Discovery BoxIsaiah 9:6
Context9:6 For a child has been 1 born to us,
a son has been given to us.
He shoulders responsibility
and is called: 2
Extraordinary Strategist, 3
Mighty God, 4
Everlasting Father, 5
Prince of Peace. 6
Isaiah 29:11
Context29:11 To you this entire prophetic revelation 7 is like words in a sealed scroll. When they hand it to one who can read 8 and say, “Read this,” he responds, “I can’t, because it is sealed.”
Isaiah 34:16
Context34:16 Carefully read the scroll of the Lord! 9
Not one of these creatures will be missing, 10
none will lack a mate. 11
For the Lord has issued the decree, 12
and his own spirit gathers them. 13
Isaiah 40:2
Context40:2 “Speak kindly to 14 Jerusalem, 15 and tell her
that her time of warfare is over, 16
that her punishment is completed. 17
For the Lord has made her pay double 18 for all her sins.”
Isaiah 40:26
ContextWho created all these heavenly lights? 20
He is the one who leads out their ranks; 21
he calls them all by name.
Because of his absolute power and awesome strength,
not one of them is missing.
Isaiah 47:1
Context47:1 “Fall down! Sit in the dirt,
O virgin 22 daughter Babylon!
Sit on the ground, not on a throne,
O daughter of the Babylonians!
Indeed, 23 you will no longer be called delicate and pampered.
Isaiah 48:1
Context48:1 Listen to this, O family of Jacob, 24
you who are called by the name ‘Israel,’
and are descended from Judah, 25
who take oaths in the name of the Lord,
and invoke 26 the God of Israel –
but not in an honest and just manner. 27
Isaiah 48:8
Context48:8 You did not hear,
you do not know,
you were not told beforehand. 28
For I know that you are very deceitful; 29
you were labeled 30 a rebel from birth.
Isaiah 50:2
Context50:2 Why does no one challenge me when I come?
Why does no one respond when I call? 31
Is my hand too weak 32 to deliver 33 you?
Do I lack the power to rescue you?
Look, with a mere shout 34 I can dry up the sea;
I can turn streams into a desert,
so the fish rot away and die
from lack of water. 35
Isaiah 56:7
Context56:7 I will bring them to my holy mountain;
I will make them happy in the temple where people pray to me. 36
Their burnt offerings and sacrifices will be accepted on my altar,
for my temple will be known as a temple where all nations may pray.” 37
Isaiah 58:5
Context58:5 Is this really the kind of fasting I want? 38
Do I want a day when people merely humble themselves, 39
bowing their heads like a reed
and stretching out 40 on sackcloth and ashes?
Is this really what you call a fast,
a day that is pleasing to the Lord?
Isaiah 58:13
Context58:13 You must 41 observe the Sabbath 42
rather than doing anything you please on my holy day. 43
You must look forward to the Sabbath 44
and treat the Lord’s holy day with respect. 45
You must treat it with respect by refraining from your normal activities,
and by refraining from your selfish pursuits and from making business deals. 46
Isaiah 61:1
Context61:1 The spirit of the sovereign Lord is upon me,
because the Lord has chosen 47 me. 48
He has commissioned 49 me to encourage 50 the poor,
to help 51 the brokenhearted,
to decree the release of captives,
and the freeing of prisoners,
Isaiah 61:3
Context61:3 to strengthen those who mourn in Zion,
by giving them a turban, instead of ashes,
oil symbolizing joy, 52 instead of mourning,
a garment symbolizing praise, 53 instead of discouragement. 54
They will be called oaks of righteousness, 55
trees planted by the Lord to reveal his splendor. 56
Isaiah 62:4
Context62:4 You will no longer be called, “Abandoned,”
and your land will no longer be called “Desolate.”
Indeed, 57 you will be called “My Delight is in Her,” 58
and your land “Married.” 59
For the Lord will take delight in you,
and your land will be married to him. 60
Isaiah 65:12
Context65:12 I predestine you to die by the sword, 61
all of you will kneel down at the slaughtering block, 62
because I called to you, and you did not respond,
I spoke and you did not listen.
You did evil before me; 63
you chose to do what displeases me.”
Isaiah 66:4
Context66:4 So I will choose severe punishment 64 for them;
I will bring on them what they dread,
because I called, and no one responded,
I spoke and they did not listen.
They did evil before me; 65
they chose to do what displeases me.”
[9:6] 1 tn The Hebrew perfect (translated “has been born” and “has been given”) is used here as the prophet takes a rhetorical stance in the future. See the note at 9:1.
