see descendants and enjoy long life,^[ac]
and the Lord’s purpose will be accomplished through him.
¹¹Having suffered, he will reflect on his work,
he will be satisfied when he understands what he has done.^[ad]
“My servant^[ae] will acquit many,^[af]
for he carried their sins.^[ag]
¹²So I will assign him a portion with the multitudes,^[ah]
he will divide the spoils of victory with the powerful,^[ai]
because he willingly submitted^[aj] to death
and was numbered with the rebels,
when he lifted up the sin of many
and intervened^[ak] on behalf of the rebels.”

Zion Will Be Secure

54 “Shout for joy, O barren one who has not given birth!
Give a joyful shout and cry out, you who have not been in labor!
For the children of the desolate one are more numerous
than the children of the married woman,” says the Lord.
²Make your tent larger,
stretch your tent curtains farther out!^[al]
Spare no effort,
lengthen your ropes,
and pound your stakes deep.^[am]
³For you will spread out to the right and to the left;
your children will conquer^[an] nations
and will resettle desolate cities.
⁴Don’t be afraid, for you will not be put to shame.
Don’t be intimidated,^[ao] for you will not be humiliated.
You will forget about the shame you experienced in your youth;
you will no longer remember the disgrace of your abandonment.^[ap]
⁵For your husband is the one who made you—
the Lord of Heaven’s Armies is his name.
He is your Protector,^[aq] the Holy One of Israel.^[ar]
He is called “God of the entire earth.”
⁶“Indeed, the Lord will call you back
like a wife who has been abandoned and suffers from depression,^[as]
like a young wife when she has been rejected,” says your God.
⁷“For a short time I abandoned^[at] you,
but with great compassion I will gather you.
⁸In a burst^[au] of anger I rejected you^[av] momentarily,
but with lasting devotion I will have compassion on you,”
says your Protector,^[aw] the Lord.
⁹“As far as I am concerned, this is like in Noah’s time,^[ax]
when I vowed that the waters of Noah’s flood^[ay] would never again cover the earth.
In the same way I have vowed that I will not be angry at you or shout at you.
¹⁰Even if the mountains are removed
and the hills displaced,
my devotion will not be removed from you,
nor will my covenant of friendship^[az] be displaced,”
says the Lord, the one who has compassion on you.
¹¹“O afflicted one, driven away,^[ba] and unconsoled!
Look, I am about to set your stones in antimony,
and lay your foundation with lapis lazuli.
¹²I will make your pinnacles out of gems,^[bb]
your gates out of beryl,^[bc]
and your outer wall^[bd] out of beautiful^[be] stones.
¹³All your children will be followers of the Lord,
and your children will enjoy great prosperity.^[bf]
¹⁴You will be reestablished when I vindicate you.^[bg]
You will not experience oppression;^[bh]
indeed, you will not be afraid.
You will not be terrified,^[bi]
for nothing frightening^[bj] will come near you.
¹⁵If anyone dares to^[bk] challenge you, it will not be my doing!
Whoever tries to challenge you will be defeated.^[bl]
¹⁶Look, I create the craftsman,
who fans the coals into a fire
and forges a weapon.^[bm]
I create the destroyer so he might devastate.
¹⁷No weapon forged to be used against you will succeed;
you will refute everyone who tries to accuse you.^[bn]
This is what the Lord will do for his servants—
I will vindicate them,”^[bo]
says the Lord.

