Discovery Box| (0.42525221153846) | (Isa 20:2) |
2 tn The word used here (עָרוֹם, ’arom) sometimes means “naked,” but here it appears to mean simply “lightly dressed,” i.e., stripped to one’s undergarments. See HALOT 883 s.v. עָרוֹם. The term also occurs in vv. one%27s&tab=notes" ver="">3, 4. |
| (0.42525221153846) | (Isa 21:8) |
1 tn The Hebrew text has, “the lion,” but this makes little sense here. אַרְיֵה (’aryeh, “lion”) is probably a corruption of an original הָרֹאֶה (haro’eh, “the one who sees”), i.e., the guard mentioned previously in v. one%27s&tab=notes" ver="">6. |
| (0.42525221153846) | (Isa 22:19) |
2 tn Heb “he will throw you down.” The shift from the first to third person is peculiar and abrupt, but certainly not unprecedented in Hebrew poetry. See GKC 462 §144.p. The third person may be indefinite (“one will throw you down”), in which case the passive translation is justified. |
| (0.42525221153846) | (Isa 22:21) |
2 tn Heb “a father to.” The Hebrew term אָב (’av, “father”) is here used metaphorically of one who protects and supports those under his care and authority, like a father does his family. For another example of this metaphorical use of the word, see Job 29:16. |
| (0.42525221153846) | (Isa 23:4) |
1 tn J. N. Oswalt (Isaiah [NICOT], 1:430-31) sees here a reference to Yam, the Canaanite god of the sea. He interprets the phrase מָעוֹז הַיָּם (ma’oz hayyam, “fortress of the sea”) as a title of Yam, translating “Mighty One of the Sea.” A more traditional view is that the phrase refers to Sidon. |
| (0.42525221153846) | (Isa 23:18) |
1 sn The point of this verse, which in its blatant nationalism comes precariously close to comparing the Lord to one who controls or manages a prostitute, is that Tyre will become a subject of Israel and her God. Tyre’s commercial profits will be used to enrich the Lord’s people. |
| (0.42525221153846) | (Isa 24:22) |
1 tn Heb “they will be gathered [in] a gathering [as] a prisoner in a cistern.” It is tempting to eliminate אֲסֵפָה (’asefah, “a gathering”) as dittographic or as a gloss, but sound repetition is one of the main characteristics of the style of this section of the chapter. |
| (0.42525221153846) | (Isa 24:22) |
3 tn Heb “visited” (so KJV, ASV). This verse can mean to visit for good or for evil. The translation assumes the latter, based on v. one%27s&tab=notes" ver="">21a. However, BDB 823 s.v. פָּקַד B.Niph.2 suggests the meaning “visit graciously” here, in which case one might translate “they will be released.” |
| (0.42525221153846) | (Isa 26:9) |
3 tn The translation understands צֶדֶק (tsedeq) in the sense of “justice,” but it is possible that it carries the nuance “righteousness,” in which case one might translate, “those who live in the world learn to live in a righteous manner” (cf. NCV). |
| (0.42525221153846) | (Isa 26:10) |
1 tn As in verse one%27s&tab=notes" ver="">9b, the translation understands צֶדֶק (tsedeq) in the sense of “justice,” but it is possible that it carries the nuance “righteousness,” in which case one might translate, “they do not learn to live in a righteous manner.” |
| (0.42525221153846) | (Isa 28:6) |
1 tn Heb “and [he will become] a spirit of justice for the one who sits [i.e., presides] over judgment, // and strength [for] the ones who turn back battle at the city gate.” The Lord will provide internal stability and national security. |
| (0.42525221153846) | (Isa 29:3) |
2 tn The meaning of מֻצָּב (mutsav) is not certain. Because of the parallelism (note “siege works”), some translate “towers.” The noun is derived from נָצַב (natsav, “take one’s stand”) and may refer to the troops stationed outside the city to prevent entrance or departure. |
| (0.42525221153846) | (Isa 29:10) |
1 tn Heb “a disposition [or “spirit”] of deep sleep.” Through this mixed metaphor (sleep is likened to a liquid which one pours and in turn symbolizes spiritual dullness) the prophet emphasizes that God himself has given the people over to their spiritual insensitivity as a form of judgment. |
| (0.42525221153846) | (Isa 30:7) |
3 tn The MT reads “Rahab, they, sitting.” The translation above assumes an emendation of הֵם שָׁבֶת (hem shavet) to הַמָּשְׁבָּת (hammashbat), a Hophal participle with prefixed definite article, meaning “the one who is made to cease,” i.e., “destroyed,” or “silenced.” See HALOT 444-45 s.v. ישׁב. |
| (0.42525221153846) | (Isa 30:29) |
1 tn Heb “[you will have] joy of heart, like the one going with a flute to enter the mountain of the Lord to the Rock of Israel.” The image here is not a foundational rock, but a rocky cliff where people could hide for protection (for example, the fortress of Masada). |
| (0.42525221153846) | (Isa 34:8) |
2 tn Heb “a year of repayment for the strife of Zion.” The translation assumes that רִיב (riv) refers to Edom’s hostility toward Zion. Another option is to understand רִיב (riv) as referring to the Lord’s taking up Zion’s cause. In this case one might translate, “a time when he will repay Edom and vindicate Zion.” |
| (0.42525221153846) | (Isa 34:13) |
2 tc Heb “and she will be a settlement for wild dogs, a dwelling place for ostriches.” The translation assumes an emendation of חָצִיר (khatsir, “grass”) to חָצֵר (khatser, “settlement”). One of the Qumran scrolls of Isaiah (1QIsaa) supports this emendation (cf. HALOT 344 s.v. II חָצִיר) |
| (0.42525221153846) | (Isa 34:16) |
2 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. one%27s&tab=notes" ver="">15b or may include all of the creatures listed in vv. one%27s&tab=notes" ver="">14b-15 (all of which are identified with feminine nouns). |
| (0.42525221153846) | (Isa 40:12) |
5 sn The implied answer to the rhetorical questions of v. one%27s&tab=notes" ver="">12 is “no one but the Lord. The Lord, and no other, created the world. Like a merchant weighing out silver or commodities on a scale, the Lord established the various components of the physical universe in precise proportions. |
| (0.42525221153846) | (Isa 40:14) |
4 sn The implied answer to the rhetorical questions in vv. one%27s&tab=notes" ver="">13-14 is, “No one.” In contrast to Marduk, the creator-god of Mesopotamian myths who receives help from the god of wisdom, the Lord neither needs nor receives any such advice or help. See R. Whybray, Heavenly Counsellor (SOTSMS), 64-77. |