[9:6] 2 tn Or “and dominion was on his shoulders and he called his name.” The prefixed verbs with vav (ו) consecutive are used with the same rhetorical sense as the perfects in v. 6a. See the preceding note. There is great debate over the syntactical structure of the verse. No subject is indicated for the verb “he called.” If all the titles that follow are ones given to the king, then the subject of the verb must be indefinite, “one calls.” However, some have suggested that one to three of the titles that follow refer to God, not the king. For example, the traditional punctuation of the Hebrew text suggests the translation, “and the Extraordinary Strategist, the Mighty God calls his name, ‘Everlasting Father, Prince of Peace.’”
[9:6] 3 tn Some have seen two titles here (“Wonderful” and “Counselor,” cf. KJV, ASV). However, the pattern of the following three titles (each contains two elements) and the use of the roots פָּלַא (pala’) and יָעַץ (ya’ats) together in Isa 25:1 (cf. כִּי עָשִׂיתָ פֶּלֶא עֵצוֹת מֵרָחוֹק אֱמוּנָה אֹמֶן) and 28:29 (cf. הִפְלִיא עֵצָה) suggest otherwise. The term יוֹעֵץ (yo’ets) could be taken as appositional (genitive or otherwise) of species (“a wonder, i.e., a wonder as a counselor,” cf. NAB “Wonder-Counselor”) or as a substantival participle for which פָּלַא provides the direct object (“one who counsels wonders”). יוֹעֵץ is used as a royal title elsewhere (cf. Mic 4:9). Here it probably refers to the king’s ability to devise military strategy, as suggested by the context (cf. vv. 3-4 and the following title אֵל גִּבּוֹר, ’el gibor). In Isa 11:2 (also a description of this king) עֵצָה (’etsah) is linked with גְּבוּרָה (gÿvurah, the latter being typically used of military might, cf. BDB 150 s.v.). Note also עֵצָה וּגְבוּרָה לַמִּלְחָמָה in Isa 36:5. פֶּלֶא (pele’) is typically used of God (cf. however Lam 1:9). Does this suggest the deity of the messianic ruler? The NT certainly teaches he is God, but did Isaiah necessarily have this in mind over 700 years before his birth? Since Isa 11:2 points out that this king will receive the spirit of the Lord, which will enable him to counsel, it is possible to argue that the king’s counsel is “extraordinary” because it finds its source in the divine spirit. Thus this title does not necessarily suggest that the ruler is deity.
[9:6] 4 tn גִּבּוֹר (gibbor) is probably an attributive adjective (“mighty God”), though one might translate “God is a warrior” or “God is mighty.” Scholars have interpreted this title is two ways. A number of them have argued that the title portrays the king as God’s representative on the battlefield, whom God empowers in a supernatural way (see J. H. Hayes and S. A. Irvine, Isaiah, 181-82). They contend that this sense seems more likely in the original context of the prophecy. They would suggest that having read the NT, we might in retrospect interpret this title as indicating the coming king’s deity, but it is unlikely that Isaiah or his audience would have understood the title in such a bold way. Ps 45:6 addresses the Davidic king as “God” because he ruled and fought as God’s representative on earth. Ancient Near Eastern art and literature picture gods training kings for battle, bestowing special weapons, and intervening in battle. According to Egyptian propaganda, the Hittites described Rameses II as follows: “No man is he who is among us, It is Seth great-of-strength, Baal in person; Not deeds of man are these his doings, They are of one who is unique” (See Miriam Lichtheim, Ancient Egyptian Literature, 2:67). According to proponents of this view, Isa 9:6 probably envisions a similar kind of response when friends and foes alike look at the Davidic king in full battle regalia. When the king’s enemies oppose him on the battlefield, they are, as it were, fighting against God himself. The other option is to regard this title as a reference to God, confronting Isaiah’s readers with the divinity of this promised “child.” The use of this same title that clearly refers to God in a later passage (Isa 10:21) supports this interpretation. Other passages depict Yahweh as the great God and great warrior (Deut 10:17; Jer. 32:18). Although this connection of a child who is born with deity is unparalleled in any earlier biblical texts, Isaiah’s use of this title to make this connection represents Isaiah’s attempt (at God’s behest) to advance Israel in their understanding of the ideal Davidic king for whom they long.
