Yesaya 1:3

1:3 An ox recognizes its owner,

a donkey recognizes where its owner puts its food; ¹ 

but Israel does not recognize me, ² 

my people do not understand.”

Yesaya 3:3

3:3 captains of groups of fifty,

the respected citizens, ³ 

advisers and those skilled in magical arts, ⁴ 

and those who know incantations.

Yesaya 14:16

14:16 Those who see you stare at you,

they look at you carefully, thinking: ⁵ 

“Is this the man who shook the earth,

the one who made kingdoms tremble?

Yesaya 28:9

28:9 Who is the Lord ⁶  trying to teach?

To whom is he explaining a message? ⁷ 

Those just weaned from milk!

Those just taken from their mother’s breast! ⁸ 

Yesaya 32:4

32:4 The mind that acts rashly will possess discernment ⁹ 

and the tongue that stutters will speak with ease and clarity.

Yesaya 40:14

40:14 From whom does he receive directions? ¹⁰ 

Who ¹¹  teaches him the correct way to do things, ¹² 

or imparts knowledge to him,

or instructs him in skillful design? ¹³ 

Yesaya 40:21

40:21 Do you not know?

Do you not hear?

Has it not been told to you since the very beginning?

Have you not understood from the time the earth’s foundations were made?

Yesaya 44:18

44:18 They do not comprehend or understand,

for their eyes are blind and cannot see;

their minds do not discern. ¹⁴ 

[1:3]  ¹ tn Heb “and the donkey the feeding trough of its owner.” The verb in the first line does double duty in the parallelism.

[1:3]  ² tn Although both verbs have no object, the parallelism suggests that Israel fails to recognize the Lord as the one who provides for their needs. In both clauses, the placement of “Israel” and “my people” at the head of the clause focuses the reader’s attention on the rebellious nation (C. van der Merwe, J. Naudé, J. Kroeze, A Biblical Hebrew Reference Grammar, 346-47).

[3:3]  ³ tn Heb “the ones lifted up with respect to the face.” For another example of the Hebrew idiom, see 2 Kgs 5:1.

[3:3]  ⁴ tn Heb “and the wise with respect to magic.” On the meaning of חֲרָשִׁים (kharashim, “magic”), see HALOT 358 s.v. III חרשׁ. Some understand here a homonym, meaning “craftsmen.” In this case, one could translate, “skilled craftsmen” (cf. NIV, NASB).

[14:16]  ⁵ tn The word “thinking” is supplied in the translation in order to make it clear that the next line records their thoughts as they gaze at him.

[28:9]  ⁶ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[28:9]  ⁷ tn Heb “Who is he teaching knowledge? For whom is he explaining a message?” The translation assumes that the Lord is the subject of the verbs “teaching” and “explaining,” and that the prophet is asking the questions. See v. 12. According to some vv. 9-10 record the people’s sarcastic response to the Lord’s message through Isaiah.

[28:9]  ⁸ tn Heb “from the breasts.” The words “their mother’s” are supplied in the translation for clarification. The translation assumes that this is the prophet’s answer to the questions asked in the first half of the verse. The Lord is trying to instruct people who are “infants” morally and ethically.

[32:4]  ⁹ tn Heb “the heart of rashness will understand knowledge”; cf. NAB “The flighty will become wise and capable.”

[40:14]  ¹⁰ tn Heb “With whom did he consult, so that he gave discernment to him?”

[40:14]  ¹¹ tn Heb “and taught him.” The vav (ו) consecutive with prefixed verbal form continues the previous line. The translation employs an interrogative pronoun for stylistic reasons.

[40:14]  ¹² tn The phrase אֹרַח מִשְׁפָּט (’orakh mishpat) could be translated “path of justice” (so NASB, NRSV), but in this context, where creative ability and skill is in view, the phrase is better understood in the sense of “the way that is proper or fitting” (see BDB 1049 s.v. מִשְׁפָּט 6); cf. NIV, NCV “the right way.”

[40:14]  ¹³ tn Heb “or the way of understanding causes him to know?”

[40:14]  sn The implied answer to the rhetorical questions in vv. 13-14 is, “No one.” In contrast to Marduk, the creator-god of Mesopotamian myths who receives help from the god of wisdom, the Lord neither needs nor receives any such advice or help. See R. Whybray, Heavenly Counsellor (SOTSMS), 64-77.

[44:18]  ¹⁴ tn Heb “for their eyes are smeared over so they cannot see, so their heart cannot be wise.”