Discovery BoxIsaiah 7:1 
Context7:1 During 1 the reign of Ahaz son of Jotham, son of Uzziah, king of Judah, King Rezin of Syria and King Pekah son of Remaliah of Israel marched up to Jerusalem 2 to do battle, but they were unable to prevail against it. 3
Isaiah 9:1
Context9:1 (8:23) 4 The gloom will be dispelled for those who were anxious. 5
In earlier times he 6 humiliated
the land of Zebulun,
and the land of Naphtali; 7
but now he brings honor 8
to the way of the sea,
the region beyond the Jordan,
and Galilee of the nations. 9
Isaiah 14:19
Context14:19 But you have been thrown out of your grave
like a shoot that is thrown away. 10
You lie among 11 the slain,
among those who have been slashed by the sword,
among those headed for 12 the stones of the pit, 13
as if you were a mangled corpse. 14
Isaiah 31:1
Context31:1 Those who go down to Egypt for help are as good as dead, 15
those who rely on war horses,
and trust in Egypt’s many chariots 16
and in their many, many horsemen. 17
But they do not rely on the Holy One of Israel 18
and do not seek help from the Lord.
Isaiah 36:12
Context36:12 But the chief adviser said, “My master did not send me to speak these words only to your master and to you. 19 His message is also for the men who sit on the wall, for they will eat their own excrement and drink their own urine along with you!” 20
Isaiah 37:30
Context37:30 21 “This will be your reminder that I have spoken the truth: 22 This year you will eat what grows wild, 23 and next year 24 what grows on its own. But the year after that 25 you will plant seed and harvest crops; you will plant vines and consume their produce. 26
Isaiah 42:22
Context42:22 But these people are looted and plundered;
all of them are trapped in pits 27
and held captive 28 in prisons.
They were carried away as loot with no one to rescue them;
they were carried away as plunder, and no one says, “Bring that back!” 29
Isaiah 45:13
Context45:13 It is me – I stir him up and commission him; 30
I will make all his ways level.
He will rebuild my city;
he will send my exiled people home,
but not for a price or a bribe,”
says the Lord who commands armies.
Isaiah 48:1
Context48:1 Listen to this, O family of Jacob, 31
you who are called by the name ‘Israel,’
and are descended from Judah, 32
who take oaths in the name of the Lord,
and invoke 33 the God of Israel –
but not in an honest and just manner. 34
Isaiah 51:6
Context51:6 Look up at the sky!
Look at the earth below!
For the sky will dissipate 35 like smoke,
and the earth will wear out like clothes;
its residents will die like gnats.
But the deliverance I give 36 is permanent;
the vindication I provide 37 will not disappear. 38
Isaiah 57:13
Context57:13 When you cry out for help, let your idols 39 help you!
The wind blows them all away, 40
a breeze carries them away. 41
But the one who looks to me for help 42 will inherit the land
and will have access to 43 my holy mountain.”
Isaiah 57:15
Context57:15 For this is what the high and exalted one says,
the one who rules 44 forever, whose name is holy:
“I dwell in an exalted and holy place,
but also with the discouraged and humiliated, 45
in order to cheer up the humiliated
and to encourage the discouraged. 46
Isaiah 66:5
Context66:5 Hear the word of the Lord,
you who respect what he has to say! 47
Your countrymen, 48 who hate you
and exclude you, supposedly for the sake of my name,
say, “May the Lord be glorified,
then we will witness your joy.” 49
But they will be put to shame.
1 tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
2 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
3 tn Or perhaps, “but they were unable to attack it.” This statement sounds like a summary of the whole campaign. The following context explains why they were unable to defeat the southern kingdom. The parallel passage (2 Kgs 16:5; cf. Num 22:11; 1 Sam 17:9 for a similar construction) affirms that Syria and Israel besieged Ahaz. Consequently, the statement that “they were not able to battle against them” must refer to the inability to conquer Ahaz.
4 sn In the Hebrew text (BHS) the chapter division comes one verse later than in the English Bible; 9:1 (8:23 HT). Thus 9:2-21 in the English Bible = 9:1-20 in the Hebrew text. Beginning with 10:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.
5 tn The Hebrew text reads, “Indeed there is no gloom for the one to whom there was anxiety for her.” The feminine singular pronominal suffix “her” must refer to the land (cf. vv. 22a, 23b). So one could translate, “Indeed there will be no gloom for the land which was anxious.” In this case the statement introduces the positive message to follow. Some assume an emendation of לֹא (lo’, “no”) to לוֹ (lo, “to him”) and of לָהּ (lah, “to her”) to לוֹ (lo, “to him”), yielding this literal reading: “indeed there is gloom for him, for the one to whom there was anxiety for him.” In this case the statement concludes the preceding description of judgment.
6 tn The Lord must be understood as the subject of the two verbs in this verse.
7 sn The statement probably alludes to the Assyrian conquest of Israel in ca. 734-733
8 tn Heb Just as in earlier times he humiliated…, [in] the latter times he has brought honor.” The main verbs in vv. 1b-4 are Hebrew perfects. The prophet takes his rhetorical stance in the future age of restoration and describes future events as if they have already occurred. To capture the dramatic effect of the original text, the translation uses the English present or present perfect.
