Discovery BoxIsaiah 10:24 
Context10:24 So 1 here is what the sovereign master, the Lord who commands armies, says: “My people who live in Zion, do not be afraid of Assyria, even though they beat you with a club and lift their cudgel against you as Egypt did. 2
Isaiah 23:18
Context23:18 Her profits and earnings will be set apart for the Lord. They will not be stored up or accumulated, for her profits will be given to those who live in the Lord’s presence and will be used to purchase large quantities of food and beautiful clothes. 3
Isaiah 26:19
Context26:19 4 Your dead will come back to life;
your corpses will rise up.
Wake up and shout joyfully, you who live in the ground! 5
For you will grow like plants drenched with the morning dew, 6
and the earth will bring forth its dead spirits. 7
Isaiah 26:21
Context26:21 For look, the Lord is coming out of the place where he lives, 8
to punish the sin of those who live on the earth.
The earth will display the blood shed on it;
it will no longer cover up its slain. 9
Isaiah 42:5
Context42:5 This is what the true God, 10 the Lord, says –
the one who created the sky and stretched it out,
the one who fashioned the earth and everything that lives on it, 11
the one who gives breath to the people on it,
and life to those who live on it: 12
Isaiah 47:8
Context47:8 So now, listen to this,
O one who lives so lavishly, 13
who lives securely,
who says to herself, 14
‘I am unique! No one can compare to me! 15
I will never have to live as a widow;
I will never lose my children.’ 16
Isaiah 65:20
Context65:20 Never again will one of her infants live just a few days 17
or an old man die before his time. 18
Indeed, no one will die before the age of a hundred, 19
anyone who fails to reach 20 the age of a hundred will be considered cursed.
1 tn Heb “therefore.” The message that follows is one of encouragement, for it focuses on the eventual destruction of the Assyrians. Consequently “therefore” relates back to vv. 5-21, not to vv. 22-23, which must be viewed as a brief parenthesis in an otherwise positive speech.
2 tn Heb “in the way [or “manner”] of Egypt.”
3 tn Heb “for eating to fullness and for beautiful covering[s].”
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.
4 sn At this point the Lord (or prophet) gives the people an encouraging oracle.
5 tn Heb “dust” (so KJV, NAB, NASB, NIV, NRSV).
6 tn Heb “for the dew of lights [is] your dew.” The pronominal suffix on “dew” is masculine singular, like the suffixes on “your dead” and “your corpses” in the first half of the verse. The statement, then, is addressed to collective Israel, the speaker in verse 18. The plural form אוֹרֹת (’orot) is probably a plural of respect or magnitude, meaning “bright light” (i.e., morning’s light). Dew is a symbol of fertility and life. Here Israel’s “dew,” as it were, will soak the dust of the ground and cause the corpses of the dead to spring up to new life, like plants sprouting up from well-watered soil.
7 sn It is not certain whether the resurrection envisioned here is intended to be literal or figurative. A comparison with 25:8 and Dan 12:2 suggests a literal interpretation, but Ezek 37:1-14 uses resurrection as a metaphor for deliverance from exile and the restoration of the nation (see Isa 27:12-13).
8 tn Heb “out of his place” (so KJV, ASV).
9 sn This implies that rampant bloodshed is one of the reasons for divine judgment. See the note at 24:5.
10 tn Heb “the God.” The definite article here indicates distinctiveness or uniqueness.
11 tn Heb “and its offspring” (so NASB); NIV “all that comes out of it.”
12 tn Heb “and spirit [i.e., “breath”] to the ones walking in it” (NAB, NASB, and NRSV all similar).
13 tn Or perhaps, “voluptuous one” (NAB); NAB “you sensual one”; NLT “You are a pleasure-crazy kingdom.”
14 tn Heb “the one who says in her heart.”
15 tn Heb “I [am], and besides me there is no other.” See Zeph 2:15.
16 tn Heb “I will not live [as] a widow, and I will not know loss of children.”
17 tn Heb “and there will not be from there again a nursing infant of days,” i.e., one that lives just a few days.
18 tn Heb “or an old [man] who does not fill out his days.”
19 tn Heb “for the child as a son of one hundred years will die.” The point seems to be that those who die at the age of a hundred will be considered children, for the average life span will be much longer than that. The category “child” will be redefined in light of the expanded life spans that will characterize this new era.
20 tn Heb “the one who misses.” חָטָא (khata’) is used here in its basic sense of “miss the mark.” See HALOT 305 s.v. חטא. Another option is to translate, “and the sinner who reaches the age of a hundred will be cursed.”
