Discovery BoxIsaiah 10:17 
Context10:17 The light of Israel 1 will become a fire,
their Holy One 2 will become a flame;
it will burn and consume the Assyrian king’s 3 briers
and his thorns in one day.
Isaiah 16:10
Context16:10 Joy and happiness disappear from the orchards,
and in the vineyards no one rejoices or shouts;
no one treads out juice in the wine vats 4 –
I have brought the joyful shouts to an end. 5
Isaiah 17:5
Context17:5 It will be as when one gathers the grain harvest,
and his hand gleans the ear of grain.
It will be like one gathering the ears of grain
in the Valley of Rephaim.
Isaiah 19:11
Context19:11 The officials of Zoan are nothing but fools; 6
Pharaoh’s wise advisers give stupid advice.
How dare you say to Pharaoh,
“I am one of the sages,
one well-versed in the writings of the ancient kings?” 7
Isaiah 22:11
Context22:11 You made a reservoir between the two walls
for the water of the old pool –
but you did not trust in 8 the one who made it; 9
you did not depend on 10 the one who formed it long ago!
Isaiah 22:22
Context22:22 I will place the key 11 to the house of David on his shoulder. When he opens the door, no one can close it; when he closes the door, no one can open it.
Isaiah 27:11-12
Context27:11 When its branches get brittle, 12 they break;
women come and use them for kindling. 13
For these people lack understanding, 14
therefore the one who made them has no compassion on them;
the one who formed them has no mercy on them.
27:12 At that time 15 the Lord will shake the tree, 16 from the Euphrates River 17 to the Stream of Egypt. Then you will be gathered up one by one, O Israelites. 18
Isaiah 31:3
Context31:3 The Egyptians are mere humans, not God;
their horses are made of flesh, not spirit.
The Lord will strike with 19 his hand;
the one who helps will stumble
and the one being helped will fall.
Together they will perish. 20
Isaiah 33:18
Context33:18 Your mind will recall the terror you experienced, 21
and you will ask yourselves, 22 “Where is the scribe?
Where is the one who weighs the money?
Where is the one who counts the towers?” 23
Isaiah 40:22
Context40:22 He is the one who sits on the earth’s horizon; 24
its inhabitants are like grasshoppers before him. 25
He is the one who stretches out the sky like a thin curtain, 26
and spreads it out 27 like a pitched tent. 28
Isaiah 40:26
ContextWho created all these heavenly lights? 30
He is the one who leads out their ranks; 31
he calls them all by name.
Because of his absolute power and awesome strength,
not one of them is missing.
Isaiah 41:7
Context41:7 The craftsman encourages the metalsmith,
the one who wields the hammer encourages 32 the one who pounds on the anvil.
He approves the quality of the welding, 33
and nails it down so it won’t fall over.”
Isaiah 41:25
Context41:25 I have stirred up one out of the north 34 and he advances,
one from the eastern horizon who prays in my name. 35
He steps on 36 rulers as if they were clay,
like a potter treading the clay.
Isaiah 44:2
Context44:2 This is what the Lord, the one who made you, says –
the one who formed you in the womb and helps you:
“Don’t be afraid, my servant Jacob,
Jeshurun, 37 whom I have chosen!
Isaiah 44:5
Context44:5 One will say, ‘I belong to the Lord,’
and another will use 38 the name ‘Jacob.’
One will write on his hand, ‘The Lord’s,’
and use the name ‘Israel.’” 39
Isaiah 47:10
Context47:10 You were complacent in your evil deeds; 40
you thought, 41 ‘No one sees me.’
Your self-professed 42 wisdom and knowledge lead you astray,
when you say, ‘I am unique! No one can compare to me!’ 43
Isaiah 51:18
Context51:18 There was no one to lead her
among all the children she bore;
there was no one to take her by the hand
among all the children she raised.
Isaiah 54:5
Context54:5 For your husband is the one who made you –
the Lord who commands armies is his name.
He is your protector, 44 the Holy One of Israel. 45
He is called “God of the entire earth.”
Isaiah 58:12
Context58:12 Your perpetual ruins will be rebuilt; 46
you will reestablish the ancient foundations.
You will be called, ‘The one who repairs broken walls,
the one who makes the streets inhabitable again.’ 47
Isaiah 59:4
Context59:4 No one is concerned about justice; 48
no one sets forth his case truthfully.
They depend on false words 49 and tell lies;
they conceive of oppression 50
and give birth to sin.
Isaiah 63:5
Context63:5 I looked, but there was no one to help;
I was shocked because there was no one offering support. 51
So my right arm accomplished deliverance;
my raging anger drove me on. 52
Isaiah 63:11
Context63:11 His people remembered the ancient times. 53
Where is the one who brought them up out of the sea,
along with the shepherd of 54 his flock?
Where is the one who placed his holy Spirit among them, 55
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. 16b).
2 sn See the note on the phrase “the Holy One of Israel” in 1:4.
3 tn Heb “his.” In vv. 17-19 the Assyrian king and his empire is compared to a great forest and orchard that are destroyed by fire (symbolic of the Lord).
4 tn Heb “wine in the vats the treader does not tread.”
5 sn The Lord appears to be the speaker here. See 15:9.
6 tn Or “certainly the officials of Zoan are fools.” אַךְ (’akh) can carry the sense, “only, nothing but,” or “certainly, surely.”
7 tn Heb “A son of wise men am I, a son of ancient kings.” The term בֶּן (ben, “son of”) could refer to literal descent, but many understand the word, at least in the first line, in its idiomatic sense of “member [of a guild].” See HALOT 138 s.v. בֶּן and J. N. Oswalt, Isaiah (NICOT), 1:371. If this is the case, then one can take the word in a figurative sense in the second line as well, the “son of ancient kings” being one devoted to their memory as preserved in their literature.
