Discovery BoxIsaiah 6:1-2
Context6:1 In the year of King Uzziah’s death, 1 I saw the sovereign master 2 seated on a high, elevated throne. The hem of his robe filled the temple. 6:2 Seraphs 3 stood over him; each one had six wings. With two wings they covered their faces, with two they covered their feet, 4 and they used the remaining two to fly.
Isaiah 26:1--32:1
Context26:1 At that time 5 this song will be sung in the land of Judah:
“We have a strong city!
The Lord’s 6 deliverance, like walls and a rampart, makes it secure. 7
26:2 Open the gates so a righteous nation can enter –
one that remains trustworthy.
26:3 You keep completely safe the people who maintain their faith,
for they trust in you. 8
26:4 Trust in the Lord from this time forward, 9
even in Yah, the Lord, an enduring protector! 10
26:5 Indeed, 11 the Lord knocks down those who live in a high place,
he brings down an elevated town;
he brings it down to the ground, 12
he throws it down to the dust.
26:6 It is trampled underfoot
by the feet of the oppressed,
by the soles of the poor.”
26:7 13 The way of the righteous is level,
the path of the righteous that you make is straight. 14
26:8 Yes, as your judgments unfold, 15
O Lord, we wait for you.
We desire your fame and reputation to grow. 16
26:9 I 17 look for 18 you during the night,
my spirit within me seeks you at dawn,
for when your judgments come upon the earth,
those who live in the world learn about justice. 19
26:10 If the wicked are shown mercy,
they do not learn about justice. 20
Even in a land where right is rewarded, they act unjustly; 21
they do not see the Lord’s majesty revealed.
26:11 O Lord, you are ready to act, 22
but they don’t even notice.
They will see and be put to shame by your angry judgment against humankind, 23
yes, fire will consume your enemies. 24
26:12 O Lord, you make us secure, 25
for even all we have accomplished, you have done for us. 26
26:13 O Lord, our God,
masters other than you have ruled us,
but we praise your name alone.
26:14 The dead do not come back to life,
the spirits of the dead do not rise. 27
That is because 28 you came in judgment 29 and destroyed them,
you wiped out all memory of them.
26:15 You have made the nation larger, 30 O Lord,
you have made the nation larger and revealed your splendor, 31
you have extended all the borders of the land.
26:16 O Lord, in distress they looked for you;
they uttered incantations because of your discipline. 32
26:17 As when a pregnant woman gets ready to deliver
and strains and cries out because of her labor pains,
so were we because of you, O Lord.
26:18 We were pregnant, we strained,
we gave birth, as it were, to wind. 33
We cannot produce deliverance on the earth;
people to populate the world are not born. 34
26:19 35 Your dead will come back to life;
your corpses will rise up.
Wake up and shout joyfully, you who live in the ground! 36
For you will grow like plants drenched with the morning dew, 37
and the earth will bring forth its dead spirits. 38
26:20 Go, my people! Enter your inner rooms!
Close your doors behind you!
Hide for a little while,
until his angry judgment is over! 39
26:21 For look, the Lord is coming out of the place where he lives, 40
to punish the sin of those who live on the earth.
The earth will display the blood shed on it;
it will no longer cover up its slain. 41
27:1 At that time 42 the Lord will punish
with his destructive, 43 great, and powerful sword
Leviathan the fast-moving 44 serpent,
Leviathan the squirming serpent;
he will kill the sea monster. 45
sing about a delightful vineyard! 47
27:3 I, the Lord, protect it; 48
I water it regularly. 49
I guard it night and day,
so no one can harm it. 50
27:4 I am not angry.
I wish I could confront some thorns and briers!
Then I would march against them 51 for battle;
I would set them 52 all on fire,
27:5 unless they became my subjects 53
and made peace with me;
let them make peace with me. 54
27:6 The time is coming when Jacob will take root; 55
Israel will blossom and grow branches.
The produce 56 will fill the surface of the world. 57
27:7 Has the Lord struck down Israel like he did their oppressors? 58
Has Israel been killed like their enemies? 59
27:8 When you summon her for divorce, you prosecute her; 60
he drives her away 61 with his strong wind in the day of the east wind. 62
27:9 So in this way Jacob’s sin will be forgiven, 63
and this is how they will show they are finished sinning: 64
They will make all the stones of the altars 65
like crushed limestone,
and the Asherah poles and the incense altars will no longer stand. 66
27:10 For the fortified city 67 is left alone;
it is a deserted settlement
and abandoned like the desert.
Calves 68 graze there;
they lie down there
and eat its branches bare. 69
27:11 When its branches get brittle, 70 they break;
women come and use them for kindling. 71
For these people lack understanding, 72
therefore the one who made them has no compassion on them;
the one who formed them has no mercy on them.
27:12 At that time 73 the Lord will shake the tree, 74 from the Euphrates River 75 to the Stream of Egypt. Then you will be gathered up one by one, O Israelites. 76 27:13 At that time 77 a large 78 trumpet will be blown, and the ones lost 79 in the land of Assyria will come, as well as the refugees in 80 the land of Egypt. They will worship the Lord on the holy mountain in Jerusalem. 81
28:1 The splendid crown of Ephraim’s drunkards is doomed, 82
the withering flower, its beautiful splendor, 83
situated 84 at the head of a rich valley,
the crown of those overcome with wine. 85
28:2 Look, the sovereign master 86 sends a strong, powerful one. 87
With the force of a hailstorm or a destructive windstorm, 88
with the might of a driving, torrential rainstorm, 89
he will knock that crown 90 to the ground with his hand. 91
28:3 The splendid crown of Ephraim’s drunkards
will be trampled underfoot.
28:4 The withering flower, its beautiful splendor,
situated at the head of a rich valley,
will be like an early fig before harvest –
as soon as someone notices it,
he grabs it and swallows it. 92
28:5 At that time 93 the Lord who commands armies will become a beautiful crown
and a splendid diadem for the remnant of his people.
28:6 He will give discernment to the one who makes judicial decisions,
and strength to those who defend the city from attackers. 94
28:7 Even these men 95 stagger because of wine,
they stumble around because of beer –
priests and prophets stagger because of beer,
they are confused 96 because of wine,
they stumble around because of beer;
they stagger while seeing prophetic visions, 97
they totter while making legal decisions. 98
28:8 Indeed, all the tables are covered with vomit;
no place is untouched. 99
28:9 Who is the Lord 100 trying to teach?
To whom is he explaining a message? 101
Those just weaned from milk!
Those just taken from their mother’s breast! 102
28:10 Indeed, they will hear meaningless gibberish,
senseless babbling,
a syllable here, a syllable there. 103
28:11 For with mocking lips and a foreign tongue
he will speak to these people. 104
28:12 In the past he said to them, 105
“This is where security can be found.
Provide security for the one who is exhausted!
This is where rest can be found.” 106
But they refused to listen.
28:13 So the Lord’s word to them will sound like
meaningless gibberish,
senseless babbling,
a syllable here, a syllable there. 107
As a result, they will fall on their backsides when they try to walk, 108
and be injured, ensnared, and captured. 109
28:14 Therefore, listen to the Lord’s word,
you who mock,
you rulers of these people
who reside in Jerusalem! 110
28:15 For you say,
“We have made a treaty with death,
with Sheol 111 we have made an agreement. 112
When the overwhelming judgment sweeps by 113
it will not reach us.
For we have made a lie our refuge,
we have hidden ourselves in a deceitful word.” 114
28:16 Therefore, this is what the sovereign master, the Lord, says:
“Look, I am laying 115 a stone in Zion,
an approved 116 stone,
set in place as a precious cornerstone for the foundation. 117
The one who maintains his faith will not panic. 118
28:17 I will make justice the measuring line,
fairness the plumb line;
hail will sweep away the unreliable refuge, 119
the floodwaters will overwhelm the hiding place.
28:18 Your treaty with death will be dissolved; 120
your agreement 121 with Sheol will not last. 122
When the overwhelming judgment sweeps by, 123
you will be overrun by it. 124
28:19 Whenever it sweeps by, it will overtake you;
indeed, 125 every morning it will sweep by,
it will come through during the day and the night.” 126
When this announcement is understood,
it will cause nothing but terror.
28:20 For the bed is too short to stretch out on,
and the blanket is too narrow to wrap around oneself. 127
28:21 For the Lord will rise up, as he did at Mount Perazim, 128
he will rouse himself, as he did in the Valley of Gibeon, 129
to accomplish his work,
his peculiar work,
to perform his task,
his strange task. 130
28:22 So now, do not mock,
or your chains will become heavier!
For I have heard a message about decreed destruction,
from the sovereign master, the Lord who commands armies, against the entire land. 131
28:23 Pay attention and listen to my message! 132
Be attentive and listen to what I have to say! 133
28:24 Does a farmer just keep on plowing at planting time? 134
Does he keep breaking up and harrowing his ground?
28:25 Once he has leveled its surface,
does he not scatter the seed of the caraway plant,
sow the seed of the cumin plant,
and plant the wheat, barley, and grain in their designated places? 135
28:26 His God instructs him;
he teaches him the principles of agriculture. 136
28:27 Certainly 137 caraway seed is not threshed with a sledge,
nor is the wheel of a cart rolled over cumin seed. 138
Certainly caraway seed is beaten with a stick,
and cumin seed with a flail.
28:28 Grain is crushed,
though one certainly does not thresh it forever.
