Isaiah 7:13

7:13 So Isaiah replied, ¹  “Pay attention, ²  family ³  of David. ⁴  Do you consider it too insignificant to try the patience of men? Is that why you are also trying the patience of my God?

Isaiah 17:6

17:6 There will be some left behind,

like when an olive tree is beaten –

two or three ripe olives remain toward the very top,

four or five on its fruitful branches,”

says the Lord God of Israel.

Isaiah 17:10

17:10 For you ignore ⁵  the God who rescues you;

you pay no attention to your strong protector. ⁶ 

So this is what happens:

You cultivate beautiful plants

and plant exotic vines. ⁷ 

Isaiah 25:1

25:1 O Lord, you are my God! ⁸ 

I will exalt you in praise, I will extol your fame. ⁹ 

For you have done extraordinary things,

and executed plans made long ago exactly as you decreed. ¹⁰ 

Isaiah 29:23

29:23 For when they see their children,

whom I will produce among them, ¹¹ 

they will honor ¹²  my name.

They will honor the Holy One of Jacob; ¹³ 

they will respect ¹⁴  the God of Israel.

Isaiah 30:18

The Lord Will Not Abandon His People

30:18 For this reason the Lord is ready to show you mercy;

he sits on his throne, ready to have compassion on you. ¹⁵ 

Indeed, the Lord is a just God;

all who wait for him in faith will be blessed. ¹⁶ 

Isaiah 36:18

36:18 Hezekiah is misleading you when he says, “The Lord will rescue us.” Has any of the gods of the nations rescued his land from the power of the king of Assyria? ¹⁷ 

Isaiah 36:20

36:20 Who among all the gods of these lands have rescued their lands from my power? So how can the Lord rescue Jerusalem from my power?’” ¹⁸ 

Isaiah 37:12

37:12 Were the nations whom my predecessors ¹⁹  destroyed – the nations of Gozan, Haran, Rezeph, and the people of Eden in Telassar – rescued by their gods? ²⁰ 

Isaiah 40:28

40:28 Do you not know?

Have you not heard?

The Lord is an eternal God,

the creator of the whole earth. ²¹ 

He does not get tired or weary;

there is no limit to his wisdom. ²² 

Isaiah 41:17

41:17 The oppressed and the poor look for water, but there is none;

their tongues are parched from thirst.

I, the Lord, will respond to their prayers; ²³ 

I, the God of Israel, will not abandon them.

Isaiah 45:3

45:3 I will give you hidden treasures, ²⁴ 

riches stashed away in secret places,

so you may recognize that I am the Lord,

the one who calls you by name, the God of Israel.

Isaiah 49:4

49:4 But I thought, ²⁵  “I have worked in vain;

I have expended my energy for absolutely nothing.” ²⁶ 

But the Lord will vindicate me;

my God will reward me. ²⁷ 

Isaiah 52:12

52:12 Yet do not depart quickly

or leave in a panic. ²⁸ 

For the Lord goes before you;

the God of Israel is your rear guard.

Isaiah 54:5

54:5 For your husband is the one who made you –

the Lord who commands armies is his name.

He is your protector, ²⁹  the Holy One of Israel. ³⁰ 

He is called “God of the entire earth.”

[7:13]  ¹ tn Heb “and he said.” The subject is unexpressed, but the reference to “my God” at the end of the verse indicates the prophet is speaking.

[7:13]  ² tn The verb is second plural in form, because the prophet addresses the whole family of David. He continues to use the plural in v. 14 (with one exception, see the notes on that verse), but then switches back to the second singular (addressing Ahaz specifically) in vv. 16-17.

[7:13]  ³ tn Heb “house.” See the note at v. 2.

[7:13]  ⁴ sn The address to the “house of David” is designed to remind Ahaz and his royal court of the protection promised to them through the Davidic covenant. The king’s refusal to claim God’s promise magnifies his lack of faith.

[17:10]  ⁵ tn Heb “you have forgotten” (so NAB, NIV, NRSV).

[17:10]  ⁶ tn Heb “and the rocky cliff of your strength you do not remember.”

