Discovery Box| (0.5320333) | (Isa 42:4) |
1 tn For rhetorical effect the terms used to describe the “crushed (רָצַץ, ratsats) reed” and “dim (כָּהָה, kahah) wick” in v. here%27s&tab=notes" ver="">3 are repeated here. |
| (0.5320333) | (Isa 44:12) |
1 tn The noun מַעֲצָד (ma’atsad), which refers to some type of tool used for cutting, occurs only here and in Jer 10:3. See HALOT 615 s.v. מַעֲצָד. |
| (0.5320333) | (Isa 44:26) |
2 tn Heb “counsel.” The Hebrew term עֵצָה (’etsah) probably refers here to the divine plan as announced by the prophets. See HALOT 867 s.v. I עֵצָה. |
| (0.5320333) | (Isa 44:28) |
2 tn Heb “my shepherd.” The shepherd motif is sometimes applied, as here, to a royal figure who is responsible for the well-being of the people whom he rules. |
| (0.5320333) | (Isa 45:2) |
1 tc The form הֲדוּרִים (hadurim) makes little, if any, sense here. It is probably a corruption of an original הָרָרִים (hararim, “mountains”), the reduplicated form of הָר (har, “mountain”). |
| (0.5320333) | (Isa 46:2) |
3 sn The downfall of Babylon is depicted here. The idols are carried off by the victorious enemy; the gods are likened to defeated captives who cower before the enemy and are taken into exile. |
| (0.5320333) | (Isa 47:3) |
2 tn Heb “I will not meet a man.” The verb פָּגַע (pagah) apparently carries the nuance “meet with kindness” here (cf. here%27s&tab=notes" ver="">64:5, and see BDB 803 s.v. Qal.2). |
| (0.5320333) | (Isa 48:18) |
2 tn Heb “like a river your peace would have been.” שָׁלוֹם (shalom) probably refers here to the peace and prosperity which God promised in return for obedience to the covenant. |
| (0.5320333) | (Isa 49:12) |
1 tc The MT reads “Sinim” here; the Dead Sea Scrolls read “Syene,” a location in Egypt associated with modern Aswan. A number of recent translations adopt this reading: “Syene” (NAB, NRSV); “Aswan” (NIV); “Egypt” (NLT). |
| (0.5320333) | (Isa 52:14) |
3 tn Heb “from a man his appearance.” The preposition מִן (min) here carries the sense “away from,” i.e., “so as not to be.” See BDB 583 s.v. |
| (0.5320333) | (Isa 52:15) |
1 tn Heb “and his form from the sons of men.” The preposition מִן (min) here carries the sense “away from,” i.e., “so as not to be.” |
| (0.5320333) | (Isa 53:5) |
2 tn Heb “the punishment of our peace [was] on him.” שָׁלוֹם (shalom, “peace”) is here a genitive of result, i.e., “punishment that resulted in our peace.” |
| (0.5320333) | (Isa 53:5) |
3 sn Continuing to utilize the imagery of physical illness, the group acknowledges that the servant’s willingness to carry their illnesses (v. here%27s&tab=notes" ver="">4) resulted in their being healed. Healing is a metaphor for forgiveness here. |
| (0.5320333) | (Isa 53:11) |
4 tn The circumstantial clause (note the vav [ו] + object + subject + verb pattern) is understood as causal here. The prefixed verb form is either a preterite or an imperfect used in a customary manner. |
| (0.5320333) | (Isa 54:8) |
1 tn According to BDB 1009 s.v. שֶׁטֶף the noun שֶׁצֶף here is an alternate form of שֶׁטֶף (shetef, “flood”). Some relate the word to an alleged Akkadian cognate meaning “strength.” |
| (0.5320333) | (Isa 54:15) |
2 tn Heb “will fall over you.” The expression נָפַל עַל (nafal ’al) can mean “attack,” but here it means “fall over to,” i.e., “surrender to.” |
| (0.5320333) | (Isa 55:11) |
1 tn Heb “so is the word which goes out from my mouth, it does not return to empty.” “Word” refers here to divine promises, like the ones made just prior to and after this (see vv. here%27s&tab=notes" ver="">7b, 12-13). |
| (0.5320333) | (Isa 57:2) |
1 tn Heb “he enters peace, they rest on their beds, the one who walks straight ahead of himself.” The tomb is here viewed in a fairly positive way as a place where the dead are at peace and sleep undisturbed. |
| (0.5320333) | (Isa 57:8) |
1 tn The precise referent of זִכָּרוֹן (zikkaron) in this context is uncertain. Elsewhere the word refers to a memorial or commemorative sign. Here it likely refers to some type of idolatrous symbol. |
| (0.5320333) | (Isa 57:10) |
3 tn Heb “the life of your hand you find.” The term חַיָּה (khayyah, “life”) is here used in the sense of “renewal” (see BDB 312 s.v.) while יָד (yad) is used of “strength.” |
