Yesaya 1:29

1:29 Indeed, they ¹  will be ashamed of the sacred trees

you ²  find so desirable;

you will be embarrassed because of the sacred orchards ³ 

where you choose to worship.

Yesaya 2:22

2:22 Stop trusting in human beings,

whose life’s breath is in their nostrils.

For why should they be given special consideration?

Yesaya 14:4

14:4 you will taunt the king of Babylon with these words: ⁴ 

“Look how the oppressor has met his end!

Hostility ⁵  has ceased!

Yesaya 21:14

21:14 Bring out some water for the thirsty.

You who live in the land of Tema,

bring some food for the fugitives.

Yesaya 22:15

22:15 This is what the sovereign master, the Lord who commands armies, says:

“Go visit this administrator, Shebna, who supervises the palace, ⁶  and tell him: ⁷ 

Yesaya 28:20

28:20 For the bed is too short to stretch out on,

and the blanket is too narrow to wrap around oneself. ⁸ 

Yesaya 32:3

32:3 Eyes ⁹  will no longer be blind ¹⁰ 

and ears ¹¹  will be attentive.

Yesaya 36:5

36:5 Your claim to have a strategy and military strength is just empty talk. ¹²  In whom are you trusting, that you would dare to rebel against me?

Yesaya 45:17

45:17 Israel will be delivered once and for all by the Lord; ¹³ 

you will never again be ashamed or humiliated. ¹⁴ 

Yesaya 48:7

48:7 Now they come into being, ¹⁵  not in the past;

before today you did not hear about them,

so you could not say,

‘Yes, ¹⁶  I know about them.’

[1:29]  ¹ tc The Hebrew text (and the Qumran scroll 1QIsa^a) has the third person here, though a few Hebrew mss (and Targums) read the second person, which is certainly more consistent with the following context. The third person form is the more difficult reading and probably original. This disagreement in person has caused some to emend the first verb (3rd plural) to a 2nd plural form (followed by most English translations). The BHS textual apparatus suggests that the 2nd plural form be read even though there is only sparse textual evidence. LXX, Syriac, and the Vulgate change all the 2nd person verbs in 1:29-31 to 3rd person verbs. It is likely that the change to a 2nd person form represents an attempt at syntactical harmonization (J. de Waard, Isaiah, 10). The abrupt change from 3rd person to 2nd person may have been intentional for rhetorical impact (GKC 462 §144.p). The rapid change from exclamation (they did!) to reproach (you desired!) might be regarded as a rhetorical figure focusing attention on the addressees and their conditions (de Waard, 10; E. König, Stilistik, Rhetorik, Poetik, 239). This use of the 3rd person could also be understood as an impersonal third person: “one will be ashamed” (de Waard, 10). In v. 29 the prophet continues his description of the sinners (v. 28), but then suddenly makes a transition to direct address (switching from 3^rd to 2^nd person) in the middle of his sentence.

[1:29]  ² tn The second person pronouns in vv. 29-30 are masculine plural, indicating that the rebellious sinners (v. 28) are addressed.

[1:29]  ³ tn Or “gardens” (so KJV, NASB, NIV, NRSV); NAB “groves.”

[14:4]  ⁴ tn Heb “you will lift up this taunt over the king of Babylon, saying.”

[14:4]  ⁵ tc The word in the Hebrew text (מַדְהֵבָה, madhevah) is unattested elsewhere and of uncertain meaning. Many (following the Qumran scroll 1QIsa^a) assume a dalet-resh (ד-ר) confusion and emend the form to מַרְהֵבָה (marhevah, “onslaught”). See HALOT 548 s.v. II *מִדָּה and HALOT 633 s.v. *מַרְהֵבָה.

[22:15]  ⁶ tn Heb “who is over the house” (so ASV); NASB “who is in charge of the royal household.”

[22:15]  ⁷ tn The words “and tell him” are supplied in the translation for clarification.

[28:20]  ⁸ sn The bed and blanket probably symbolize their false sense of security. A bed that is too short and a blanket that is too narrow may promise rest and protection from the cold, but in the end they are useless and disappointing. In the same way, their supposed treaty with death will prove useless and disappointing.

[32:3]  ⁹ tn Heb “Eyes that see.”

[32:3]  ¹⁰ tn The Hebrew text as vocalized reads literally “will not gaze,” but this is contradictory to the context. The verb form should be revocalized as תְּשֹׁעֶינָה (tÿsho’enah) from שָׁעַע (sha’a’, “be blinded”); see Isa 6:10; 29:9.

[32:3]  ¹¹ tn Heb “ears that hear.”

[36:5]  ¹² tn Heb “you say only a word of lips, counsel and might for battle.” Sennacherib’s message appears to be in broken Hebrew at this point. The phrase “word of lips” refers to mere or empty talk in Prov 14:23.

[45:17]  ¹³ tn Heb “Israel will be delivered by the Lord [with] a permanent deliverance.”

[45:17]  ¹⁴ tn Heb “you will not be ashamed and you will not be humiliated for ages of future time.”

[48:7]  ¹⁵ tn Heb “are created” (so KJV, NASB, NIV, NRSV); NLT “They are brand new.”

[48:7]  ¹⁶ tn Heb “look”; KJV, NASB “Behold.”