Discovery BoxIsaiah 30:13
Context30:13 So this sin will become your downfall.
You will be like a high wall
that bulges and cracks and is ready to collapse;
it crumbles suddenly, in a flash. 1
Isaiah 50:11
Context50:11 Look, all of you who start a fire
and who equip yourselves with 2 flaming arrows, 3
walk 4 in the light 5 of the fire you started
and among the flaming arrows you ignited! 6
This is what you will receive from me: 7
you will lie down in a place of pain. 8
Isaiah 65:11
Context65:11 But as for you who abandon the Lord
and forget about worshiping at 9 my holy mountain,
who prepare a feast for the god called ‘Fortune,’ 10
and fill up wine jugs for the god called ‘Destiny’ 11 –
Isaiah 65:1
Context65:1 “I made myself available to those who did not ask for me; 12
I appeared to those who did not look for me. 13
I said, ‘Here I am! Here I am!’
to a nation that did not invoke 14 my name.
Isaiah 12:1
Context12:1 At that time 15 you will say:
“I praise you, O Lord,
for even though you were angry with me,
your anger subsided, and you consoled me.
Isaiah 12:1
Context12:1 At that time 16 you will say:
“I praise you, O Lord,
for even though you were angry with me,
your anger subsided, and you consoled me.
Isaiah 9:6-9
Context9:6 For a child has been 17 born to us,
a son has been given to us.
He shoulders responsibility
and is called: 18
Extraordinary Strategist, 19
Mighty God, 20
Everlasting Father, 21
Prince of Peace. 22
9:7 His dominion will be vast 23
and he will bring immeasurable prosperity. 24
He will rule on David’s throne
and over David’s kingdom, 25
establishing it 26 and strengthening it
by promoting justice and fairness, 27
from this time forward and forevermore.
The Lord’s intense devotion to his people 28 will accomplish this.
9:8 29 The sovereign master 30 decreed judgment 31 on Jacob,
and it fell on Israel. 32
9:9 All the people were aware 33 of it,
the people of Ephraim and those living in Samaria. 34
Yet with pride and an arrogant attitude, they said, 35
Isaiah 9:1
Context9:1 (8:23) 36 The gloom will be dispelled for those who were anxious. 37
In earlier times he 38 humiliated
the land of Zebulun,
and the land of Naphtali; 39
but now he brings honor 40
to the way of the sea,
the region beyond the Jordan,
and Galilee of the nations. 41
Isaiah 28:9
Context28:9 Who is the Lord 42 trying to teach?
To whom is he explaining a message? 43
Those just weaned from milk!
Those just taken from their mother’s breast! 44
Zephaniah 1:4-6
Contextand all who live in Jerusalem. 46
I will remove 47 from this place every trace of Baal worship, 48
as well as the very memory 49 of the pagan priests. 50
1:5 I will remove 51 those who worship the stars in the sky from their rooftops, 52
those who swear allegiance to the Lord 53 while taking oaths in the name of 54 their ‘king,’ 55
1:6 and those who turn their backs on 56 the Lord
and do not want the Lord’s help or guidance.” 57
[30:13] 1 tn The verse reads literally, “So this sin will become for you like a breach ready to fall, bulging on a high wall, the breaking of which comes suddenly, in a flash.” Their sin produces guilt and will result in judgment. Like a wall that collapses their fall will be swift and sudden.
[50:11] 2 tc Several more recent commentators have proposed an emendation of מְאַזְּרֵי (mÿ’azzÿre, “who put on”) to מְאִירִי (mÿ’iri, “who light”). However, both Qumran scrolls of Isaiah and the Vulgate support the MT reading (cf. NIV, ESV).
[50:11] 3 tn On the meaning of זִיקוֹת (ziqot, “flaming arrows”), see HALOT 268 s.v. זִיקוֹת.
[50:11] 4 tn The imperative is probably rhetorical and has a predictive force.
[50:11] 5 tn Or perhaps, “flame” (so ASV).
[50:11] 6 sn Perhaps the servant here speaks to his enemies and warns them that they will self-destruct.
[50:11] 7 tn Heb “from my hand” (so NAB, NASB, NIV, NRSV).
[50:11] 8 sn The imagery may be that of a person who becomes ill and is forced to lie down in pain on a sickbed. Some see this as an allusion to a fiery place of damnation because of the imagery employed earlier in the verse.
[65:11] 9 tn The Hebrew text has simply, “forget.” The words “about worshiping at” are supplied in the translation for clarification.
[65:11] 10 tn The Hebrew has לַגַּד (laggad, “for Gad”), the name of a pagan deity. See HALOT 176 s.v. II גַּד 2.
[65:11] 11 tn The Hebrew has לַמְנִי (lamni, “for Meni”), the name of a pagan deity. See HALOT 602 s.v. מְגִי.
[65:1] 12 tn Heb “I allowed myself to be sought by those who did not ask.”
[65:1] 13 tn Heb “I allowed myself to be found by those who did not seek.”
[65:1] 14 tn Heb “call out in”; NASB, NIV, NRSV “call on.”
[12:1] 15 tn Or “in that day” (KJV).
[12:1] 16 tn Or “in that day” (KJV).
[9:6] 17 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] 18 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] 19 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] 20 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] 21 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] 22 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.
[9:7] 23 tc The Hebrew text has לְםַרְבֵּה (lÿmarbeh), which is a corrupt reading. לם is dittographic; note the preceding word, שָׁלוֹם (shalom). The corrected text reads literally, “great is the dominion.”
[9:7] 24 tn Heb “and to peace there will be no end” (KJV and ASV both similar). On the political and socio-economic sense of שָׁלוֹם (shalom) in this context, see the note at v. 6 on “Prince of Peace.”
