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Discovery Box| (0.25) | (Isa 25:4) | 2 tc The Hebrew text has, “like a rainstorm of a wall,” which might be interpreted to mean, “like a rainstorm battering against a wall.” The translation assumes an emendation of קִיר (qir, “wall”) to קֹר (qor, “cold, winter”; cf. Gen 8:22). See J. N. Oswalt, Isaiah (NICOT), 1:457, n. 6, for discussion. |
| (0.25) | (Isa 24:6) | 1 sn Ancient Near Eastern treaties often had “curses,” or threatened judgments, attached to them. (See Deut 28 for a biblical example of such curses.) The party or parties taking an oath of allegiance acknowledged that disobedience would activate these curses, which typically threatened loss of agricultural fertility as depicted in the following verses. |
| (0.25) | (Isa 24:4) | 3 tn Heb “the height of the people of the earth.” The translation assumes an emendation of the singular form מְרוֹם (merom, “height of”) to the plural construct מְרֹמֵי (merome, “high ones of”; note the plural verb at the beginning of the line), and understands the latter as referring to the prominent people of human society. |
| (0.25) | (Isa 22:16) | 1 tn Heb “What to you here? And who to you here?” The point of the second question is not entirely clear. The interpretation reflected in the translation is based on the following context, which suggests that Shebna has no right to think of himself so highly and arrange such an extravagant burial place for himself. |
| (0.25) | (Isa 21:1) | 2 sn The phrase is quite cryptic, at least to the modern reader. Verse 9 seems to indicate that this message pertains to Babylon. Southern Mesopotamia was known as the Sealand in ancient times because of its proximity to the Persian Gulf. Perhaps the reference to Babylon as a “wilderness” foreshadows the destruction that would overtake the city, making it like an uninhabited wilderness. |
| (0.25) | (Isa 18:2) | 4 tn The precise meaning of the verb בָּזָא (bazaʾ), which occurs only in this oracle (see also v. 7) in the OT, is uncertain. BDB 102 s.v. suggests “divide” on the basis of alleged Aramaic and Arabic cognates; HALOT 117 s.v., citing an alleged Arabic cognate, suggests “wash away.” |
| (0.25) | (Isa 16:14) | 1 tn Heb “in three years, like the years of a hired worker.” The three years must be reckoned exactly, just as a hired worker would carefully keep track of the time he had agreed to work for an employer in exchange for a predetermined wage. |
| (0.25) | (Isa 16:12) | 2 tn Heb “when he appears, when he grows tired, Moab on the high places, and enters his temple to pray, he will not prevail.” It is possible that “when he grows tired” is an explanatory gloss for the preceding “when he appears.” |
| (0.25) | (Isa 14:29) | 1 sn The identity of this “club” (also referred to as a “serpent” in the next line) is uncertain. It may refer to an Assyrian king, or to Ahaz. For discussion see J. N. Oswalt, Isaiah (NICOT), 1:331-32. The viper/adder referred to in the second half of the verse is his successor. |
| (0.25) | (Isa 11:15) | 5 tn Heb “with the [?] of his wind” [or “breath”]. The Hebrew term עַיָם (ʿayam) occurs only here. Some attempt to relate the word to an Arabic root and translate, “scorching [or “hot”] wind.” This interpretation fits especially well if one reads “dry up” in the previous line. Others prefer to emend the form to עֹצֶם (ʿotsem, “strong”). See HALOT 817 s.v. עֲצַם. |
| (0.25) | (Isa 10:33) | 1 tc The Hebrew text reads “with terrifying power,” or “with a crash.” מַעֲרָצָה (maʿaratsah, “terrifying power” or “crash”) occurs only here. Several have suggested an emendation to מַעֲצָד (maʿatsad, “ax”) parallel to “ax” in v. 34; see HALOT 615 s.v. מַעֲצָד and H. Wildberger, Isaiah, 1:448. |
| (0.25) | (Isa 10:24) | 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. |
| (0.25) | (Isa 10:5) | 2 tn Heb “a cudgel is he, in their hand is my anger.” It seems likely that the final mem (ם) on בְיָדָם (beyadam) is not a pronominal suffix (“in their hand”), but an enclitic mem. If so, one can translate literally, “a cudgel is he in the hand of my anger.” |
| (0.25) | (Isa 9:19) | 3 tn Heb “men were not showing compassion to their brothers.” The idiom “men to their brothers” is idiomatic for reciprocity. The prefixed verbal form is either a preterite without vav (ו) consecutive or an imperfect used in a customary sense, describing continual or repeated behavior in past time. |
| (0.25) | (Isa 9:17) | 1 tn The Qumran scroll 1QIsaa has לא יחמול (“he did not spare”) which is an obvious attempt to tighten the parallelism (note “he took no pity” in the next line). Instead of taking שָׂמַח (samakh) in one of its well attested senses (“rejoice over, be pleased with”), some propose, with support from Arabic, a rare homonymic root meaning “be merciful.” |
| (0.25) | (Isa 9:2) | 2 tn Traditionally צַלְמָוֶת (tsalmavet) has been interpreted as a compound noun, meaning “shadow of death” (so KJV, ASV, NIV), but usage indicates that the word, though it sometimes refers to death, means “darkness.” The term should probably be repointed as an abstract noun צַלְמוּת (tsalmut). See the note at Ps 23:4. |
| (0.25) | (Isa 7:16) | 1 tn Heb “for, because.” The particle introduces the entire following context (vv. 16-25), which explains why Immanuel will be an appropriate name for the child, why he will eat sour milk and honey, and why experiencing such a diet will contribute to his moral development. |
| (0.25) | (Isa 1:11) | 1 tn Heb “Why to me the multitude of your sacrifices?” The sarcastic rhetorical question suggests that their many sacrifices are of no importance to the Lord. This phrase answers the possible objection that an Israelite could raise in response to God’s indictment: “But we are offering the sacrifices you commanded!” |
| (0.25) | (Sos 8:13) | 1 tn The term מַקְשִׁיבִים (maqshivim) is in the Hiphil stem which denotes an intense desire to hear someone’s voice, that is, to eagerly listen for someone’s voice (e.g., Jer 6:17) (HALOT 1151 s.v. קשׁב 1). The participle functions verbally and denotes a continual, ongoing, durative action. |
| (0.25) | (Sos 8:2) | 2 sn Continuing the little brother/older sister imagery of 8:1, the Beloved suggests that if she had been an older sister and he had been her little brother, she would have been able to nurse Solomon. This is a euphemism for her sensual desire to offer her breasts to Solomon in marital lovemaking. |