[9:6] 5 tn This title must not be taken in an anachronistic Trinitarian sense. (To do so would be theologically problematic, for the “Son” is the messianic king and is distinct in his person from God the “Father.”) Rather, in its original context the title pictures the king as the protector of his people. For a similar use of “father” see Isa 22:21 and Job 29:16. This figurative, idiomatic use of “father” is not limited to the Bible. In a Phoenician inscription (ca. 850-800
[9:6] 6 tn This title pictures the king as one who establishes a safe socio-economic environment for his people. It hardly depicts him as a meek individual, for he establishes peace through military strength (as the preceding context and the first two royal titles indicate). His people experience safety and prosperity because their invincible king destroys their enemies. See Pss 72 and 144 for parallels to these themes.
[29:11] 7 tn Heb “vision” (so NASB, NIV, NRSV).
[29:11] 8 tn Heb “one who knows a/the scroll.”
[34:16] 13 tn Heb “Seek from upon the scroll of the Lord and read.”
[34:16] 14 tn Heb “one from these will not be missing.” הֵנָּה (hennah, “these”) is feminine plural in the Hebrew text. It may refer only to the birds mentioned in v. 15b or may include all of the creatures listed in vv. 14b-15 (all of which are identified with feminine nouns).
[34:16] 15 tn Heb “each its mate they will not lack.”
[34:16] 16 tc The Hebrew text reads literally, “for a mouth, it has commanded.” The Qumran scroll 1QIsaa and a few medieval
[34:16] 17 tn Heb “and his spirit, he gathers them.” The pronominal suffix (“them”) is feminine plural, referring to the birds mentioned in v. 15b or to all of the creatures listed in vv. 14b-15 (all of which are identified with feminine nouns).
[40:2] 19 tn Heb “speak to the heart of Jerusalem.” Jerusalem is personified as a woman.
[40:2] 20 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[40:2] 21 tn Heb “that she is filled [with] her warfare.” Some understand צָבָא (tsavah, “warfare”) as meaning “hard service” or “compulsory labor” in this context.
[40:2] 22 tn Heb “that her punishment is accepted [as satisfactory].”
[40:2] 23 tn Heb “for she has received from the hand of the Lord double.” The principle of the double portion in punishment is also seen in Jer 16:18; 17:18 and Rev 18:6. For examples of the double portion in Israelite law, see Exod 22:4, 7, 9 (double restitution by a thief) and Deut 21:17 (double inheritance portion for the firstborn).
[40:26] 25 tn Heb “Lift on high your eyes and see.”
[40:26] 26 tn The words “heavenly lights” are supplied in the translation for clarification. See the following lines.
[40:26] 27 tn Heb “the one who brings out by number their host.” The stars are here likened to a huge army that the Lord leads out. Perhaps the next line pictures God calling roll. If so, the final line may be indicating that none of them dares “go AWOL.” (“AWOL” is a military acronym for “absent without leave.”)
[47:1] 31 tn בְּתוּלַה (bÿtulah) often refers to a virgin, but the phrase “virgin daughter” is apparently stylized (see also 23:12; 37:22). In the extended metaphor of this chapter, where Babylon is personified as a queen (vv. 5, 7), she is depicted as being both a wife and mother (vv. 8-9).
[47:1] 32 tn Or “For” (NASB, NRSV).
[48:1] 37 tn Heb “house of Jacob”; TEV, CEV “people of Israel.”
[48:1] 38 tc The Hebrew text reads literally “and from the waters of Judah came out.” מִמֵּי (mimme) could be a corruption of מִמְּעֵי (mimmÿ’e, “from the inner parts of”; cf. NASB, NIV, NLT, NRSV) as suggested in the above translation. Some translations (ESV, NKJV) retain the MT reading because the Qumran scroll 1QIsaa, which corrects a similar form to “from inner parts of” in 39:7, does not do it here.
[48:1] 39 tn Heb “cause to remember”; KJV, ASV “make mention of.”
[48:1] 40 tn Heb “not in truth and not in righteousness.”
[48:8] 43 tn Heb “beforehand your ear did not open.”
[48:8] 44 tn Heb “deceiving, you deceive.” The infinitive absolute precedes the finite verb for emphasis.
[48:8] 45 tn Or “called” (KJV, NAB, NASB, NIV, NRSV).
[50:2] 49 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] 50 tn Heb “short” (so NAB, NASB, NIV).
[50:2] 51 tn Or “ransom” (NAB, NASB, NIV).
[50:2] 52 tn Heb “with my rebuke.”
[50:2] 53 tn Heb “the fish stink from lack of water and die from thirst.”
[56:7] 55 tn Heb “in the house of my prayer.”
