Yesaya 7:13

7:13 So Isaiah replied, ¹  “Pay attention, ²  family ³  of David. ⁴  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 10:29

10:29 They went through the pass,

spent the night at Geba.

Ramah trembled,

Gibeah of Saul ran away.

Yesaya 16:1

16:1 Send rams as tribute to the ruler of the land, ⁵ 

from Sela in the desert ⁶ 

to the hill of Daughter Zion.

Yesaya 30:2-3

30:2 They travel down to Egypt

without seeking my will, ⁷ 

seeking Pharaoh’s protection,

and looking for safety in Egypt’s protective shade. ⁸ 

30:3 But Pharaoh’s protection will bring you nothing but shame,

and the safety of Egypt’s protective shade nothing but humiliation.

Yesaya 37:14

37:14 Hezekiah took the letter ⁹  from the messengers and read it. ¹⁰  Then Hezekiah went up to the Lord’s temple and spread it out before the Lord.

Yesaya 37:34

37:34 He will go back the way he came –

he will not enter this city,’ says the Lord.

Yesaya 38:21

38:21 ¹¹  Isaiah ordered, “Let them take a fig cake and apply it to the ulcerated sore and he will get well.”

[7:13]  ¹ 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]  ² 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]  ³ tn Heb “house.” See the note at v. 2.

[7:13]  ⁴ 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.

[16:1]  ⁵ 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]  ⁶ tn The Hebrew text has “toward [across?] the desert.”

[30:2]  ⁷ tn Heb “those who go to descend to Egypt, but [of] my mouth they do not inquire.”

[30:2]  ⁸ tn Heb “to seek protection in the protection of Pharaoh, and to seek refuge in the shade of Egypt.”

[37:14]  ⁹ tc The Hebrew text has the plural, “letters.” The final mem (ם) may be dittographic (note the initial mem on the form that immediately follows). Some Greek and Aramaic witnesses have the singular. If so, one still has to deal with the yod that is part of the plural ending. J. N. Oswalt refers to various commentators who have suggested ways to understand the plural form (Isaiah [NICOT], 1:652).

[37:14]  ¹⁰ tn In the parallel text in 2 Kgs 19:14 the verb has the plural suffix, “them,” but this probably reflects a later harmonization to the preceding textual corruption (of “letter” to “letters”).

[38:21]  ¹¹ tc If original to Isaiah 38, vv. 21-22 have obviously been misplaced in the course of the text’s transmission, and would most naturally be placed here, between Isa 38:6 and 38:7. See 2 Kgs 20:7-8, where these verses are placed at this point in the narrative, not at the end. Another possibility is that these verses were not in the original account, and a scribe, familiar with the 2 Kgs version of the story, appended vv. 21-22 to the end of the account in Isaiah 38.