Discovery Box| (0.50493204545455) | (Isa 7:2) |
2 tn Heb “rests upon.” Most understand the verb as נוּחַ (nuakh, “rest”), but HALOT 685 s.v. II נחה proposes that this is a hapax legomenon which means “stand by.” |
| (0.50493204545455) | (Isa 8:22) |
3 tn Heb “ and darkness, pushed.” The word מְנֻדָּח (mÿnudakh) appears to be a Pual participle from נדח (“push”), but the Piel is unattested for this verb and the Pual occurs only here. |
| (0.50493204545455) | (Isa 14:14) |
1 tn Heb “the high places.” This word often refers to the high places where pagan worship was conducted, but here it probably refers to the “backs” or tops of the clouds. See HALOT 136 s.v. בָּמָה. |
| (0.50493204545455) | (Isa 14:14) |
2 sn Normally in the OT the title “Most High” belongs to the God of Israel, but in this context, where the mythological overtones are so strong, it probably refers to the Canaanite high god El. |
| (0.50493204545455) | (Isa 14:18) |
4 tn Heb “house” (so KJV, ASV), but in this context a tomb is in view. Note the verb “lie down” in the preceding line and the reference to a “grave” in the next line. |
| (0.50493204545455) | (Isa 16:4) |
3 tn The present translation understands כִּי (ki) as asseverative, but one could take it as explanatory (“for,” KJV, NASB) or temporal (“when,” NAB, NRSV). In the latter case, v. 4b would be logically connected to v. 5. |
| (0.50493204545455) | (Isa 16:6) |
1 tn עֶבְרָה (’evrah) often means “anger, fury,” but here it appears to refer to boastful outbursts or excessive claims. See HALOT 782 s.v. עֶבְרָה. |
| (0.50493204545455) | (Isa 25:3) |
1 tn The Hebrew text has a singular form, but it should be emended to a plural or eliminated altogether. The noun may have been accidentally copied from the preceding verse. |
| (0.50493204545455) | (Isa 27:8) |
2 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. |
| (0.50493204545455) | (Isa 31:2) |
1 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. |
| (0.50493204545455) | (Isa 31:4) |
3 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. |
| (0.50493204545455) | (Isa 37:14) |
2 tn In the parallel text in 2 Kgs 19:14 the verb has the plural suffix, “them,” but this probably reflects a later harmonization to the preceding textual corruption (of “letter” to “letters”). |
| (0.50493204545455) | (Isa 38:11) |
1 tn The Hebrew text has יָהּ יָהּ (yah yah, the abbreviated form of יְהוָה [yÿhvah] repeated), but this is probably a corruption of יְהוָה. |
| (0.50493204545455) | (Isa 40:8) |
1 tn Heb “but the word of our God stands forever.” In this context the divine “word” specifically refers to his decreed promise assuring Jerusalem that her suffering is over and his glorious return imminent (vv. 1-5). |
| (0.50493204545455) | (Isa 40:28) |
1 tn Heb “the ends of the earth,” but this is a merism, where the earth’s extremities stand for its entirety, i.e., the extremities and everything in between them. |
| (0.50493204545455) | (Isa 41:1) |
2 tn The Hebrew term מִשְׁפָּט (mishpat) could be translated “judgment,” but here it seems to refer to the dispute or debate between the Lord and the nations. |
| (0.50493204545455) | (Isa 41:5) |
2 tn Heb “the ends of the earth,” but this is a merism, where the earth’s extremities stand for its entirety, i.e., the extremities and everything in between them. |
| (0.50493204545455) | (Isa 41:25) |
3 tn The Hebrew text has וְיָבֹא (vÿyavo’, “and he comes”), but this is likely a corruption of an original וַיָּבָס (vayyavas), from בּוּס (bus, “step on”). |
| (0.50493204545455) | (Isa 42:25) |
2 tn Heb “and it blazed against him all around, but he did not know.” The subject of the third feminine singular verb “blazed” is the divine חֵמָה (khemah, “anger”) mentioned in the previous line. |
| (0.50493204545455) | (Isa 45:7) |
2 tn On the surface v. 7a appears to describe God’s sovereign control over the cycle of day and night, but the following statement suggests that “light” and “darkness” symbolize “deliverance” and “judgment.” |
