Isaiah 1:29

1:29 Indeed, they ¹  will be ashamed of the sacred trees

you ²  find so desirable;

you will be embarrassed because of the sacred orchards ³ 

where you choose to worship.

Isaiah 29:1

Ariel is Besieged

29:1 Ariel is as good as dead ⁴  –

Ariel, the town David besieged! ⁵ 

Keep observing your annual rituals,

celebrate your festivals on schedule. ⁶ 

Isaiah 30:12

30:12 For this reason this is what the Holy One of Israel says:

“You have rejected this message; ⁷ 

you trust instead in your ability to oppress and trick, ⁸ 

and rely on that kind of behavior. ⁹ 

Isaiah 32:20

32:20 you will be blessed,

you who plant seed by all the banks of the streams, ¹⁰ 

you who let your ox and donkey graze. ¹¹ 

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? ¹² 

Isaiah 45:4

45:4 For the sake of my servant Jacob,

Israel, my chosen one,

I call you by name

and give you a title of respect, even though you do not recognize ¹³  me.

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¹ tc The Hebrew text (and the Qumran scroll 1QIsa^a) has the third person here, though a few Hebrew mss (and Targums) read the second person, which is certainly more consistent with the following context. The third person form is the more difficult reading and probably original. This disagreement in person has caused some to emend the first verb (3rd plural) to a 2nd plural form (followed by most English translations). The BHS textual apparatus suggests that the 2nd plural form be read even though there is only sparse textual evidence. LXX, Syriac, and the Vulgate change all the 2nd person verbs in 1:29-31 to 3rd person verbs. It is likely that the change to a 2nd person form represents an attempt at syntactical harmonization (J. de Waard, Isaiah, 10). The abrupt change from 3rd person to 2nd person may have been intentional for rhetorical impact (GKC 462 §144.p). The rapid change from exclamation (they did!) to reproach (you desired!) might be regarded as a rhetorical figure focusing attention on the addressees and their conditions (de Waard, 10; E. König, Stilistik, Rhetorik, Poetik, 239). This use of the 3rd person could also be understood as an impersonal third person: “one will be ashamed” (de Waard, 10). In v. 29 the prophet continues his description of the sinners (v. 28), but then suddenly makes a transition to direct address (switching from 3^rd to 2^nd person) in the middle of his sentence.

² tn The second person pronouns in vv. 29-30 are masculine plural, indicating that the rebellious sinners (v. 28) are addressed.

³ tn Or “gardens” (so KJV, NASB, NIV, NRSV); NAB “groves.”

⁴ tn Heb “Woe [to] Ariel.” The meaning of the name “Ariel” is uncertain. The name may mean “altar hearth” (see v. 2) or, if compound, “lion of God.” The name is used here as a title for Mount Zion/Jerusalem (see v. 8).

⁵ tn Heb “the town where David camped.” The verb חָנָה (khanah, “camp”) probably has the nuance “lay siege to” here. See v. 3. Another option is to take the verb in the sense of “lived, settled.”

⁶ tn Heb “Add year to year, let your festivals occur in cycles.” This is probably a sarcastic exhortation to the people to keep up their religious rituals, which will not prevent the coming judgment. See J. N. Oswalt, Isaiah (NICOT), 1:527.

⁷ tn The sentence actually begins with the word “because.” In the Hebrew text vv. 12-13 are one long sentence.

⁸ tn Heb “and you trust in oppression and cunning.”

⁹ tn Heb “and you lean on it”; NAB “and depend on it.”

¹⁰ tn Heb “by all the waters.”

¹¹ tn Heb “who set free the foot of the ox and donkey”; NIV “letting your cattle and donkeys range free.”

sn This verse seems to anticipate a time when fertile land is available to cultivate and crops are so abundant that the farm animals can be allowed to graze freely.

¹² tn Heb “What is this object of trust in which you are trusting?”

¹³ tn Or “know” (NCV, NRSV, TEV, NLT); NIV “acknowledge.”