The Lord Gives an Invitation

55 “Hey,^[bp] all who are thirsty, come to the water!
You who have no money, come!
Buy and eat!
Come! Buy wine and milk
without money and without cost.^[bq]
²Why pay money for something that will not nourish you?^[br]
Why spend^[bs] your hard-earned money^[bt] on something that will not satisfy?
Listen carefully^[bu] to me and eat what is nourishing!^[bv]
Enjoy fine food.^[bw]
³Pay attention and come to me.
Listen, so you can live.^[bx]
Then I will make an unconditional covenantal promise to^[by] you,
just like the reliable covenantal promises I made to David.^[bz]
⁴Look, I made him a witness to nations,^[ca]
a ruler and commander of nations.”
⁵Look, you will summon nations^[cb] you did not previously know;
nations^[cc] that did not previously know you will run to you,
because of the Lord your God,
the Holy One of Israel,^[cd]
for he bestows honor on you.
⁶Seek the Lord while he makes himself available;^[ce]
call to him while he is nearby!
⁷The wicked need to abandon their lifestyle^[cf]
and sinful people their plans.^[cg]
They should return^[ch] to the Lord, and he will show mercy to them,^[ci]
and to their God, for he will freely forgive them.^[cj]
⁸“Indeed,^[ck] my plans^[cl] are not like^[cm] your plans,
and my deeds^[cn] are not like^[co] your deeds,” says the Lord,
⁹“for just as the sky^[cp] is higher than the earth,
so my deeds^[cq] are superior to^[cr] your deeds
and my plans^[cs] superior to your plans.
¹⁰^[ct] The rain and snow fall from the sky
and do not return,
but instead water the earth
and make it produce and yield crops,
and provide seed for the planter and food for those who must eat.
¹¹In the same way, the promise that I make
does not return to me, having accomplished nothing.^[cu]
No, it is realized as I desire
and is fulfilled as I intend.”^[cv]
¹²Indeed you will go out with joy;
you will be led along in peace;
the mountains and hills will give a joyful shout before you,
and all the trees in the field will clap their hands.
¹³Evergreens will grow in place of thorn bushes,
firs will grow in place of nettles;
they will be a monument to the Lord,^[cw]
a permanent reminder that will remain.^[cx]

