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Discovery Box| (0.15) | (Isa 34:4) | 1 tc Heb “and all the host of heaven will rot.” The Qumran scroll 1QIsaa inserts “and the valleys will be split open,” but this reading may be influenced by Mic 1:4. On the other hand, the statement, if original, could have been omitted by homoioarcton, a scribe’s eye jumping from the conjunction prefixed to “the valleys” to the conjunction prefixed to the verb “rot.” |
| (0.15) | (Isa 33:19) | 1 tn The Hebrew form נוֹעָז (noʿaz) is a Niphal participle derived from יָעַז (yaʿaz, an otherwise unattested verb) or from עָזָז (ʿazaz, “be strong,” unattested elsewhere in the Niphal). Some prefer to emend the form to לוֹעֵז (loʿez) which occurs in Ps 114:1 with the meaning “speak a foreign language.” See HALOT 809 s.v. עזז, 533 s.v. לעז. In this case, one might translate “people who speak a foreign language.” |
| (0.15) | (Isa 33:2) | 1 tn Heb “Be their arm each morning.” “Arm” is a symbol for strength. The mem suffixed to the noun has been traditionally understood as a third person suffix, but this is contrary to the context, where the people speak of themselves in the first person. The mem (מ) is probably enclitic with ellipsis of the pronoun, which can be supplied from the context. See J. N. Oswalt, Isaiah (NICOT), 1:589, n. 1. |
| (0.15) | (Isa 31:5) | 3 tn The only other occurrence of this verb is in Exod 12:13, 23, 27, where the Lord “passes over” (i.e., “spares”) the Israelite households as he comes to judge their Egyptian oppressors. The noun פֶּסַח (pesakh, “Passover”) is derived from the verb. The use of the verb in Isa 31:5 is probably an intentional echo of the Exodus event. As in the days of Moses the Lord will spare his people as he comes to judge their enemies. |
| (0.15) | (Isa 30:33) | 3 tn The Hebrew text reads literally, “Also it is made ready for the king, one makes it deep and wide.” If one takes the final he (ה) on תָּפְתֶּה (tofteh) and prefixes it to גָּם (gam) as an interrogative particle (see the preceding note), one can translate, “Is it also made ready for the king?” In this case the question is rhetorical and expects an emphatic affirmative answer, “Of course it is!” |
| (0.15) | (Isa 30:18) | 1 tn Heb “Therefore the Lord waits to show you mercy, and therefore he is exalted to have compassion on you.” The logical connection between this verse and what precedes is problematic. The point seems to be that Judah’s impending doom does not bring God joy. Rather the prospect of their suffering stirs within him a willingness to show mercy and compassion, if they are willing to seek him on his terms. |
| (0.15) | (Isa 30:28) | 1 tn Heb “his breath is like a flooding river.” This might picture the Lord breathing heavily as he runs down his enemy, but in light of the preceding verse, which mentions his lips and tongue, “breath” probably stands metonymically for the word or battle cry that he expels from his mouth as he shouts. In Isa 34:16 and Ps 33:6 the Lord’s “breath” is associated with his command. |
| (0.15) | (Isa 29:17) | 2 sn The meaning of this verse is debated, but it seems to depict a reversal in fortunes. The mighty forest of Lebanon (symbolic of the proud and powerful; see 2:13; 10:34) will be changed into a common orchard, while the common orchard (symbolic of the oppressed and lowly) will grow into a great forest. See J. N. Oswalt, Isaiah (NICOT), 1:538. |
| (0.15) | (Isa 28:13) | 1 tn Heb “And the message of the Lord will be to them, ‘tsav latsav,’ etc.” See the note at v. 10. In this case the “Lord’s message” is not the foreigner’s strange sounding words (as in v. 10), but the Lord’s repeated appeals to them (like the one quoted in v. 12). As time goes on, the Lord’s appeals through the prophets will have no impact on the people; they will regard prophetic preaching as gibberish. |
| (0.15) | (Isa 28:13) | 2 tn Heb “as a result they will go and stumble backward.” Perhaps an infant falling as it attempts to learn to walk is the background image here (cf. v. 9b). The Hebrew term לְמַעַן (lemaʿan) could be taken as indicating purpose (“in order that”), rather than simple result. In this case the people’s insensitivity to the message is caused by the Lord as a means of expediting their downfall. |
| (0.15) | (Isa 28:11) | 1 sn This verse alludes to the coming Assyrian invasion, when the people will hear a foreign language that sounds like gibberish to them. The Lord is the subject of the verb “will speak,” as v. 12 makes clear. He once spoke in meaningful terms, but in the coming judgment he will speak to them, as it were, through the mouth of foreign oppressors. The apparent gibberish they hear will be an outward reminder that God has decreed their defeat. |
| (0.15) | (Isa 27:9) | 2 tn Heb “and this [is] all the fruit of removing his sin.” The meaning of the statement is not entirely clear, though “removing his sin” certainly parallels “Jacob’s sin will be removed” in the preceding line. If original, “all the fruit” may refer to the result of the decision to remove sin, but the phrase may be a textual variation of an original לְכַפֵּר (lekhapper, “to atone for”), which in turn might be a gloss on הָסִר (hasir, “removing”). |
