Discovery BoxIsaiah 19:13
Context19:13 The officials of Zoan are fools,
the officials of Memphis 1 are misled;
the rulers 2 of her tribes lead Egypt astray.
Isaiah 3:4
Context3:4 The Lord says, 3 “I will make youths their officials;
malicious young men 4 will rule over them.
Isaiah 10:8
Context“Are not my officials all kings?
Isaiah 30:4
Context30:4 Though his 6 officials are in Zoan
and his messengers arrive at Hanes, 7
Isaiah 32:1
Context32:1 Look, a king will promote fairness; 8
officials will promote justice. 9
Isaiah 43:28
Context43:28 So I defiled your holy princes,
and handed Jacob over to destruction,
and subjected 10 Israel to humiliating abuse.”
Isaiah 3:3
Context3:3 captains of groups of fifty,
the respected citizens, 11
advisers and those skilled in magical arts, 12
and those who know incantations.
Isaiah 21:5
Context21:5 Arrange the table,
lay out 13 the carpet,
eat and drink! 14
Get up, you officers,
smear oil on the shields! 15
Isaiah 23:8
Context23:8 Who planned this for royal Tyre, 16
whose merchants are princes,
whose traders are the dignitaries 17 of the earth?
Isaiah 34:12
Context34:12 Her nobles will have nothing left to call a kingdom
and all her officials will disappear. 18
Isaiah 1:23
Context1:23 Your officials are rebels, 19
they associate with 20 thieves.
All of them love bribery,
They do not take up the cause of the orphan, 23
or defend the rights of the widow. 24
Isaiah 3:14
Context3:14 The Lord comes to pronounce judgment
on the leaders of his people and their officials.
He says, 25 “It is you 26 who have ruined 27 the vineyard! 28
You have stashed in your houses what you have stolen from the poor. 29
Isaiah 31:9
Context31:9 They will surrender their stronghold 30 because of fear; 31
their officers will be afraid of the Lord’s battle flag.” 32
This is what the Lord says –
the one whose fire is in Zion,
whose firepot is in Jerusalem. 33
Isaiah 9:6
Context9:6 For a child has been 34 born to us,
a son has been given to us.
He shoulders responsibility
and is called: 35
Extraordinary Strategist, 36
Mighty God, 37
Everlasting Father, 38
Prince of Peace. 39
Isaiah 19:11
Context19:11 The officials of Zoan are nothing but fools; 40
Pharaoh’s wise advisers give stupid advice.
How dare you say to Pharaoh,
“I am one of the sages,
one well-versed in the writings of the ancient kings?” 41
Isaiah 49:7
Context49:7 This is what the Lord,
the protector 42 of Israel, their Holy One, 43 says
to the one who is despised 44 and rejected 45 by nations, 46
a servant of rulers:
“Kings will see and rise in respect, 47
princes will bow down,
because of the faithful Lord,
the Holy One of Israel who has chosen you.”
[19:13] 1 tn Heb “Noph” (so KJV); most recent English versions substitute the more familiar “Memphis.”
[19:13] 2 tn Heb “the cornerstone.” The singular form should be emended to a plural.
[3:4] 3 tn The words “the Lord says” are supplied in the translation for clarification. The prophet speaks in vv. 1-3 (note the third person reference to the Lord in v. 1), but here the Lord himself announces that he will intervene in judgment. It is unclear where the Lord’s words end and the prophet’s pick up again. The prophet is apparently speaking again by v. 8, where the Lord is referred to in the third person. Since vv. 4-7 comprise a thematic unity, the quotation probably extends through v. 7.
[3:4] 4 tn תַעֲלוּלִים (ta’alulim) is often understood as an abstract plural meaning “wantonness, cruelty” (cf. NLT). In this case the chief characteristic of these leaders is substituted for the leaders themselves. However, several translations make the parallelism tighter by emending the form to עוֹלְלִים (’olÿlim, “children”; cf. ESV, NASB, NCV, NIV, NKJV, NRSV). This emendation is unnecessary for at least two reasons. The word in the MT highlights the cruelty or malice of the “leaders” who are left behind in the wake of God’s judgment. The immediate context makes clear the fact that they are mere youths. The coming judgment will sweep away the leaders, leaving a vacuum which will be filled by incompetent, inexperienced youths.
