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 63:17
Context63:17 Why, Lord, do you make us stray 3 from your ways, 4
and make our minds stubborn so that we do not obey you? 5
Return for the sake of your servants,
the tribes of your inheritance!
Isaiah 49:6
Context49:6 he says, “Is it too insignificant a task for you to be my servant,
to reestablish the tribes of Jacob,
and restore the remnant 6 of Israel? 7
I will make you a light to the nations, 8
so you can bring 9 my deliverance to the remote regions of the earth.”
Isaiah 9:8
Context9:8 10 The sovereign master 11 decreed judgment 12 on Jacob,
and it fell on Israel. 13
Isaiah 60:7
Context60:7 All the sheep of Kedar will be gathered to you;
the rams of Nebaioth will be available to you as sacrifices. 14
They will go up on my altar acceptably, 15
and I will bestow honor on my majestic temple.
Isaiah 21:16
Context21:16 For this is what the sovereign master 16 has told me: “Within exactly one year 17 all the splendor of Kedar will come to an end.
Isaiah 36:19
Context36:19 Where are the gods of Hamath and Arpad? Where are the gods of Sepharvaim? 18 Indeed, did any gods rescue Samaria 19 from my power? 20
Isaiah 7:17
Context7:17 The Lord will bring on you, your people, and your father’s family a time 21 unlike any since Ephraim departed from Judah – the king of Assyria!” 22
Isaiah 28:1
Context28:1 The splendid crown of Ephraim’s drunkards is doomed, 23
the withering flower, its beautiful splendor, 24
situated 25 at the head of a rich valley,
the crown of those overcome with wine. 26
Isaiah 60:6
Context60:6 Camel caravans will cover your roads, 27
young camels from Midian and Ephah.
All the merchants of Sheba 28 will come,
bringing gold and incense
and singing praises to the Lord. 29
[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.
[63:17] 3 tn Some suggest a tolerative use of the Hiphil here, “[why do] you allow us to stray?” (cf. NLT). Though the Hiphil of תָעָה (ta’ah) appears to be tolerative in Jer 50:6, elsewhere it is preferable or necessary to take it as causative. See Isa 3:12; 9:15; and 30:28, as well as Gen 20:13; 2 Kgs 21:9; Job 12:24-25; Prov 12:26; Jer 23:13, 32; Hos 4:12; Amos 2:4; Mic 3:5.
[63:17] 4 tn This probably refers to God’s commands.
[63:17] 5 tn Heb “[Why do] you harden our heart[s] so as not to fear you.” The interrogative particle is understood by ellipsis (note the preceding line).
[49:6] 5 tn Heb “the protected [or “preserved”] ones.”
[49:6] 6 sn The question is purely rhetorical; it does not imply that the servant was dissatisfied with his commission or that he minimized the restoration of Israel.
[49:6] 7 tn See the note at 42:6.
[49:6] 8 tn Heb “be” (so KJV, ASV); CEV “you must take.”
[9:8] 7 sn The following speech (9:8-10:4) assumes that God has already sent judgment (see v. 9), but it also announces that further judgment is around the corner (10:1-4). The speech seems to describe a series of past judgments on the northern kingdom which is ready to intensify further in the devastation announced in 10:1-4. It may have been written prior to the Assyrian conquest of the northern kingdom in 734-733
[9:8] 8 tn The Hebrew term translated “sovereign master” here and in v. 17 is אֲדֹנָי (’adonay).
[9:8] 9 tn Heb “sent a word” (so KJV, ASV, NRSV); NASB “sends a message.”
[9:8] 10 tn The present translation assumes that this verse refers to judgment that had already fallen. Both verbs (perfects) are taken as indicating simple past; the vav (ו) on the second verb is understood as a simple vav conjunctive. Another option is to understand the verse as describing a future judgment (see 10:1-4). In this case the first verb is a perfect of certitude; the vav on the second verb is a vav consecutive.
