Isaiah 28:23

28:23 Pay attention and listen to my message! ¹ 

Be attentive and listen to what I have to say! ² 

Isaiah 42:23

42:23 Who among you will pay attention to this?

Who will listen attentively in the future? ³ 

Isaiah 1:10

1:10 Listen to the Lord’s word,

you leaders of Sodom! ⁴ 

Pay attention to our God’s rebuke, ⁵ 

people of Gomorrah!

Isaiah 8:9

8:9 You will be broken, ⁶  O nations;

you will be shattered! ⁷ 

Pay attention, all you distant lands of the earth!

Get ready for battle, and you will be shattered!

Get ready for battle, and you will be shattered! ⁸ 

Isaiah 32:9

The Lord Will Give True Security

32:9 You complacent ⁹  women,

get up and listen to me!

You carefree ¹⁰  daughters,

pay attention to what I say!

Isaiah 1:2

Obedience, not Sacrifice

1:2 Listen, O heavens,

pay attention, O earth! ¹¹ 

For the Lord speaks:

“I raised children, ¹²  I brought them up, ¹³ 

but ¹⁴  they have rebelled ¹⁵  against me!

Isaiah 51:4

51:4 Pay attention to me, my people!

Listen to me, my people!

For ¹⁶  I will issue a decree, ¹⁷ 

I will make my justice a light to the nations. ¹⁸ 

Isaiah 64:4

64:4 Since ancient times no one has heard or perceived, ¹⁹ 

no eye has seen any God besides you,

who intervenes for those who wait for him.

[28:23]  ¹ tn Heb “to my voice.”

[28:23]  ² tn Heb “to my word”; cf. KJV, ASV, NRSV “hear my speech.”

[42:23]  ³ tn The interrogative particle is understood in the second line by ellipsis (note the preceding line).

[1:10]  ⁵ sn Building on the simile of v. 9, the prophet sarcastically addresses the leaders and people of Jerusalem as if they were leaders and residents of ancient Sodom and Gomorrah. The sarcasm is appropriate, for if the judgment is comparable to Sodom’s, that must mean that the sin which prompted the judgment is comparable as well.

[1:10]  ⁶ tn Heb “to the instruction of our God.” In this context, which is highly accusatory and threatening, תּוֹרָה (torah, “law, instruction”) does not refer to mere teaching, but to corrective teaching and rebuke.

[8:9]  ⁷ tn The verb רֹעוּ (ro’u) is a Qal imperative, masculine plural from רָעַע (ra’a’, “break”). Elsewhere both transitive (Job 34:24; Ps 2:9; Jer 15:12) and intransitive (Prov 25:19; Jer 11:16) senses are attested for the Qal of this verb. Because no object appears here, the form is likely intransitive: “be broken.” In this case the imperative is rhetorical (like “be shattered” later in the verse) and equivalent to a prediction, “you will be broken.” On the rhetorical use of the imperative in general, see IBHS 572 §34.4c; GKC 324 §110.c.

[8:9]  ⁸ tn The imperatival form (Heb “be shattered”) is rhetorical and expresses the speaker’s firm conviction of the outcome of the nations’ attack. See the note on “be broken.”

[8:9]  ⁹ tn The initial imperative (“get ready for battle”) acknowledges the reality of the nations’ hostility; the concluding imperative (Heb “be shattered”) is rhetorical and expresses the speakers’ firm conviction of the outcome of the nations’ attack. (See the note on “be broken.”) One could paraphrase, “Okay, go ahead and prepare for battle since that’s what you want to do, but your actions will backfire and you’ll be shattered.” This rhetorical use of the imperatives is comparable to saying to a child who is bent on climbing a high tree, “Okay, go ahead, climb the tree and break your arm!” What this really means is: “Okay, go ahead and climb the tree since that’s what you really want to do, but your actions will backfire and you’ll break your arm.” The repetition of the statement in the final two lines of the verse gives the challenge the flavor of a taunt (ancient Israelite “trash talking,” as it were).

[32:9]  ⁹ tn Or “self-assured”; NASB, NRSV “who are at ease.”

[32:9]  ¹⁰ tn Or “self-confident”; NAB “overconfident.”

[1:2]  ¹¹ sn The personified heavens and earth are summoned to God’s courtroom as witnesses against God’s covenant people. Long before this Moses warned the people that the heavens and earth would be watching their actions (see Deut 4:26; 30:19; 31:28; 32:1).

[1:2]  ¹² tn Or “sons” (NAB, NASB).

[1:2]  ¹³ sn The normal word pair for giving birth to and raising children is יָלַד (yalad, “to give birth to”) and גָּדַל (gadal, “to grow, raise”). The pair גָּדַל and רוּם (rum, “to raise up”) probably occur here to highlight the fact that Yahweh made something important of Israel (cf. R. Mosis, TDOT 2:403).

[1:2]  ¹⁴ sn Against the backdrop of Yahweh’s care for his chosen people, Israel’s rebellion represents abhorrent treachery. The conjunction prefixed to a nonverbal element highlights the sad contrast between Yahweh’s compassionate care for His people and Israel’s thankless rebellion.

[1:2]  ¹⁵ sn To rebel carries the idea of “covenant treachery.” Although an act of פֶּשַׁע (pesha’, “rebellion”) often signifies a breach of the law, the legal offense also represents a violation of an existing covenantal relationship (E. Carpenter and M. Grisanti, NIDOTTE 3:707).

[51:4]  ¹³ tn Or “certainly.”

[51:4]  ¹⁴ tn Heb “instruction [or “a law”] will go out from me.”

[51:4]  ¹⁵ tn Heb “and my justice for a light to the nations I will cause to rest.”

[64:4]  ¹⁵ tn Heb “from ancient times they have not heard, they have not listened.”