Discovery Box| (0.42525221153846) | (Isa 1:11) |
2 tn The verb שָׂבַע (sava’, “be satisfied, full”) is often used of eating and/or drinking one’s fill. See BDB 959 s.v. שָׂבַע. Here sacrifices are viewed, in typical ancient Near Eastern fashion, as food for the deity. God here declares that he has eaten and drunk, as it were, his fill. |
| (0.42525221153846) | (Isa 2:5) |
2 tn Heb “let’s walk in the light of the Lord.” In this context, which speaks of the Lord’s instruction and commands, the “light of the Lord” refers to his moral standards by which he seeks to guide his people. One could paraphrase, “let’s obey the Lord’s commands.” |
| (0.42525221153846) | (Isa 3:3) |
2 tn Heb “and the wise with respect to magic.” On the meaning of חֲרָשִׁים (kharashim, “magic”), see HALOT 358 s.v. III חרשׁ. Some understand here a homonym, meaning “craftsmen.” In this case, one could translate, “skilled craftsmen” (cf. NIV, NASB). |
| (0.42525221153846) | (Isa 4:5) |
2 tn Heb “a cloud by day, and smoke, and brightness of fire, a flame by night.” Though the accents in the Hebrew text suggest otherwise, it might be preferable to take “smoke” with what follows, since one would expect smoke to accompany fire. |
| (0.42525221153846) | (Isa 5:14) |
3 tn Heb “and her splendor and her masses will go down, and her tumult and the one who exults in her.” The antecedent of the four feminine singular pronominal suffixes used in v. one%27s&tab=notes" ver="">14b is unclear. The likely referent is personified Zion/Jerusalem (see one%27s&tab=notes" ver="">3:25-26; 4:4-5). |
| (0.42525221153846) | (Isa 5:16) |
3 sn The appearance of מִשְׁפָט (mishpat, “justice”) and צְדָקָה (tsÿdaqah, “fairness”) here is rhetorically significant, when one recalls v. one%27s&tab=notes" ver="">7. There God denounces his people for failing to produce a society where “justice” and “fairness” are valued and maintained. God will judge his people for their failure, taking “justice” and “fairness” into his own hands. |
| (0.42525221153846) | (Isa 6:5) |
1 tn Isaiah uses the suffixed (perfect) form of the verb for rhetorical purposes. In this way his destruction is described as occurring or as already completed. Rather than understanding the verb as derived from דָּמַה (damah, “be destroyed”), some take it from a proposed homonymic root דמה, which would mean “be silent.” In this case, one might translate, “I must be silent.” |
| (0.42525221153846) | (Isa 7:13) |
2 tn The verb is second plural in form, because the prophet addresses the whole family of David. He continues to use the plural in v. one%27s&tab=notes" ver="">14 (with one exception, see the notes on that verse), but then switches back to the second singular (addressing Ahaz specifically) in vv. one%27s&tab=notes" ver="">16-17. |
| (0.42525221153846) | (Isa 8:20) |
1 tn Heb “to [the] instruction and to [the] testimony.” The words “then you must recall” are supplied in the translation for stylistic reasons. In the Hebrew text vv. one%27s&tab=notes" ver="">19-20a are one long sentence, reading literally, “When they say to you…, to the instruction and to the testimony.” On the identity of the “instruction” and “testimony” see the notes at v. one%27s&tab=notes" ver="">16. |
| (0.42525221153846) | (Isa 9:1) |
1 sn In the Hebrew text (BHS) the chapter division comes one verse later than in the English Bible; one%27s&tab=notes" ver="">9:1 (8:23 HT). Thus one%27s&tab=notes" ver="">9:2-21 in the English Bible = one%27s&tab=notes" ver="">9:1-20 in the Hebrew text. Beginning with one%27s&tab=notes" ver="">10:1 the verse numbers in the English Bible and the Hebrew Bible are again the same. |
| (0.42525221153846) | (Isa 9:17) |
1 tn The Qumran scroll 1QIsaa has לא יחמול (“he did not spare”) which is an obvious attempt to tighten the parallelism (note “he took no pity” in the next line). Instead of taking שָׂמַח (samakh) in one of its well attested senses (“rejoice over, be pleased with”), some propose, with support from Arabic, a rare homonymic root meaning “be merciful.” |
| (0.42525221153846) | (Isa 9:20) |
1 tn Or “cut.” The verb גָּזַר (gazar) means “to cut.” If it is understood here, then one might paraphrase, “They slice off meat on the right.” However, HALOT 187 s.v. I גזר, proposes here a rare homonym meaning “to devour.” |
| (0.42525221153846) | (Isa 10:5) |
2 tn Heb “a cudgel is he, in their hand is my anger.” It seems likely that the final mem (ם) on בְיָדָם (bÿyadam) is not a pronominal suffix (“in their hand”), but an enclitic mem. If so, one can translate literally, “a cudgel is he in the hand of my anger.” |
| (0.42525221153846) | (Isa 10:9) |
1 sn Calneh … Carchemish … Hamath … Arpad … Samaria … Damascus. The city states listed here were conquered by the Assyrians between 740-717 |
| (0.42525221153846) | (Isa 10:17) |
1 tn In this context the “Light of Israel” is a divine title (note the parallel title “his holy one”). The title points to God’s royal splendor, which overshadows and, when transformed into fire, destroys the “majestic glory” of the king of Assyria (v. one%27s&tab=notes" ver="">16b). |
| (0.42525221153846) | (Isa 10:23) |
1 tn Heb “Indeed (or perhaps “for”) destruction and what is decreed the sovereign master, the Lord who commands armies, is about to accomplish in the middle of all the land.” The phrase כָלָא וְנֶחֱרָצָה (khala’ venekheratsah, “destruction and what is decreed”) is a hendiadys; the two terms express one idea, with the second qualifying the first. |
| (0.42525221153846) | (Isa 10:24) |
1 tn Heb “therefore.” The message that follows is one of encouragement, for it focuses on the eventual destruction of the Assyrians. Consequently “therefore” relates back to vv. one%27s&tab=notes" ver="">5-21, not to vv. one%27s&tab=notes" ver="">22-23, which must be viewed as a brief parenthesis in an otherwise positive speech. |
| (0.42525221153846) | (Isa 13:6) |
2 tn Heb “like destruction from the sovereign judge it comes.” The comparative preposition (כְּ, kÿ) has here the rhetorical nuance, “in every way like.” The point is that the destruction unleashed will have all the earmarks of divine judgment. One could paraphrase, “it comes as only destructive divine judgment can.” On this use of the preposition in general, see GKC 376 §118.x. |
| (0.42525221153846) | (Isa 14:1) |
1 tn The sentence begins with כִּי (ki), which is understood as asseverative (“certainly”) in the translation. Another option is to translate, “For the Lord will have compassion.” In this case one of the reasons for Babylon’s coming demise (one%27s&tab=notes" ver="">13:22b) is the Lord’s desire to restore his people. |
| (0.42525221153846) | (Isa 19:17) |
1 tn Heb “and the land of Judah will become [a source of] shame to Egypt, everyone to whom one mentions it [i.e., the land of Judah] will fear because of the plan of the Lord who commands armies [traditionally, the Lord of hosts] which he is planning against him.” |