[56:7] 56 tn Heb “for my house will be called a house of prayer for all the nations.”
[58:5] 61 tn Heb “choose” (so NASB, NRSV); NAB “wish.”
[58:5] 62 tn Heb “a day when man humbles himself.” The words “Do I want” are supplied in the translation for stylistic reasons.
[58:5] 63 tn Or “making [their] bed.”
[58:13] 67 tn Lit., “if you.” In the Hebrew text vv. 13-14 are one long conditional sentence. The protasis (“if” clauses appear in v. 13), with the apodosis (“then” clause) appearing in v. 14.
[58:13] 68 tn Heb “if you turn from the Sabbath your feet.”
[58:13] 69 tn Heb “[from] doing your desires on my holy day.” The Qumran scroll 1QIsaa supplies the preposition מִן (min) on “doing.”
[58:13] 70 tn Heb “and call the Sabbath a pleasure”; KJV, NAB, NASB, NIV, NRSV “a delight.”
[58:13] 71 tn Heb “and [call] the holy [day] of the Lord honored.” On קָדוֹשׁ (qadosh, “holy”) as indicating a time period, see BDB 872 s.v. 2.e (cf. also Neh 8:9-11).
[58:13] 72 tn Heb “and you honor it [by refraining] from accomplishing your ways, from finding your desire and speaking a word.” It is unlikely that the last phrase (“speaking a word”) is a prohibition against talking on the Sabbath; instead it probably refers to making transactions or plans (see Hos 10:4). Some see here a reference to idle talk (cf. 2 Sam 19:30).
[61:1] 73 tn Heb “anointed,” i.e., designated to carry out an assigned task.
[61:1] 74 sn The speaker is not identified, but he is distinct from the Lord and from Zion’s suffering people. He possesses the divine spirit, is God’s spokesman, and is sent to release prisoners from bondage. The evidence suggests he is the Lord’s special servant, described earlier in the servant songs (see 42:1-4, 7; 49:2, 9; 50:4; see also 51:16).
[61:1] 75 tn Or “sent” (NAB); NCV “has appointed me.”
[61:1] 76 tn Or “proclaim good news to.”
[61:1] 77 tn Heb “to bind up [the wounds of].”
[61:3] 79 tn Heb “oil of joy” (KJV, ASV); NASB, NIV, NRSV “the oil of gladness.”
[61:3] 80 tn Heb “garment of praise.”
[61:3] 81 tn Heb “a faint spirit” (so NRSV); KJV, ASV “the spirit of heaviness”; NASB “a spirit of fainting.”
[61:3] 82 tn Rather than referring to the character of the people, צֶדֶק (tsedeq) may carry the nuance “vindication” here, suggesting that God’s restored people are a testimony to his justice. See v. 2, which alludes to the fact that God will take vengeance against the enemies of his people. Cf. NAB “oaks of justice.”
[61:3] 83 tn Heb “a planting of the Lord to reveal splendor.”
[62:4] 85 tn Or “for”; KJV, NAB, NASB, NIV, NRSV “but.”
[62:4] 86 tn Hebrew חֶפְצִי־בָהּ (kheftsi-vah), traditionally transliterated “Hephzibah” (so KJV, ASV, NIV).
[62:4] 87 tn Hebrew בְּעוּלָה (bÿ’ulah), traditionally transliterated “Beulah” (so KJV, ASV, NIV).
[62:4] 88 tn That is, the land will be restored to the Lord’s favor and once again enjoy his blessing and protection. To indicate the land’s relationship to the Lord, the words “to him” have been supplied at the end of the clause.
[65:12] 91 tn Heb “I assign you to the sword.” Some emend the Qal verb form מָנִיתִי (maniti, “I assign”) to the Piel מִנִּיתִי (minniti, “ I ordain”). The verb sounds like the name of the god Meni (מְנִי, mÿni, “Destiny, Fate”). The sound play draws attention to the irony of the statement. The sinners among God’s people worship the god Meni, apparently in an effort to ensure a bright destiny for themselves. But the Lord is the one who really determines their destiny and he has decreed their demise.
[65:12] 92 tn Or “at the slaughter”; NIV “for the slaughter”; NLT “before the executioner.”
[65:12] 93 tn Heb “that which is evil in my eyes.”
[66:4] 97 tn The precise meaning of the noun is uncertain. It occurs only here and in 3:4 (but see the note there). It appears to be derived from the verbal root עָלַל (’alal), which can carry the nuance “deal severely.”
