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Isaiah 45:17

Context

45:17 Israel will be delivered once and for all by the Lord; 1 

you will never again be ashamed or humiliated. 2 

Isaiah 51:6

Context

51:6 Look up at the sky!

Look at the earth below!

For the sky will dissipate 3  like smoke,

and the earth will wear out like clothes;

its residents will die like gnats.

But the deliverance I give 4  is permanent;

the vindication I provide 5  will not disappear. 6 

Isaiah 51:1

Context
There is Hope for the Future

51:1 “Listen to me, you who pursue godliness, 7 

who seek the Lord!

Look at the rock from which you were chiseled,

at the quarry 8  from which you were dug! 9 

Isaiah 1:3-4

Context

1:3 An ox recognizes its owner,

a donkey recognizes where its owner puts its food; 10 

but Israel does not recognize me, 11 

my people do not understand.”

1:4 12 The sinful nation is as good as dead, 13 

the people weighed down by evil deeds.

They are offspring who do wrong,

children 14  who do wicked things.

They have abandoned the Lord,

and rejected the Holy One of Israel. 15 

They are alienated from him. 16 

Isaiah 1:2

Context
Obedience, not Sacrifice

1:2 Listen, O heavens,

pay attention, O earth! 17 

For the Lord speaks:

“I raised children, 18  I brought them up, 19 

but 20  they have rebelled 21  against me!

Isaiah 2:13-14

Context

2:13 for all the cedars of Lebanon,

that are so high and mighty,

for all the oaks of Bashan; 22 

2:14 for all the tall mountains,

for all the high hills, 23 

Hebrews 9:28

Context
9:28 so also, after Christ was offered once to bear the sins of many, 24  to those who eagerly await him he will appear a second time, not to bear sin 25  but to bring salvation. 26 

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[45:17]  1 tn Heb “Israel will be delivered by the Lord [with] a permanent deliverance.”

[45:17]  2 tn Heb “you will not be ashamed and you will not be humiliated for ages of future time.”

[51:6]  3 tn Heb “will be torn in pieces.” The perfect indicates the certitude of the event, from the Lord’s rhetorical perspective.

[51:6]  4 tn Heb “my deliverance.” The same Hebrew word can also be translated “salvation” (so KJV, NAB, NASB, NIV, NRSV, NLT); cf. CEV “victory.”

[51:6]  5 tn Heb “my righteousness [or “vindication”].”

[51:6]  6 tn Heb “will not be shattered [or “dismayed”].”

[51:1]  7 tn Or “righteousness” (KJV, NASB, NIV, NRSV); NAB “justice”; NLT “hope for deliverance.”

[51:1]  8 tn Heb “the excavation of the hole.”

[51:1]  9 sn The “rock” and “quarry” refer here to Abraham and Sarah, the progenitors of the nation.

[1:3]  10 tn Heb “and the donkey the feeding trough of its owner.” The verb in the first line does double duty in the parallelism.

[1:3]  11 tn Although both verbs have no object, the parallelism suggests that Israel fails to recognize the Lord as the one who provides for their needs. In both clauses, the placement of “Israel” and “my people” at the head of the clause focuses the reader’s attention on the rebellious nation (C. van der Merwe, J. Naudé, J. Kroeze, A Biblical Hebrew Reference Grammar, 346-47).

[1:4]  12 sn Having summoned the witnesses and announced the Lord’s accusation against Israel, Isaiah mourns the nation’s impending doom. The third person references to the Lord in the second half of the verse suggest that the quotation from the Lord (cf. vv. 2-3) has concluded.

[1:4]  13 tn Heb “Woe [to the] sinful nation.” The Hebrew term הוֹי, (hoy, “woe, ah”) was used in funeral laments (see 1 Kgs 13:30; Jer 22:18; 34:5) and carries the connotation of death. In highly dramatic fashion the prophet acts out Israel’s funeral in advance, emphasizing that their demise is inevitable if they do not repent soon.

[1:4]  14 tn Or “sons” (NASB). The prophet contrasts four terms of privilege – nation, people, offspring, children – with four terms that depict Israel’s sinful condition in Isaiah’s day – sinful, evil, wrong, wicked (see J. A. Motyer, The Prophecy of Isaiah, 43).

[1:4]  15 sn Holy One of Israel is one of Isaiah’s favorite divine titles for God. It pictures the Lord as the sovereign king who rules over his covenant people and exercises moral authority over them.

[1:4]  16 tn Heb “they are estranged backward.” The LXX omits this statement, which presents syntactical problems and seems to be outside the synonymous parallelistic structure of the verse.

[1:2]  17 sn The personified heavens and earth are summoned to God’s courtroom as witnesses against God’s covenant people. Long before this Moses warned the people that the heavens and earth would be watching their actions (see Deut 4:26; 30:19; 31:28; 32:1).

[1:2]  18 tn Or “sons” (NAB, NASB).

[1:2]  19 sn The normal word pair for giving birth to and raising children is יָלַד (yalad, “to give birth to”) and גָּדַל (gadal, “to grow, raise”). The pair גָּדַל and רוּם (rum, “to raise up”) probably occur here to highlight the fact that Yahweh made something important of Israel (cf. R. Mosis, TDOT 2:403).

[1:2]  20 sn Against the backdrop of Yahweh’s care for his chosen people, Israel’s rebellion represents abhorrent treachery. The conjunction prefixed to a nonverbal element highlights the sad contrast between Yahweh’s compassionate care for His people and Israel’s thankless rebellion.

[1:2]  21 sn To rebel carries the idea of “covenant treachery.” Although an act of פֶּשַׁע (pesha’, “rebellion”) often signifies a breach of the law, the legal offense also represents a violation of an existing covenantal relationship (E. Carpenter and M. Grisanti, NIDOTTE 3:707).

[2:13]  22 sn The cedars of Lebanon and oaks of Bashan were well-known for their size and prominence. They make apt symbols here for powerful men who think of themselves as prominent and secure.

[2:14]  23 sn The high mountains and hills symbolize the apparent security of proud men, as do the high tower and fortified wall of v. 15.

[9:28]  24 sn An allusion to Isa 53:12.

[9:28]  25 tn Grk “without sin,” but in context this does not refer to Christ’s sinlessness (as in Heb 4:15) but to the fact that sin is already dealt with by his first coming.

[9:28]  26 tn Grk “for salvation.” This may be construed with the verb “await” (those who wait for him to bring them salvation), but the connection with “appear” (as in the translation) is more likely.



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