The wheel of one’s wagon rolls over it,
but his horses do not crush it.
28:29 This also comes from the Lord who commands armies,
who gives supernatural guidance and imparts great wisdom. 139
29:1 Ariel is as good as dead 140 –
Ariel, the town David besieged! 141
Keep observing your annual rituals,
celebrate your festivals on schedule. 142
29:2 I will threaten Ariel,
and she will mourn intensely
and become like an altar hearth 143 before me.
29:3 I will lay siege to you on all sides; 144
I will besiege you with troops; 145
I will raise siege works against you.
29:4 You will fall;
while lying on the ground 146 you will speak;
from the dust where you lie, your words will be heard. 147
Your voice will sound like a spirit speaking from the underworld; 148
from the dust you will chirp as if muttering an incantation. 149
29:5 But the horde of invaders will be like fine dust,
the horde of tyrants 150 like chaff that is blown away.
It will happen suddenly, in a flash.
29:6 Judgment will come from the Lord who commands armies, 151
accompanied by thunder, earthquake, and a loud noise,
by a strong gale, a windstorm, and a consuming flame of fire.
29:7 It will be like a dream, a night vision.
There will be a horde from all the nations that fight against Ariel,
those who attack her and her stronghold and besiege her.
29:8 It will be like a hungry man dreaming that he is eating,
only to awaken and find that his stomach is empty. 152
It will be like a thirsty man dreaming that he is drinking,
only to awaken and find that he is still weak and his thirst unquenched. 153
So it will be for the horde from all the nations
that fight against Mount Zion.
29:9 You will be shocked and amazed! 154
You are totally blind! 155
They are drunk, 156 but not because of wine;
they stagger, 157 but not because of beer.
29:10 For the Lord has poured out on you
a strong urge to sleep deeply. 158
He has shut your eyes (the prophets),
and covered your heads (the seers).
29:11 To you this entire prophetic revelation 159 is like words in a sealed scroll. When they hand it to one who can read 160 and say, “Read this,” he responds, “I can’t, because it is sealed.” 29:12 Or when they hand the scroll to one who can’t read 161 and say, “Read this,” he says, “I can’t read.” 162
29:13 The sovereign master 163 says,
“These people say they are loyal to me; 164
they say wonderful things about me, 165
but they are not really loyal to me. 166
Their worship consists of
nothing but man-made ritual. 167
29:14 Therefore I will again do an amazing thing for these people –
an absolutely extraordinary deed. 168
Wise men will have nothing to say,
the sages will have no explanations.” 169
29:15 Those who try to hide their plans from the Lord are as good as dead, 170
who do their work in secret and boast, 171
“Who sees us? Who knows what we’re doing?” 172
29:16 Your thinking is perverse! 173
Should the potter be regarded as clay? 174
Should the thing made say 175 about its maker, “He didn’t make me”?
Or should the pottery say about the potter, “He doesn’t understand”?
29:17 In just a very short time 176
Lebanon will turn into an orchard,
and the orchard will be considered a forest. 177
29:18 At that time 178 the deaf will be able to hear words read from a scroll,
and the eyes of the blind will be able to see through deep darkness. 179
29:19 The downtrodden will again rejoice in the Lord;
the poor among humankind will take delight 180 in the Holy One of Israel. 181
29:20 For tyrants will disappear,
those who taunt will vanish,
and all those who love to do wrong will be eliminated 182 –
29:21 those who bear false testimony against a person, 183
who entrap the one who arbitrates at the city gate 184
and deprive the innocent of justice by making false charges. 185
29:22 So this is what the Lord, the one who delivered Abraham, says to the family of Jacob: 186
“Jacob will no longer be ashamed;
their faces will no longer show their embarrassment. 187
29:23 For when they see their children,
whom I will produce among them, 188
they will honor 189 my name.
They will honor the Holy One of Jacob; 190
they will respect 191 the God of Israel.
29:24 Those who stray morally will gain understanding; 192
those who complain will acquire insight. 193
30:1 “The rebellious 194 children are as good as dead,” 195 says the Lord,
“those who make plans without consulting me, 196
who form alliances without consulting my Spirit, 197
and thereby compound their sin. 198
30:2 They travel down to Egypt
without seeking my will, 199
seeking Pharaoh’s protection,
and looking for safety in Egypt’s protective shade. 200
30:3 But Pharaoh’s protection will bring you nothing but shame,
and the safety of Egypt’s protective shade nothing but humiliation.
30:4 Though his 201 officials are in Zoan
and his messengers arrive at Hanes, 202
30:5 all will be put to shame 203
because of a nation that cannot help them,
who cannot give them aid or help,
but only shame and disgrace.”
30:6 This is a message 204 about the animals in the Negev:
Through a land of distress and danger,
inhabited by lionesses and roaring lions, 205
by snakes and darting adders, 206
they transport 207 their wealth on the backs of donkeys,
their riches on the humps of camels,
to a nation that cannot help them. 208
30:7 Egypt is totally incapable of helping. 209
For this reason I call her
‘Proud one 210 who is silenced.’” 211
30:8 Now go, write it 212 down on a tablet in their presence, 213
inscribe it on a scroll,
so that it might be preserved for a future time
as an enduring witness. 214
30:9 For these are rebellious people –
they are lying children,
children unwilling to obey the Lord’s law. 215
30:10 They 216 say to the visionaries, “See no more visions!”
and to the seers, “Don’t relate messages to us about what is right! 217
Tell us nice things,
relate deceptive messages. 218
30:11 Turn aside from the way,
stray off the path. 219
Remove from our presence the Holy One of Israel.” 220
30:12 For this reason this is what the Holy One of Israel says:
“You have rejected this message; 221
you trust instead in your ability to oppress and trick, 222
and rely on that kind of behavior. 223
30:13 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. 224
30:14 It shatters in pieces like a clay jar,
so shattered to bits that none of it can be salvaged. 225
Among its fragments one cannot find a shard large enough 226
to scoop a hot coal from a fire 227
or to skim off water from a cistern.” 228
30:15 For this is what the master, the Lord, the Holy One of Israel says:
“If you repented and patiently waited for me, you would be delivered; 229
if you calmly trusted in me you would find strength, 230
but you are unwilling.
30:16 You say, ‘No, we will flee on horses,’
so you will indeed flee.
You say, ‘We will ride on fast horses,’
so your pursuers will be fast.
30:17 One thousand will scurry at the battle cry of one enemy soldier; 231
at the battle cry of five enemy soldiers you will all run away, 232
until the remaining few are as isolated 233
as a flagpole on a mountaintop
or a signal flag on a hill.”
30:18 For this reason the Lord is ready to show you mercy;
he sits on his throne, ready to have compassion on you. 234
Indeed, the Lord is a just God;
all who wait for him in faith will be blessed. 235
30:19 For people will live in Zion;
in Jerusalem 236 you will weep no more. 237
When he hears your cry of despair, he will indeed show you mercy;
when he hears it, he will respond to you. 238
30:20 The sovereign master 239 will give you distress to eat
and suffering to drink; 240
but your teachers will no longer be hidden;
your eyes will see them. 241
30:21 You 242 will hear a word spoken behind you, saying,
“This is the correct 243 way, walk in it,”
whether you are heading to the right or the left.
30:22 You will desecrate your silver-plated idols 244
and your gold-plated images. 245
You will throw them away as if they were a menstrual rag,
saying to them, “Get out!”
30:23 He will water the seed you plant in the ground,
and the ground will produce crops in abundance. 246
At that time 247 your cattle will graze in wide pastures.
30:24 The oxen and donkeys used in plowing 248
will eat seasoned feed winnowed with a shovel and pitchfork. 249
30:25 On every high mountain
and every high hill
there will be streams flowing with water,
at the time of 250 great slaughter when the fortified towers collapse.
30:26 The light of the full moon will be like the sun’s glare
and the sun’s glare will be seven times brighter,
like the light of seven days, 251
when the Lord binds up his people’s fractured bones 252
and heals their severe wound. 253
30:27 Look, the name 254 of the Lord comes from a distant place
in raging anger and awesome splendor. 255
He speaks angrily
and his word is like destructive fire. 256
30:28 His battle cry overwhelms like a flooding river 257
that reaches one’s neck.
He shakes the nations in a sieve that isolates the chaff; 258
he puts a bit into the mouth of the nations and leads them to destruction. 259
30:29 You will sing
as you do in the evening when you are celebrating a festival.
You will be happy like one who plays a flute
as he goes to the mountain of the Lord, the Rock who shelters Israel. 260
30:30 The Lord will give a mighty shout 261
and intervene in power, 262
with furious anger and flaming, destructive fire, 263
with a driving rainstorm and hailstones.
30:31 Indeed, the Lord’s shout will shatter Assyria; 264
he will beat them with a club.
30:32 Every blow from his punishing cudgel, 265
with which the Lord will beat them, 266
will be accompanied by music from the 267 tambourine and harp,
and he will attack them with his weapons. 268
30:33 For 269 the burial place is already prepared; 270
it has been made deep and wide for the king. 271
The firewood is piled high on it. 272
The Lord’s breath, like a stream flowing with brimstone,
will ignite it.
31:1 Those who go down to Egypt for help are as good as dead, 273
those who rely on war horses,
and trust in Egypt’s many chariots 274
and in their many, many horsemen. 275
But they do not rely on the Holy One of Israel 276
and do not seek help from the Lord.