[9:7] 25 tn Heb “over the throne of David, and over his kingdom.” The referent of the pronoun “his” (i.e., David) has been specified in the translation for clarity.
[9:7] 26 tn The feminine singular pronominal suffix on this form and the following one (translated “it” both times) refers back to the grammatically feminine noun “kingdom.”
[9:7] 27 tn Heb “with/by justice and fairness”; ASV “with justice and with righteousness.”
[9:7] 28 tn Heb “the zeal of the Lord.” In this context the Lord’s “zeal” refers to his intense devotion to and love for his people which prompts him to vindicate them and to fulfill his promises to David and the nation.
[9:8] 29 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] 30 tn The Hebrew term translated “sovereign master” here and in v. 17 is אֲדֹנָי (’adonay).
[9:8] 31 tn Heb “sent a word” (so KJV, ASV, NRSV); NASB “sends a message.”
[9:8] 32 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.
[9:9] 33 tn The translation assumes that vv. 9-10 describe the people’s response to a past judgment (v. 8). The perfect is understood as indicating simple past and the vav (ו) is taken as conjunctive. Another option is to take the vav on the perfect as consecutive and translate, “all the people will know.”
[9:9] 34 tn Heb “and the people, all of them, knew; Ephraim and the residents of Samaria.”
[9:9] 35 tn Heb “with pride and arrogance of heart, saying.”
[9:1] 36 sn In the Hebrew text (BHS) the chapter division comes one verse later than in the English Bible; 9:1 (8:23 HT). Thus 9:2-21 in the English Bible = 9:1-20 in the Hebrew text. Beginning with 10:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.
[9:1] 37 tn The Hebrew text reads, “Indeed there is no gloom for the one to whom there was anxiety for her.” The feminine singular pronominal suffix “her” must refer to the land (cf. vv. 22a, 23b). So one could translate, “Indeed there will be no gloom for the land which was anxious.” In this case the statement introduces the positive message to follow. Some assume an emendation of לֹא (lo’, “no”) to לוֹ (lo, “to him”) and of לָהּ (lah, “to her”) to לוֹ (lo, “to him”), yielding this literal reading: “indeed there is gloom for him, for the one to whom there was anxiety for him.” In this case the statement concludes the preceding description of judgment.
[9:1] 38 tn The Lord must be understood as the subject of the two verbs in this verse.
[9:1] 39 sn The statement probably alludes to the Assyrian conquest of Israel in ca. 734-733
[9:1] 40 tn Heb Just as in earlier times he humiliated…, [in] the latter times he has brought honor.” The main verbs in vv. 1b-4 are Hebrew perfects. The prophet takes his rhetorical stance in the future age of restoration and describes future events as if they have already occurred. To capture the dramatic effect of the original text, the translation uses the English present or present perfect.
[9:1] 41 sn These three geographical designations may refer to provinces established by the Assyrians in 734-733
[28:9] 42 tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.
[28:9] 43 tn Heb “Who is he teaching knowledge? For whom is he explaining a message?” The translation assumes that the Lord is the subject of the verbs “teaching” and “explaining,” and that the prophet is asking the questions. See v. 12. According to some vv. 9-10 record the people’s sarcastic response to the Lord’s message through Isaiah.
[28:9] 44 tn Heb “from the breasts.” The words “their mother’s” are supplied in the translation for clarification. The translation assumes that this is the prophet’s answer to the questions asked in the first half of the verse. The Lord is trying to instruct people who are “infants” morally and ethically.
[1:4] 45 tn Heb “I will stretch out my hand against,” is an idiom for hostile action.
[1:4] 46 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:4] 48 tn Heb “the remnant of Baal.”
[1:4] 49 tn Heb “name.” Here the “name” is figurative for the memory of those who bear it.
[1:4] 50 tc Heb “of the pagan priests and priests.” The first word (כְּמָרִים, kÿmarim) refers to idolatrous priests in its two other appearances in the OT (2 Kgs 23:5, Hos 10:5), while the second word (כֹּהֲנִים, kohanim) is the normal term for “priest” and is used of both legitimate and illegitimate priests in the OT. It is likely that the second term, which is omitted in the LXX, is a later scribal addition to the Hebrew text, defining the extremely rare word that precedes (see J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah [OTL], 167-68; cf. also NEB, NRSV). Some argue that both words are original; among the modern English versions that include both are NASB and NIV. Possibly the first word refers to outright pagan priests, while the second has in view once-legitimate priests of the Lord who had drifted into idolatrous practices. Another option is found in Adele Berlin, who translates, “the idolatrous priests among the priests,” understanding the second word as giving the general category of which the idolatrous priests are a part (Zephaniah [AB 25A], 75).
[1:5] 51 tn The words “I will remove” are repeated from v. 4b for stylistic reasons. In the Hebrew text vv. 4b-6 contain a long list of objects for the verb “I will remove” in v. 4b. In the present translation a new sentence was begun at the beginning of v. 5 in keeping with the tendency of contemporary English to use shorter sentences.
[1:5] 52 tn Heb “those who worship on their roofs the host of heaven.” The “host of heaven” included the sun, moon, planets, and stars, all of which were deified in the ancient Near East.
[1:5] 53 tc The MT reads, “those who worship, those who swear allegiance to the
[1:5] 54 tn Heb “those who swear by.”
[1:5] 55 tn The referent of “their king” is unclear. It may refer sarcastically to a pagan god (perhaps Baal) worshiped by the people. Some English versions (cf. NEB, NASB, NRSV) prefer to emend the text to “Milcom,” the name of an Ammonite god (following some LXX
[1:6] 56 tn Heb “turn back from [following] after.”
[1:6] 57 tn Heb “who do not seek the
