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Discovery Box| (0.25) | (Isa 60:17) | 4 tn The plural indicates degree. The language is ironic; in the past Zion was ruled by oppressive tyrants, but now personified prosperity and vindication will be the only things that will “dominate” the city. |
| (0.25) | (Isa 47:13) | 2 tn Heb “let them stand and rescue you—the ones who see omens in the sky, who gaze at the stars, who make known by months—from those things which are coming upon you.” |
| (0.25) | (Isa 46:2) | 3 sn The downfall of Babylon is depicted here. The idols are carried off by the victorious enemy; the gods are likened to defeated captives who cower before the enemy and are taken into exile. |
| (0.25) | (Isa 44:24) | 2 tn The consonantal text (Kethib) has “Who [was] with me?” The marginal reading (Qere) is “from with me,” i.e., “by myself.” See BDB 87 s.v. II אֵת 4.c. |
| (0.25) | (Isa 42:15) | 1 tn Heb “I will dry up the mountains and hills.” The “mountains and hills” stand by synecdoche for the trees that grow on them. Some prefer to derive the verb from a homonymic root and translate, “I will lay waste.” |
| (0.25) | (Isa 29:16) | 1 tn Heb “your overturning.” The predicate is suppressed in this exclamation. The idea is, “O your perversity! How great it is!” See GKC 470 §147.c. The people “overturn” all logic by thinking their authority supersedes God’s. |
| (0.25) | (Isa 24:19) | 1 tn Once more repetition is used to draw attention to a statement. In the Hebrew text each line ends with אֶרֶץ (ʾerets, “earth”). Each line also uses a Hitpolel verb form from a geminate root preceded by an emphatic infinitive absolute. |
| (0.25) | (Isa 24:5) | 2 sn Isa 26:21 suggests that the earth’s inhabitants defiled the earth by shedding the blood of their fellow human beings. See also Num 35:33-34, which assumes that bloodshed defiles a land. |
| (0.25) | (Isa 24:16) | 1 sn The identity of the subject is unclear. Apparently in vv. 15-16a an unidentified group responds to the praise they hear in the west by exhorting others to participate. |
| (0.25) | (Isa 22:22) | 1 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. |
| (0.25) | (Isa 13:19) | 3 tn Heb “and Babylon…will be like the overthrow by God of Sodom and Gomorrah.” On מַהְפֵּכַת (mahpekhat, “overthrow”) see the note on the word “destruction” in 1:7. |
| (0.25) | (Isa 10:30) | 1 tc The Hebrew text reads “Poor [is] Anathoth.” The parallelism is tighter if עֲנִיָּה (ʿaniyyah, “poor”) is emended to עֲנִיהָ (ʿaniha, “answer her”). Note how the preceding two lines have an imperative followed by a proper name. |
| (0.25) | (Isa 10:26) | 1 tn Heb “him” (so KJV, ASV, NASB); the singular refers to the leader or king who stands for the entire nation. This is specified by NCV, CEV as “the Assyrians.” |
| (0.25) | (Isa 10:17) | 3 tn Heb “his.” In vv. 17-19 the Assyrian king and his empire are compared to a great forest and orchard that are destroyed by fire (symbolic of the Lord). |
| (0.25) | (Isa 9:17) | 4 tn מֵרַע (meraʿ) is a Hiphil participle from רָעַע (raʿaʿ, “be evil”). The intransitive Hiphil has an exhibitive force here, indicating that they exhibited outwardly the evidence of an inward condition by committing evil deeds. |
| (0.25) | (Isa 9:2) | 1 sn The darkness symbolizes judgment and its effects (see 8:22); the light represents deliverance and its effects, brought about by the emergence of a conquering Davidic king (see vv. 3-6). |
| (0.25) | (Isa 7:2) | 2 tn Heb “rests upon.” Most understand the verb as נוּחַ (nuakh, “rest”), but HALOT 685 s.v. II נחה proposes that this is a hapax legomenon which means “stand by.” |
| (0.25) | (Isa 6:5) | 2 tn Heb “a man unclean of lips am I.” Isaiah is not qualified to praise the king. His lips (the instruments of praise) are “unclean” because he has been contaminated by sin. |
| (0.25) | (Isa 1:8) | 1 tn Heb “daughter of Zion” (so KJV, NASB, NIV). The genitive is appositional, identifying precisely which daughter is in view. By picturing Zion as a daughter, the prophet emphasizes her helplessness and vulnerability before the enemy. |
| (0.25) | (Sos 7:4) | 2 sn It is impossible at the present time to determine the exact significance of the comparison of her eyes to the “gate of Bath Rabbim” because this site has not yet been identified by archaeologists. |