31:2 Yet he too is wise 277 and he will bring disaster;
he does not retract his decree. 278
He will attack the wicked nation, 279
and the nation that helps 280 those who commit sin. 281
31:3 The Egyptians are mere humans, not God;
their horses are made of flesh, not spirit.
The Lord will strike with 282 his hand;
the one who helps will stumble
and the one being helped will fall.
Together they will perish. 283
31:4 Indeed, this is what the Lord says to me:
“The Lord will be like a growling lion,
like a young lion growling over its prey. 284
Though a whole group of shepherds gathers against it,
it is not afraid of their shouts
or intimidated by their yelling. 285
In this same way the Lord who commands armies will descend
to do battle on Mount Zion and on its hill. 286
31:5 Just as birds hover over a nest, 287
so the Lord who commands armies will protect Jerusalem. 288
He will protect and deliver it;
as he passes over 289 he will rescue it.
31:6 You Israelites! Return to the one against whom you have so blatantly rebelled! 290 31:7 For at that time 291 everyone will get rid of 292 the silver and gold idols your hands sinfully made. 293
31:8 Assyria will fall by a sword, but not one human-made; 294
a sword not made by humankind will destroy them. 295
They will run away from this sword 296
and their young men will be forced to do hard labor.
31:9 They will surrender their stronghold 297 because of fear; 298
their officers will be afraid of the Lord’s battle flag.” 299
This is what the Lord says –
the one whose fire is in Zion,
whose firepot is in Jerusalem. 300
32:1 Look, a king will promote fairness; 301
officials will promote justice. 302
Hosea 1:1
Context1:1 303 This is the word of the Lord which was revealed to Hosea 304 son of Beeri during the time when 305 Uzziah, Jotham, Ahaz, and Hezekiah ruled Judah, 306 and during the time when Jeroboam son of Joash 307 ruled Israel. 308
Amos 1:1
Context1:1 The following is a record of what Amos prophesied. 309 He 310 was one of the herdsmen from Tekoa. These prophecies about Israel were revealed to him 311 during the time of 312 King Uzziah of Judah and 313 King Jeroboam son of Joash of Israel, two years before the earthquake. 314
Micah 1:1
Context1:1 This is the prophetic message that the Lord gave to 315 Micah of Moresheth. He delivered this message 316 during the reigns of 317 Jotham, Ahaz, and Hezekiah, kings of Judah. The prophecies pertain to 318 Samaria 319 and Jerusalem. 320
[6:1] 1 sn That is, approximately 740
[6:1] 2 tn The Hebrew term translated “sovereign master” here and in vv. 8, 11 is אֲדֹנָי (’adonay).
[6:2] 3 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] 4 sn Some understand “feet” here as a euphemistic reference to the genitals.
[26:1] 5 tn Heb “In that day” (so KJV).
[26:1] 6 tn Heb “his”; the referent (the Lord) has been specified in the translation for clarity.
[26:1] 7 tn Heb “deliverance he makes walls and a rampart.”
[26:3] 8 tn Heb “[one of] firm purpose you will keep [in] peace, peace, for in you he possesses trust.” The Hebrew term יֵצֶר (yetser) refers to what one devises in the mind; סָמוּךְ (samukh) probably functions here like an attributive adjective and carries the nuance “firm.” So the phrase literally means, “a firm purpose,” but as the object of the verb “keep, guard,” it must stand by metonymy for the one(s) who possess a firm purpose. In this context the “righteous nation” (v. 2) is probably in view and the “firm purpose” refers to their unwavering faith in God’s vindication (see 25:9). In this context שָׁלוֹם (shalom, “peace”), which is repeated for emphasis, likely refers to national security, not emotional or psychological composure (see vv. 1-2). The passive participle בָּטוּחַ (batuakh) expresses a state that results from the subject’s action.
[26:4] 9 tn Or “forevermore.” For other uses of the phrase עֲדֵי־עַד (’ade-’ad) see Isa 65:18 and Pss 83:17; 92:7.
[26:4] 10 tc The Hebrew text has “for in Yah, the Lord, an everlasting rock.” Some have suggested that the phrase בְּיָהּ (beyah, “in Yah”) is the result of dittography. A scribe seeing כִּי יְהוָה (ki yÿhvah) in his original text would somehow have confused the letters and accidentally inserted בְּיָהּ between the words (bet and kaf [ב and כ] can be confused in later script phases). A number of English versions retain both divine names for emphasis (ESV, NIV, NKJV, NRSV, NLT). One of the Qumran texts (1QIsaa) confirms the MT reading as well.
[26:5] 11 tn Or “For” (KJV, ASV, NASB, NRSV).
[26:5] 12 tn The translation assumes that יַשְׁפִּילֶנָּה (yashpilennah) goes with the preceding words “an elevated town,” and that יַשְׁפִּילָהּ (yashpilah) belongs with the following words, “to the ground.” See J. N. Oswalt, Isaiah (NICOT), 1:469, n. 7.
[26:7] 13 sn The literary structure of chap. 26 is not entirely clear. The chapter begins with an eschatological song of praise and ends with a lament and prophetic response (vv. 16-21). It is not certain where the song of praise ends or how vv. 7-15 fit into the structure. Verses 10-11a seem to lament the presence of evil and v. 11b anticipates the arrival of judgment, so it is possible that vv. 7-15 are a prelude to the lament and announcement that conclude the chapter.
[26:7] 14 tc The Hebrew text has, “upright, the path of the righteous you make level.” There are three possible ways to translate this line. Some take יָשָׁר (yashar) as a divine title: “O Upright One” (cf. NASB, NIV, NKJV, NRSV, NLT). Others regard יָשָׁר as the result of dittography (מֵישָׁרִים יָשָׁר ַמעְגַּל, mesharim yashar ma’gal) and do not include it in the translation. Another possibility is to keep יָשָׁר and render the line as “the path of the righteous that you prepare is straight.”
[26:8] 15 tn The Hebrew text has, “yes, the way of your judgments.” The translation assumes that “way” is related to the verb “we wait” as an adverbial accusative (“in the way of your judgments we wait”). מִשְׁפָּטֶיךָ (mishpatekha, “your judgments”) could refer to the Lord’s commandments, in which case one might translate, “as we obey your commands.” However, in verse 9 the same form refers to divine acts of judgment on evildoers.
[26:8] 16 tn Heb “your name and your remembrance [is] the desire of [our?] being.”
[26:9] 17 tn Heb “with my soul I.” This is a figure for the speaker himself (“I”).
[26:9] 18 tn Or “long for, desire.” The speaker acknowledges that he is eager to see God come in judgment (see vv. 8, 9b).
[26:9] 19 tn The translation understands צֶדֶק (tsedeq) in the sense of “justice,” but it is possible that it carries the nuance “righteousness,” in which case one might translate, “those who live in the world learn to live in a righteous manner” (cf. NCV).
[26:10] 20 tn As in verse 9b, the translation understands צֶדֶק (tsedeq) in the sense of “justice,” but it is possible that it carries the nuance “righteousness,” in which case one might translate, “they do not learn to live in a righteous manner.”
[26:10] 21 tn Heb “in a land of uprightness they act unjustly”; NRSV “they deal perversely.”
[26:11] 22 tn Heb “O Lord, your hand is lifted up.”
[26:11] 23 tn Heb “They will see and be ashamed of zeal of people.” Some take the prefixed verbs as jussives and translate the statement as a prayer, “Let them see and be put to shame.” The meaning of the phrase קִנְאַת־עָם (qin’at-’am, “zeal of people”) is unclear. The translation assumes that this refers to God’s angry judgment upon people. Another option is to understand the phrase as referring to God’s zealous, protective love of his covenant people. In this case one might translate, “by your zealous devotion to your people.”
[26:11] 24 tn Heb “yes, fire, your enemies, will consume them.” Many understand the prefixed verb form to be jussive and translate, “let [fire] consume” (cf. NAB, NIV, NRSV). The mem suffixed to the verb may be enclitic; if a pronominal suffix, it refers back to “your enemies.”
[26:12] 25 tn Heb “O Lord, you establish peace for us.”
[26:12] 26 tc Some suggest emending גַּם כָּל (gam kol, “even all”) to כִּגְמֻל (kigmul, “according to the deed[s] of”) One might then translate “for according to what our deeds deserve, you have acted on our behalf.” Nevertheless, accepting the MT as it stands, the prophet affirms that Yahweh deserved all the credit for anything Israel had accomplished.
[26:14] 27 sn In light of what is said in verse 14b, the “dead” here may be the “masters” mentioned in verse 13.
[26:14] 28 tn The Hebrew term לָכֵן (lakhen) normally indicates a cause-effect relationship between what precedes and follows and is translated, “therefore.” Here, however, it infers the cause from the effect and brings out what is implicit in the previous statement. See BDB 487 s.v.
[26:14] 29 tn Heb “visited [for harm]” (cf. KJV, ASV); NAB, NRSV “you have punished.”
[26:15] 30 tn Heb “you have added to the nation.” The last line of the verse suggests that geographical expansion is in view. “The nation” is Judah.
[26:15] 31 tn Or “brought honor to yourself.”
