Yesaya 24:18

24:18 The one who runs away from the sound of the terror

will fall into the pit; ¹ 

the one who climbs out of the pit,

will be trapped by the snare.

For the floodgates of the heavens ²  are opened up ³ 

and the foundations of the earth shake.

Yesaya 29:16

29:16 Your thinking is perverse! ⁴ 

Should the potter be regarded as clay? ⁵ 

Should the thing made say ⁶  about its maker, “He didn’t make me”?

Or should the pottery say about the potter, “He doesn’t understand”?

Yesaya 30:10

30:10 They ⁷  say to the visionaries, “See no more visions!”

and to the seers, “Don’t relate messages to us about what is right! ⁸ 

Tell us nice things,

relate deceptive messages. ⁹ 

Yesaya 30:23

30:23 He will water the seed you plant in the ground,

and the ground will produce crops in abundance. ¹⁰ 

At that time ¹¹  your cattle will graze in wide pastures.

Yesaya 37:30

37:30 ¹² “This will be your reminder that I have spoken the truth: ¹³  This year you will eat what grows wild, ¹⁴  and next year ¹⁵  what grows on its own. But the year after that ¹⁶  you will plant seed and harvest crops; you will plant vines and consume their produce. ¹⁷ 

Yesaya 58:12

58:12 Your perpetual ruins will be rebuilt; ¹⁸ 

you will reestablish the ancient foundations.

You will be called, ‘The one who repairs broken walls,

the one who makes the streets inhabitable again.’ ¹⁹ 

[24:18]  ¹ tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[24:18]  ² tn Heb “from the height”; KJV “from on high.”

[24:18]  ³ sn The language reflects the account of the Noahic Flood (see Gen 7:11).

[29:16]  ⁴ tn Heb “your overturning.” The predicate is suppressed in this exclamation. The idea is, “O your perversity! How great it is!” See GKC 470 §147.c. The people “overturn” all logic by thinking their authority supersedes God’s.

[29:16]  ⁵ tn The expected answer to this rhetorical question is “of course not.” On the interrogative use of אִם (’im), see BDB 50 s.v.

[29:16]  ⁶ tn Heb “that the thing made should say.”

[30:10]  ⁷ tn Heb “who” (so NASB, NRSV). A new sentence was started here in the translation for stylistic reasons.

[30:10]  ⁸ tn Heb “Do not see for us right things.”

[30:10]  ⁹ tn Heb “Tell us smooth things, see deceptive things.”

[30:23]  ¹⁰ tn Heb “and he will give rain for your seed which you plant in the ground, and food [will be] the produce of the ground, and it will be rich and abundant.”

[30:23]  ¹¹ tn Or “in that day” (KJV).

[37:30]  ¹² tn At this point the word concerning the king of Assyria (vv. 22-29) ends and the Lord again addresses Hezekiah and the people directly (see v. 21).

[37:30]  ¹³ tn Heb “and this is your sign.” In this case the אוֹת (’ot, “sign”) is a future reminder of God’s intervention designated before the actual intervention takes place. For similar “signs” see Exod 3:12 and Isa 7:14-25.

[37:30]  ¹⁴ sn This refers to crops that grew up on their own (that is, without cultivation) from the seed planted in past years.

[37:30]  ¹⁵ tn Heb “and in the second year” (so ASV).

[37:30]  ¹⁶ tn Heb “in the third year” (so KJV, NAB).

[37:30]  ¹⁷ tn The four plural imperatival verb forms in v. 30b are used rhetorically. The Lord commands the people to plant, harvest, etc. to emphasize the certainty of restored peace and prosperity.

[58:12]  ¹⁸ tn Heb “and they will build from you ancient ruins.”

[58:12]  ¹⁹ tc The Hebrew text has “the one who restores paths for dwelling.” The idea of “paths to dwell in” is not a common notion. Some have proposed emending נְתִיבוֹת (nÿtivot, “paths”) to נְתִיצוֹת (nÿtitsot, “ruins”), a passive participle from נָתַץ (natats, “tear down”; see HALOT 732 s.v. *נְתִיצָה), because tighter parallelism with the preceding line is achieved. However, none of the textual sources support this emendation. The line may mean that paths must be repaired in order to dwell in the land.