Isaiah 5:9

5:9 The Lord who commands armies told me this: ¹ 

“Many houses will certainly become desolate,

large, impressive houses will have no one living in them. ² 

Isaiah 22:14

22:14 The Lord who commands armies told me this: ³  “Certainly this sin will not be forgiven as long as you live,” ⁴  says the sovereign master, the Lord who commands armies.

Isaiah 30:21

30:21 You ⁵  will hear a word spoken behind you, saying,

“This is the correct ⁶  way, walk in it,”

whether you are heading to the right or the left.

Isaiah 37:17

37:17 Pay attention, Lord, and hear! Open your eyes, Lord, and observe! Listen to this entire message Sennacherib sent and how he taunts the living God! ⁷ 

Isaiah 37:29

37:29 Because you rage against me

and the uproar you create has reached my ears, ⁸ 

I will put my hook in your nose, ⁹ 

and my bridle between your lips,

and I will lead you back

the way you came.”

Isaiah 55:3

55:3 Pay attention and come to me!

Listen, so you can live! ¹⁰ 

Then I will make an unconditional covenantal promise to ¹¹  you,

just like the reliable covenantal promises I made to David. ¹² 

[5:9]  ¹ tn Heb “in my ears, the Lord who commands armies [traditionally, the Lord of hosts].”

[5:9]  ² tn Heb “great and good [houses], without a resident.”

[22:14]  ³ tn Heb “it was revealed in my ears [by?] the Lord who commands armies [traditionally, the Lord of hosts].”

[22:14]  ⁴ tn Heb “Certainly this sin will not be atoned for until you die.” This does not imply that their death will bring atonement; rather it emphasizes that their sin is unpardonable. The statement has the form of an oath.

[30:21]  ⁵ tn Heb “your ears” (so NAB, NASB, NIV, NRSV).

[30:21]  ⁶ tn The word “correct’ is supplied in the translation for clarification.

[37:17]  ⁷ tn Heb “Hear all the words of Sennacherib which he sent to taunt the living God.”

[37:29]  ⁹ tc Heb “and your complacency comes up into my ears.” The parallelism is improved if שַׁאֲנַנְךָ (sha’anankha, “your complacency”) is emended to שְׁאוֹנְךָ (shÿ’onÿkha, “your uproar”). See M. Cogan and H. Tadmor, II Kings (AB), 237-38. However, the LXX seems to support the MT and Sennacherib’s cavalier dismissal of Yahweh depicts an arrogant complacency (J. N. Oswalt, Isaiah [NICOT], 1:658, n. 10).

[37:29]  ¹⁰ sn The word-picture has a parallel in Assyrian sculpture. See M. Cogan and H. Tadmor, II Kings (AB), 238.

[55:3]  ¹¹ tn The jussive with vav (ו) conjunctive following the imperative indicates purpose/result.

[55:3]  ¹² tn Or “an eternal covenant with.”

[55:3]  ¹³ tn Heb “the reliable expressions of loyalty of David.” The syntactical relationship of חַסְדֵי (khasde, “expressions of loyalty”) to the preceding line is unclear. If the term is appositional to בְּרִית (bÿrit, “covenant”), then the Lord here transfers the promises of the Davidic covenant to the entire nation. Another option is to take חַסְדֵי (khasde) as an adverbial accusative and to translate “according to the reliable covenantal promises.” In this case the new covenantal arrangement proposed here is viewed as an extension or perhaps fulfillment of the Davidic promises. A third option, the one reflected in the above translation, is to take the last line as comparative. In this case the new covenant being proposed is analogous to the Davidic covenant. Verses 4-5, which compare David’s international prominence to what Israel will experience, favors this view. In all three of these interpretations, “David” is an objective genitive; he is the recipient of covenantal promises. A fourth option would be to take David as a subjective genitive and understand the line as giving the basis for the preceding promise: “Then I will make an unconditional covenantal promise to you, because of David’s faithful acts of covenantal loyalty.”