Footnotes

Isaiah 53:1 tn The perfect has a hypothetical force in this rhetorical question. For another example, see Gen 21:7.
Isaiah 53:1 sn The speaker shifts here from God to an unidentified group (note the first person plural pronouns throughout vv. 1-6). The content of the speech suggests that the prophet speaks here as representative of the sinful nation Israel. The group acknowledges its sin and recognizes that the servant suffered on their behalf.
Isaiah 53:1 tn The first half of v. 1 is traditionally translated, “Who has believed our report?” or “Who has believed our message?” as if the group speaking is lamenting that no one will believe what they have to say. But that doesn’t seem to be the point in this context. Here the group speaking does not cast itself in the role of a preacher or evangelist. No, they are repentant sinners, who finally see the light. The phrase “our report” can mean (1) the report which we deliver, or (2) the report which was delivered to us. The latter fits better here, where the report is most naturally taken as the announcement that has just been made in 52:13-15.
Isaiah 53:1 tn Heb “to whom” (so KJV, NASB, NIV, NRSV).
Isaiah 53:1 tn Heb “the arm of the Lord.” The “arm of the Lord” is a metaphor of military power; it pictures the Lord as a warrior who bares his arm, takes up his weapon, and crushes his enemies (cf. 51:9-10; 63:5-6). But Israel had not seen the Lord’s military power at work in the servant.
Isaiah 53:2 tn Heb “before him.” Some suggest an emendation to “before us.” If the third singular suffix of the Hebrew text is retained, it probably refers to the Lord (see v. 1b). For a defense of this reading, see R. Whybray, Isaiah 40-66 (NCBC), 173-74.
Isaiah 53:2 sn The metaphor in this verse suggests insignificance.
Isaiah 53:2 tn Heb “that we might see him.” The vav conjunctive prefixed to the imperfect introduces a result clause here. See GKC 504-5 §166.a.
Isaiah 53:2 tn Heb “that we should desire him.” The vav conjunctive prefixed to the imperfect introduces a result clause here. See GKC 504-5 §166.a.
Isaiah 53:3 tn Heb “lacking of men.” If the genitive is taken as specifying (“lacking with respect to men”), then the idea is that he lacked company because he was rejected by people. Another option is to take the genitive as indicating genus or larger class (i.e., “one lacking among men”). In this case one could translate, “he was a transient” (cf. the use of חָדֵל [khadel] in Ps 39:5 HT [39:4 ET]).
Isaiah 53:3 tn Heb “like a hiding of the face from him,” i.e., “like one before whom the face is hidden” (see BDB 712 s.v. מַסְתֵּר).
Isaiah 53:3 sn The servant is likened to a seriously ill person who is shunned by others because of his horrible disease.
Isaiah 53:4 sn Illness and pain stand by metonymy (or perhaps as metaphors) for sin and its effects, as vv. 11-12 make clear.
Isaiah 53:4 tn The words “for something he had done” are supplied in the translation for clarification. The group now realizes he suffered because of his identification with them, not simply because he was a special target of divine anger.
Isaiah 53:5 tn The preposition מִן (min) has a causal sense (translated “because of”) here and in the following clause.
Isaiah 53:5 tn Heb “the punishment of our peace [was] on him.” שָׁלוֹם (shalom, “peace”) is here a genitive of result, i.e., “punishment that resulted in our peace.”
Isaiah 53:5 sn Continuing to utilize the imagery of physical illness, the group acknowledges that the servant’s willingness to carry their illnesses (v. 4) resulted in their being healed. Healing is a metaphor for forgiveness here.
Isaiah 53:6 tn Elsewhere the Hiphil of פָגַע (pagaʿ) means “to intercede verbally” (Jer 15:11; 36:25) or “to intervene militarily” (Isa 59:16), but neither nuance fits here. Apparently here the Hiphil is the causative of the normal Qal meaning, “encounter, meet, touch.” The Qal sometimes refers to a hostile encounter or attack; when used in this way the object is normally introduced by the preposition בְּ (bet, see Josh 2:16; Judg 8:21; 15:12, etc.). Here the causative Hiphil has a double object—the Lord makes “sin” attack “him” (note that the object attacked is introduced by the preposition בְּ. In their sin the group was like sheep who had wandered from God’s path. They were vulnerable to attack; the guilt of their sin was ready to attack and destroy them. But then the servant stepped in and took the full force of the attack.
Isaiah 53:7 tn The translation assumes the Niphal is passive; another option is take the clause (note the subject + verb pattern) as concessive and the Niphal as reflexive, “though he humbled himself.”
