Yesaya 5:3

5:3 So now, residents of Jerusalem, ¹ 

people ²  of Judah,

you decide between me and my vineyard!

Yesaya 8:20

8:20 Then you must recall the Lord’s instructions and the prophetic testimony of what would happen. ³  Certainly they say such things because their minds are spiritually darkened. ⁴ 

Yesaya 10:7

10:7 But he does not agree with this,

his mind does not reason this way, ⁵ 

for his goal is to destroy,

and to eliminate many nations. ⁶ 

Yesaya 16:1

16:1 Send rams as tribute to the ruler of the land, ⁷ 

from Sela in the desert ⁸ 

to the hill of Daughter Zion.

Yesaya 29:12

29:12 Or when they hand the scroll to one who can’t read ⁹  and say, “Read this,” he says, “I can’t read.” ¹⁰ 

Yesaya 30:24

30:24 The oxen and donkeys used in plowing ¹¹ 

will eat seasoned feed winnowed with a shovel and pitchfork. ¹² 

Yesaya 36:20

36:20 Who among all the gods of these lands have rescued their lands from my power? So how can the Lord rescue Jerusalem from my power?’” 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 37:20

37:20 Now, O Lord our God, rescue us from his power, so all the kingdoms of the earth may know that you alone are the Lord.” ¹⁶ 

Yesaya 37:25

37:25 I dug wells

and drank water. ¹⁷ 

With the soles of my feet I dried up

all the rivers of Egypt.’

Yesaya 38:16

38:16 O sovereign master, your decrees can give men life;

may years of life be restored to me. ¹⁸ 

Restore my health ¹⁹  and preserve my life.’

Yesaya 44:17

44:17 With the rest of it he makes a god, his idol;

he bows down to it and worships it.

He prays to it, saying,

‘Rescue me, for you are my god!’

Yesaya 59:1

Injustice Brings Alienation from God

59:1 Look, the Lord’s hand is not too weak ²⁰  to deliver you;

his ear is not too deaf to hear you. ²¹ 

[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.

[8:20]  ³ tn Heb “to [the] instruction and to [the] testimony.” The words “then you must recall” are supplied in the translation for stylistic reasons. In the Hebrew text vv. 19-20a are one long sentence, reading literally, “When they say to you…, to the instruction and to the testimony.” On the identity of the “instruction” and “testimony” see the notes at v. 16.

[8:20]  ⁴ tn Heb “If they do not speak according to this word, [it is] because it has no light of dawn.” The literal translation suggests that “this word” refers to the instruction/testimony. However, it is likely that אִם־לֹא (’im-lo’) is asseverative here, as in 5:9. In this case “this word” refers to the quotation recorded in v. 19. For a discussion of the problem see J. N. Oswalt, Isaiah (NICOT), 230, n. 9. The singular pronoun in the second half of the verse is collective, referring back to the nation (see v. 19b).

[10:7]  ⁵ tn Heb “but he, not so does he intend, and his heart, not so does it think.”

[10:7]  ⁶ tn Heb “for to destroy [is] in his heart, and to cut off nations, not a few.”

[16:1]  ⁷ tc The Hebrew text reads literally, “Send [a plural imperatival form is used] a ram [to] the ruler of the land.” The term כַּר (kar, “ram”) should be emended to the plural כָּרִים (karim). The singular form in the text is probably the result of haplography; note that the next word begins with a mem (מ).

[16:1]  ⁸ tn The Hebrew text has “toward [across?] the desert.”

[29:12]  ⁹ tn Heb “and if the scroll is handed to one who does not know a scroll.”

[29:12]  ¹⁰ tn Heb “I do not know a scroll.”

[30:24]  ¹¹ tn Heb “the oxen and the donkeys that work the ground.”

[30:24]  ¹² sn Crops will be so abundant that even the work animals will eat well.

[36:20]  ¹³ tn Heb “that the Lord might rescue Jerusalem from my hand?” The logic runs as follows: Since no god has ever been able to withstand the Assyrian onslaught, how can the people of Jerusalem possibly think the Lord will rescue them?

[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!”

[37:20]  ¹⁶ tn The parallel text in 2 Kgs 19:19 reads, “that you, Lord, are the only God.”

[37:25]  ¹⁷ tc The Hebrew text has simply, “I dug and drank water.” But the parallel text in 2 Kgs 19:24 has “foreign waters.” זָרִים (zarim, “foreign”) may have accidentally dropped out of the Isaianic text by homoioteleuton (cf. NCV, NIV, NLT). Note that the preceding word, מַיִם (mayim, “water) also ends in mem (ם). The Qumran scroll 1QIsa^a has “foreign waters” for this line. However, in several other passages the 1QIsa^a scroll harmonizes with 2 Kgs 19 against the MT (Isa 36:5; 37:9, 20). Since the addition of “foreign” to this text in Isaiah by a later scribe would be more likely than its deletion, the MT reading should be accepted.

[38:16]  ¹⁸ tn The translation offered here is purely speculative. The text as it stands is meaningless and probably corrupt. It reads literally, “O lord, on account of them [the suffix is masculine plural], they live, and to all in them [the suffix is feminine plural], life of my spirit.”

[38:16]  ¹⁹ tn The prefixed verbal form could be taken as indicative, “you restore my health,” but the following imperatival form suggests it be understood as an imperfect of request.

[59:1]  ²⁰ tn Heb “short” (so NAB, NASB, NIV, NRSV).

[59:1]  ²¹ tn Heb “or his ear too heavy [i.e., “dull”] to hear.”