Discovery BoxIsaiah 27:12
Context27:12 At that time 1 the Lord will shake the tree, 2 from the Euphrates River 3 to the Stream of Egypt. Then you will be gathered up one by one, O Israelites. 4
Isaiah 5:10
Context5:10 Indeed, a large vineyard 5 will produce just a few gallons, 6
and enough seed to yield several bushels 7 will produce less than a bushel.” 8
Isaiah 6:6
Context6:6 But then one of the seraphs flew toward me. In his hand was a hot coal he had taken from the altar with tongs.
Isaiah 9:14
Context9:14 So the Lord cut off Israel’s head and tail,
both the shoots and stalk 9 in one day.
Isaiah 10:17
Context10:17 The light of Israel 10 will become a fire,
their Holy One 11 will become a flame;
it will burn and consume the Assyrian king’s 12 briers
and his thorns in one day.
Isaiah 51:2
Context51:2 Look at Abraham, your father,
and Sarah, who gave you birth. 13
When I summoned him, he was a lone individual, 14
but I blessed him 15 and gave him numerous descendants. 16
Isaiah 30:17
Context30:17 One thousand will scurry at the battle cry of one enemy soldier; 17
at the battle cry of five enemy soldiers you will all run away, 18
until the remaining few are as isolated 19
as a flagpole on a mountaintop
or a signal flag on a hill.”
Isaiah 66:8
Context66:8 Who has ever heard of such a thing?
Who has ever seen this?
Can a country 20 be brought forth in one day?
Can a nation be born in a single moment?
Yet as soon as Zion goes into labor she gives birth to sons!
Isaiah 4:1
Context4:1 Seven women will grab hold of
one man at that time. 21
They will say, “We will provide 22 our own food,
we will provide 23 our own clothes;
but let us belong to you 24 –
take away our shame!” 25
Isaiah 6:2
Context6:2 Seraphs 26 stood over him; each one had six wings. With two wings they covered their faces, with two they covered their feet, 27 and they used the remaining two to fly.
Isaiah 19:18
Context19:18 At that time five cities 28 in the land of Egypt will speak the language of Canaan and swear allegiance to the Lord who commands armies. One will be called the City of the Sun. 29
Isaiah 23:15
Context23:15 At that time 30 Tyre will be forgotten for seventy years, 31 the typical life span of a king. 32 At the end of seventy years Tyre will try to attract attention again, like the prostitute in the popular song: 33
Isaiah 36:9
Context36:9 Certainly you will not refuse one of my master’s minor officials and trust in Egypt for chariots and horsemen. 34
Isaiah 47:9
Context47:9 Both of these will come upon you
suddenly, in one day!
You will lose your children and be widowed. 35
You will be overwhelmed by these tragedies, 36
despite 37 your many incantations
and your numerous amulets. 38
Isaiah 66:17
Context66:17 “As for those who consecrate and ritually purify themselves so they can follow their leader and worship in the sacred orchards, 39 those who eat the flesh of pigs and other disgusting creatures, like mice 40 – they will all be destroyed together,” 41 says the Lord.
Isaiah 34:16
Context34:16 Carefully read the scroll of the Lord! 42
Not one of these creatures will be missing, 43
none will lack a mate. 44
For the Lord has issued the decree, 45
and his own spirit gathers them. 46
Isaiah 65:25
Context65:25 A wolf and a lamb will graze together; 47
a lion, like an ox, will eat straw, 48
and a snake’s food will be dirt. 49
They will no longer injure or destroy
on my entire royal mountain,” 50 says the Lord.
[27:12] 1 tn Heb “and it will be in that day.” The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[27:12] 2 tn Heb “the Lord will beat out.” The verb is used of beating seeds or grain to separate the husk from the kernel (see Judg 6:11; Ruth 2:17; Isa 28:27), and of beating the olives off the olive tree (Deut 24:20). The latter metaphor may be in view here, where a tree metaphor has been employed in the preceding verses. See also 17:6.