Isaiah 53:7 sn This verse emphasizes the servant’s silent submission. The comparison to a sheep does not necessarily suggest a sacrificial metaphor. Sheep were slaughtered for food as well as for sacrificial rituals, and טֶבַח (tevakh) need not refer to sacrificial slaughter (see Gen 43:16; Prov 7:22; 9:2; Jer 50:27; note also the use of the related verb in Exod 21:37 HT [22:1 ET]; Deut 28:31; 1 Sam 25:11).
Isaiah 53:8 tn The precise meaning of this line is uncertain. The present translation assumes that מִן (min) here has an instrumental sense (“by, through”) and understands עֹצֶר וּמִמִּשְׁפָּט (ʿotser umimmishpat, “coercion and legal decision”) as a hendiadys meaning “coercive legal decision,” thus “an unjust trial.” Other interpretive options include: (1) “without [for this sense of מִן, see BDB 578 s.v. 1.b] hindrance and proper judicial process,” i.e., “unfairly and with no one to defend him,” (2) “from [in the sense of “after,” see BDB 581 s.v. 4.b] arrest and judgment.”
Isaiah 53:8 tn Heb “and his generation, who considers?” (NASB similar). Some understand “his generation” as a reference to descendants. In this case the question would suggest that he will have none. However, אֶת (ʾet) may be taken here as specifying a new subject (see BDB 85 s.v. I אֵת 3). If “his generation” refers to the servant’s contemporary generation, one may then translate, “As for his contemporary generation, who took note?” The point would be that few were concerned about the harsh treatment he received.
Isaiah 53:8 sn The “land of the living” is an idiom for the sphere where people live, in contrast to the underworld realm of the dead. See, for example, Ezek 32:23-27.
Isaiah 53:8 tn The Hebrew text reads “my people,” a reading followed by most English versions, but this is problematic in a context where the first person plural predominates, and where God does not appear to speak again until v. 11b. Therefore, it is preferable to read with the Qumran scroll 1QIsa^a עמו (“his people”). In this case, the group speaking in these verses is identified as the servant’s people (compare פְּשָׁעֵנוּ [p^eshaʿenu, “our rebellious deeds”] in v. 5 with פֶּשַׁע עַמִּי [peshaʿ ʿammi, “the rebellion of his people”] in v. 8).
Isaiah 53:9 tn Heb “one assigned his grave with criminals.” The subject of the singular is impersonal; English typically uses “they” in such constructions.
Isaiah 53:9 tn This line reads literally, “and with the rich in his death.” בְּמֹתָיו (b^emotayv) combines a preposition, a plural form of the noun מוֹת (mot), and a third masculine singular suffix. The plural of the noun is problematic and the יו may be the result of virtual dittography. The form should probably be emended to בָּמָתוֹ (bamato, singular noun). The relationship between this line and the preceding one is uncertain. The parallelism appears to be synonymous (note “his grave” and “in his death”), but “criminals” and “the rich” hardly make a compatible pair in this context, for they would not be buried in the same kind of tomb. Some emend עָשִׁיר (ʿashir, “rich”) to עָשֵׂי רָע (ʿase raʿ, “doers of evil”) but the absence of the ayin (ע) is not readily explained in this graphic environment. Others suggest an emendation to שְׂעִירִים (s^eʿirim, “he-goats, demons”), but the meaning in this case is not entirely transparent and the proposal assumes that the form suffered from both transposition and the inexplicable loss of a final mem. Still others relate עָשִׁיר (ʿashir) to an alleged Arabic cognate meaning “mob.” See HALOT 896 s.v. עָשִׁיר. Perhaps the parallelism is antithetical, rather than synonymous. In this case, the point is made that the servant’s burial in a rich man’s tomb, in contrast to a criminal’s burial, was appropriate, for he had done nothing wrong.
Isaiah 53:9 tn If the second line is antithetical, then עַל (ʿal) is probably causal here, explaining why the servant was buried in a rich man’s tomb, rather than that of criminal. If the first two lines are synonymous, then עַל is probably concessive: “even though….”
Isaiah 53:10 tn The meaning of this line is uncertain. It reads literally, “if you/she makes, a reparation offering, his life.” The verb תָּשִׂים (tasim) could be second masculine singular, in which case it would have to be addressed to the servant or to God. However, the servant is only addressed once in this servant song (see 52:14a), and God either speaks or is spoken about in this servant song; he is never addressed. Furthermore, the idea of God himself making a reparation offering is odd. If the verb is taken as third feminine singular, then the feminine noun נֶפֶשׁ (nefesh) at the end of the line is the likely subject. In this case one can take the suffixed form of the noun as equivalent to a pronoun and translate, “if he [literally, “his life”] makes a reparation offering.” sn What constitutes the servant’s reparation offering? Some might think his suffering, but the preceding context views this as past, while the verb here is imperfect in form. The offering appears to be something the servant does after his suffering has been completed. Perhaps the background of the language can be found in the Levitical code, where a healed leper would offer a reparation offering as part of the ritual to achieve ceremonial cleanliness (see Lev 14). The servant was pictured earlier in the song as being severely ill. This illness (a metaphor for the effects of the people’s sin) separated him from God. However, here we discover the separation is not final; once reparation is made, so to speak, he will again experience the Lord’s favor.