[26:16] 32 tn The meaning of this verse is unclear. It appears to read literally, “O Lord, in distress they visit you, they pour out [?] an incantation, your discipline to them.” פָּקַד (paqad) may here carry the sense of “seek with interest” (cf. Ezek 23:21 and BDB 823 s.v.) or “seek in vain” (cf. Isa 34:16), but it is peculiar for the Lord to be the object of this verb. צָקוּן (tsaqun) may be a Qal perfect third plural form from צוּק (tsuq, “pour out, melt”), though the verb is not used of pouring out words in its two other occurrences. Because of the appearance of צַר (tsar, “distress”) in the preceding line, it is tempting to emend the form to a noun and derive it from צוּק (“be in distress”) The term לַחַשׁ (lakhash) elsewhere refers to an incantation (Isa 3:3; Jer 8:17; Eccl 10:11) or amulet (Isa 3:20). Perhaps here it refers to ritualistic prayers or to magical incantations used to ward off evil.
[26:18] 33 tn On the use of כְּמוֹ (kÿmo, “like, as”) here, see BDB 455 s.v. Israel’s distress and suffering, likened here to the pains of childbirth, seemed to be for no purpose. A woman in labor endures pain with the hope that a child will be born; in Israel’s case no such positive outcome was apparent. The nation was like a woman who strains to bring forth a child, but can’t push the baby through to daylight. All her effort produces nothing.
[26:18] 34 tn Heb “and the inhabitants of the world do not fall.” The term נָפַל (nafal) apparently means here, “be born,” though the Qal form of the verb is not used with this nuance anywhere else in the OT. (The Hiphil appears to be used in the sense of “give birth” in v. 19, however.) The implication of verse 18b seems to be that Israel hoped its suffering would somehow end in deliverance and an increase in population. The phrase “inhabitants of the world” seems to refer to the human race in general, but the next verse, which focuses on Israel’s dead, suggests the referent may be more limited.
[26:19] 35 sn At this point the Lord (or prophet) gives the people an encouraging oracle.
[26:19] 36 tn Heb “dust” (so KJV, NAB, NASB, NIV, NRSV).
[26:19] 37 tn Heb “for the dew of lights [is] your dew.” The pronominal suffix on “dew” is masculine singular, like the suffixes on “your dead” and “your corpses” in the first half of the verse. The statement, then, is addressed to collective Israel, the speaker in verse 18. The plural form אוֹרֹת (’orot) is probably a plural of respect or magnitude, meaning “bright light” (i.e., morning’s light). Dew is a symbol of fertility and life. Here Israel’s “dew,” as it were, will soak the dust of the ground and cause the corpses of the dead to spring up to new life, like plants sprouting up from well-watered soil.
[26:19] 38 sn It is not certain whether the resurrection envisioned here is intended to be literal or figurative. A comparison with 25:8 and Dan 12:2 suggests a literal interpretation, but Ezek 37:1-14 uses resurrection as a metaphor for deliverance from exile and the restoration of the nation (see Isa 27:12-13).
[26:20] 39 tn Heb “until anger passes by.”
[26:21] 40 tn Heb “out of his place” (so KJV, ASV).
[26:21] 41 sn This implies that rampant bloodshed is one of the reasons for divine judgment. See the note at 24:5.
[27:1] 42 tn Heb “in that day” (so KJV).
[27:1] 43 tn Heb “hard, severe”; cf. NAB, NRSV “cruel”; KJV “sore”; NLT “terrible.”
[27:1] 44 tn Heb “fleeing” (so NAB, NASB, NRSV). Some translate “slippery” or “slithering.”
[27:1] 45 tn The description of Leviathan should be compared with the following excerpts from Ugaritic mythological texts: (1) “Was not the dragon (Ugaritic tnn, cognate with Hebrew תַנִּין [tannin, translated “sea monster” here]) vanquished and captured? I did destroy the wriggling (Ugaritic ’qltn, cognate to Hebrew עֲקַלָּתוֹן [’aqallaton, translated “squirming” here]) serpent, the tyrant with seven heads (cf. Ps 74:14).” (See CTA 3 iii 38-39.) (2) “for all that you smote Leviathan the slippery (Ugaritic brh, cognate to Hebrew בָּרִחַ [bariakh, translated “fast-moving” here]) serpent, [and] made an end of the wriggling serpent, the tyrant with seven heads” (See CTA 5 i 1-3.)
[27:2] 46 tn Heb “in that day” (so KJV).
[27:2] 47 tn Heb “vineyard of delight,” or “vineyard of beauty.” Many medieval
[27:3] 48 tn Heb “her.” Apparently “vineyard” is the antecedent, though normally this noun is understood as masculine (see Lev 25:3, however).
[27:3] 49 tn Or perhaps, “constantly.” Heb “by moments.”
[27:3] 50 tn Heb “lest [someone] visit [harm] upon it, night and day I guard it.”
[27:4] 51 tn Heb “it.” The feminine singular suffix apparently refers back to the expression “thorns and briers,” understood in a collective sense. For other examples of a cohortative expressing resolve after a hypothetical statement introduced by נָתַן with מִי (miwith natan), see Judg 9:29; Jer 9:1-2; Ps 55:6.
[27:4] 52 tn Heb “it.” The feminine singular suffix apparently refers back to the expression “thorns and briers,” understood in a collective sense.
[27:5] 53 tn Heb “or let him take hold of my refuge.” The subject of the third masculine singular verb form is uncertain. Apparently the symbolic “thorns and briers” are in view, though in v. 4b a feminine singular pronoun was used to refer to them.
[27:5] 54 tc The Hebrew text has, “he makes peace with me, peace he makes with me.” Some contend that two alternative readings are preserved here and one should be deleted. The first has the object שָׁלוֹם (shalom, “peace”) preceding the verb עָשָׂה (’asah, “make”); the second reverses the order. Another option is to retain both statements, although repetitive, to emphasize the need to make peace with Yahweh.
[27:6] 55 tc The Hebrew text reads literally, “the coming ones, let Jacob take root.” הַבָּאִים (habba’im, “the coming ones”) should probably be emended to יָמִים בָאִים (yamim va’im, “days [are] coming”) or בְּיָמִים הַבָּאִים (biyamim habba’im, “in the coming days”).
[27:6] 56 tn Heb “fruit” (so KJV, NAB, NASB, NIV, NRSV, NLT).
[27:6] 57 sn This apparently refers to a future population explosion. See 26:18.
[27:7] 58 tn The Hebrew text reads literally, “Like the striking down of the one striking him down does he strike him down?” The meaning of the text is unclear, but this may be a rhetorical question, suggesting that Israel has not experienced divine judgment to the same degree as her oppressors. In this case “the one striking down” refers to Israel’s oppressors, while the pronoun “him” refers to Israel. The subject of the final verb (“does he strike down”) would then be God, while the pronoun “him” would again refer to Israel.
[27:7] 59 tn The Hebrew text reads literally, “Or like the killing of his killed ones is he killed?” If one accepts the interpretation of the parallel line outlined in the previous note, then this line too would contain a rhetorical question suggesting that Israel has not experienced destruction to the same degree as its enemies. In this case “his killed ones” refers to the one who struck Israel down, and Israel would be the subject of the final verb (“is he killed”).
[27:8] 60 tn The Hebrew text reads literally, “in [?], in sending her away, you oppose her.” The meaning of this line is uncertain. The form בְּסַאסְּאָה (bÿsa’ssÿ’ah) is taken as an infinitive from סַאסְּאָה (sa’ssÿ’ah) with a prepositional prefix and a third feminine singular suffix. (The MT does not have a mappiq in the final he [ה], however). According to HALOT 738 s.v. סַאסְּאָה the verb is a Palpel form from an otherwise unattested root cognate with an Arabic verb meaning “to gather beasts with a call.” Perhaps it means “to call, summon” here, but this is a very tentative proposal. בְּשַׁלְחָהּ (bÿshalkhah, “in sending her away”) appears to be a Piel infinitive with a prepositional prefix and a third feminine singular suffix. Since the Piel of שָׁלָח (shalakh) can sometimes mean “divorce” (HALOT 1514-15 s.v.) and the following verb רִיב (riv, “oppose”) can be used in legal contexts, it is possible that divorce proceedings are alluded to here. This may explain why Israel is referred to as feminine in this verse, in contrast to the masculine forms used in vv. 6-7 and 9.
[27:8] 61 tn The Hebrew text has no object expressed, but one can understand a third feminine singular pronominal object and place a mappiq in the final he (ה) of the form to indicate the suffix.
[27:8] 62 sn The “east wind” here symbolizes violent divine judgment.
[27:9] 63 tn Or “be atoned for” (NIV); cf. NRSV “be expiated.”
[27:9] 64 tn Heb “and this [is] all the fruit of removing his sin.” The meaning of the statement is not entirely clear, though “removing his sin” certainly parallels “Jacob’s sin will be removed” in the preceding line. If original, “all the fruit” may refer to the result of the decision to remove sin, but the phrase may be a corruption of לְכַפֵּר (lekhaper, “to atone for”), which in turn might be a gloss on הָסִר (hasir, “removing”).
[27:9] 65 tn Heb “when he makes the stones of an altar.” The singular “altar” is collective here; pagan altars are in view, as the last line of the verse indicates. See also 17:8.