[27:12] 3 tn Heb “the river,” a frequent designation in the OT for the Euphrates. For clarity most modern English versions substitute the name “Euphrates” for “the river” here.
[27:12] 4 sn The Israelites will be freed from exile (likened to beating the olives off the tree) and then gathered (likened to collecting the olives).
[5:10] 5 tn Heb “a ten-yoke vineyard.” The Hebrew term צֶמֶד (tsemed, “yoke”) is here a unit of square measure. Apparently a ten-yoke vineyard covered the same amount of land it would take ten teams of oxen to plow in a certain period of time. The exact size is unknown.
[5:10] 6 tn Heb “one bath.” A bath was a liquid measure. Estimates of its modern equivalent range from approximately six to twelve gallons.
[5:10] 7 tn Heb “a homer.” A homer was a dry measure, the exact size of which is debated. Cf. NCV “ten bushels”; CEV “five bushels.”
[5:10] 8 tn Heb “an ephah.” An ephah was a dry measure; there were ten ephahs in a homer. So this verse envisions major crop failure, where only one-tenth of the anticipated harvest is realized.
[9:14] 9 sn The metaphor in this line is that of a reed being cut down.
[10:17] 13 tn In this context the “Light of Israel” is a divine title (note the parallel title “his holy one”). The title points to God’s royal splendor, which overshadows and, when transformed into fire, destroys the “majestic glory” of the king of Assyria (v. 16b).
[10:17] 14 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[10:17] 15 tn Heb “his.” In vv. 17-19 the Assyrian king and his empire is compared to a great forest and orchard that are destroyed by fire (symbolic of the Lord).
[51:2] 17 sn Although Abraham and Sarah are distant ancestors of the people the prophet is addressing, they are spoken of as the immediate parents.
[51:2] 18 tn Heb “one”; NLT “was alone”; TEV “was childless.”
[51:2] 19 tn “Bless” may here carry the sense of “endue with potency, reproductive power.” See Gen 1:28.
[51:2] 20 tn Heb “and I made him numerous.”
[30:17] 21 tn Heb “One thousand from before [or “because of”] one battle cry.” גְּעָרָה (gÿ’arah) is often defined as “threat,” but in war contexts it likely refers to a shout or battle cry. See Ps 76:6.
[30:17] 22 tn Heb “from before [or “because of”] the battle cry of five you will flee.
[30:17] 23 tn Heb “until you are left” (so NAB, NASB, NRSV).
[66:8] 25 tn Heb “land,” but here אֶרֶץ (’erets) stands metonymically for an organized nation (see the following line).
[4:1] 29 tn Or “in that day” (ASV).
[4:1] 30 tn Heb “eat” (so NASB, NIV, NRSV); CEV “buy.”
[4:1] 31 tn Heb “wear” (so NASB, NRSV); NCV “make.”
[4:1] 32 tn Heb “only let your name be called over us.” The Hebrew idiom “call the name over” indicates ownership. See 2 Sam 12:28, and BDB 896 s.v. I ָקרָא Niph. 2.d.(4). The language reflects the cultural reality of ancient Israel, where women were legally the property of their husbands.
[4:1] 33 sn This refers to the humiliation of being unmarried and childless. The women’s words reflect the cultural standards of ancient Israel, where a woman’s primary duties were to be a wife and mother.
[6:2] 33 tn Hebrew שָׂרָף (saraf, “seraph”) literally means “burning one,” perhaps suggesting that these creatures had a fiery appearance (cf. TEV, CEV “flaming creatures”; NCV “heavenly creatures of fire”). Elsewhere in the OT the word “seraph” refers to poisonous snakes (Num 21:6; Deut 8:15; Isa 14:29; 30:6). Perhaps they were called “burning ones” because of their appearance or the effect of their venomous bites, which would cause a victim to burn up with fever. It is possible that the seraphs seen by Isaiah were at least partially serpentine in appearance. Though it might seem strange for a snake-like creature to have wings, two of the texts where “seraphs” are snakes describe them as “flying” (Isa 14:29; 30:6), perhaps referring to their darting movements. See the note at 14:29.