Isaiah 53:10 sn The idiomatic and stereotypical language emphasizes the servant’s restoration to divine favor. Having numerous descendants and living a long life are standard signs of divine blessing. See Job 42:13-16.
Isaiah 53:11 tn Heb “he will be satisfied by his knowledge,” i.e., “when he knows.” The preposition is understood as temporal and the suffix as a subjective genitive. Some take בְּדַעְתּוֹ (b^edaʿto, “by his knowledge”) with what follows and translate “by knowledge of him,” understanding the preposition as instrumental and the suffix as objective.
Isaiah 53:11 sn The song ends as it began (cf. 52:13-15), with the Lord announcing the servant’s vindication and exaltation.
Isaiah 53:11 tn Heb “he will acquit, a righteous one, my servant, many.” צַדִּיק (tsaddiq) may refer to the servant, but more likely it is dittographic (note the preceding verb יַצְדִּיק, yatsdiq). The precise meaning of the verb (the Hiphil of צָדַק, tsadaq) is debated. Elsewhere the Hiphil is used at least six times in the sense of “make righteous” in a legal sense, i.e., “pronounce innocent, acquit” (see Exod 23:7; Deut 25:1; 1 Kgs 8:32 = 2 Chr 6:23; Prov 17:15; Isa 5:23). It can also mean “render justice” (as a royal function, see 2 Sam 15:4; Ps 82:3), “concede” (Job 27:5), “vindicate” (Isa 50:8), and “lead to righteousness” (by teaching and example, Dan 12:3). The preceding context and the next line suggest a legal sense here. Because of his willingness to carry the people’s sins, the servant is able to “acquit” them. sn Some (e.g., H. M. Orlinsky, “The So-called ‘Suffering Servant’ in Isaiah 53, 22, ” VTSup 14 [1967]: 3-133) object to this legal interpretation of the language, arguing that it would be unjust for the righteous to suffer for the wicked and for the wicked to be declared innocent. However, such a surprising development is consistent with the ironic nature of this song. It does seem unfair for the innocent to die for the guilty. But what is God to do when all have sinned and wandered off like stray sheep (cf. v. 6)? Covenant law demands punishment, but punishment in this case would mean annihilation of what God has created. God’s justice, as demanded by the law, must be satisfied. To satisfy his justice, he does something seemingly unjust. He punishes his sinless servant, the only one who has not strayed off! In the progress of biblical revelation, we discover that the sinless servant is really God in the flesh, who offers himself because he is committed to the world he has created. If his justice can only be satisfied if he himself endures the punishment, then so be it. What appears to be an act of injustice is really love satisfying the demands of justice!
Isaiah 53:11 tn The circumstantial clause (note the vav [ו] + object + subject + verb pattern) is understood as causal here. The prefixed verb form is either a preterite or an imperfect used in a customary manner.
Isaiah 53:12 tn Scholars have debated the precise meaning of the term רַבִּים (rabbim) that occurs five times in this passage (Isa 52:14, 15; 53:11, 12 [2x]). Its two broad categories of translation are “much”/“many” and “great” (HALOT 1171-72 s.v. I רַב). Unlike other Hebrew terms for might or strength, this term is linked with numbers or abundance. In all sixteen uses outside of Isaiah 52:13-53:12 (articular and plural) it signifies an inclusive meaning: “the majority” or “the multitude” (J. Jeremias, TDNT 6:536-37). This term occurs in parallelism with עֲצוּמִים (ʿatsumim), which normally signifies “numerous” or “large” or “powerful” (through large numbers). Like רַבִּים (rabbim), it refers to greatness in numbers (cf. Deut 4:38; 7:1; 9:1; 11:23). It emphasizes the multitudes with whom the Servant will share the spoil of his victory. As J. Olley wrote: “Yahweh has won the victory and vindicates his Servant, giving to him many subservient people, together with their spoils. These numerous peoples in turn receive blessing, sharing in the “peace” resulting from Yahweh’s victory and the Servant’s suffering” (John W. Olley, “‘The Many’: How Is Isa 53, 12a to Be Understood,” Bib 68 [1987]: 330-56).