9 sn These three geographical designations may refer to provinces established by the Assyrians in 734-733
10 tn Heb “like a shoot that is abhorred.” The simile seems a bit odd; apparently it refers to a small shoot that is trimmed from a plant and tossed away. Some prefer to emend נֵצֶר (netser, “shoot”); some propose נֵפֶל (nefel, “miscarriage”). In this case one might paraphrase: “like a horrible-looking fetus that is delivered when a woman miscarries.”
11 tn Heb “are clothed with.”
12 tn Heb “those going down to.”
13 tn בּוֹר (bor) literally means “cistern”; cisterns were constructed from stones. On the metaphorical use of “cistern” for the underworld, see the note at v. 15.
14 tn Heb “like a trampled corpse.” Some take this line with what follows.
15 tn Heb “Woe [to] those who go down to Egypt for help.”
16 tn Heb “and trust in chariots for they are many.”
17 tn Heb “and in horsemen for they are very strong [or “numerous”].”
18 sn See the note on the phrase “the Holy One of Israel” in 1:4.
19 tn Heb “To your master and to you did my master send me to speak these words?” The rhetorical question expects a negative answer.
20 tn Heb “[Is it] not [also] to the men…?” The rhetorical question expects the answer, “Yes, it is.”
sn The chief adviser alludes to the horrible reality of siege warfare, when the starving people in the besieged city would resort to eating and drinking anything to stay alive.
21 tn At this point the word concerning the king of Assyria (vv. 22-29) ends and the Lord again addresses Hezekiah and the people directly (see v. 21).
22 tn Heb “and this is your sign.” In this case the אוֹת (’ot, “sign”) is a future reminder of God’s intervention designated before the actual intervention takes place. For similar “signs” see Exod 3:12 and Isa 7:14-25.
23 sn This refers to crops that grew up on their own (that is, without cultivation) from the seed planted in past years.
24 tn Heb “and in the second year” (so ASV).
25 tn Heb “in the third year” (so KJV, NAB).
26 tn The four plural imperatival verb forms in v. 30b are used rhetorically. The Lord commands the people to plant, harvest, etc. to emphasize the certainty of restored peace and prosperity.
27 tc The Hebrew text has בַּחוּרִים (bakhurim, “young men”), but the text should be emended to בְּהוֹרִים (bÿhorim, “in holes”).
28 tn Heb “and made to be hidden”; NAB, NASB, NIV, TEV “hidden away in prisons.”
29 tn Heb “they became loot and there was no one rescuing, plunder and there was no one saying, ‘Bring back’.”
30 tn Heb “I stir him up in righteousness”; NASB “I have aroused him.” See the note at 41:2. Cyrus (cf. 44:28) is in view here.
31 tn Heb “house of Jacob”; TEV, CEV “people of Israel.”
32 tc The Hebrew text reads literally “and from the waters of Judah came out.” מִמֵּי (mimme) could be a corruption of מִמְּעֵי (mimmÿ’e, “from the inner parts of”; cf. NASB, NIV, NLT, NRSV) as suggested in the above translation. Some translations (ESV, NKJV) retain the MT reading because the Qumran scroll 1QIsaa, which corrects a similar form to “from inner parts of” in 39:7, does not do it here.
33 tn Heb “cause to remember”; KJV, ASV “make mention of.”
34 tn Heb “not in truth and not in righteousness.”
35 tn Heb “will be torn in pieces.” The perfect indicates the certitude of the event, from the Lord’s rhetorical perspective.
36 tn Heb “my deliverance.” The same Hebrew word can also be translated “salvation” (so KJV, NAB, NASB, NIV, NRSV, NLT); cf. CEV “victory.”
37 tn Heb “my righteousness [or “vindication”].”
38 tn Heb “will not be shattered [or “dismayed”].”
39 tn The Hebrew text has קִבּוּצַיִךְ (qibbutsayikh, “your gatherings”), an otherwise unattested noun from the verbal root קָבַץ (qavats, “gather”). Perhaps this alludes to their religious assemblies and by metonymy to their rituals. Since idolatry is a prominent theme in the context, some understand this as a reference to a collection of idols. The second half of the verse also favors this view.
40 tn Heb “all of them a wind lifts up.”
41 tn Heb “a breath takes [them] away.”
42 tn Or “seeks refuge in me.” “Seeking refuge” is a metonymy for “being loyal to.”
43 tn Heb “possess, own.” The point seems to be that he will have free access to God’s presence, as if God’s temple mount were his personal possession.
44 tn Heb “the one who dwells forever.” שֹׁכֵן עַד (shokhen ’ad) is sometimes translated “the one who lives forever,” and understood as a reference to God’s eternal existence. However, the immediately preceding and following descriptions (“high and exalted” and “holy”) emphasize his sovereign rule. In the next line, he declares, “I dwell in an exalted and holy [place],” which refers to the place from which he rules. Therefore it is more likely that שֹׁכֵן עַד (shokhen ’ad) means “I dwell [in my lofty palace] forever” and refers to God’s eternal kingship.
45 tn Heb “and also with the crushed and lowly of spirit.” This may refer to the repentant who have humbled themselves (see 66:2) or more generally to the exiles who have experienced discouragement and humiliation.
46 tn Heb “to restore the lowly of spirit and to restore the heart of the crushed.”
47 tn Heb “who tremble at his word.”
48 tn Heb “brothers” (so NASB, NIV); NRSV “Your own people”; NLT “Your close relatives.”
49 tn Or “so that we might witness your joy.” The point of this statement is unclear.
