Discovery Box| (0.25) | (Isa 11:11) | 1 tn Or “in that day” (KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2. |
| (0.25) | (Isa 11:10) | 1 tn Or “in that day” (KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2. |
| (0.25) | (Isa 11:9) | 1 tn Heb “in all my holy mountain.” In the most basic sense the Lord’s “holy mountain” is the mountain from which he rules over his kingdom (see Ezek 28:14, 16). More specifically it probably refers to Mount Zion/Jerusalem or to the entire land of Israel (see Pss 2:6; 15:1; 43:3; Isa 56:7; 57:13; Ezek 20:40; Ob 16; Zeph 3:11). If the Lord’s universal kingdom is in view in this context (see the note on “earth” at v. 4), then the phrase would probably be metonymic here, standing for God’s worldwide dominion (see the next line). |
| (0.25) | (Isa 10:27) | 1 tn Or “in that day” (KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2. |
| (0.25) | (Isa 10:22) | 2 sn The twofold appearance of the statement “a remnant will come back” (שְׁאָר יָשׁוּב, sheʾar yashuv) in vv. 21-22 echoes and probably plays off the name of Isaiah’s son Shear Jashub (see 7:3). In its original context the name was meant to encourage Ahaz (see the note at 7:3), but here it has taken on new dimensions. In light of Ahaz’s failure and the judgment it brings down on the land, the name Shear Jashub now foreshadows the destiny of the nation. According to vv. 21-22, there is good news and bad news. The good news is that a remnant of God’s people will return; the bad news is that only a remnant will be preserved and come back. Like the name Immanuel, this name foreshadows both judgment (see the notes at 7:25 and 8:8) and ultimate restoration (see the note at 8:10). |
| (0.25) | (Isa 9:17) | 2 tn The translation understands the prefixed verbs יִשְׂמַח (yismakh) and יְרַחֵם (yerakhem) as preterites without vav (ו) consecutive. (See v. 11 and the note on “he stirred up.”) |
| (0.25) | (Isa 9:18) | 1 tn Or “Indeed” (cf. NIV “Surely”). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2. |
| (0.25) | (Isa 9:10) | 1 sn Though judgment (see v. 8) had taken away the prosperity they did have (symbolized by the bricks and sycamore fig trees), they arrogantly expected the future to bring even greater prosperity (symbolized by the chiseled stone and cedars). |
| (0.25) | (Isa 9:5) | 1 tn Heb “Indeed every boot marching with shaking.” On the meaning of סְאוֹן (seʾon, “boot”) and the related denominative verb, both of which occur only here, see HALOT 738 s.v. סְאוֹן. |
| (0.25) | (Isa 9:6) | 1 tn The Hebrew perfect (translated “has been born” and “has been given”) is used here as the prophet takes a rhetorical stance in the future. See the note at 9:1. |
| (0.25) | (Isa 9:7) | 2 tn Heb “and to peace there will be no end” (KJV and ASV both similar). On the political and socio-economic sense of שָׁלוֹם (shalom) in this context, see the note at v. 6 on “Prince of Peace.” |
| (0.25) | (Isa 8:14) | 4 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4. |
| (0.25) | (Isa 8:12) | 1 tn Heb “Do not say, ‘Conspiracy,’ regarding everything about which these people say, ‘Conspiracy.’” The verb translated “do not say” is second masculine plural, indicating that this exhortation is directed to Isaiah and other followers of the Lord (see v. 16). |
| (0.25) | (Isa 8:9) | 2 tn The imperatival form (Heb “be shattered”) is rhetorical and expresses the speaker’s firm conviction of the outcome of the nations’ attack. See the note on “be broken.” |
| (0.25) | (Isa 8:1) | 3 tn Heb “with the stylus of a man.” The significance of the qualifying genitive “a man” is uncertain. For various interpretations see J. N. Oswalt, Isaiah (NICOT), 1:219, n. 1. |
| (0.25) | (Isa 7:18) | 1 tn Heb “in that day” (so KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2. |
| (0.25) | (Isa 7:19) | 2 tn The meaning of this word (נַהֲלֹל, nahalol) is uncertain; some understand this as referring to another type of thorn bush. For bibliography, see HALOT 676 s.v. I *נַהֲלֹל. |
| (0.25) | (Isa 7:20) | 3 tn Heb “the hair of the feet.” The translation assumes that the word “feet” is used here as a euphemism for the genitals. See BDB 920 s.v. רֶגֶל. |
| (0.25) | (Isa 7:6) | 2 sn The precise identity of this would-be puppet king is unknown. He may have been a Syrian official or the ruler of one of the small neighboring states. See Y. Aharoni, Land of the Bible, 370. |
| (0.25) | (Isa 7:2) | 1 tn Heb “house.” In this context the “house of David” includes King Ahaz, his family, and the royal court. See also Jer 21:12; Zech 12:7-8, 10, 12, for a similar use of the phrase. |