Isaiah 53:12 sn The servant is compared here to a warrior who will be richly rewarded for his effort and success in battle.
Isaiah 53:12 tn Heb “because he laid bare his life”; traditionally, ASV “because he (+ hath KJV) poured out his soul (life NIV) unto death.”
Isaiah 53:12 tn The Hiphil of פָּגַע (pagaʿ) can mean “cause to attack” (v. 6), “urge, plead verbally” (Jer 15:11; 36:25), or “intervene militarily” (Isa 59:16). Perhaps the third nuance fits best here, for military imagery is employed in the first two lines of the verse.
Isaiah 54:2 tn Heb “the curtains of your dwelling places let them stretch out.”
Isaiah 54:2 tn Heb “your stakes strengthen.”
Isaiah 54:3 tn Or “take possession of”; NAB “shall dispossess.”
Isaiah 54:4 tn Or “embarrassed”; NASB “humiliated…disgraced.”
Isaiah 54:4 tn Another option is to translate, “the disgrace of our widowhood” (so NRSV). However, the following context (vv. 6-7) refers to Zion’s husband, the Lord, abandoning her, not dying. This suggests that an אַלְמָנָה (ʾalmanah) was a woman who had lost her husband, whether by death or abandonment.
Isaiah 54:5 tn Or “redeemer.” See the note at 41:14.
Isaiah 54:5 sn See the note on the phrase “the Holy One of Israel” in 1:4.
Isaiah 54:6 tn Heb “like a woman abandoned and grieved in spirit.”
Isaiah 54:7 tn Or “forsook” (NASB).
Isaiah 54:8 tn According to BDB 1009 s.v. שֶׁטֶף the noun שֶׁצֶף here is an alternate form of שֶׁטֶף (shetef, “flood”). Some relate the word to an alleged Akkadian cognate meaning “strength.”
Isaiah 54:8 tn Heb “I hid my face from you.”
Isaiah 54:8 tn Or “redeemer.” See the note at 41:14.
Isaiah 54:9 tc The Hebrew text reads literally, “For [or “indeed”] the waters of Noah [is] this to me.” כִּי־מֵי (ki-me, “for the waters of”) should be emended to כִּימֵי (kime, “like the days of”), which is supported by the Qumran scroll 1QIsa^a and all the ancient versions except LXX.
Isaiah 54:9 tn Heb “the waters of Noah” (so NAB, NIV, NRSV).
Isaiah 54:10 tn Heb “peace” (so many English versions); NLT “of blessing.”
Isaiah 54:11 tn Or, more literally, “windblown, storm-tossed.”
Isaiah 54:12 tn Perhaps, “rubies” (so ASV, NAB, NIV, NRSV, NLT).
Isaiah 54:12 tn On the meaning of אֶקְדָּח (ʾeqdakh), which occurs only here, see HALOT 82 s.v.
Isaiah 54:12 tn Heb “border” (so ASV); NASB “your entire wall.”
Isaiah 54:12 tn Heb “delightful”; KJV “pleasant.”
Isaiah 54:13 tn Heb “and great [will be] the peace of your sons.”
Isaiah 54:14 tn Heb “in righteousness [or “vindication”] you will be established.” The precise meaning of צְדָקָה (ts^edaqah) here is uncertain. It could mean “righteousness, justice,” indicating that the city will be a center for justice. But the context focuses on deliverance, suggesting that the term means “deliverance, vindication” here.
Isaiah 54:14 tn Heb “Be far from oppression!” The imperative is used here in a rhetorical manner to express certainty and assurance. See GKC 324 §110.c.
Isaiah 54:14 tn Heb “from terror.” The rhetorical command, “be far” is understood by ellipsis here. Note the preceding context.
Isaiah 54:14 tn Heb “it,” i.e., the “terror” just mentioned.
Isaiah 54:15 tn The infinitive absolute precedes the finite verb here for emphasis.
Isaiah 54:15 tn Heb “will fall over you.” The expression נָפַל עַל (nafal ʿal) can mean “attack,” but here it means “fall over to,” i.e., “surrender to.”
Isaiah 54:16 tn Heb “who brings out an implement for his work.”
Isaiah 54:17 tn Heb “and every tongue that rises up for judgment with you will prove to be guilty.”
Isaiah 54:17 tn Heb “this is the inheritance of the servants of the Lord, and their vindication from me.”
Isaiah 55:1 tn The Hebrew term הוֹי (hoy, “woe, ah”) was used in funeral laments and is often prefixed to judgment oracles for rhetorical effect. But here it appears to be a simple interjection, designed to grab the audience’s attention. Perhaps there is a note of sorrow or pity. See BDB 223 s.v.
Isaiah 55:1 sn The statement is an oxymoron. Its ironic quality adds to its rhetorical impact. The statement reminds one of the norm (one must normally buy commodities) as it expresses the astounding offer. One might paraphrase the statement: “Come and take freely what you normally have to pay for.”
Isaiah 55:2 tn Heb “for what is not food.”
Isaiah 55:2 tn The interrogative particle and the verb “spend” are understood here by ellipsis (note the preceding line).
Isaiah 55:2 tn Heb “your labor,” which stands by metonymy for that which one earns.
Isaiah 55:2 tn The infinitive absolute follows the imperative and lends emphasis to the exhortation.
Isaiah 55:2 tn Heb “good” (so NASB, NIV, NRSV).
Isaiah 55:2 tn Heb “Let your appetite delight in fine food.”sn Nourishing, fine food here represents the blessings God freely offers. These include forgiveness, a new covenantal relationship with God, and national prominence (see vv. 3-6).
