Yesaya 5:3

5:3 So now, residents of Jerusalem, ¹ 

people ²  of Judah,

you decide between me and my vineyard!

Yesaya 7:13

7:13 So Isaiah replied, ³  “Pay attention, ⁴  family ⁵  of David. ⁶  Do you consider it too insignificant to try the patience of men? Is that why you are also trying the patience of my God?

Yesaya 8:16

8:16 Tie up the scroll as legal evidence, ⁷ 

seal the official record of God’s instructions and give it to my followers. ⁸ 

Yesaya 23:8

23:8 Who planned this for royal Tyre, ⁹ 

whose merchants are princes,

whose traders are the dignitaries ¹⁰  of the earth?

Yesaya 26:12

26:12 O Lord, you make us secure, ¹¹ 

for even all we have accomplished, you have done for us. ¹² 

Yesaya 28:29

28:29 This also comes from the Lord who commands armies,

who gives supernatural guidance and imparts great wisdom. ¹³ 

Yesaya 37:11

37:11 Certainly you have heard how the kings of Assyria have annihilated all lands. ¹⁴  Do you really think you will be rescued? ¹⁵ 

Yesaya 42:23

42:23 Who among you will pay attention to this?

Who will listen attentively in the future? ¹⁶ 

Yesaya 57:7

57:7 On every high, elevated hill you prepare your bed;

you go up there to offer sacrifices.

[5:3]  ¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:3]  ² tn Heb “men,” but in a generic sense.

[7:13]  ³ tn Heb “and he said.” The subject is unexpressed, but the reference to “my God” at the end of the verse indicates the prophet is speaking.

[7:13]  ⁴ tn The verb is second plural in form, because the prophet addresses the whole family of David. He continues to use the plural in v. 14 (with one exception, see the notes on that verse), but then switches back to the second singular (addressing Ahaz specifically) in vv. 16-17.

[7:13]  ⁵ tn Heb “house.” See the note at v. 2.

[7:13]  ⁶ sn The address to the “house of David” is designed to remind Ahaz and his royal court of the protection promised to them through the Davidic covenant. The king’s refusal to claim God’s promise magnifies his lack of faith.

[8:16]  ⁷ tn Heb “tie up [the] testimony.” The “testimony” probably refers to the prophetic messages God has given him. When the prophecies are fulfilled, he will be able to produce this official, written record to confirm the authenticity of his ministry and to prove to the people that God is sovereign over events.

[8:16]  ⁸ tn Heb “seal [the] instruction among my followers.” The “instruction” probably refers to the prophet’s exhortations and warnings. When the people are judged for the sins, the prophet can produce these earlier messages and essentially say, “I told you so.” In this way he can authenticate his ministry and impress upon the people the reality of God’s authority over them.

[23:8]  ⁹ tn The precise meaning of הַמַּעֲטִירָה (hamma’atirah) is uncertain. The form is a Hiphil participle from עָטַר (’atar), a denominative verb derived from עֲטָרָה (’atarah, “crown, wreath”). The participle may mean “one who wears a crown” or “one who distributes crowns.” In either case, Tyre’s prominence in the international political arena is in view.

[23:8]  ¹⁰ tn Heb “the honored” (so NASB, NRSV); NIV “renowned.”

[26:12]  ¹¹ tn Heb “O Lord, you establish peace for us.”

[26:12]  ¹² tc Some suggest emending גַּם כָּל (gam kol, “even all”) to כִּגְמֻל (kigmul, “according to the deed[s] of”) One might then translate “for according to what our deeds deserve, you have acted on our behalf.” Nevertheless, accepting the MT as it stands, the prophet affirms that Yahweh deserved all the credit for anything Israel had accomplished.

[28:29]  ¹³ sn Verses 23-29 emphasize that God possesses great wisdom and has established a natural order. Evidence of this can be seen in the way farmers utilize divinely imparted wisdom to grow and harvest crops. God’s dealings with his people will exhibit this same kind of wisdom and order. Judgment will be accomplished according to a divinely ordered timetable and, while severe enough, will not be excessive. Judgment must come, just as planting inevitably follows plowing. God will, as it were, thresh his people, but he will not crush them to the point where they will be of no use to him.

[37:11]  ¹⁴ tn Heb “Look, you have heard what the kings of Assyria have done to all the lands, annihilating them.”

[37:11]  ¹⁵ tn Heb “and will you be rescued?” The rhetorical question expects the answer, “No, of course not!”

[42:23]  ¹⁶ tn The interrogative particle is understood in the second line by ellipsis (note the preceding line).