[17:10]  ⁷ tn Heb “a vine, a strange one.” The substantival adjective זָר (zar) functions here as an appositional genitive. It could refer to a cultic plant of some type, associated with a pagan rite. But it is more likely that it refers to an exotic, or imported, type of vine, one that is foreign (i.e., “strange”) to Israel.

[25:1]  ⁹ sn The prophet speaks here as one who has observed the coming judgment of the proud.

[25:1]  ¹⁰ tn Heb “name.” See the note at 24:15.

[25:1]  ¹¹ tn Heb “plans from long ago [in] faithfulness, trustworthiness.” The feminine noun אֱמוּנָה (’emunah, “faithfulness”) and masculine noun אֹמֶן (’omen, “trustworthiness”), both of which are derived from the root אָמַן (’aman), are juxtaposed to emphasize the basic idea conveyed by the synonyms. Here they describe the absolute reliability of the divine plans.

[29:23]  ¹³ tn Heb “for when he sees his children, the work of my hands in his midst.”

[29:23]  ¹⁴ tn Or “treat as holy” (also in the following line); NASB, NRSV “will sanctify.”

[29:23]  ¹⁵ sn Holy One of Jacob is similar to the phrase “Holy One of Israel” common throughout Isaiah; see the sn at Isa 1:4.

[29:23]  ¹⁶ tn Or “fear,” in the sense of “stand in awe of.”

[30:18]  ¹⁷ tn Heb “Therefore the Lord waits to show you mercy, and therefore he is exalted to have compassion on you.” The logical connection between this verse and what precedes is problematic. The point seems to be that Judah’s impending doom does not bring God joy. Rather the prospect of their suffering stirs within him a willingness to show mercy and compassion, if they are willing to seek him on his terms.

[30:18]  ¹⁸ tn Heb “Blessed are all who wait for him.”

[36:18]  ²¹ tn Heb “Have the gods of the nations rescued, each his land, from the hand of the king of Assyria?” The rhetorical question expects the answer, “Of course not!”

[36:20]  ²⁵ tn Heb “that the Lord might rescue Jerusalem from my hand?” The logic runs as follows: Since no god has ever been able to withstand the Assyrian onslaught, how can the people of Jerusalem possibly think the Lord will rescue them?

[37:12]  ²⁹ tn Heb “fathers” (so KJV, NAB, NASB); NIV “forefathers”; NCV “ancestors.”

[37:12]  ³⁰ tn Heb “Did the gods of the nations whom my fathers destroyed rescue them – Gozan and Haran, and Rezeph and the sons of Eden who are in Telassar?”

[40:28]  ³³ tn Heb “the ends of the earth,” but this is a merism, where the earth’s extremities stand for its entirety, i.e., the extremities and everything in between them.

[40:28]  ³⁴ sn Exiled Israel’s complaint (v. 27) implies that God might be limited in some way. Perhaps he, like so many of the pagan gods, has died. Or perhaps his jurisdiction is limited to Judah and does not include Babylon. Maybe he is unable to devise an adequate plan to rescue his people, or is unable to execute it. But v. 28 affirms that he is not limited temporally or spatially nor is his power and wisdom restricted in any way. He can and will deliver his people, if they respond in hopeful faith (v. 31a).

[41:17]  ³⁷ tn Heb “will answer them” (so ASV, NAB, NASB, NIV, NRSV, NLT).

[45:3]  ⁴¹ tn Heb “treasures of darkness” (KJV, NASB, NIV, NRSV); TEV “treasures from dark, secret places.”

[49:4]  ⁴⁵ tn Or “said” (KJV, NASB, NIV, NRSV); NLT “I replied.”

[49:4]  ⁴⁶ tn Heb “for nothing and emptiness.” Synonyms are combined to emphasize the common idea.

[49:4]  ⁴⁷ tn Heb “But my justice is with the Lord, and my reward [or “wage”] with my God.”

[52:12]  ⁴⁹ tn Heb “or go in flight”; NAB “leave in headlong flight.”

[54:5]  ⁵³ tn Or “redeemer.” See the note at 41:14.

[54:5]  ⁵⁴ sn See the note on the phrase “the Holy One of Israel” in 1:4.