[6:2] 34 sn Some understand “feet” here as a euphemistic reference to the genitals.
[19:18] 37 sn The significance of the number “five” in this context is uncertain. For a discussion of various proposals, see J. N. Oswalt, Isaiah (NICOT), 1:376-77.
[19:18] 38 tc The Hebrew text has עִיר הַהֶרֶס (’ir haheres, “City of Destruction”; cf. NASB, NIV) but this does not fit the positive emphasis of vv. 18-22. The Qumran scroll 1QIsaa and some medieval Hebrew
[23:15] 41 tn Or “in that day” (KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[23:15] 42 sn The number seventy is probably used in a stereotypical, nonliteral sense here to indicate a long period of time that satisfies completely the demands of God’s judgment.
[23:15] 43 tn Heb “like the days of a king.”
[23:15] 44 tn Heb “At the end of seventy years it will be for Tyre like the song of the prostitute.”
[36:9] 45 tn Heb “How can you turn back the face of an official [from among] the least of my master’s servants and trust in Egypt for chariots and horsemen?” In vv. 8-9 the chief adviser develops further the argument begun in v. 6. His reasoning seems to be as follows: “In your weakened condition you obviously need military strength. Agree to the king’s terms and I will personally give you more horses than you are capable of outfitting. If I, a mere minor official, am capable of giving you such military might, just think what power the king has. There is no way the Egyptians can match our strength. It makes much better sense to deal with us.”
[47:9] 49 tn Heb “loss of children and widowhood.” In the Hebrew text the phrase is in apposition to “both of these” in line 1.
[47:9] 50 tn Heb “according to their fullness, they will come upon you.”
[47:9] 51 tn For other examples of the preposition bet (בְּ) having the sense of “although, despite,” see BDB 90 s.v. III.7.
[47:9] 52 sn Reference is made to incantations and amulets, both of which were important in Mesopotamian religion. They were used to ward off danger and demons.
[66:17] 53 tn Heb “the ones who consecrate themselves and the ones who purify themselves toward the orchards [or “gardens”] after the one in the midst.” The precise meaning of the statement is unclear, though it is obvious that some form of idolatry is in view.
[66:17] 54 tn Heb “ones who eat the flesh of the pig and the disgusting thing and the mouse.”
[66:17] 55 tn Heb “together they will come to an end.”
[34:16] 57 tn Heb “Seek from upon the scroll of the Lord and read.”
[34:16] 58 tn Heb “one from these will not be missing.” הֵנָּה (hennah, “these”) is feminine plural in the Hebrew text. It may refer only to the birds mentioned in v. 15b or may include all of the creatures listed in vv. 14b-15 (all of which are identified with feminine nouns).
[34:16] 59 tn Heb “each its mate they will not lack.”
[34:16] 60 tc The Hebrew text reads literally, “for a mouth, it has commanded.” The Qumran scroll 1QIsaa and a few medieval
[34:16] 61 tn Heb “and his spirit, he gathers them.” The pronominal suffix (“them”) is feminine plural, referring to the birds mentioned in v. 15b or to all of the creatures listed in vv. 14b-15 (all of which are identified with feminine nouns).
[65:25] 61 sn A similar statement appears in 11:6.
[65:25] 62 sn These words also appear in 11:7.
[65:25] 63 sn Some see an allusion to Gen 3:14 (note “you will eat dirt”). The point would be that even in this new era the snake (often taken as a symbol of Satan) remains under God’s curse. However, it is unlikely that such an allusion exists. Even if there is an echo of Gen 3:14, the primary allusion is to 11:8, where snakes are pictured as no longer dangerous. They will no longer attack other living creatures, but will be content to crawl along the ground. (The statement “you will eat dirt” in Gen 3:14 means “you will crawl on the ground.” In the same way the statement “dirt will be its food” in Isa 65:25 means “it will crawl on the ground.”)
[65:25] 64 tn Heb “in all my holy mountain.” These same words appear in 11:9. See the note there.
