Yesaya 36:8

36:8 Now make a deal with my master the king of Assyria, and I will give you two thousand horses, provided you can find enough riders for them.

Yesaya 37:29

37:29 Because you rage against me

and the uproar you create has reached my ears, ¹ 

I will put my hook in your nose, ² 

and my bridle between your lips,

and I will lead you back

the way you came.”

Yesaya 45:21

45:21 Tell me! Present the evidence! ³ 

Let them consult with one another!

Who predicted this in the past?

Who announced it beforehand?

Was it not I, the Lord?

I have no peer, there is no God but me,

a God who vindicates and delivers; ⁴ 

there is none but me.

Yesaya 49:9

49:9 You will say ⁵  to the prisoners, ‘Come out,’

and to those who are in dark dungeons, ⁶  ‘Emerge.’ ⁷ 

They will graze beside the roads;

on all the slopes they will find pasture.

Yesaya 49:21

49:21 Then you will think to yourself, ⁸ 

‘Who bore these children for me?

I was bereaved and barren,

dismissed and divorced. ⁹ 

Who raised these children?

Look, I was left all alone;

where did these children come from?’”

Yesaya 57:13

57:13 When you cry out for help, let your idols ¹⁰  help you!

The wind blows them all away, ¹¹ 

a breeze carries them away. ¹² 

But the one who looks to me for help ¹³  will inherit the land

and will have access to ¹⁴  my holy mountain.”

[37:29]  ¹ tc Heb “and your complacency comes up into my ears.” The parallelism is improved if שַׁאֲנַנְךָ (sha’anankha, “your complacency”) is emended to שְׁאוֹנְךָ (shÿ’onÿkha, “your uproar”). See M. Cogan and H. Tadmor, II Kings (AB), 237-38. However, the LXX seems to support the MT and Sennacherib’s cavalier dismissal of Yahweh depicts an arrogant complacency (J. N. Oswalt, Isaiah [NICOT], 1:658, n. 10).

[37:29]  ² sn The word-picture has a parallel in Assyrian sculpture. See M. Cogan and H. Tadmor, II Kings (AB), 238.

[45:21]  ³ tn Heb “Declare! Bring near!”; NASB “Declare and set forth your case.” See 41:21.

[45:21]  ⁴ tn Or “a righteous God and deliverer”; NASB, NIV, NRSV “a righteous God and a Savior.”

[49:9]  ⁵ tn Heb “to say.” In the Hebrew text the infinitive construct is subordinated to what precedes.

[49:9]  ⁶ tn Heb “in darkness” (so KJV, NAB, NASB, NIV, NRSV); NLT “the prisoners of darkness.”

[49:9]  ⁷ tn Heb “show yourselves” (so ASV, NAB, NASB).

[49:21]  ⁸ tn Heb “and you will say in your heart.”

[49:21]  ⁹ tn Or “exiled and thrust away”; NIV “exiled and rejected.”

[57:13]  ¹⁰ tn The Hebrew text has קִבּוּצַיִךְ (qibbutsayikh, “your gatherings”), an otherwise unattested noun from the verbal root קָבַץ (qavats, “gather”). Perhaps this alludes to their religious assemblies and by metonymy to their rituals. Since idolatry is a prominent theme in the context, some understand this as a reference to a collection of idols. The second half of the verse also favors this view.

[57:13]  ¹¹ tn Heb “all of them a wind lifts up.”

[57:13]  ¹² tn Heb “a breath takes [them] away.”

[57:13]  ¹³ tn Or “seeks refuge in me.” “Seeking refuge” is a metonymy for “being loyal to.”

[57:13]  ¹⁴ tn Heb “possess, own.” The point seems to be that he will have free access to God’s presence, as if God’s temple mount were his personal possession.