[27:9] 66 sn As interpreted and translated above, this verse says that Israel must totally repudiate its pagan religious practices in order to experience God’s forgiveness and restoration. Another option is to understand “in this way” and “this” in v. 9a as referring back to the judgment described in v. 8. In this case כָּפַר (kafar, “atone for”) is used in a sarcastic sense; Jacob’s sin is “atoned for” and removed through severe judgment. Following this line of interpretation, one might paraphrase the verse as follows: “So in this way (through judgment) Jacob’s sin will be “atoned for,” and this is the way his sin will be removed, when he (i.e., God) makes all the altar stones like crushed limestone….” This interpretation is more consistent with the tone of judgment in vv. 8 and 10-11.
[27:10] 67 sn The identity of this city is uncertain. The context suggests that an Israelite city, perhaps Samaria or Jerusalem, is in view. For discussions of interpretive options see J. N. Oswalt, Isaiah (NICOT), 1:496-97, and Paul L. Redditt, “Once Again, the City in Isaiah 24-27,” HAR 10 (1986), 332.
[27:10] 68 tn The singular form in the text is probably collective.
[27:10] 69 tn Heb “and destroy her branches.” The city is the antecedent of the third feminine singular pronominal suffix. Apparently the city is here compared to a tree. See also v. 11.
[27:11] 70 tn Heb “are dry” (so NASB, NIV, NRSV).
[27:11] 71 tn Heb “women come [and] light it.” The city is likened to a dead tree with dried up branches that is only good for firewood.
[27:11] 72 tn Heb “for not a people of understanding [is] he.”
[27:12] 73 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] 74 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] 75 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] 76 sn The Israelites will be freed from exile (likened to beating the olives off the tree) and then gathered (likened to collecting the olives).
[27:13] 77 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.
[27:13] 78 tn Traditionally, “great” (KJV, NAB, NASB, NIV, NLT); CEV “loud.”
[27:13] 79 tn Or “the ones perishing.”
[27:13] 80 tn Or “the ones driven into.”
[27:13] 81 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[28:1] 82 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] 83 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] 84 tn Heb “which [is].”
[28:1] 85 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.
[28:2] 86 tn The Hebrew term translated “sovereign master” here and in vv. 16, 22 is אֲדֹנָי (’adonay).
[28:2] 87 tn Heb “Look, a strong and powerful [one] belongs to the Lord.”
[28:2] 88 tn Heb “like a rainstorm of hail, a wind of destruction.”
[28:2] 89 tn Heb “like a rainstorm of mighty, overflowing waters.”
[28:2] 90 tn The words “that crown” are supplied in the translation for clarification. The object of the verb is unexpressed in the Hebrew text.
[28:2] 91 tn Or “by [his] power.”
[28:4] 92 tn Heb “which the one seeing sees, while still it is in his hand he swallows it.”
[28:5] 93 tn Or “in that day” (KJV).
[28:6] 94 tn Heb “and [he will become] a spirit of justice for the one who sits [i.e., presides] over judgment, // and strength [for] the ones who turn back battle at the city gate.” The Lord will provide internal stability and national security.
[28:7] 95 tn Heb “these.” The demonstrative pronoun anticipates “priests and prophets” two lines later.
[28:7] 96 tn According to HALOT 135 s.v. III בלע, the verb form is derived from בָּלַע (bala’, “confuse”), not the more common בָּלַע (“swallow”). See earlier notes at 3:12 and 9:16.
[28:7] 97 tn Heb “in the seeing.”
[28:7] 98 tn Heb “[in] giving a decision.”
[28:8] 99 tn Heb “vomit, without a place.” For the meaning of the phrase בְּלִי מָקוֹם (bÿli maqom, “without a place”), see HALOT 133 s.v. בְּלִי.
[28:9] 100 tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.
[28:9] 101 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] 102 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.
[28:10] 103 tn The meaning of this verse has been debated. The text has literally “indeed [or “for”] a little there, a little there” ( כִּי צַו לָצָו צַו לָצָו קַו לָקָו קַו, ki tsav latsav, tsav latsav, qav laqav, qav laqav). The present translation assumes that the repetitive syllables are gibberish that resembles baby talk (cf v. 9b) and mimics what the people will hear when foreign invaders conquer the land (v. 11). In this case זְעֵיר (zÿ’er, “a little”) refers to the short syllabic structure of the babbling (cf. CEV). Some take צַו (tsav) as a derivative of צָוָה (tsavah, “command”) and translate the first part of the statement as “command after command, command after command.” Proponents of this position (followed by many English versions) also take קַו (qav) as a noun meaning “measuring line” (see v. 17), understood here in the abstract sense of “standard” or “rule.”
[28:11] 104 sn This verse alludes to the coming Assyrian invasion, when the people will hear a foreign language that sounds like gibberish to them. The Lord is the subject of the verb “will speak,” as v. 12 makes clear. He once spoke in meaningful terms, but in the coming judgment he will speak to them, as it were, through the mouth of foreign oppressors. The apparent gibberish they hear will be an outward reminder that God has decreed their defeat.
[28:12] 105 tn Heb “who said to them.”
[28:12] 106 sn This message encapsulates the Lord’s invitation to his people to find security in his protection and blessing.
[28:13] 107 tn Heb “And the word of the Lord will be to them, ‘tsahv latsahv,’ etc.” See the note at v. 10. In this case the “Lord’s word” is not the foreigner’s strange sounding words (as in v. 10), but the Lord’s repeated appeals to them (like the one quoted in v. 12). As time goes on, the Lord’s appeals through the prophets will have no impact on the people; they will regard prophetic preaching as gibberish.
[28:13] 108 tn Heb “as a result they will go and stumble backward.” Perhaps an infant falling as it attempts to learn to walk is the background image here (cf. v. 9b). The Hebrew term לְמַעַן (lÿma’an) could be taken as indicating purpose (“in order that”), rather than simple result. In this case the people’s insensitivity to the message is caused by the Lord as a means of expediting their downfall.
[28:13] 109 sn When divine warnings and appeals become gibberish to the spiritually insensitive, they have no guidance and are doomed to destruction.
[28:14] 110 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[28:15] 111 sn Sheol is the underworld, land of the dead, according to the OT world view.
[28:15] 112 tn Elsewhere the noun חֹזֶה (khozeh) refers to a prophet who sees visions. In v. 18 the related term חָזוּת (khazut, “vision”) is used. The parallelism in both verses (note “treaty”) seems to demand a meaning “agreement” for both nouns. Perhaps חֹזֶה and חזוּת are used in a metonymic sense in vv. 15 and 18. Another option is to propose a homonymic root. See J. N. Oswalt, Isaiah (NICOT), 1:514, and HALOT 301 s.v. II חֹזֶה.
[28:15] 113 tn Heb “the overwhelming scourge, when it passes by” (NRSV similar).
[28:15] 114 sn “Lie” and “deceitful word” would not be the terms used by the people. They would likely use the words “promise” and “reliable word,” but the prophet substitutes “lie” and “deceitful word” to emphasize that this treaty with death will really prove to be disappointing.
[28:16] 115 tc The Hebrew text has a third person verb form, which does not agree with the first person suffix that precedes. The form should be emended to יֹסֵד (yosed), a Qal active participle used in a present progressive or imminent future sense.
[28:16] 116 tn Traditionally “tested,” but the implication is that it has passed the test and stands approved.
[28:16] 117 sn The reality behind the metaphor is not entirely clear from the context. The stone appears to represent someone or something that gives Zion stability. Perhaps the ideal Davidic ruler is in view (see 32:1). Another option is that the image of beginning a building project by laying a precious cornerstone suggests that God is about to transform Zion through judgment and begin a new covenant community that will experience his protection (see 4:3-6; 31:5; 33:20-24; 35:10).
[28:16] 118 tn Heb “will not hurry,” i.e., act in panic.
[28:17] 119 tn Heb “[the] refuge, [the] lie.” See v. 15.
[28:18] 120 tn On the meaning of כָּפַר (kafar) in this context, see HALOT 494 s.v. I כפר and J. N. Oswalt, Isaiah (NICOT), 1:515, n. 9.
[28:18] 121 tn Normally the noun חָזוּת (khazut) means “vision.” See the note at v. 15.
[28:18] 122 tn Or “will not stand” (NIV, NRSV).
[28:18] 123 tn See the note at v. 15.
[28:18] 124 tn Heb “you will become a trampling place for it.”
[28:19] 125 tn Or “for” (KJV, ASV, NASB, NRSV).
[28:19] 126 tn The words “it will come through” are supplied in the translation. The verb “will sweep by” does double duty in the parallel structure.
[28:20] 127 sn The bed and blanket probably symbolize their false sense of security. A bed that is too short and a blanket that is too narrow may promise rest and protection from the cold, but in the end they are useless and disappointing. In the same way, their supposed treaty with death will prove useless and disappointing.
[28:21] 128 sn This probably alludes to David’s victory over the Philistines at Baal Perazim. See 2 Sam 5:20.
[28:21] 129 sn This probably alludes to the Lord’s victory over the Canaanites at Gibeon, during the days of Joshua. See Josh 10:10-11.
[28:21] 130 sn God’s judgment of his own people is called “his peculiar work” and “his strange task,” because he must deal with them the way he treated their enemies in the past.
[28:22] 131 tn Or “the whole earth” (KJV, ASV, NAB, NCV).
[28:23] 132 tn Heb “to my voice.”
[28:23] 133 tn Heb “to my word”; cf. KJV, ASV, NRSV “hear my speech.”