| (0.15) | (Isa 26:7) | 2 tc The Hebrew text has, “upright, the path of the righteous you make level.” There are three possible ways to translate this line. Some take יָשָׁר (yashar) as a divine title: “O Upright One” (cf. NASB, NIV, NKJV, NRSV, NLT). Others regard יָשָׁר as the result of dittography (מֵישָׁרִים יָשָׁר מַעְגּל, mesharim yashar maʿgal) and do not include it in the translation. Another possibility is to keep יָשָׁר and render the line as “the path of the righteous that you prepare is straight.” |
| (0.15) | (Isa 22:5) | 4 tn The precise meaning of this statement is unclear. Some take קִר (qir) as “wall” and interpret the verb to mean “tear down.” However, tighter parallelism (note the reference to crying for help in the next line) is achieved if one takes both the verb and noun from a root, attested in Ugaritic and Arabic, meaning “make a sound.” See J. N. Oswalt, Isaiah (NICOT), 1:404, n. 5. |
| (0.15) | (Isa 18:1) | 1 sn The significance of the qualifying phrase “buzzing wings” is uncertain. Some suggest that the designation points to Cush as a land with many insects. Another possibility is that it refers to the swiftness with which this land’s messengers travel (v. 2a); they move over the sea as swiftly as an insect flies through the air. For a discussion of the options, see J. N. Oswalt, Isaiah (NICOT), 1:359-60. |
| (0.15) | (Isa 14:31) | 2 tn Heb “and there is no one going alone in his appointed places.” The meaning of this line is uncertain. בּוֹדֵד (boded) appears to be a participle from בָּדַד (badad, “be separate”; see BDB 94 s.v. בָּדַד). מוֹעָד (moʿad) may mean “assembly” or, by extension, “multitude” (see HALOT 558 s.v. *מוֹעָד), but the referent of the third masculine pronominal suffix attached to the noun is unclear. It probably refers to the “nation” mentioned in the next line. |
| (0.15) | (Isa 14:18) | 1 sn It is unclear where the quotation of the kings, begun in v. 10b, ends. However, the reference to the “kings of the nations” in v. 18 (see also v. 9) seems to indicate that the quotation has ended at this point and that Israel’s direct taunt (cf. vv. 4b-10a) has resumed. In fact, the references to the “kings of the nations” may form a stylistic inclusio or frame around the quotation. |
| (0.15) | (Isa 14:17) | 1 tc The pronominal suffix is masculine, even though its antecedent appears to be the grammatically feminine noun “world.” Some have suggested that the form עָרָיו (ʿarayv, plural noun with third masculine singular suffix) should be emended to עָרֶיהָ (ʿareha, plural noun with third feminine singular suffix). This emendation may be unnecessary in light of other examples of lack of agreement between a suffix and its antecedent noun. |
| (0.15) | (Isa 10:28) | 2 sn Verses 28-32 describe an invasion of Judah from the north. There is no scholarly consensus on when this particular invasion took place, if at all. J. H. Hayes and S. A. Irvine (Isaiah, 209-10) suggest the text describes the Israelite-Syrian invasion of Judah (ca. 735 b.c.), but this proposal disregards the preceding context, which prophesies the destruction of Assyria. Some suggest that this invasion occurred in conjunction with Sargon’s western campaign of 713-711 b.c., but there is no historical evidence of such an invasion at that time. Many others identify the invasion as Sennacherib’s in 701 b.c., but historical records indicate Sennacherib approached Jerusalem from the southwest. J. N. Oswalt (Isaiah [NICOT], 1:274-75) prefers to see the description as rhetorical and as not corresponding to any particular historical event, but Hayes and Irvine argue that the precise geographical details militate against such a proposal. Perhaps it is best to label the account as rhetorical-prophetic. The prophecy of the invasion was not necessarily intended to be a literal itinerary of the Assyrians’ movements; rather its primary purpose was to create a foreboding mood. Geographical references contribute to this purpose, but they merely reflect how one would expect an Assyrian invasion to proceed, not necessarily how the actual invasion would progress. Despite its rhetorical nature, the prophecy does point to the invasion of 701 b.c., as the announcement of the invaders’ downfall in vv. 33-34 makes clear; it was essentially fulfilled at that time. For further discussion of the problem, see R. E. Clements, Isaiah (NCBC), 117-19. On the geographical details of the account, see Y. Aharoni, Land of the Bible, 393. |
| (0.15) | (Isa 10:18) | 2 tn The precise meaning of this line is uncertain. מָסַס (masas), which is used elsewhere of substances dissolving or melting, may here mean “waste away” or “despair.” נָסַס (nasas), which appears only here, may mean “be sick” or “stagger, despair.” See BDB 651 s.v. I נָסַס and HALOT 703 s.v. I נסס. One might translate the line literally, “like the wasting away of one who is sick” (cf. NRSV “as when an invalid wastes away”). |