Isaiah 55:3 tn The jussive with vav (ו) conjunctive following the imperative indicates purpose/result.sn To live here refers to covenantal blessing, primarily material prosperity and national security (see vv. 4-5, 13, and Deut 30:6, 15, 19-20).
Isaiah 55:3 tn Or “an eternal covenant with.”
Isaiah 55:3 tn Heb “the reliable expressions of loyalty of David.” The syntactical relationship of חַסְדֵי (khasde, “expressions of loyalty”) to the preceding line is unclear. If the term is appositional to בְּרִית (b^erit, “covenant”), then the Lord here transfers the promises of the Davidic covenant to the entire nation. Another option is to take חַסְדֵי (khasde) as an adverbial accusative and to translate “according to the reliable covenantal promises.” In this case the new covenantal arrangement proposed here is viewed as an extension or perhaps fulfillment of the Davidic promises. A third option, the one reflected in the above translation, is to take the last line as comparative. In this case the new covenant being proposed is analogous to the Davidic covenant. Verses 4-5, which compare David’s international prominence to what Israel will experience, favors this view. In all three of these interpretations, “David” is an objective genitive; he is the recipient of covenantal promises. A fourth option would be to take David as a subjective genitive and understand the line as giving the basis for the preceding promise: “Then I will make an unconditional covenantal promise to you, because of David’s faithful acts of covenantal loyalty.”
Isaiah 55:4 sn Ideally the Davidic king was to testify to the nations of God’s greatness (cf. Pss 18:50 HT [18:49 ET]; 22:28 HT [22:27 ET]). See J. H. Eaton, Kingship in the Psalms (SBT), 182-84.
Isaiah 55:5 tn Heb “a nation,” but the singular is collective here, as the plural verbs in the next line indicate (note that both “know” and “run” are third plural forms).
Isaiah 55:5 tn Heb “a nation,” but the singular is collective here, as the plural verbs that follow indicate.
Isaiah 55:5 sn See the note on the phrase “the Holy One of Israel” in 1:4.
Isaiah 55:6 tn Heb “while he allows himself to be found.” The Niphal form has a tolerative force here.
Isaiah 55:7 tn Heb “Let the wicked one abandon his way.” The singular is collective.
Isaiah 55:7 tn Heb “and the man of evil his thoughts.” The singular is collective.
Isaiah 55:7 tn Heb “let him return.” The singular is collective, meaning “let them.”
Isaiah 55:7 tn The imperfect with vav (ו) conjunctive after the jussive indicates purpose/result.
Isaiah 55:7 sn The appeal and promise of vv. 6-7 echoes the language of Deut 4:25-31; 30:1-10; and 1 Kgs 8:46-53, all of which anticipate the exile and speak of the prerequisites for restoration.
Isaiah 55:8 tn Or “For” (KJV, NAB, NASB, NIV).
Isaiah 55:8 tn Or “thoughts” (so many English versions).
Isaiah 55:8 tn Heb “are not.” “Like” is interpretive, but v. 9 indicates that a comparison is in view.
Isaiah 55:8 tn Heb “ways” (so many English versions).
Isaiah 55:8 tn Heb “are not.” “Like” is interpretive, but v. 9 indicates that a comparison is in view.
Isaiah 55:9 tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
Isaiah 55:9 tn Heb “ways” (so many English versions).
Isaiah 55:9 tn Heb “are higher than.”
Isaiah 55:9 tn Or “thoughts” (so many English versions).
Isaiah 55:10 tn This verse begins in the Hebrew text with כִּי כַּאֲשֶׁר (ki kaʾasher, “for, just as”), which is completed by כֵּן (ken, “so, in the same way”) at the beginning of v. 11. For stylistic reasons, this lengthy sentence is divided up into separate sentences in the translation.
Isaiah 55:11 tn Heb “so is the word which goes out from my mouth, it does not return to me empty.” “Word” refers here to divine promises, like the ones made just prior to and after this (see vv. 7b, 12-13).
Isaiah 55:11 tn Heb “but it accomplishes what I desire, and succeeds in what I commission it with.”sn Verses 8-11 focus on the reliability of the divine word and support the promises before (vv. 3-5, 7b) and after (vv. 12-13) this. Israel can be certain that repentance will bring forgiveness and a new covenantal relationship because God’s promises are reliable. In contrast to human plans (or “thoughts”), which are destined to fail (Ps 94:11) apart from divine approval (Prov 19:21), and human deeds (or “ways”), which are evil and lead to destruction (Prov 1:15-19; 3:31-33; 4:19), God’s plans are realized, and his deeds accomplish something positive.
Isaiah 55:13 tn Heb “to the Lord for a name.” For שֵׁם (shem) used in the sense of “monument,” see also 56:5, where it stands parallel to יָד (yad).
Isaiah 55:13 tn Or, more literally, “a permanent sign that will not be cut off.”

