Yesaya 1:29

1:29 Indeed, they ¹  will be ashamed of the sacred trees

you ²  find so desirable;

you will be embarrassed because of the sacred orchards ³ 

where you choose to worship.

Yesaya 10:29

10:29 They went through the pass,

spent the night at Geba.

Ramah trembled,

Gibeah of Saul ran away.

Yesaya 16:6

16:6 We have heard about Moab’s pride,

their great arrogance,

their boasting, pride, and excess. ⁴ 

But their boastful claims are empty! ⁵ 

Yesaya 16:11

16:11 So my heart constantly sighs for Moab, like the strumming of a harp, ⁶ 

my inner being sighs ⁷  for Kir Hareseth. ⁸ 

Yesaya 30:5

30:5 all will be put to shame ⁹ 

because of a nation that cannot help them,

who cannot give them aid or help,

but only shame and disgrace.”

Yesaya 36:1

Sennacherib Invades Judah

36:1 In the fourteenth year of King Hezekiah’s reign, ¹⁰  King Sennacherib of Assyria marched up against all the fortified cities of Judah and captured them.

Yesaya 36:9

36:9 Certainly you will not refuse one of my master’s minor officials and trust in Egypt for chariots and horsemen. ¹¹ 

Yesaya 38:10

38:10 “I thought, ¹² 

‘In the middle of my life ¹³  I must walk through the gates of Sheol,

I am deprived ¹⁴  of the rest of my years.’

Yesaya 38:13

38:13 I cry out ¹⁵  until morning;

like a lion he shatters all my bones;

you turn day into night and end my life. ¹⁶ 

Yesaya 40:17

40:17 All the nations are insignificant before him;

they are regarded as absolutely nothing. ¹⁷ 

Yesaya 48:7

48:7 Now they come into being, ¹⁸  not in the past;

before today you did not hear about them,

so you could not say,

‘Yes, ¹⁹  I know about them.’

Yesaya 66:7

66:7 Before she goes into labor, she gives birth!

Before her contractions begin, she delivers a boy!

[1:29]  ¹ tc The Hebrew text (and the Qumran scroll 1QIsa^a) has the third person here, though a few Hebrew mss (and Targums) read the second person, which is certainly more consistent with the following context. The third person form is the more difficult reading and probably original. This disagreement in person has caused some to emend the first verb (3rd plural) to a 2nd plural form (followed by most English translations). The BHS textual apparatus suggests that the 2nd plural form be read even though there is only sparse textual evidence. LXX, Syriac, and the Vulgate change all the 2nd person verbs in 1:29-31 to 3rd person verbs. It is likely that the change to a 2nd person form represents an attempt at syntactical harmonization (J. de Waard, Isaiah, 10). The abrupt change from 3rd person to 2nd person may have been intentional for rhetorical impact (GKC 462 §144.p). The rapid change from exclamation (they did!) to reproach (you desired!) might be regarded as a rhetorical figure focusing attention on the addressees and their conditions (de Waard, 10; E. König, Stilistik, Rhetorik, Poetik, 239). This use of the 3rd person could also be understood as an impersonal third person: “one will be ashamed” (de Waard, 10). In v. 29 the prophet continues his description of the sinners (v. 28), but then suddenly makes a transition to direct address (switching from 3^rd to 2^nd person) in the middle of his sentence.

[1:29]  ² tn The second person pronouns in vv. 29-30 are masculine plural, indicating that the rebellious sinners (v. 28) are addressed.

[1:29]  ³ tn Or “gardens” (so KJV, NASB, NIV, NRSV); NAB “groves.”

[16:6]  ⁴ tn עֶבְרָה (’evrah) often means “anger, fury,” but here it appears to refer to boastful outbursts or excessive claims. See HALOT 782 s.v. עֶבְרָה.

[16:6]  ⁵ tn Heb “not so his boasting.”

[16:11]  ⁶ tn Heb “so my intestines sigh for Moab like a harp.” The word מֵעַי (me’ay, “intestines”) is used here of the seat of the emotions. English idiom requires the word “heart.” The point of the comparison to a harp is not entirely clear. Perhaps his sighs of mourning resemble a harp in sound, or his constant sighing is like the repetitive strumming of a harp.

[16:11]  ⁷ tn The verb is supplied in the translation; “sighs” in the preceding line does double duty in the parallel structure.

[16:11]  ⁸ tn Heb “Kir Heres” (so ASV, NRSV, TEV, CEV), a variant name for “Kir Hareseth” (see v. 7).

[30:5]  ⁹ tn The present translation follows the marginal (Qere) reading of the Hebrew text; the consonantal text (Kethib) has “made to stink, decay.”

[36:1]  ¹⁰ tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[36:9]  ¹¹ tn Heb “How can you turn back the face of an official [from among] the least of my master’s servants and trust in Egypt for chariots and horsemen?” In vv. 8-9 the chief adviser develops further the argument begun in v. 6. His reasoning seems to be as follows: “In your weakened condition you obviously need military strength. Agree to the king’s terms and I will personally give you more horses than you are capable of outfitting. If I, a mere minor official, am capable of giving you such military might, just think what power the king has. There is no way the Egyptians can match our strength. It makes much better sense to deal with us.”

[38:10]  ¹² tn Or “I said” (KJV, NIV, NRSV, NLT).

[38:10]  ¹³ tn The precise meaning of the phrase בִּדְמִי יָמַי (bidmi yamay, “in the [?] of my days”) is uncertain. According to HALOT 226 s.v. דְּמִי this word is a hapax legomenon meaning “half.” Others derive the form from דַּמִי (dami, “quiet, rest, peacefulness”).

[38:10]  ¹⁴ tn The precise meaning of the verb is uncertain. The Pual of of פָּקַד (paqad) occurs only here and in Exod 38:21, where it appears to mean “passed in review” or “mustered.” Perhaps the idea is, “I have been called away for the remainder of my years.” To bring out the sense more clearly, one can translate, “I am deprived of the rest of my years.”

[38:13]  ¹⁵ tn The verb form in the Hebrew text is a Piel from שָׁוַה (shavah). There are two homonyms שָׁוַה, one meaning in the Piel “level, smooth out,” the other “set, place.” Neither fits in v. 13. It is likely that the original reading was שִׁוַּעְתִּי (shivva’ti, “I cry out”) from the verbal root שָׁוַע (shava’), which occurs exclusively in the Piel.

[38:13]  ¹⁶ tn Heb “from day to night you bring me to an end.”

[40:17]  ¹⁷ tn Heb “[as derived] from nothing and unformed.”

[48:7]  ¹⁸ tn Heb “are created” (so KJV, NASB, NIV, NRSV); NLT “They are brand new.”

[48:7]  ¹⁹ tn Heb “look”; KJV, NASB “Behold.”