Isaiah 21:7

21:7 When he sees chariots,

teams of horses, ¹ 

riders on donkeys,

riders on camels,

he must be alert,

very alert.”

Isaiah 1:11

1:11 “Of what importance to me are your many sacrifices?” ² 

says the Lord.

“I am stuffed with ³  burnt sacrifices

of rams and the fat from steers.

The blood of bulls, lambs, and goats

I do not want. ⁴ 

Isaiah 13:4

13:4 ⁵ There is a loud noise on the mountains –

it sounds like a large army! ⁶ 

There is great commotion among the kingdoms ⁷  –

nations are being assembled!

The Lord who commands armies is mustering

forces for battle.

Isaiah 30:25

30:25 On every high mountain

and every high hill

there will be streams flowing with water,

at the time of ⁸  great slaughter when the fortified towers collapse.

Isaiah 36:13

36:13 The chief adviser then stood there and called out loudly in the Judahite dialect, ⁹  “Listen to the message of the great king, the king of Assyria.

Isaiah 37:8

37:8 When the chief adviser heard the king of Assyria had departed from Lachish, he left and went to Libnah, where the king was campaigning. ¹⁰ 

Isaiah 45:9

The Lord Gives a Warning

45:9 One who argues with his creator is in grave danger, ¹¹ 

one who is like a mere ¹²  shard among the other shards on the ground!

The clay should not say to the potter, ¹³ 

“What in the world ¹⁴  are you doing?

Your work lacks skill!” ¹⁵ 

Isaiah 63:1

The Victorious Divine Warrior

63:1 Who is this who comes from Edom, ¹⁶ 

dressed in bright red, coming from Bozrah? ¹⁷ 

Who ¹⁸  is this one wearing royal attire, ¹⁹ 

who marches confidently ²⁰  because of his great strength?

“It is I, the one who announces vindication,

and who is able to deliver!” ²¹ 

Isaiah 31:1

Egypt Will Disappoint

31:1 Those who go down to Egypt for help are as good as dead, ²² 

those who rely on war horses,

and trust in Egypt’s many chariots ²³ 

and in their many, many horsemen. ²⁴ 

But they do not rely on the Holy One of Israel ²⁵ 

and do not seek help from the Lord.

Isaiah 36:2

36:2 The king of Assyria sent his chief adviser ²⁶  from Lachish to King Hezekiah in Jerusalem, ²⁷  along with a large army. The chief adviser ²⁸  stood at the conduit of the upper pool which is located on the road to the field where they wash and dry cloth. ²⁹ 

Isaiah 36:4

36:4 The chief adviser said to them, “Tell Hezekiah: ‘This is what the great king, the king of Assyria, says: “What is your source of confidence? ³⁰ 

Isaiah 36:11-12

36:11 Eliakim, Shebna, and Joah said to the chief adviser, “Speak to your servants in Aramaic, ³¹  for we understand it. Don’t speak with us in the Judahite dialect ³²  in the hearing of the people who are on the wall.” 36:12 But the chief adviser said, “My master did not send me to speak these words only to your master and to you. ³³  His message is also for the men who sit on the wall, for they will eat their own excrement and drink their own urine along with you!” ³⁴ 

Isaiah 36:22

36:22 Eliakim son of Hilkiah, the palace supervisor, accompanied by Shebna the scribe and Joah son of Asaph, the secretary, went to Hezekiah with their clothes torn in grief ³⁵  and reported to him what the chief adviser had said.

Isaiah 37:4

37:4 Perhaps the Lord your God will hear all these things the chief adviser has spoken on behalf of his master, the king of Assyria, who sent him to taunt the living God. ³⁶  When the Lord your God hears, perhaps he will punish him for the things he has said. ³⁷  So pray for this remnant that remains.’” ³⁸ 

[21:7]  ¹ tn Or “a pair of horsemen.”

[1:11]  ² tn Heb “Why to me the multitude of your sacrifices?” The sarcastic rhetorical question suggests that their many sacrifices are of no importance to the Lord. This phrase answers the possible objection that an Israelite could raise in response to God’s indictment: “But we are offering the sacrifices you commanded!”

[1:11]  ³ tn The verb שָׂבַע (sava’, “be satisfied, full”) is often used of eating and/or drinking one’s fill. See BDB 959 s.v. שָׂבַע. Here sacrifices are viewed, in typical ancient Near Eastern fashion, as food for the deity. God here declares that he has eaten and drunk, as it were, his fill.