[10:8] 5 tn Or “For” (KJV, ASV, NASB, NRSV).
[30:4] 7 sn This probably refers to Judah’s officials and messengers.
[30:4] 8 sn Zoan was located in the Egyptian delta in the north; Hanes was located somewhere in southern region of lower Egypt, south of Memphis; the exact location is debated.
[32:1] 9 tn Heb “will reign according to fairness.”
[32:1] 10 tn Heb “will rule according to justice.”
[43:28] 11 tn The word “subjected” is supplied in the translation for stylistic reasons.
[3:3] 13 tn Heb “the ones lifted up with respect to the face.” For another example of the Hebrew idiom, see 2 Kgs 5:1.
[3:3] 14 tn Heb “and the wise with respect to magic.” On the meaning of חֲרָשִׁים (kharashim, “magic”), see HALOT 358 s.v. III חרשׁ. Some understand here a homonym, meaning “craftsmen.” In this case, one could translate, “skilled craftsmen” (cf. NIV, NASB).
[21:5] 15 tn The precise meaning of the verb in this line is debated. Some prefer to derive the form from the homonymic צָפֹה (tsafoh, “keep watch”) and translate “post a guard” (cf. KJV “watch in the watchtower”; ASV “set the watch”).
[21:5] 16 tn The verbal forms in the first three lines are infinitives absolute, which are functioning here as finite verbs. It is uncertain if the forms should have an imperatival or indicative/descriptive force here.
[21:5] 17 sn Smearing the shields with oil would make them more flexible and effective in battle. See J. N. Oswalt, Isaiah (NICOT), 1:394.
[23:8] 17 tn The precise meaning of הַמַּעֲטִירָה (hamma’atirah) is uncertain. The form is a Hiphil participle from עָטַר (’atar), a denominative verb derived from עֲטָרָה (’atarah, “crown, wreath”). The participle may mean “one who wears a crown” or “one who distributes crowns.” In either case, Tyre’s prominence in the international political arena is in view.
[23:8] 18 tn Heb “the honored” (so NASB, NRSV); NIV “renowned.”
[34:12] 19 tn Heb “will be nothing”; NCV, TEV, NLT “will all be gone.”
[1:23] 21 tn Or “stubborn”; CEV “have rejected me.”
[1:23] 22 tn Heb “and companions of” (so KJV, NASB); CEV “friends of crooks.”
[1:23] 23 tn Heb “pursue”; NIV “chase after gifts.”
[1:23] 24 sn Isaiah may have chosen the word for gifts (שַׁלְמוֹנִים, shalmonim; a hapax legomena here), as a sarcastic pun on what these rulers should have been doing. Instead of attending to peace and wholeness (שָׁלוֹם, shalom), they sought after payoffs (שַׁלְמוֹנִים).
[1:23] 25 sn See the note at v. 17.
[1:23] 26 sn The rich oppressors referred to in Isaiah and the other eighth century prophets were not rich capitalists in the modern sense of the word. They were members of the royal military and judicial bureaucracies in Israel and Judah. As these bureaucracies grew, they acquired more and more land and gradually commandeered the economy and legal system. At various administrative levels bribery and graft become commonplace. The common people outside the urban administrative centers were vulnerable to exploitation in such a system, especially those, like widows and orphans, who had lost their family provider through death. Through confiscatory taxation, conscription, excessive interest rates, and other oppressive governmental measures and policies, they were gradually disenfranchised and lost their landed property, and with it, their rights as citizens. The socio-economic equilibrium envisioned in the law of Moses was radically disturbed.
[3:14] 23 tn The words “he says” are supplied in the translation for stylistic reasons.
[3:14] 24 tn The pronominal element is masculine plural; the leaders are addressed.