2 Thessalonians 1

Salutation

1 From Paul^[a] and Silvanus and Timothy, to the church of the Thessalonians in God our Father and the Lord Jesus Christ. ²Grace and peace to you^[b] from God the^[c] Father and the Lord Jesus Christ!

Thanksgiving

³We ought to thank God always for you, brothers and sisters,^[d] and rightly so,^[e] because your faith flourishes more and more and the love of each one of you all for one another is ever greater. ⁴As a result we ourselves boast about you in the churches of God for your perseverance and faith in all the persecutions and afflictions you are enduring.

Encouragement in Persecution

⁵This is evidence of God’s righteous judgment, to make you worthy^[f] of the kingdom of God, for which in fact you are suffering. ⁶For it is right^[g] for God to repay with affliction those who afflict you, ⁷and to you who are being afflicted to give rest together with us when the Lord Jesus is revealed^[h] from heaven with his mighty angels.^[i] ⁸With flaming fire he will mete out^[j] punishment on those who do not know God^[k] and do not obey the gospel of our Lord Jesus. ⁹They^[l] will undergo the penalty of eternal destruction, away from the presence of the Lord and from the glory of his strength,^[m] ¹⁰when he comes to be glorified among his saints and admired^[n] on that day among all who have believed—and you did in fact believe our testimony.^[o] ¹¹And in this regard we pray for you always, that our God will make you worthy of his calling^[p] and fulfill by his power your every desire for goodness and every work of faith, ¹²that the name of our Lord Jesus may be glorified in you, and you in him, according to^[q] the grace of our God and the Lord Jesus Christ.

Footnotes

2 Thessalonians 1:1 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
2 Thessalonians 1:2 tn Grk “Grace to you and peace.”
2 Thessalonians 1:2 tc ‡ Most witnesses (א A F G I 0278 1175 1241 1505 2464 M lat sy sa) have ἡμῶν (hēmōn) after πατρός (patros), reading “God our Father,” in apparent emulation of Paul’s almost universal style. The omission of the pronoun (the reading of B D P 0111^vid 33 1739 1881 SBL) seems to be the earlier wording of this salutation. As well, the intrinsic evidence also supports the shorter reading: If 2 Thessalonians is authentic, it was one of Paul’s earliest letters, and, if so, his stereotyped salutation was still in embryonic form (see discussion at 1 Thess 1:1). NA²⁸ places the word in brackets, indicating some doubts as to its authenticity.
2 Thessalonians 1:3 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelphoi] meaning “brothers and sisters” is cited).
2 Thessalonians 1:3 tn Grk “as is worthy.”
2 Thessalonians 1:5 tn Grk “so that you may be made worthy.” The passive infinitive καταξιωθῆναι (kataxiōthēnai) has been translated as an active construction in English for stylistic reasons.
2 Thessalonians 1:6 tn Grk “if in fact/since,” as a continuation of the preceding.
2 Thessalonians 1:7 tn Grk “at the revelation of the Lord Jesus.”
2 Thessalonians 1:7 tn Grk “angels of power,” translated as an attributive genitive.
2 Thessalonians 1:8 tn Grk “meting out,” as a description of Jesus Christ in v. 7. Because of the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 8 in the translation.
2 Thessalonians 1:8 sn An allusion to Jer 10:25, possibly also to Ps 79:6 and Isa 66:15.
2 Thessalonians 1:9 tn Grk “who,” describing the people mentioned in v. 8. A new sentence was started here in the translation by replacing the relative pronoun with a personal pronoun.
2 Thessalonians 1:9 tn Or “power,” or “might.” The construction can also be translated as an attributed genitive: “from his glorious strength” (cf. TEV “glorious might”; CEV “glorious strength”; NLT “glorious power”).sn An allusion to Isa 2:10, 19, 21.
2 Thessalonians 1:10 tn Or “marveled at.”
2 Thessalonians 1:10 tn Grk “because our testimony to you was believed.”
2 Thessalonians 1:11 tn Or “your calling.”
2 Thessalonians 1:12 tn Or “by means of.”

New English Translation (NET)

Prev Day

Top

Next Day

Use the calendar to view readings from this devotional.

Log in to read this devotional and:

Old/New Testament

Zion Will Be Secure

The Lord Gives an Invitation

Footnotes

Salutation

Thanksgiving

Encouragement in Persecution

Footnotes