[28:24] 134 tn Heb “All the day does the plowman plow in order to plant?” The phrase “all the day” here has the sense of “continually, always.” See BDB 400 s.v. יוֹם.
[28:25] 135 tc The Hebrew text reads literally, “place wheat [?], and barley [?], and grain in its territory.” The term שׂוֹרָה (shorah) is sometimes translated “[in] its place,” but the word is unattested elsewhere. It is probably due to dittography of the immediately following שְׂעֹרָה (sÿo’rah, “barley”). The meaning of נִסְמָן (nisman) is also uncertain. It may be due to dittography of the immediately following כֻסֶּמֶת (kussemet, “grain”).
[28:26] 136 tn Heb “he teaches him the proper way, his God instructs him.”
[28:27] 137 tn Or “For” (KJV, ASV, NASB).
[28:27] 138 sn Both of these seeds are too small to use the ordinary threshing techniques.
[28:29] 139 sn Verses 23-29 emphasize that God possesses great wisdom and has established a natural order. Evidence of this can be seen in the way farmers utilize divinely imparted wisdom to grow and harvest crops. God’s dealings with his people will exhibit this same kind of wisdom and order. Judgment will be accomplished according to a divinely ordered timetable and, while severe enough, will not be excessive. Judgment must come, just as planting inevitably follows plowing. God will, as it were, thresh his people, but he will not crush them to the point where they will be of no use to him.
[29:1] 140 tn Heb “Woe [to] Ariel.” The meaning of the name “Ariel” is uncertain. The name may mean “altar hearth” (see v. 2) or, if compound, “lion of God.” The name is used here as a title for Mount Zion/Jerusalem (see v. 8).
[29:1] 141 tn Heb “the town where David camped.” The verb חָנָה (khanah, “camp”) probably has the nuance “lay siege to” here. See v. 3. Another option is to take the verb in the sense of “lived, settled.”
[29:1] 142 tn Heb “Add year to year, let your festivals occur in cycles.” This is probably a sarcastic exhortation to the people to keep up their religious rituals, which will not prevent the coming judgment. See J. N. Oswalt, Isaiah (NICOT), 1:527.
[29:2] 143 tn The term אֲרִיאֵל (’ari’el, “Ariel”) is the word translated “altar hearth” here. The point of the simile is not entirely clear. Perhaps the image likens Jerusalem’s coming crisis to a sacrificial fire.
[29:3] 144 tc The Hebrew text has כַדּוּר (khadur, “like a circle”), i.e., “like an encircling wall.” Some emend this phrase to כְּדָוִד (kÿdavid, “like David”), which is supported by the LXX (see v. 1). However, the rendering in the LXX could have arisen from a confusion of the dalet (ד) and resh (ר).
[29:3] 145 tn The meaning of מֻצָּב (mutsav) is not certain. Because of the parallelism (note “siege works”), some translate “towers.” The noun is derived from נָצַב (natsav, “take one’s stand”) and may refer to the troops stationed outside the city to prevent entrance or departure.
[29:4] 146 tn Heb “from the ground” (so NIV, NCV).
[29:4] 147 tn Heb “and from the dust your word will be low.”
[29:4] 148 tn Heb “and your voice will be like a ritual pit from the earth.” The Hebrew אוֹב (’ov, “ritual pit”) refers to a pit used by a magician to conjure up underworld spirits. See the note on “incantations” in 8:19. Here the word is used metonymically for the voice that emerges from such a pit.
[29:4] 149 tn Heb “and from the dust your word will chirp.” The words “as if muttering an incantation” are supplied in the translation for clarification. See the parallelism and 8:19.
[29:5] 150 tn Or “violent men”; cf. NASB “the ruthless ones.”
[29:6] 151 tn Heb “from the Lord who commands armies [traditionally, the Lord of hosts] there will be visitation.” The third feminine singular passive verb form תִּפָּקֵד (tippaqed, “she/it will be visited”) is used here in an impersonal sense. See GKC 459 §144.b.
[29:8] 152 tn Or “that he [or “his appetite”] is unsatisfied.”
[29:8] 153 tn Or “that he is faint and that he [or “his appetite”] longs [for water].”
[29:9] 154 tn The form הִתְמַהְמְהוּ (hitmahmÿhu) is a Hitpalpel imperative from מָהַהּ (mahah, “hesitate”). If it is retained, one might translate “halt and be amazed.” The translation assumes an emendation to הִתַּמְּהוּ (hittammÿhu), a Hitpael imperative from תָּמַה (tamah, “be amazed”). In this case, the text, like Hab 1:5, combines the Hitpael and Qal imperatival forms of תָּמַה (tamah). A literal translation might be “Shock yourselves and be shocked!” The repetition of sound draws attention to the statement. The imperatives here have the force of an emphatic assertion. On this use of the imperative in Hebrew, see GKC 324 §110.c and IBHS 572 §34.4c.
[29:9] 155 tn Heb “Blind yourselves and be blind!” The Hitpalpel and Qal imperatival forms of שָׁעַע (sha’a’, “be blind”) are combined to draw attention to the statement. The imperatives have the force of an emphatic assertion.
[29:9] 156 tc Some prefer to emend the perfect form of the verb to an imperative (e.g., NAB, NCV, NRSV), since the people are addressed in the immediately preceding and following contexts.
[29:9] 157 tc Some prefer to emend the perfect form of the verb to an imperative (e.g., NAB, NCV, NRSV), since the people are addressed in the immediately preceding and following contexts.
[29:10] 158 tn Heb “a disposition [or “spirit”] of deep sleep.” Through this mixed metaphor (sleep is likened to a liquid which one pours and in turn symbolizes spiritual dullness) the prophet emphasizes that God himself has given the people over to their spiritual insensitivity as a form of judgment.
[29:11] 159 tn Heb “vision” (so NASB, NIV, NRSV).
[29:11] 160 tn Heb “one who knows a/the scroll.”
[29:12] 161 tn Heb “and if the scroll is handed to one who does not know a scroll.”
[29:12] 162 tn Heb “I do not know a scroll.”
[29:13] 163 tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonai).
[29:13] 164 tn Heb “Because these people draw near to me with their mouth.”
[29:13] 165 tn Heb “and with their lips they honor me.”
[29:13] 166 tn Heb “but their heart is far from me.” The heart is viewed here as the seat of the will, from which genuine loyalty derives.
[29:13] 167 tn Heb “their fear of me is a commandment of men that has been taught.”
[29:14] 168 tn Heb “Therefore I will again do something amazing with these people, an amazing deed, an amazing thing.” This probably refers to the amazing transformation predicted in vv. 17-24, which will follow the purifying judgment implied in vv. 15-16.
[29:14] 169 tn Heb “the wisdom of their wise ones will perish, the discernment of their discerning ones will keep hidden.”
[29:15] 170 tn Heb “Woe [to] those who deeply hide counsel from the Lord.” This probably alludes to political alliances made without seeking the Lord’s guidance. See 30:1-2 and 31:1.
[29:15] 171 tn Heb “and their works are in darkness and they say.”
[29:15] 172 tn The rhetorical questions suggest the answer, “no one.” They are confident that their deeds are hidden from others, including God.
[29:16] 173 tn Heb “your overturning.” The predicate is suppressed in this exclamation. The idea is, “O your perversity! How great it is!” See GKC 470 §147.c. The people “overturn” all logic by thinking their authority supersedes God’s.
[29:16] 174 tn The expected answer to this rhetorical question is “of course not.” On the interrogative use of אִם (’im), see BDB 50 s.v.
[29:16] 175 tn Heb “that the thing made should say.”
[29:17] 176 tn The Hebrew text phrases this as a rhetorical question, “Is it not yet a little, a short [time]?”
[29:17] 177 sn The meaning of this verse is debated, but it seems to depict a reversal in fortunes. The mighty forest of Lebanon (symbolic of the proud and powerful, see 2:13; 10:34) will be changed into a common orchard, while the common orchard (symbolic of the oppressed and lowly) will grow into a great forest. See J. N. Oswalt, Isaiah (NICOT), 1:538.
[29:18] 178 tn Or “In that day” (KJV).
[29:18] 179 tn Heb “and out of gloom and darkness the eyes of the blind will see.”
[29:19] 180 tn Or “will rejoice” (NIV, NCV, NLT).
[29:19] 181 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[29:20] 182 tn Heb “and all the watchers of wrong will be cut off.”
[29:21] 183 tn Heb “the ones who make a man a sinner with a word.” The Hiphil of חָטָא (khata’) here has a delocutive sense: “declare a man sinful/guilty.”
[29:21] 184 sn Legal disputes were resolved at the city gate, where the town elders met. See Amos 5:10.
[29:21] 185 tn Heb “and deprive by emptiness the innocent.”
[29:22] 186 tn Heb “So this is what the Lord says to the house of Jacob, the one who ransomed Abraham.” The relative pronoun must refer back to “the Lord,” not to the immediately preceding “Jacob.” It is uncertain to what event in Abraham’s experience this refers. Perhaps the name “Abraham” stands here by metonymy for his descendants through Jacob. If so, the Exodus is in view.
[29:22] 187 tn Heb “and his face will no longer be pale.”
[29:23] 188 tn Heb “for when he sees his children, the work of my hands in his midst.”
[29:23] 189 tn Or “treat as holy” (also in the following line); NASB, NRSV “will sanctify.”
