Isaiah 1:3

1:3 An ox recognizes its owner,

a donkey recognizes where its owner puts its food; ¹ 

but Israel does not recognize me, ² 

my people do not understand.”

Isaiah 9:13

9:13 The people did not return to the one who struck them,

they did not seek reconciliation ³  with the Lord who commands armies.

Isaiah 10:9

10:9 Is not Calneh like Carchemish?

Hamath like Arpad?

Samaria like Damascus? ⁴ 

Isaiah 13:18

13:18 Their arrows will cut young men to ribbons; ⁵ 

they have no compassion on a person’s offspring, ⁶ 

they will not ⁷  look with pity on children.

Isaiah 32:5

32:5 A fool will no longer be called honorable;

a deceiver will no longer be called principled.

Isaiah 38:18

38:18 Indeed ⁸  Sheol does not give you thanks;

death does not ⁹  praise you.

Those who descend into the pit do not anticipate your faithfulness.

Isaiah 42:3

42:3 A crushed reed he will not break,

a dim wick he will not extinguish; ¹⁰ 

he will faithfully make just decrees. ¹¹ 

Isaiah 46:13

46:13 I am bringing my deliverance near, it is not far away;

I am bringing my salvation near, ¹²  it does not wait.

I will save Zion; ¹³ 

I will adorn Israel with my splendor.” ¹⁴ 

Isaiah 50:5

50:5 The sovereign Lord has spoken to me clearly; ¹⁵ 

I have not rebelled,

I have not turned back.

Isaiah 54:14

54:14 You will be reestablished when I vindicate you. ¹⁶ 

You will not experience oppression; ¹⁷ 

indeed, you will not be afraid.

You will not be terrified, ¹⁸ 

for nothing frightening ¹⁹  will come near you.

Isaiah 63:19

63:19 We existed from ancient times, ²⁰ 

but you did not rule over them,

they were not your subjects. ²¹ 

[1:3]  ¹ tn Heb “and the donkey the feeding trough of its owner.” The verb in the first line does double duty in the parallelism.

[1:3]  ² tn Although both verbs have no object, the parallelism suggests that Israel fails to recognize the Lord as the one who provides for their needs. In both clauses, the placement of “Israel” and “my people” at the head of the clause focuses the reader’s attention on the rebellious nation (C. van der Merwe, J. Naudé, J. Kroeze, A Biblical Hebrew Reference Grammar, 346-47).

[9:13]  ³ tn This verse describes the people’s response to the judgment described in vv. 11-12. The perfects are understood as indicating simple past.

[10:9]  ⁵ sn Calneh … Carchemish … Hamath … Arpad … Samaria … Damascus. The city states listed here were conquered by the Assyrians between 740-717 b.c. The point of the rhetorical questions is that no one can stand before Assyria’s might. On the geographical, rather than chronological arrangement of the cities, see J. N. Oswalt, Isaiah (NICOT), 1:264, n. 4.

[13:18]  ⁷ tn Heb “and bows cut to bits young men.” “Bows” stands by metonymy for arrows.

[13:18]  ⁸ tn Heb “the fruit of the womb.”

[13:18]  ⁹ tn Heb “their eye does not.” Here “eye” is a metonymy for the whole person.

[38:18]  ⁹ tn Or “For” (KJV, NAB, NASB, NIV, NRSV, NLT).

[38:18]  ¹⁰ tn The negative particle is understood by ellipsis in this line. See GKC 483 §152.z.

[42:3]  ¹¹ sn The “crushed reed” and “dim wick” symbolize the weak and oppressed who are on the verge of extinction.

[42:3]  ¹² tn Heb “faithfully he will bring out justice” (cf. NASB, NRSV).

[46:13]  ¹³ tn Heb “my salvation.” The verb “I am bringing near” is understood by ellipsis (note the previous line).

[46:13]  ¹⁴ tn Heb “I will place in Zion salvation”; NASB “I will grant salvation in Zion.”

[46:13]  ¹⁵ tn Heb “to Israel my splendor”; KJV, ASV “for Israel my glory.”

[50:5]  ¹⁵ tn Or perhaps, “makes me obedient.” The text reads literally, “has opened for me an ear.”

[54:14]  ¹⁷ tn Heb “in righteousness [or “vindication”] you will be established.” The precise meaning of צְדָקָה (tsÿdaqah) here is uncertain. It could mean “righteousness, justice,” indicating that the city will be a center for justice. But the context focuses on deliverance, suggesting that the term means “deliverance, vindication” here.

[54:14]  ¹⁸ tn Heb “Be far from oppression!” The imperative is used here in a rhetorical manner to express certainty and assurance. See GKC 324 §110.c.

[54:14]  ¹⁹ tn Heb “from terror.” The rhetorical command, “be far” is understood by ellipsis here. Note the preceding context.

[54:14]  ²⁰ tn Heb “it,” i.e., the “terror” just mentioned.

[63:19]  ¹⁹ tn Heb “we were from antiquity” (see v. 16). The collocation עוֹלָם + מִן + הָיָה (hayah + min + ’olam) occurs only here.

[63:19]  ²⁰ tn Heb “you did not rule them, your name was not called over them.” The expression “the name is called over” indicates ownership; see the note at 4:1. As these two lines stand they are very difficult to interpret. They appear to be stating that the adversaries just mentioned in v. 18 have not been subject to the Lord’s rule in the past, perhaps explaining why they could commit the atrocity described in v. 18b.