Yesaya 5:2

5:2 He built a hedge around it, ¹  removed its stones,

and planted a vine.

He built a tower in the middle of it,

and constructed a winepress.

He waited for it to produce edible grapes,

but it produced sour ones instead. ² 

Yesaya 36:2

36:2 The king of Assyria sent his chief adviser ³  from Lachish to King Hezekiah in Jerusalem, ⁴  along with a large army. The chief adviser ⁵  stood at the conduit of the upper pool which is located on the road to the field where they wash and dry cloth. ⁶ 

Yesaya 37:24

37:24 Through your messengers you taunted the sovereign master, ⁷ 

‘With my many chariots I climbed up

the high mountains,

the slopes of Lebanon.

I cut down its tall cedars

and its best evergreens.

I invaded its most remote regions, ⁸ 

its thickest woods.

Yesaya 45:18

45:18 For this is what the Lord says,

the one who created the sky –

he is the true God, ⁹ 

the one who formed the earth and made it;

he established it,

he did not create it without order, ¹⁰ 

he formed it to be inhabited –

“I am the Lord, I have no peer.

Yesaya 56:7

56:7 I will bring them to my holy mountain;

I will make them happy in the temple where people pray to me. ¹¹ 

Their burnt offerings and sacrifices will be accepted on my altar,

for my temple will be known as a temple where all nations may pray.” ¹² 

Yesaya 57:8

57:8 Behind the door and doorpost you put your symbols. ¹³ 

Indeed, ¹⁴  you depart from me ¹⁵  and go up

and invite them into bed with you. ¹⁶ 

You purchase favors from them, ¹⁷ 

you love their bed,

and gaze longingly ¹⁸  on their genitals. ¹⁹ 

Yesaya 59:19

59:19 In the west, people respect ²⁰  the Lord’s reputation; ²¹ 

in the east they recognize his splendor. ²² 

For he comes like a rushing ²³  stream

driven on by wind sent from the Lord. ²⁴ 

Yesaya 63:15

63:15 Look down from heaven and take notice,

from your holy, majestic palace!

Where are your zeal ²⁵  and power?

Do not hold back your tender compassion! ²⁶ 

[5:2]  ¹ tn Or, “dug it up” (so NIV); KJV “fenced it.’ See HALOT 810 s.v. עזק.

[5:2]  ² tn Heb “wild grapes,” i.e., sour ones (also in v. 4).

[5:2]  sn At this point the love song turns sour as the Lord himself breaks in and completes the story (see vv. 3-6). In the final line of v. 2 the love song presented to the Lord becomes a judgment speech by the Lord.

[36:2]  ³ sn For a discussion of this title see M. Cogan and H. Tadmor, II Kings (AB), 229-30.

[36:2]  ⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[36:2]  ⁵ tn Heb “he”; the referent (the chief adviser) has been specified in the translation for clarity.

[36:2]  ⁶ tn Heb “the field of the washer”; traditionally “the fuller’s field” (so KJV, ASV, NAB, NASB, NRSV).

[37:24]  ⁷ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay).

[37:24]  ⁸ tn Heb “the height of its extremity”; ASV “its farthest height.”

[45:18]  ⁹ tn Heb “he [is] the God.” The article here indicates uniqueness.

[45:18]  ¹⁰ tn Or “unformed.” Gen 1:2 describes the world as “unformed” (תֹהוּ, tohu) prior to God’s creative work, but God then formed the world and made it fit for habitation.

[56:7]  ¹¹ tn Heb “in the house of my prayer.”

[56:7]  ¹² tn Heb “for my house will be called a house of prayer for all the nations.”

[57:8]  ¹³ tn The precise referent of זִכָּרוֹן (zikkaron) in this context is uncertain. Elsewhere the word refers to a memorial or commemorative sign. Here it likely refers to some type of idolatrous symbol.

[57:8]  ¹⁴ tn Or “for” (KJV, NRSV).

[57:8]  ¹⁵ tc The Hebrew text reads literally, “from me you uncover.” The translation assumes an emendation of the Piel form גִּלִּית (gillit, “you uncover”), which has no object expressed here, to the Qal גָּלִית (galit, “you depart”).

[57:8]  ¹⁶ tn Heb “you make wide your bed” (NASB similar).

[57:8]  ¹⁷ tc Heb “and you [second masculine singular, unless the form be taken as third feminine singular] cut for yourself [feminine singular] from them.” Most English translations retain the MT reading in spite of at least three problems. This section makes significant use of feminine verbs and noun suffixes because of the sexual imagery. The verb in question is likely a 2nd person masculine singular verb. Nevertheless, this kind of fluctuation in gender appears elsewhere (GKC 127-28 §47.k and 462 §144.p; cf. Jer 3:5; Ezek 22:4; 23:32; cf. J. N. Oswalt, Isaiah [NICOT], 2:473, n. 13). Secondly, when this verbal root signifies establishing a covenant, it is normally accompanied by the noun for “covenant” (בְּרִית, bÿrit). Finally, this juxtaposition of the verb “to cut” and “covenant” normally is followed by the preposition “with,” while here it is “from.” The translation above assumes an emendation of וַתִּכְרָת (vatikhrah, “and you cut”) to וְכָרִית (vÿkharit, “and you purchase”) from the root כָּרָה (kharah); see HALOT 497 s.v. II כרה.

[57:8]  ¹⁸ tn The Hebrew text has simply חָזָה (khazah, “gaze”). The adverb “longingly” is interpretive (see the context, where sexual lust is depicted).

[57:8]  ¹⁹ tn Heb “[at] a hand you gaze.” The term יָד (yad, “hand”) probably has the sense of “power, manhood” here, where it is used, as in Ugaritic, as a euphemism for the genitals. See HALOT 387 s.v. I יָד.

[59:19]  ²⁰ tc Heb “fear.” A few medieval Hebrew mss read “see.”

[59:19]  ²¹ tn Heb “and they fear from the west the name of the Lord.”

[59:19]  ²² tn Heb “and from the rising of the sun his splendor.”

[59:19]  ²³ tn Heb “narrow”; NAB, NIV, NRSV “pent-up.”

[59:19]  ²⁴ tn Heb “the wind of the Lord drives it on.” The term רוּחַ (ruakh) could be translated “breath” here (see 30:28).

[63:15]  ²⁵ tn This probably refers to his zeal for his people, which motivates him to angrily strike out against their enemies.

[63:15]  ²⁶ tn The Hebrew text reads literally, “the agitation of your intestines and your compassion to me they are held back.” The phrase “agitation of your intestines” is metonymic, referring to the way in which one’s nervous system reacts when one feels pity and compassion toward another. אֵלַי (’elay, “to me”) is awkward in this context, where the speaker represents the nation and, following the introduction (see v. 7), utilizes first person plural forms. The translation assumes an emendation to the negative particle אַל (’al). This also necessitates emending the following verb form (which is a plural perfect) to a singular jussive (תִתְאַפָּק, tit’appaq). The Hitpael of אָפַק (’afaq) also occurs in 42:14.