Discovery Box| (0.63491370967742) | (Isa 1:5) |
4 tn Heb “and all the heart is faint.” The “heart” here stands for bodily strength and energy, as suggested by the context and usage elsewhere (see Jer 8:18; Lam 1:22). |
| (0.63491370967742) | (Isa 6:3) |
2 tn Perhaps in this context, the title has a less militaristic connotation and pictures the Lord as the ruler of the heavenly assembly. See the note at 1:9. |
| (0.63491370967742) | (Isa 6:5) |
4 tn Perhaps in this context, the title has a less militaristic connotation and pictures the Lord as the ruler of the heavenly assembly. See the note at 1:9. |
| (0.63491370967742) | (Isa 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. |
| (0.63491370967742) | (Isa 13:19) |
3 tn Heb “and Babylon…will be like the overthrow by God of Sodom and Gomorrah.” On מַהְפֵּכַת (mahpekhat, “overthrow”) see the note on the word “destruction” in 1:7. |
| (0.63491370967742) | (Isa 22:3) |
1 tn Verse 3 reads literally, “All your leaders ran away, apart from a bow they were captured, all your found ones were captured together, to a distant place they fled.” J. N. Oswalt (Isaiah [NICOT], 1:403, n. 3) suggests that the lines of the verse are arranged chiastically; lines 1 and 4 go together, while lines 2 and 3 are parallel. To translate the lines in the order they appear in the Hebrew text is misleading to the English reader, who is likely unfamiliar with, or at least insensitive to, chiastic parallelism. Consequently, the translation above arranges the lines as follows: line 1 (Hebrew) = line 1 (in translation); line 2 (Hebrew) = line 4 (in translation); line 3 (Hebrew) = line 3 (in translation); line 4 (Hebrew) = line 2 (in translation). |
| (0.63491370967742) | (Isa 22:8) |
4 sn Perhaps this refers to a royal armory, or to Solomon’s “House of the Forest of Lebanon,” where weapons may have been kept (see 1 Kgs 10:16-17). |
| (0.63491370967742) | (Isa 22:22) |
1 sn This may refer to a literal insignia worn by the chief administrator. Even so, it would still symbolize the administrator’s authority to grant or exclude access to the king. See J. N. Oswalt, Isaiah (NICOT), 1:422. |
| (0.63491370967742) | (Isa 24:4) |
1 tn Some prefer to read “land” here, but the word pair אֶרֶץ/תֵּבֵל (erets/tevel [see the corresponding term in the parallel line]) elsewhere clearly designates the earth/world (see 1 Sam 2:8; 1 Chr 16:30; Job 37;12; Pss 19:4; 24:1; 33:8; 89:11; 90:2; 96:13; 98:9; Prov 8:26, 31; Isa 14:16-17; 34:1; Jer 10:12; 51:15; Lam 4:12). According to L. Stadelmann, תבל designates “the habitable part of the world” (The Hebrew Conception of the World [AnBib], 130). |
| (0.63491370967742) | (Isa 28:18) |
1 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. |
| (0.63491370967742) | (Isa 40:1) |
1 tn The pronominal suffix is second masculine plural. The identity of the addressee is uncertain: (1) God’s people may be addressed, or (2) the unidentified heralds commanded to comfort Jerusalem. |
| (0.63491370967742) | (Isa 40:5) |
1 tn Or “glory.” The Lord’s “glory” is his theophanic radiance and royal splendor (see Isa 6:3; 24:23; 35:2; 60:1; 66:18-19). |
| (0.63491370967742) | (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). |
| (0.63491370967742) | (Isa 45:18) |
2 tn Or “unformed.” Gen 1:2 describes the world as “unformed” (תֹהוּ, tohu) prior to God’s creative work, but God then formed the world and made it fit for habitation. |
| (0.63491370967742) | (Isa 49:24) |
1 tc The Hebrew text has צָדִיק (tsadiq, “a righteous [one]”), but this makes no sense in the parallelism. The Qumran scroll 1QIsaa reads correctly עריץ (“violent [one], tyrant”; see v. 25). |
| (0.63491370967742) | (Isa 51:19) |
1 tc The Hebrew text has אֲנַחֲמֵךְ (’anakhamekh), a first person form, but the Qumran scroll 1QIsaa reads correctly יִנַחֲמֵךְ (yinakhamekh), a third person form. |
| (0.63491370967742) | (Isa 65:4) |
4 tc The marginal reading (Qere), supported by the Qumran scroll 1QIsaa, reads מְרַק (mÿraq, “broth”), while the consonantal text (Kethib) has פְרַק (feraq, “fragment”). |
| (0.63491370967742) | (Isa 65:25) |
4 sn As in 11:1-9 the prophet anticipates a time when the categories predator-prey no longer exist. See the note at the end of 11:8. |
| (0.63491370967742) | (Jer 2:35) |
1 tn This is an attempt to render the Hebrew particle often translated “behold” (הִנֵּה, hinneh) in a meaningful way in this context. See further the translator’s note on the word “really” in 1:6. |
| (0.63491370967742) | (Jer 4:10) |
6 tn Heb “touches the throat/soul.” For this use of the word usually translated “soul” or “life” cf. HALOT 672 s.v. נֶפֶשׁ 1, 2 and compare the use in Ps 105:18. |
