Discovery BoxIsaiah 9:1
Context9:1 (8:23) 1 The gloom will be dispelled for those who were anxious. 2
In earlier times he 3 humiliated
the land of Zebulun,
and the land of Naphtali; 4
but now he brings honor 5
to the way of the sea,
the region beyond the Jordan,
and Galilee of the nations. 6
Isaiah 11:11
Context11:11 At that time 7 the sovereign master 8 will again lift his hand 9 to reclaim 10 the remnant of his people 11 from Assyria, Egypt, Pathros, 12 Cush, 13 Elam, Shinar, 14 Hamath, and the seacoasts. 15
Isaiah 16:8
Context16:8 For the fields of Heshbon are dried up,
as well as the vines of Sibmah.
The rulers of the nations trample all over its vines,
which reach Jazer and spread to the desert;
their shoots spread out and cross the sea.
Isaiah 18:2
Context18:2 that sends messengers by sea,
who glide over the water’s surface in boats made of papyrus.
Go, you swift messengers,
to a nation of tall, smooth-skinned people, 16
to a people that are feared far and wide, 17
to a nation strong and victorious, 18
whose land rivers divide. 19
Isaiah 27:1
Context27:1 At that time 20 the Lord will punish
with his destructive, 21 great, and powerful sword
Leviathan the fast-moving 22 serpent,
Leviathan the squirming serpent;
he will kill the sea monster. 23
Isaiah 50:2
Context50:2 Why does no one challenge me when I come?
Why does no one respond when I call? 24
Is my hand too weak 25 to deliver 26 you?
Do I lack the power to rescue you?
Look, with a mere shout 27 I can dry up the sea;
I can turn streams into a desert,
so the fish rot away and die
from lack of water. 28
[9:1] 1 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] 2 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] 3 tn The Lord must be understood as the subject of the two verbs in this verse.
[9:1] 4 sn The statement probably alludes to the Assyrian conquest of Israel in ca. 734-733
[9:1] 5 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] 6 sn These three geographical designations may refer to provinces established by the Assyrians in 734-733
[11:11] 7 tn Or “in that day” (KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[11:11] 8 tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonai).
[11:11] 9 tc The Hebrew text reads, “the sovereign master will again, a second time, his hand.” The auxiliary verb יוֹסִיף (yosif), which literally means “add,” needs a main verb to complete it. Consequently many emend שֵׁנִית (shenit, “a second time”) to an infinitive. Some propose the form שַׁנֹּת (shannot, a Piel infinitive construct from שָׁנָה, shanah) and relate it semantically to an Arabic cognate meaning “to be high.” If the Hebrew text is retained a verb must be supplied. “Second time” would allude back to the events of the Exodus (see vv. 15-16).
[11:11] 10 tn Or “acquire”; KJV, ASV, NASB, NRSV “recover.”
[11:11] 11 tn Heb “the remnant of his people who remain.”
[11:11] 12 sn Perhaps a reference to Upper (i.e., southern) Egypt (so NIV, NLT; NCV “South Egypt”).
[11:11] 13 tn Or “Ethiopia” (NAB, NRSV, NLT).
[11:11] 14 tn Or “Babylonia” (NIV, NCV, TEV, NLT).
[11:11] 15 tn Or perhaps, “the islands of the sea.”
[18:2] 13 tn The precise meaning of the qualifying terms is uncertain. מְמֻשָּׁךְ (mÿmushakh) appears to be a Pual participle from the verb מָשַׁךְ (mashakh, “to draw, extend”). Lexicographers theorize that it here refers to people who “stretch out,” as it were, or are tall. See BDB 604 s.v. מָשַׁךְ, and HALOT 645-46 s.v. משׁךְ. מוֹרָט (morat) is taken as a Pual participle from מָרַט (marat), which can mean “to pull out [hair],” in the Qal, “become bald” in the Niphal, and “be wiped clean” in the Pual. Lexicographers theorize that the word here refers to people with bare, or smooth, skin. See BDB 598-99 s.v. מָרַט, and HALOT 634-35 s.v. מרט. These proposed meanings, which are based on etymological speculation, must be regarded as tentative.
[18:2] 14 tn Heb “from it and onwards.” HALOT 245 s.v. הָלְאָה suggests the translation “far and wide.”
[18:2] 15 tn Once more the precise meaning of the qualifying terms is uncertain. The expression קַו־קָו (qav-qav) is sometimes related to a proposed Arabic cognate and taken to mean “strength” (see BDB 876 II קַו). Others, on the basis of Isa 28:10, 13, understand the form as gibberish (literally, “kav, kav”) and take it to be a reference to this nation’s strange, unknown language. The form מְבוּסָה (mÿvusah) appears to be derived from בּוּס (bus, “to trample”), so lexicographers suggest the meaning “trampling” or “subjugation,” i.e., a nation that subdues others. See BDB 101 s.v. בּוּס and HALOT 541 s.v. מְבוּסָה. These proposals, which are based on etymological speculation, must be regarded as tentative.
[18:2] 16 tn The precise meaning of the verb בָּזָא (baza’), which occurs only in this oracle (see also v. 7) in the OT, is uncertain. BDB 102 s.v. suggests “divide” on the basis of alleged Aramaic and Arabic cognates; HALOT 117 s.v., citing an alleged Arabic cognate, suggests “wash away.”
[27:1] 19 tn Heb “in that day” (so KJV).
[27:1] 20 tn Heb “hard, severe”; cf. NAB, NRSV “cruel”; KJV “sore”; NLT “terrible.”
[27:1] 21 tn Heb “fleeing” (so NAB, NASB, NRSV). Some translate “slippery” or “slithering.”
[27:1] 22 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.)
[50:2] 25 sn The present tense translation of the verbs assumes that the Lord is questioning why Israel does not attempt to counter his arguments. Another possibility is to take the verbs as referring to past events: “Why did no one meet me when I came? Why did no one answer when I called?” In this case the Lord might be asking why Israel rejected his calls to repent and his offer to deliver them.
[50:2] 26 tn Heb “short” (so NAB, NASB, NIV).
[50:2] 27 tn Or “ransom” (NAB, NASB, NIV).
[50:2] 28 tn Heb “with my rebuke.”
[50:2] 29 tn Heb “the fish stink from lack of water and die from thirst.”