[60:7] 9 tn Heb “will serve you,” i.e., be available as sacrifices (see the next line). Another option is to understood these “rams” as symbolic of leaders who will be subject to the people of Zion. See v. 10.
[60:7] 10 tc Heb “they will go up on acceptance [on] my altar.” Some have suggested that the preposition עַל (’al) is dittographic (note the preceding יַעֲלוּ [ya’alu]). Consequently, the form should be emended to לְרָצוֹן (lÿratson, “acceptably”; see BDB 953 s.v. רָצוֹן). However, the Qumran scroll 1QIsaa has both לרצון followed by the preposition על, which would argue against deleted the preposition. As the above translation seeks to demonstrate, the preposition עַל (’al) indicates a norm (“in accordance with acceptance” or “acceptably”; IBHS 218 §11.2.13e, n. 111) and the “altar” functions as an objective accusative with a verb of motion (cf. Gen 49:4; Lev 2:2; Num 13:17; J. N. Oswalt, Isaiah [NICOT], 2:534, n. 14).
[21:16] 11 tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay).
[21:16] 12 tn Heb “in still a year, like the years of a hired worker.” See the note at 16:14.
[36:19] 13 tn The rhetorical questions in v. 34a suggest the answer, “Nowhere, they seem to have disappeared in the face of Assyria’s might.”
[36:19] 14 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[36:19] 15 tn Heb “that they rescued Samaria from my hand?” But this gives the impression that the gods of Sepharvaim were responsible for protecting Samaria, which is obviously not the case. The implied subject of the plural verb “rescued” must be the generic “gods of the nations/lands” (vv. 18, 20).
[7:17] 15 tn Heb “days” (so KJV, NAB); NASB, NRSV “such days.”
[7:17] 16 sn Initially the prophecy appears to be a message of salvation. Immanuel seems to have a positive ring to it, sour milk and honey elsewhere symbolize prosperity and blessing (see Deut 32:13-14; Job 20:17), verse 16 announces the defeat of Judah’s enemies, and verse 17a could be taken as predicting a return to the glorious days of David and Solomon. However, the message turns sour in verses 17b-25. God will be with his people in judgment, as well as salvation. The curds and honey will be signs of deprivation, not prosperity, the relief announced in verse 16 will be short-lived, and the new era will be characterized by unprecedented humiliation, not a return to glory. Because of Ahaz’s refusal to trust the Lord, potential blessing would be transformed into a curse, just as Isaiah turns an apparent prophecy of salvation into a message of judgment. Because the words “the king of Assyria” are rather awkwardly tacked on to the end of the sentence, some regard them as a later addition. However, the very awkwardness facilitates the prophet’s rhetorical strategy here, as he suddenly turns what sounds like a positive message into a judgment speech. Actually, “the king of Assyria,” stands in apposition to the earlier object “days,” and specifies who the main character of these coming “days” will be.
[28:1] 17 tn Heb “Woe [to] the crown [or “wreath”] of the splendor [or “pride”] of the drunkards of Ephraim.” The “crown” is Samaria, the capital city of the northern kingdom (Ephraim). Priests and prophets are included among these drunkards in v. 7.
[28:1] 18 tn Heb “the beauty of his splendor.” In the translation the masculine pronoun (“his”) has been replaced by “its” because the referent (the “crown”) is the city of Samaria.
[28:1] 19 tn Heb “which [is].”
[28:1] 20 tn Heb “ones overcome with wine.” The words “the crown of” are supplied in the translation for clarification. The syntactical relationship of the final phrase to what precedes is uncertain. הֲלוּמֵי יָיִן (halume yayin, “ones overcome with wine”) seems to correspond to שִׁכֹּרֵי אֶפְרַיִם (shikkore ’efrayim, “drunkards of Ephraim”) in line 1. The translation assumes that the phrase “the splendid crown” is to be understood in the final line as well.
[60:6] 19 tn Heb “an abundance of camels will cover you.”
[60:6] 20 tn Heb “all of them, from Sheba.”
[60:6] 21 tn Heb “and they will announce the praises of the Lord.”