[1:11]  ⁴ sn In the chiastic structure of the verse, the verbs at the beginning and end highlight God’s displeasure, while the heaping up of references to animals, fat, and blood in the middle lines hints at why God wants no more of their sacrifices. They have, as it were, piled the food on his table and he needs no more.

[13:4]  ³ sn In vv. 4-10 the prophet appears to be speaking, since the Lord is referred to in the third person. However, since the Lord refers to himself in the third person later in this chapter (see v. 13), it is possible that he speaks throughout the chapter.

[13:4]  ⁴ tn Heb “a sound, a roar [is] on the mountains, like many people.”

[13:4]  ⁵ tn Heb “a sound, tumult of kingdoms.”

[30:25]  ⁴ tn Or “in the day of” (KJV).

[36:13]  ⁵ tn The Hebrew text includes “and he said.”

[37:8]  ⁶ tn Heb “and the chief adviser returned and he found the king of Assyria fighting against Libnah, for he heard that he had departed from Lachish.”

[45:9]  ⁷ tn Heb “Woe [to] the one who argues with the one who formed him.”

[45:9]  ⁸ tn The words “one who is like a mere” are supplied in the translation for stylistic reasons and clarification.

[45:9]  ⁹ tn Heb “Should the clay say to the one who forms it?” The rhetorical question anticipates a reply, “Of course not!”

[45:9]  ¹⁰ tn The words “in the world” are supplied in the translation to approximate in English idiom the force of the sarcastic question.

[45:9]  ¹¹ tn Heb “your work, there are no hands for it,” i.e., “your work looks like something made by a person who has no hands.”

[63:1]  ⁸ sn Edom is here an archetype for the Lord’s enemies. See 34:5.

[63:1]  ⁹ tn Heb “[in] bright red garments, from Bozrah.”

[63:1]  ¹⁰ tn The interrogative particle is understood by ellipsis; note the first line of the verse.

[63:1]  ¹¹ tn Heb “honored in his clothing”; KJV, ASV “glorious in his apparel.”

[63:1]  ¹² tc The Hebrew text has צָעָה (tsa’ah), which means “stoop, bend” (51:14). The translation assumes an emendation to צָעַד (tsa’ad, “march”; see BDB 858 s.v. צָעָה).

[63:1]  ¹³ tn Heb “I, [the one] speaking in vindication [or “righteousness”], great to deliver.”

[31:1]  ⁹ tn Heb “Woe [to] those who go down to Egypt for help.”

[31:1]  ¹⁰ tn Heb “and trust in chariots for they are many.”

[31:1]  ¹¹ tn Heb “and in horsemen for they are very strong [or “numerous”].”

[31:1]  ¹² sn See the note on the phrase “the Holy One of Israel” in 1:4.

[36:2]  ¹⁰ sn For a discussion of this title see M. Cogan and H. Tadmor, II Kings (AB), 229-30.

[36:2]  ¹¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[36:2]  ¹² tn Heb “he”; the referent (the chief adviser) has been specified in the translation for clarity.

[36:2]  ¹³ tn Heb “the field of the washer”; traditionally “the fuller’s field” (so KJV, ASV, NAB, NASB, NRSV).

[36:4]  ¹¹ tn Heb “What is this object of trust in which you are trusting?”

[36:11]  ¹² sn Aramaic was the diplomatic language of the Assyrian empire.

[36:11]  ¹³ tn Or “in Hebrew” (NIV, NCV, NLT); NAB, NASB “in Judean.”

[36:12]  ¹³ tn Heb “To your master and to you did my master send me to speak these words?” The rhetorical question expects a negative answer.

[36:12]  ¹⁴ tn Heb “[Is it] not [also] to the men…?” The rhetorical question expects the answer, “Yes, it is.”

[36:22]  ¹⁴ tn Heb “with their clothes torn”; the words “in grief” have been supplied in the translation to indicate that this was done as a sign of grief and mourning.

[37:4]  ¹⁵ tn Heb “all the words of the chief adviser whom his master, the king of Assyria, sent to taunt the living God.”

[37:4]  ¹⁶ tn Heb “and rebuke the words which the Lord your God hears.”

[37:4]  ¹⁷ tn Heb “and lift up a prayer on behalf of the remnant that is found.”