[3:14] 25 tn The verb בָּעַר (ba’ar, “graze, ruin”; HALOT 146 s.v. II בער) is a homonym of the more common בָּעַר (ba’ar, “burn”; see HALOT 145 s.v. I בער).
[3:14] 26 sn The vineyard is a metaphor for the nation here. See 5:1-7.
[3:14] 27 tn Heb “the plunder of the poor [is] in your houses” (so NASB).
[31:9] 25 tn Heb “rocky cliff” (cf. ASV, NASB “rock”), viewed metaphorically as a place of defense and security.
[31:9] 26 tn Heb “His rocky cliff, because of fear, will pass away [i.e., “perish”].”
[31:9] 27 tn Heb “and they will be afraid of the flag, his officers.”
[31:9] 28 sn The “fire” and “firepot” here symbolize divine judgment, which is heating up like a fire in Jerusalem, waiting to be used against the Assyrians when they attack the city.
[9:6] 27 tn The Hebrew perfect (translated “has been born” and “has been given”) is used here as the prophet takes a rhetorical stance in the future. See the note at 9:1.
[9:6] 28 tn Or “and dominion was on his shoulders and he called his name.” The prefixed verbs with vav (ו) consecutive are used with the same rhetorical sense as the perfects in v. 6a. See the preceding note. There is great debate over the syntactical structure of the verse. No subject is indicated for the verb “he called.” If all the titles that follow are ones given to the king, then the subject of the verb must be indefinite, “one calls.” However, some have suggested that one to three of the titles that follow refer to God, not the king. For example, the traditional punctuation of the Hebrew text suggests the translation, “and the Extraordinary Strategist, the Mighty God calls his name, ‘Everlasting Father, Prince of Peace.’”
[9:6] 29 tn Some have seen two titles here (“Wonderful” and “Counselor,” cf. KJV, ASV). However, the pattern of the following three titles (each contains two elements) and the use of the roots פָּלַא (pala’) and יָעַץ (ya’ats) together in Isa 25:1 (cf. כִּי עָשִׂיתָ פֶּלֶא עֵצוֹת מֵרָחוֹק אֱמוּנָה אֹמֶן) and 28:29 (cf. הִפְלִיא עֵצָה) suggest otherwise. The term יוֹעֵץ (yo’ets) could be taken as appositional (genitive or otherwise) of species (“a wonder, i.e., a wonder as a counselor,” cf. NAB “Wonder-Counselor”) or as a substantival participle for which פָּלַא provides the direct object (“one who counsels wonders”). יוֹעֵץ is used as a royal title elsewhere (cf. Mic 4:9). Here it probably refers to the king’s ability to devise military strategy, as suggested by the context (cf. vv. 3-4 and the following title אֵל גִּבּוֹר, ’el gibor). In Isa 11:2 (also a description of this king) עֵצָה (’etsah) is linked with גְּבוּרָה (gÿvurah, the latter being typically used of military might, cf. BDB 150 s.v.). Note also עֵצָה וּגְבוּרָה לַמִּלְחָמָה in Isa 36:5. פֶּלֶא (pele’) is typically used of God (cf. however Lam 1:9). Does this suggest the deity of the messianic ruler? The NT certainly teaches he is God, but did Isaiah necessarily have this in mind over 700 years before his birth? Since Isa 11:2 points out that this king will receive the spirit of the Lord, which will enable him to counsel, it is possible to argue that the king’s counsel is “extraordinary” because it finds its source in the divine spirit. Thus this title does not necessarily suggest that the ruler is deity.
