Discovery BoxIsaiah 3:9
Context3:9 The look on their faces 1 testifies to their guilt; 2
like the people of Sodom they openly boast of their sin. 3
Too bad for them! 4
For they bring disaster on themselves.
Isaiah 7:20
Context7:20 At that time 5 the sovereign master will use a razor hired from the banks of the Euphrates River, 6 the king of Assyria, to shave the head and the pubic hair; 7 it will also shave off the beard.
Isaiah 22:18
Context22:18 He will wind you up tightly into a ball
and throw you into a wide, open land. 8
There you will die,
and there with you will be your impressive chariots, 9
which bring disgrace to the house of your master. 10
Isaiah 50:4
Context50:4 The sovereign Lord has given me the capacity to be his spokesman, 11
so that I know how to help the weary. 12
He wakes me up every morning;
he makes me alert so I can listen attentively as disciples do. 13
Isaiah 55:3
Context55:3 Pay attention and come to me!
Listen, so you can live! 14
Then I will make an unconditional covenantal promise to 15 you,
just like the reliable covenantal promises I made to David. 16
[3:9] 1 sn This refers to their proud, arrogant demeanor.
[3:9] 2 tn Heb “answers against them”; NRSV “bears witness against them.”
[3:9] 3 tn Heb “their sin, like Sodom, they declare, they do not conceal [it].”
[3:9] 4 tn Heb “woe to their soul.”
[7:20] 5 tn Heb “in that day” (so ASV, NASB); KJV “In the same day.”
[7:20] 6 tn Heb “the river” (so KJV); NASB “the Euphrates.” The name of the river has been supplied in the present translation for clarity.
[7:20] 7 tn Heb “the hair of the feet.” The translation assumes that the word “feet” is used here as a euphemism for the genitals. See BDB 920 s.v. רֶגֶל.
[22:18] 9 tn Heb “and he will tightly [or “surely”] wind you [with] winding like a ball, to a land broad of hands [i.e., “sides”].”
[22:18] 10 tn Heb “and there the chariots of your splendor.”
[22:18] 11 sn Apparently the reference to chariots alludes to Shebna’s excessive pride, which in turn brings disgrace to the royal family.
[50:4] 13 tn Heb “has given to me a tongue of disciples.”
[50:4] 14 tc Heb “to know [?] the weary with a word.” Comparing it with Arabic and Aramaic cognates yields the meaning of “help, sustain.” Nevertheless, the meaning of עוּת (’ut) is uncertain. The word occurs only here in the OT (see BDB 736 s.v.). Various scholars have suggested an emendation to עָנוֹת (’anot) from עָנָה (’anah, “answer”): “so that I know how to respond kindly to the weary.” Since the Qumran scroll 1QIsaa and the Vulgate support the MT reading, that reading is retained.
[50:4] 15 tn Heb “he arouses for me an ear, to hear like disciples.”
[55:3] 17 tn The jussive with vav (ו) conjunctive following the imperative indicates purpose/result.
[55:3] 18 tn Or “an eternal covenant with.”
[55:3] 19 tn Heb “the reliable expressions of loyalty of David.” The syntactical relationship of חַסְדֵי (khasde, “expressions of loyalty”) to the preceding line is unclear. If the term is appositional to בְּרִית (bÿrit, “covenant”), then the Lord here transfers the promises of the Davidic covenant to the entire nation. Another option is to take חַסְדֵי (khasde) as an adverbial accusative and to translate “according to the reliable covenantal promises.” In this case the new covenantal arrangement proposed here is viewed as an extension or perhaps fulfillment of the Davidic promises. A third option, the one reflected in the above translation, is to take the last line as comparative. In this case the new covenant being proposed is analogous to the Davidic covenant. Verses 4-5, which compare David’s international prominence to what Israel will experience, favors this view. In all three of these interpretations, “David” is an objective genitive; he is the recipient of covenantal promises. A fourth option would be to take David as a subjective genitive and understand the line as giving the basis for the preceding promise: “Then I will make an unconditional covenantal promise to you, because of David’s faithful acts of covenantal loyalty.”