[29:23] 190 sn Holy One of Jacob is similar to the phrase “Holy One of Israel” common throughout Isaiah; see the sn at Isa 1:4.
[29:23] 191 tn Or “fear,” in the sense of “stand in awe of.”
[29:24] 192 tn Heb “and the ones who stray in spirit will know understanding.”
[29:24] 193 tn Heb “will learn instruction”; cf. NASB, NIV, NRSV, NLT “will accept instruction.”
[30:1] 194 tn Or “stubborn” (NCV); cf. NIV “obstinate.”
[30:1] 195 tn Heb “Woe [to] rebellious children.”
[30:1] 196 tn Heb “making a plan, but not from me.”
[30:1] 197 tn Heb “and pouring out a libation, but not [from] my spirit.” This translation assumes that the verb נָסַךְ (nasakh) means “pour out,” and that the cognate noun מַסֵּכָה (massekhah) means “libation.” In this case “pouring out a libation” alludes to a ceremony that formally ratifies an alliance. Another option is to understand the verb נָסַךְ as a homonym meaning “weave,” and the cognate noun מַסֵּכָה as a homonym meaning “covering.” In this case forming an alliance is likened to weaving a garment.
[30:1] 198 tn Heb “consequently adding sin to sin.”
[30:2] 199 tn Heb “those who go to descend to Egypt, but [of] my mouth they do not inquire.”
[30:2] 200 tn Heb “to seek protection in the protection of Pharaoh, and to seek refuge in the shade of Egypt.”
[30:4] 201 sn This probably refers to Judah’s officials and messengers.
[30:4] 202 sn Zoan was located in the Egyptian delta in the north; Hanes was located somewhere in southern region of lower Egypt, south of Memphis; the exact location is debated.
[30:5] 203 tn The present translation follows the marginal (Qere) reading of the Hebrew text; the consonantal text (Kethib) has “made to stink, decay.”
[30:6] 204 tn Traditionally, “burden” (so KJV, ASV); NAB, NASB, NIV, NRSV “oracle.”
[30:6] 205 tc Heb “[a land of] a lioness and a lion, from them.” Some emend מֵהֶם (mehem, “from them”) to מֵהֵם (mehem), an otherwise unattested Hiphil participle from הָמַם (hamam, “move noisily”). Perhaps it would be better to take the initial mem (מ) as enclitic and emend the form to הֹמֶה (homeh), a Qal active participle from הָמָה (hamah, “to make a noise”); cf. J. N. Oswalt, Isaiah (NICOT), 1:542, n. 9.
[30:6] 206 tn Heb “flying fiery one.” See the note at 14:29.
[30:6] 207 tn Or “carry” (KJV, NAB, NASB, NIV, NRSV).
[30:6] 208 sn This verse describes messengers from Judah transporting wealth to Egypt in order to buy Pharaoh’s protection through a treaty.
[30:7] 209 tn Heb “As for Egypt, with vanity and emptiness they help.”
[30:7] 210 tn Heb “Rahab” (רַהַב, rahav), which also appears as a name for Egypt in Ps 87:4. The epithet is also used in the OT for a mythical sea monster symbolic of chaos. See the note at 51:9. A number of English versions use the name “Rahab” (e.g., ASV, NAB, NASB, NIV, NRSV) while others attempt some sort of translation (cf. CEV “a helpless monster”; TEV, NLT “the Harmless Dragon”).
[30:7] 211 tn The MT reads “Rahab, they, sitting.” The translation above assumes an emendation of הֵם שָׁבֶת (hem shavet) to הַמָּשְׁבָּת (hammashbat), a Hophal participle with prefixed definite article, meaning “the one who is made to cease,” i.e., “destroyed,” or “silenced.” See HALOT 444-45 s.v. ישׁב.
[30:8] 212 tn The referent of the third feminine singular pronominal suffix is uncertain. Perhaps it refers to the preceding message, which accuses the people of rejecting the Lord’s help in favor of an alliance with Egypt.
[30:8] 213 tn Heb “with them.” On the use of the preposition here, see BDB 86 s.v. II אֵת.
[30:8] 214 sn Recording the message will enable the prophet to use it in the future as evidence that God warned his people of impending judgment and clearly spelled out the nation’s guilt. An official record of the message will also serve as proof of the prophet’s authority as God’s spokesman.
[30:9] 215 tn Or perhaps, “instruction” (so NASB, NIV, NRSV); NCV, TEV “teachings.”
[30:10] 216 tn Heb “who” (so NASB, NRSV). A new sentence was started here in the translation for stylistic reasons.
[30:10] 217 tn Heb “Do not see for us right things.”
[30:10] 218 tn Heb “Tell us smooth things, see deceptive things.”
[30:11] 219 sn The imagery refers to the way or path of truth, as revealed by God to the prophet.
[30:11] 220 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[30:12] 221 tn The sentence actually begins with the word “because.” In the Hebrew text vv. 12-13 are one long sentence.
[30:12] 222 tn Heb “and you trust in oppression and cunning.”
[30:12] 223 tn Heb “and you lean on it”; NAB “and depend on it.”
[30:13] 224 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.
[30:14] 225 tn Heb “Its shattering is like the shattering of a jug of [i.e., “made by”] potters, [so] shattered one cannot save [any of it].”
[30:14] 226 tn The words “large enough” are supplied in the translation for clarification.
[30:14] 227 tn Heb “to remove fire from the place of kindling.”
[30:14] 228 tn On the meaning of גֶבֶא (geveh, “cistern”) see HALOT 170 s.v.
[30:15] 229 tn Heb “in returning and in quietness you will be delivered.” Many English versions render the last phrase “shall be saved” or something similar (e.g., NAB, NASB, NRSV).
[30:15] 230 tn Heb “in quietness and in trust is your strength” (NASB and NRSV both similar).
[30:17] 231 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] 232 tn Heb “from before [or “because of”] the battle cry of five you will flee.
[30:17] 233 tn Heb “until you are left” (so NAB, NASB, NRSV).
[30:18] 234 tn Heb “Therefore the Lord waits to show you mercy, and therefore he is exalted to have compassion on you.” The logical connection between this verse and what precedes is problematic. The point seems to be that Judah’s impending doom does not bring God joy. Rather the prospect of their suffering stirs within him a willingness to show mercy and compassion, if they are willing to seek him on his terms.
[30:18] 235 tn Heb “Blessed are all who wait for him.”
[30:19] 236 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[30:19] 237 tn Heb “For people in Zion will live, in Jerusalem, you will weep no more.” The phrase “in Jerusalem” could be taken with what precedes. Some prefer to emend יֵשֵׁב (yeshev, “will live,” a Qal imperfect) to יֹשֵׁב (yoshev, a Qal active participle) and translate “For [you] people in Zion, who live in Jerusalem, you will weep no more.”
[30:19] 238 tn Heb “he will indeed show you mercy at the sound of your crying out; when he hears, he will answer you.”
[30:20] 239 tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonai).
[30:20] 240 tn Heb “and the Master will give to you bread – distress, and water – oppression.”
[30:20] 241 tn Heb “but your teachers will no longer be hidden, your eyes will be seeing your teachers.” The translation assumes that the form מוֹרֶיךָ (morekha) is a plural participle, referring to spiritual leaders such as prophets and priests. Another possibility is that the form is actually singular (see GKC 273-74 §93.ss) or a plural of respect, referring to God as the master teacher. See HALOT 560-61 s.v. III מוֹרֶה. For discussion of the views, see J. N. Oswalt, Isaiah (NICOT), 1:560.
[30:21] 242 tn Heb “your ears” (so NAB, NASB, NIV, NRSV).
[30:21] 243 tn The word “correct’ is supplied in the translation for clarification.
[30:22] 244 tn Heb “the platings of your silver idols.”
[30:22] 245 tn Heb “the covering of your gold image.”
[30:23] 246 tn Heb “and he will give rain for your seed which you plant in the ground, and food [will be] the produce of the ground, and it will be rich and abundant.”
[30:23] 247 tn Or “in that day” (KJV).
[30:24] 248 tn Heb “the oxen and the donkeys that work the ground.”
[30:24] 249 sn Crops will be so abundant that even the work animals will eat well.
[30:25] 250 tn Or “in the day of” (KJV).
[30:26] 251 sn Light here symbolizes restoration of divine blessing and prosperity. The number “seven” is used symbolically to indicate intensity. The exact meaning of the phrase “the light of seven days” is uncertain; it probably means “seven times brighter” (see the parallel line).
[30:26] 252 tn Heb “the fracture of his people” (so NASB).
[30:26] 253 tn Heb “the injury of his wound.” The joining of synonyms emphasizes the severity of the wound. Another option is to translate, “the wound of his blow.” In this case the pronominal suffix might refer to the Lord, not the people, yielding the translation, “the wound which he inflicted.”
[30:27] 254 sn The “name” of the Lord sometimes stands by metonymy for the Lord himself, see Exod 23:21; Lev 24:11; Pss 54:1 (54:3 HT); 124:8. In Isa 30:27 the point is that he reveals that aspect of his character which his name suggests – he comes as Yahweh (“he is present”), the ever present helper of his people who annihilates their enemies and delivers them. The name “Yahweh” originated in a context where God assured a fearful Moses that he would be with him as he confronted Pharaoh and delivered Israel from slavery in Egypt. See Exod 3.
