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Discovery Box| (0.30) | (Isa 45:8) | 3 tc The plural verb should be emended to a singular form. The vav (ו) ending is probably virtually dittographic (note the yod at the beginning of the following word). |
| (0.30) | (Isa 42:22) | 1 tc The Hebrew text has בַּחוּרִים (bakhurim, “young men”), but the text should be emended to בְּהוֹרִים (behorim, “in holes”). |
| (0.30) | (Isa 41:23) | 2 tn Heb “so we might be frightened and afraid together.” On the meaning of the verb שָׁתָע (shataʿ), see the note at v. 10. |
| (0.30) | (Isa 41:25) | 3 tn The Hebrew text has וְיָבֹא (veyavoʾ, “and he comes”), but this likely needs to be emended to an original וַיָּבָס (vayyavas), from בּוּס (bus, “step on”). |
| (0.30) | (Isa 42:6) | 5 tn Or “the Gentiles” (so KJV, ASV, NIV); the same Hebrew word can be translated “nations” or “Gentiles” depending on the context. |
| (0.30) | (Isa 41:1) | 2 tn The Hebrew term מִשְׁפָּט (mishpat) could be translated “judgment,” but here it seems to refer to the dispute or debate between the Lord and the nations. |
| (0.30) | (Isa 38:11) | 1 tn The Hebrew text has יָהּ יָהּ (yah yah, the abbreviated form of יְהוָה [yehvah] repeated), but this probably should be emended to יְהוָה. |
| (0.30) | (Isa 37:26) | 2 tn Heb “Have you not heard?” The rhetorical question expresses the Lord’s amazement that anyone might be ignorant of what he is about to say. |
| (0.30) | (Isa 35:2) | 2 tn Heb “and let it rejoice, yes [with] rejoicing and shouting.” גִּילַת (gilat) may be an archaic feminine nominal form (see GKC 421 §130.b). |
| (0.30) | (Isa 33:11) | 2 sn The hostile nations’ plans to destroy God’s people will come to nothing; their hostility will end up being self-destructive. |
| (0.30) | (Isa 29:9) | 1 tn The form הִתְמַהְמְהוּ (hitmahmehu) is a Hitpalpel imperative from מָהַהּ (mahah, “hesitate”). If it is retained, one might translate “halt and be amazed.” The translation assumes an emendation to הִתַּמְּהוּ (hittammehu), a Hitpael imperative from תָּמַה (tamah, “be amazed”). In this case, the text, like Hab 1:5, combines the Hitpael and Qal imperatival forms of תָּמַה (tamah). A literal translation might be “Shock yourselves and be shocked!” The repetition of sound draws attention to the statement. The imperatives here have the force of an emphatic assertion. On this use of the imperative in Hebrew, see GKC 324 §110.c and IBHS 572 §34.4c. |
| (0.30) | (Isa 28:29) | 1 sn Verses 23-29 emphasize that God possesses great wisdom and has established a natural order. Evidence of this can be seen in the way farmers utilize divinely imparted wisdom to grow and harvest crops. God’s dealings with his people will exhibit this same kind of wisdom and order. Judgment will be accomplished according to a divinely ordered timetable and, while severe enough, will not be excessive. Judgment must come, just as planting inevitably follows plowing. God will, as it were, thresh his people, but he will not crush them to the point where they will be of no use to him. |
| (0.30) | (Isa 27:12) | 4 sn The Israelites will be freed from exile (likened to beating the olives off the tree) and then gathered (likened to collecting the olives). |
| (0.30) | (Isa 26:14) | 1 sn In light of what is said in verse 14b, the “dead” here may be the “masters” mentioned in verse 13. |
| (0.30) | (Isa 26:18) | 2 tn Heb “and the inhabitants of the world do not fall.” The term נָפַל (nafal) apparently means here, “be born,” though the Qal form of the verb is not used with this nuance anywhere else in the OT. (The Hiphil appears to be used in the sense of “give birth” in v. 19, however.) The implication of verse 18b seems to be that Israel hoped its suffering would somehow end in deliverance and an increase in population. The phrase “inhabitants of the world” seems to refer to the human race in general, but the next verse, which focuses on Israel’s dead, suggests the referent may be more limited. |
| (0.30) | (Isa 24:14) | 1 sn The remnant of the nations (see v. 13) may be the unspecified subject. If so, then those who have survived the judgment begin to praise God. |
| (0.30) | (Isa 24:6) | 2 tn The verb אָשַׁם (ʾasham, “be guilty”) is here used metonymically to mean “pay, suffer for one’s guilt” (see HALOT 95 s.v. אשׁם). |
| (0.30) | (Isa 23:12) | 2 tn Heb “[to the] Kittim, get up, cross over; even there there will be no rest for you.” On “Kittim” see the note on “Cyprus” at v. 1. |
| (0.30) | (Isa 21:17) | 1 tn Heb “and the remnant of the number of the bow, the mighty men of the sons of Kedar, will be few.” |
| (0.30) | (Isa 16:5) | 1 tn Heb “and a throne will be established in faithfulness, and he will sit on it in reliability, in the tent of David.” |
