Discovery BoxIsaiah 13:11 
Context13:11 1 I will punish the world for its evil, 2
and wicked people for their sin.
I will put an end to the pride of the insolent,
I will bring down the arrogance of tyrants. 3
Isaiah 22:21
Context22:21 I will put your robe on him, tie your belt around him, and transfer your authority to him. 4 He will become a protector of 5 the residents of Jerusalem and of the people 6 of Judah.
Isaiah 26:11
Context26:11 O Lord, you are ready to act, 7
but they don’t even notice.
They will see and be put to shame by your angry judgment against humankind, 8
yes, fire will consume your enemies. 9
Isaiah 33:20
Context33:20 Look at Zion, the city where we hold religious festivals!
a peaceful settlement,
a tent that stays put; 12
its stakes will never be pulled up;
none of its ropes will snap in two.
Isaiah 37:29
Context37:29 Because you rage against me
and the uproar you create has reached my ears, 13
I will put my hook in your nose, 14
and my bridle between your lips,
and I will lead you back
the way you came.”
Isaiah 43:17
Context43:17 the one who led chariots and horses to destruction, 15
together with a mighty army.
They fell down, 16 never to rise again;
they were extinguished, put out like a burning wick:
Isaiah 43:20
Context43:20 The wild animals of the desert honor me,
the jackals and ostriches,
because I put water in the desert
and streams in the wilderness,
to quench the thirst of my chosen people,
Isaiah 49:18
ContextAll of them gather to you.
As surely as I live,” says the Lord,
“you will certainly wear all of them like jewelry;
you will put them on as if you were a bride.
Isaiah 51:23--52:1
Context51:23 I will put it into the hand of your tormentors 18
who said to you, ‘Lie down, so we can walk over you.’
You made your back like the ground,
and like the street for those who walked over you.”
52:1 Wake up! Wake up!
Clothe yourself with strength, O Zion!
Put on your beautiful clothes,
O Jerusalem, 19 holy city!
For uncircumcised and unclean pagans
will no longer invade you.
Isaiah 57:8
Context57:8 Behind the door and doorpost you put your symbols. 20
Indeed, 21 you depart from me 22 and go up
and invite them into bed with you. 23
You purchase favors from them, 24
you love their bed,
1 sn The Lord is definitely speaking (again?) at this point. See the note at v. 4.
2 tn Or “I will bring disaster on the world.” Hebrew רָעָה (ra’ah) could refer to the judgment (i.e., disaster, calamity) or to the evil that prompts it. The structure of the parallel line favors the latter interpretation.
3 tn Or perhaps, “the violent”; cf. NASB, NIV “the ruthless.”
4 tn Heb “and your dominion I will place in his hand.”
5 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.
6 tn Heb “house.”
7 tn Heb “O Lord, your hand is lifted up.”
8 tn Heb “They will see and be ashamed of zeal of people.” Some take the prefixed verbs as jussives and translate the statement as a prayer, “Let them see and be put to shame.” The meaning of the phrase קִנְאַת־עָם (qin’at-’am, “zeal of people”) is unclear. The translation assumes that this refers to God’s angry judgment upon people. Another option is to understand the phrase as referring to God’s zealous, protective love of his covenant people. In this case one might translate, “by your zealous devotion to your people.”
9 tn Heb “yes, fire, your enemies, will consume them.” Many understand the prefixed verb form to be jussive and translate, “let [fire] consume” (cf. NAB, NIV, NRSV). The mem suffixed to the verb may be enclitic; if a pronominal suffix, it refers back to “your enemies.”
10 tn Heb “your eyes” (so NASB, NIV, NRSV).
11 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
12 tn Or “that does not travel”; NASB “which shall not be folded.”
13 tc Heb “and your complacency comes up into my ears.” The parallelism is improved if שַׁאֲנַנְךָ (sha’anankha, “your complacency”) is emended to שְׁאוֹנְךָ (shÿ’onÿkha, “your uproar”). See M. Cogan and H. Tadmor, II Kings (AB), 237-38. However, the LXX seems to support the MT and Sennacherib’s cavalier dismissal of Yahweh depicts an arrogant complacency (J. N. Oswalt, Isaiah [NICOT], 1:658, n. 10).
14 sn The word-picture has a parallel in Assyrian sculpture. See M. Cogan and H. Tadmor, II Kings (AB), 238.
15 tn Heb “led out chariots and horses.” The words “to destruction” are supplied in the translation for clarification. The verse refers to the destruction of the Egyptians at the Red Sea.
16 tn Heb “lay down”; NAB “lie prostrate together”; CEV “lie dead”; NRSV “they lie down.”
17 tn Heb “Lift up around your eyes and see.”
18 tn That is, to make them drink it.
19 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
20 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.
21 tn Or “for” (KJV, NRSV).
22 tc The Hebrew text reads literally, “from me you uncover.” The translation assumes an emendation of the Piel form גִּלִּית (gillit, “you uncover”), which has no object expressed here, to the Qal גָּלִית (galit, “you depart”).
23 tn Heb “you make wide your bed” (NASB similar).
24 tc Heb “and you [second masculine singular, unless the form be taken as third feminine singular] cut for yourself [feminine singular] from them.” Most English translations retain the MT reading in spite of at least three problems. This section makes significant use of feminine verbs and noun suffixes because of the sexual imagery. The verb in question is likely a 2nd person masculine singular verb. Nevertheless, this kind of fluctuation in gender appears elsewhere (GKC 127-28 §47.k and 462 §144.p; cf. Jer 3:5; Ezek 22:4; 23:32; cf. J. N. Oswalt, Isaiah [NICOT], 2:473, n. 13). Secondly, when this verbal root signifies establishing a covenant, it is normally accompanied by the noun for “covenant” (בְּרִית, bÿrit). Finally, this juxtaposition of the verb “to cut” and “covenant” normally is followed by the preposition “with,” while here it is “from.” The translation above assumes an emendation of וַתִּכְרָת (vatikhrah, “and you cut”) to וְכָרִית (vÿkharit, “and you purchase”) from the root כָּרָה (kharah); see HALOT 497 s.v. II כרה.
25 tn The Hebrew text has simply חָזָה (khazah, “gaze”). The adverb “longingly” is interpretive (see the context, where sexual lust is depicted).
26 tn Heb “[at] a hand you gaze.” The term יָד (yad, “hand”) probably has the sense of “power, manhood” here, where it is used, as in Ugaritic, as a euphemism for the genitals. See HALOT 387 s.v. I יָד.
