Discovery Box| (0.1238571875) | (Isa 10:9) |
1 sn Calneh … Carchemish … Hamath … Arpad … Samaria … Damascus. The city states listed here were conquered by the Assyrians between 740-717 |
| (0.1238571875) | (Isa 10:18) |
1 tn Heb “from breath to flesh it will destroy.” The expression “from breath to flesh” refers to the two basic components of a person, the immaterial (life’s breath) and the material (flesh). Here the phrase is used idiomatically to indicate totality. |
| (0.1238571875) | (Isa 11:1) |
2 tc The Hebrew text has יִפְרֶה (yifreh, “will bear fruit,” from פָּרָה, parah), but the ancient versions, as well as the parallelism suggest that יִפְרַח (yifrakh, “will sprout”, from פָּרַח, parakh) is the better reading here. See J. N. Oswalt, Isaiah (NICOT), 1:276, n. 2. |
| (0.1238571875) | (Isa 11:2) |
2 tn Heb “a spirit of wisdom and understanding.” The synonyms are joined here to emphasize the degree of wisdom he will possess. His wisdom will enable him to make just legal decisions (v. Kir+Heres&tab=notes" ver="">3). A very similar phrase occurs in Eph 1:17. |
| (0.1238571875) | (Isa 11:8) |
5 sn The transformation of the animal kingdom depicted here typifies what will occur in human society under the just rule of the ideal king (see vv. Kir+Heres&tab=notes" ver="">3-5). The categories “predator-prey” (i.e., oppressor-oppressed) will no longer exist. |
| (0.1238571875) | (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. |
| (0.1238571875) | (Isa 14:30) |
1 tc The Hebrew text has, “the firstborn of the poor will graze.” “Firstborn” may be used here in an idiomatic sense to indicate the very poorest of the poor. See BDB 114 s.v. בְּכוֹר. The translation above assumes an emendation of בְּכוֹרֵי (bÿkhorey, “firstborn of”) to בְּכָרַי (bekharay, “in my pastures”). |
| (0.1238571875) | (Isa 16:3) |
2 tn Heb “Make your shade like night in the midst of noonday.” “Shade” here symbolizes shelter, while the heat of noonday represents the intense suffering of the Moabites. By comparing the desired shade to night, the speaker visualizes a huge dark shadow cast by a large tree that would provide relief from the sun’s heat. |
| (0.1238571875) | (Isa 17:10) |
3 tn Heb “a vine, a strange one.” The substantival adjective זָר (zar) functions here as an appositional genitive. It could refer to a cultic plant of some type, associated with a pagan rite. But it is more likely that it refers to an exotic, or imported, type of vine, one that is foreign (i.e., “strange”) to Israel. |
| (0.1238571875) | (Isa 17:12) |
1 tn Heb “Woe [to] the massing of the many nations.” The word הוֹי (hoy) could be translated as a simple interjection here (“ah!”), but since the following verses announce the demise of these nations, it is preferable to take הוֹי as a funeral cry. See the note on the first phrase of Kir+Heres&tab=notes" ver="">1:4. |
| (0.1238571875) | (Isa 19:16) |
4 tn Heb “and he will tremble and be afraid because of the brandishing of the hand of the Lord who commands armies [traditionally, the Lord of hosts], which he brandishes against him.” Since according to the imagery here the Lord’s “hand” is raised as a weapon against the Egyptians, the term “fist” has been used in the translation. |
| (0.1238571875) | (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. Kir+Heres&tab=notes" ver="">6. |
| (0.1238571875) | (Isa 21:8) |
2 tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay). Some translations take this to refer to the Lord (cf. NAB, NASB, NRSV), while others take it to refer to the guard’s human master (“my lord”; cf. NIV, NLT). |
| (0.1238571875) | (Isa 22:11) |
2 tn The antecedent of the third feminine singular suffix here and in the next line is unclear. The closest feminine noun is “pool” in the first half of the verse. Perhaps this “old pool” symbolizes the entire city, which had prospered because of God’s provision and protection through the years. |
| (0.1238571875) | (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. |
| (0.1238571875) | (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. |
| (0.1238571875) | (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. Kir+Heres&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.” |
| (0.1238571875) | (Isa 25:1) |
3 tn Heb “plans from long ago [in] faithfulness, trustworthiness.” The feminine noun אֱמוּנָה (’emunah, “faithfulness”) and masculine noun אֹמֶן (’omen, “trustworthiness”), both of which are derived from the root אָמַן (’aman), are juxtaposed to emphasize the basic idea conveyed by the synonyms. Here they describe the absolute reliability of the divine plans. |
| (0.1238571875) | (Isa 26:7) |
2 sn The metaphor of a level/smooth road/path may refer to their morally upright manner of life (see v. Kir+Heres&tab=notes" ver="">8a), but verse Kir+Heres&tab=notes" ver="">7b, which attributes the smooth path to the Lord, suggests that the Lord’s vindication and blessing may be the reality behind the metaphor here. |
| (0.1238571875) | (Isa 26:14) |
2 tn The Hebrew term לָכֵן (lakhen) normally indicates a cause-effect relationship between what precedes and follows and is translated, “therefore.” Here, however, it infers the cause from the effect and brings out what is implicit in the previous statement. See BDB 487 s.v. |