[30:27] 255 tn Heb “his anger burns, and heaviness of elevation.” The meaning of the phrase “heaviness of elevation” is unclear, for מַשָּׂאָה (masa’ah, “elevation”) occurs only here. Some understand the term as referring to a cloud (elevated above the earth’s surface), in which case one might translate, “and in heavy clouds” (cf. NAB “with lowering clouds”). Others relate the noun to מָשָׂא (masa’, “burden”) and interpret it as a reference to judgment. In this case one might translate, “and with severe judgment.” The present translation assumes that the noun refers to his glory and that “heaviness” emphasizes its degree.
[30:27] 256 tn Heb “his lips are full of anger, and his tongue is like consuming fire.” The Lord’s lips and tongue are used metonymically for his word (or perhaps his battle cry; see v. 31).
[30:28] 257 tn Heb “his breath is like a flooding river.” This might picture the Lord breathing heavily as he runs down his enemy, but in light of the preceding verse, which mentions his lips and tongue, “breath” probably stands metonymically for the word or battle cry that he expels from his mouth as he shouts. In Isa 34:16 and Ps 33:6 the Lord’s “breath” is associated with his command.
[30:28] 258 tn Heb “shaking nations in a sieve of worthlessness.” It is not certain exactly how שָׁוְא (shavÿ’, “emptiness, worthlessness”) modifies “sieve.” A sieve is used to separate grain from chaff and isolate what is worthless so that it might be discarded. Perhaps the nations are likened to such chaff; God’s judgment will sift them out for destruction.
[30:28] 259 tn Heb “and a bit that leads astray [is] in the jaws of the peoples.” Here the nations are likened to horse that can be controlled by a bit placed in its mouth. In this case the Lord uses his sovereign control over the “horse” to lead it to its demise.
[30:29] 260 tn Heb “[you will have] joy of heart, like the one going with a flute to enter the mountain of the Lord to the Rock of Israel.” The image here is not a foundational rock, but a rocky cliff where people could hide for protection (for example, the fortress of Masada).
[30:30] 261 tn Heb “the Lord will cause the splendor of his voice to be heard.”
[30:30] 262 tn Heb “and reveal the lowering of his arm.”
[30:30] 263 tn Heb “and a flame of consuming fire.”
[30:31] 264 tn Heb “Indeed by the voice of the Lord Assyria will be shattered.”
[30:32] 265 tc The Hebrew text has “every blow from a founded [i.e., “appointed”?] cudgel.” The translation above, with support from a few medieval Hebrew
[30:32] 266 tn Heb “which the Lord lays on him.”
[30:32] 267 tn Heb “will be with” (KJV similar).
[30:32] 268 tn The Hebrew text reads literally, “and with battles of brandishing [weapons?] he will fight against him.” Some prefer to emend וּבְמִלְחֲמוֹת (uvÿmilkhamot, “and with battles of”) to וּבִמְחֹלוֹת (uvimkholot, “and with dancing”). Note the immediately preceding references to musical instruments.
[30:33] 270 tc The Hebrew text reads literally, “for arranged from before [or “yesterday”] is [?].” The meaning of תָּפְתֶּה (tafÿteh), which occurs only here, is unknown. The translation above (as with most English versions) assumes an emendation to תֹּפֶת (tofet, “Topheth”; cf. NASB, NIV, NLT) and places the final hey (ה) on the beginning of the next word as an interrogative particle. Topheth was a place near Jerusalem used as a burial ground (see Jer 7:32; 19:11).
[30:33] 271 tn The Hebrew text reads literally, “Also it is made ready for the king, one makes it deep and wide.” If one takes the final hey (ה) on תָּפְתֶּה (tafÿteh) and prefixes it to גָּם (gam) as an interrogative particle (see the preceding note), one can translate, “Is it also made ready for the king?” In this case the question is rhetorical and expects an emphatic affirmative answer, “Of course it is!”
[30:33] 272 tn Heb “its pile of wood, fire and wood one makes abundant.”
[31:1] 273 tn Heb “Woe [to] those who go down to Egypt for help.”
[31:1] 274 tn Heb “and trust in chariots for they are many.”
[31:1] 275 tn Heb “and in horsemen for they are very strong [or “numerous”].”
[31:1] 276 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[31:2] 277 sn This statement appears to have a sarcastic tone. The royal advisers who are advocating an alliance with Egypt think they are wise, but the Lord possesses wisdom as well and will thwart their efforts.
[31:2] 278 tn Heb “and he does not turn aside [i.e., “retract”] his words”; NIV “does not take back his words.”
[31:2] 279 tn Heb “and he will arise against the house of the wicked.”
[31:2] 281 tn Heb “and against the help of the doers of sin.”
[31:3] 282 tn Heb “will extend”; KJV, ASV, NASB, NCV “stretch out.”
[31:3] 283 tn Heb “together all of them will come to an end.”
[31:4] 284 tn Heb “As a lion growls, a young lion over its prey.” In the Hebrew text the opening comparison is completed later in the verse (“so the Lord will come down…”), after a parenthesis describing how fearless the lion is. The present translation divides the verse into three sentences for English stylistic reasons.
[31:4] 285 tn Heb “Though there is summoned against it fullness of shepherds, by their voice it is not terrified, and to their noise it does not respond.”
[31:4] 286 tn Some prefer to translate the phrase לִצְבֹּא עַל (litsbo’ ’al) as “fight against,” but the following context pictures the Lord defending, not attacking, Zion.
[31:5] 287 tn Heb “just as birds fly.” The words “over a nest” are supplied in the translation for clarification.
[31:5] 288 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[31:5] 289 tn The only other occurrence of this verb is in Exod 12:13, 23, 27, where the Lord “passes over” (i.e., “spares”) the Israelite households as he comes to judge their Egyptian oppressors. The noun פֶּסַח (pesakh, “Passover”) is derived from the verb. The use of the verb in Isa 31:5 is probably an intentional echo of the Exodus event. As in the days of Moses the Lord will spare his people as he comes to judge their enemies.
[31:6] 290 tn Heb “Return to the one [against] whom the sons of Israel made deep rebellion.” The syntax is awkward here. A preposition is omitted by ellipsis after the verb (see GKC 446 §138.f, n. 2), and there is a shift from direct address (note the second plural imperative “return”) to the third person (note “they made deep”). For other examples of abrupt shifts in person in poetic style, see GKC 462 §144.p.
[31:7] 291 tn Or “in that day” (KJV).
[31:7] 292 tn Heb “reject” (so NIV); NRSV, TEV, CEV, NLT “throw away.”
[31:7] 293 tn Heb “the idols of their idols of silver and their idols of gold which your hands made for yourselves [in] sin.” חָטָא (khata’, “sin”) is understood as an adverbial accusative of manner. See J. N. Oswalt, Isaiah (NICOT), 1:573, n. 4.
[31:8] 294 tn Heb “Assyria will fall by a sword, not of a man.”
[31:8] 295 tn Heb “and a sword not of humankind will devour him.”
[31:8] 296 tn Heb “he will flee for himself from before a sword.”
[31:9] 297 tn Heb “rocky cliff” (cf. ASV, NASB “rock”), viewed metaphorically as a place of defense and security.
[31:9] 298 tn Heb “His rocky cliff, because of fear, will pass away [i.e., “perish”].”
[31:9] 299 tn Heb “and they will be afraid of the flag, his officers.”
[31:9] 300 sn The “fire” and “firepot” here symbolize divine judgment, which is heating up like a fire in Jerusalem, waiting to be used against the Assyrians when they attack the city.
[32:1] 301 tn Heb “will reign according to fairness.”
[32:1] 302 tn Heb “will rule according to justice.”
[1:1] 303 tc The textual problems in Hosea are virtually unparalleled in the OT. The Masoretic Text (MT), represented by the Leningrad Codex (c.
[1:1] 304 tn Heb “The word of the
[1:1] 305 tn Heb “in the days of” (again later in this verse). Cf. NASB “during the days of”; NIV “during the reigns of”; NLT “during the years when.”
[1:1] 306 tn Heb “Uzziah, Jotham, Ahaz, Hezekiah, kings of Judah.”
[1:1] 307 sn Joash is a variation of the name Jehoash. Some English versions use “Jehoash” here (e.g., NIV, NCV, TEV, NLT).
[1:1] 308 tn Heb “Jeroboam son of Joash, king of Israel.”
[1:1] 309 tn Heb “The words of Amos.” Among the prophetic books this opening phrase finds a parallel only at Jer 1:1 but is not that uncommon in other genres (note, e.g., Prov 30:1; 31:1; Eccl 1:1; Neh 1:1).
[1:1] 310 tn Heb “who.” Here a new sentence has been started in the translation for stylistic reasons.
[1:1] 311 tn Heb “which he saw concerning Israel.”
[1:1] 312 tn Heb “in the days of.”
[1:1] 313 tn The Hebrew text repeats, “and in the days of.” This phrase has not been repeated in the translation for stylistic reasons.
[1:1] 314 sn This refers to a well-known earthquake that occurred during the first half of the 8th century
[1:1] 315 tn Heb “The word of the
[1:1] 316 tn The words “he delivered this message” are not in the Hebrew text, but are supplied in the translation for clarification.
[1:1] 317 tn Heb “in the days of” (so KJV, NASB, NRSV).
[1:1] 318 tn Heb “which he saw concerning.”
[1:1] 319 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[1:1] 320 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