[9:6] 30 tn גִּבּוֹר (gibbor) is probably an attributive adjective (“mighty God”), though one might translate “God is a warrior” or “God is mighty.” Scholars have interpreted this title is two ways. A number of them have argued that the title portrays the king as God’s representative on the battlefield, whom God empowers in a supernatural way (see J. H. Hayes and S. A. Irvine, Isaiah, 181-82). They contend that this sense seems more likely in the original context of the prophecy. They would suggest that having read the NT, we might in retrospect interpret this title as indicating the coming king’s deity, but it is unlikely that Isaiah or his audience would have understood the title in such a bold way. Ps 45:6 addresses the Davidic king as “God” because he ruled and fought as God’s representative on earth. Ancient Near Eastern art and literature picture gods training kings for battle, bestowing special weapons, and intervening in battle. According to Egyptian propaganda, the Hittites described Rameses II as follows: “No man is he who is among us, It is Seth great-of-strength, Baal in person; Not deeds of man are these his doings, They are of one who is unique” (See Miriam Lichtheim, Ancient Egyptian Literature, 2:67). According to proponents of this view, Isa 9:6 probably envisions a similar kind of response when friends and foes alike look at the Davidic king in full battle regalia. When the king’s enemies oppose him on the battlefield, they are, as it were, fighting against God himself. The other option is to regard this title as a reference to God, confronting Isaiah’s readers with the divinity of this promised “child.” The use of this same title that clearly refers to God in a later passage (Isa 10:21) supports this interpretation. Other passages depict Yahweh as the great God and great warrior (Deut 10:17; Jer. 32:18). Although this connection of a child who is born with deity is unparalleled in any earlier biblical texts, Isaiah’s use of this title to make this connection represents Isaiah’s attempt (at God’s behest) to advance Israel in their understanding of the ideal Davidic king for whom they long.
[9:6] 31 tn This title must not be taken in an anachronistic Trinitarian sense. (To do so would be theologically problematic, for the “Son” is the messianic king and is distinct in his person from God the “Father.”) Rather, in its original context the title pictures the king as the protector of his people. For a similar use of “father” see Isa 22:21 and Job 29:16. This figurative, idiomatic use of “father” is not limited to the Bible. In a Phoenician inscription (ca. 850-800
[9:6] 32 tn This title pictures the king as one who establishes a safe socio-economic environment for his people. It hardly depicts him as a meek individual, for he establishes peace through military strength (as the preceding context and the first two royal titles indicate). His people experience safety and prosperity because their invincible king destroys their enemies. See Pss 72 and 144 for parallels to these themes.
[19:11] 29 tn Or “certainly the officials of Zoan are fools.” אַךְ (’akh) can carry the sense, “only, nothing but,” or “certainly, surely.”
[19:11] 30 tn Heb “A son of wise men am I, a son of ancient kings.” The term בֶּן (ben, “son of”) could refer to literal descent, but many understand the word, at least in the first line, in its idiomatic sense of “member [of a guild].” See HALOT 138 s.v. בֶּן and J. N. Oswalt, Isaiah (NICOT), 1:371. If this is the case, then one can take the word in a figurative sense in the second line as well, the “son of ancient kings” being one devoted to their memory as preserved in their literature.
[49:7] 31 tn Heb “redeemer.” See the note at 41:14.
[49:7] 32 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[49:7] 33 tc The Hebrew text reads literally “to [one who] despises life.” It is preferable to read with the Qumran scroll 1QIsaa לבזוי, which should be vocalized as a passive participle, לִבְזוּי (livzuy, “to the one despised with respect to life” [נֶפֶשׁ is a genitive of specification]). The consonantal sequence וי was probably misread as ה in the MT tradition. The contextual argument favors the 1QIsaa reading. As J. N. Oswalt (Isaiah [NICOT], 2:294) points out, the three terse phrases “convey a picture of lowliness, worthlessness, and helplessness.”
[49:7] 34 tn MT’s Piel participle (“to the one who rejects”) does not fit contextually. The form should be revocalized as a Pual, “to the one rejected.”
[49:7] 35 tn Parallelism (see “rulers,” “kings,” “princes”) suggests that the singular גּוֹי (goy) be emended to a plural or understood in a collective sense (see 55:5).
[49:7] 36 tn For this sense of קוּם (qum), see Gen 19:1; 23:7; 33:10; Lev 19:32; 1 Sam 20:41; 25:41; 1 Kgs 2:19; Job 29:8.