8 tn Heb “look at”; NAB, NRSV “did not look to.”
9 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.
10 tn Heb “did not see.”
11 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.
12 tn Heb “are dry” (so NASB, NIV, NRSV).
13 tn Heb “women come [and] light it.” The city is likened to a dead tree with dried up branches that is only good for firewood.
14 tn Heb “for not a people of understanding [is] he.”
15 tn Heb “and it will be in that day.” The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
16 tn Heb “the Lord will beat out.” The verb is used of beating seeds or grain to separate the husk from the kernel (see Judg 6:11; Ruth 2:17; Isa 28:27), and of beating the olives off the olive tree (Deut 24:20). The latter metaphor may be in view here, where a tree metaphor has been employed in the preceding verses. See also 17:6.
17 tn Heb “the river,” a frequent designation in the OT for the Euphrates. For clarity most modern English versions substitute the name “Euphrates” for “the river” here.
18 sn The Israelites will be freed from exile (likened to beating the olives off the tree) and then gathered (likened to collecting the olives).
19 tn Heb “will extend”; KJV, ASV, NASB, NCV “stretch out.”
20 tn Heb “together all of them will come to an end.”
21 tn Heb “your heart will meditate on terror.”
22 tn The words “and you will ask yourselves” are supplied in the translation for clarification and stylistic reasons.
23 sn The people refer to various Assyrian officials who were responsible for determining the amount of taxation or tribute Judah must pay to the Assyrian king.
24 tn Heb “the circle of the earth” (so KJV, NIV, NRSV, NLT).
25 tn The words “before him” are supplied in the translation for clarification.
26 tn The otherwise unattested noun דֹּק (doq), translated here “thin curtain,” is apparently derived from the verbal root דקק (“crush”) from which is derived the adjective דַּק (daq, “thin”; see HALOT 229 s.v. דקק). The nuance “curtain” is implied from the parallelism (see “tent” in the next line).
27 tn The meaning of the otherwise unattested verb מָתַח (matakh, “spread out”) is determined from the parallelism (note the corresponding verb “stretch out” in the previous line) and supported by later Hebrew and Aramaic cognates. See HALOT 654 s.v. *מתה.
28 tn Heb “like a tent [in which] to live”; NAB, NASB “like a tent to dwell (live NIV, NRSV) in.”
29 tn Heb “Lift on high your eyes and see.”
30 tn The words “heavenly lights” are supplied in the translation for clarification. See the following lines.
31 tn Heb “the one who brings out by number their host.” The stars are here likened to a huge army that the Lord leads out. Perhaps the next line pictures God calling roll. If so, the final line may be indicating that none of them dares “go AWOL.” (“AWOL” is a military acronym for “absent without leave.”)
32 tn The verb “encourages” is understood by ellipsis (note the preceding line).
33 tn Heb “saying of the welding, ‘It is good.’”
34 sn That is, Cyrus the Persian. See the note at v. 2.
35 tn Heb “[one] from the rising of the sun [who] calls in my name.”
36 tn The Hebrew text has וְיָבֹא (vÿyavo’, “and he comes”), but this is likely a corruption of an original וַיָּבָס (vayyavas), from בּוּס (bus, “step on”).
37 sn Jeshurun is a poetic name for Israel; it occurs here and in Deut 32:15; 33:5, 26.
38 tn The Hebrew text has a Qal verb form, “and another will call by the name of Jacob.” With support from Symmachus (an ancient Greek textual witness), some read the Niphal, “and another will be called by the name of Jacob.”
39 tn Heb “and by the name of Israel he will title.” Some, with support from several ancient versions, prefer to change the Piel (active) verb form to a Pual (passive), “and he will be titled by the name of Israel.”
40 tn Heb “you trusted in your evil”; KJV, NAB, NASB, NIV, NRSV “wickedness.”
41 tn Or “said”; NAB “said to yourself”’ NASB “said in your heart.”
42 tn The words “self-professed” are supplied in the translation for clarification.
44 tn Or “redeemer.” See the note at 41:14.
45 sn See the note on the phrase “the Holy One of Israel” in 1:4.
46 tn Heb “and they will build from you ancient ruins.”
47 tc The Hebrew text has “the one who restores paths for dwelling.” The idea of “paths to dwell in” is not a common notion. Some have proposed emending נְתִיבוֹת (nÿtivot, “paths”) to נְתִיצוֹת (nÿtitsot, “ruins”), a passive participle from נָתַץ (natats, “tear down”; see HALOT 732 s.v. *נְתִיצָה), because tighter parallelism with the preceding line is achieved. However, none of the textual sources support this emendation. The line may mean that paths must be repaired in order to dwell in the land.
48 tn Heb “no one pleads with justice.”
49 tn Heb “nothing”; NAB “emptiness.”
50 tn Or “trouble” (NIV), or “harm.”
51 sn See Isa 59:16 for similar language.
52 tn Heb “and my anger, it supported me”; NIV “my own wrath sustained me.”
53 tn Heb “and he remembered the days of antiquity, Moses, his people.” The syntax of the statement is unclear. The translation assumes that “his people” is the subject of the verb “remembered.” If original, “Moses” is in apposition to “the days of antiquity,” more precisely identifying the time period referred to. However, the syntactical awkwardness suggests that “Moses” may have been an early marginal note (perhaps identifying “the shepherd of his flock” two lines later) that has worked its way into the text.
54 tn The Hebrew text has a plural form, which if retained and taken as a numerical plural, would probably refer to Moses, Aaron, and the Israelite tribal leaders at the time of the Exodus. Most prefer to emend the form to the singular (רָעָה, ra’ah) and understand this as a reference just to Moses.
