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Discovery Box| (0.27) | (Isa 46:1) | 3 tn Heb “their images belong to animals and beasts”; NIV “their idols are borne by beasts of burden”; NLT “are being hauled away.” |
| (0.27) | (Isa 45:22) | 1 tn The Niphal imperative with prefixed vav (ו) indicates purpose after the preceding imperative. The Niphal probably has a tolerative sense, “allow yourselves to be delivered, accept help.” |
| (0.27) | (Isa 45:9) | 4 tn The words “in the world” are supplied in the translation to approximate in English idiom the force of the sarcastic question. |
| (0.27) | (Isa 45:14) | 5 sn Israel’s vassals are portrayed as so intimidated and awed that they treat Israel as an intermediary to God or sub-deity. |
| (0.27) | (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). |
| (0.27) | (Isa 44:26) | 2 tn Heb “counsel.” The Hebrew term עֵצָה (ʿetsah) probably refers here to the divine plan as announced by the prophets. See HALOT 867 s.v. I עֵצָה. |
| (0.27) | (Isa 44:23) | 2 tn Heb “lower regions.” This refers to Sheol and forms a merism with “sky” in the previous line. See Pss 63:9; 71:20. |
| (0.27) | (Isa 44:22) | 1 tn Heb “I blot out like a cloud your rebellious deeds, and like a cloud your sins.” “Rebellious deeds” and “sins” stand by metonymy for the guilt they produce. Both עָב (ʿav) and עָנָן (ʿanan) refer to the clouds in the sky. It is tempting for stylistic purposes to translate the second with “fog” or “mist” (cf. NAB, NRSV “cloud…mist”; NIV “cloud…morning mist”; NLT “morning mists…clouds”), but this distinction between the synonyms is unwarranted here. The point of the simile seems to be this: The Lord forgives their sins, causing them to vanish just as clouds disappear from the sky (see Job 7:9; 30:15). |
| (0.27) | (Isa 44:19) | 1 tn There is no formal interrogative sign here, but the context seems to indicate these are rhetorical questions. See GKC 473 §150.a. |
| (0.27) | (Isa 44:14) | 1 tn It is not certain what type of tree this otherwise unattested noun refers to. Cf. ASV “a holm-tree” (NRSV similar). |
| (0.27) | (Isa 44:3) | 2 tn Heb “and streams”; KJV “floods.” The verb “cause…to flow” is supplied in the second line for clarity and for stylistic reasons. |
| (0.27) | (Isa 42:25) | 4 sn It is not that he did not know about the war, but he did not attribute this to God’s wrath. |
| (0.27) | (Isa 42:22) | 1 tc The Hebrew text has בַּחוּרִים (bakhurim, “young men”), but the text should be emended to בְּהוֹרִים (behorim, “in holes”). |
| (0.27) | (Isa 42:15) | 3 sn The imagery of this verse, which depicts the Lord bringing a curse of infertility to the earth, metaphorically describes how the Lord will destroy his enemies. |
| (0.27) | (Isa 42:14) | 2 sn The imagery depicts the Lord as a warrior who is eager to fight and can no longer hold himself back from the attack. |
| (0.27) | (Isa 42:9) | 2 tn Heb “before they sprout up, I cause you to hear.” The pronoun “you” is plural, referring to the people of Israel. In this verse “the former things” are the Lord’s earlier predictive oracles which have come to pass, while “the new things” are predicted events that have not yet begun to take place. “The former things” are earlier events in Israel’s history which God announced beforehand, such as the Exodus (see 43:16-18). “The new things” are the predictions about the servant (42:1-7). and may also include Cyrus’ conquests (41:25-27). |
| (0.27) | (Isa 41:27) | 1 tn The Hebrew text reads simply, “First to Zion, ‘Look here they are!’” The words “I decreed” are supplied in the translation for clarification. |
| (0.27) | (Isa 42:4) | 1 tn For rhetorical effect the terms used to describe the “crushed (רָצַץ, ratsats) reed” and “dim (כָּהָה, kahah) wick” in v. 3 are repeated here. |
| (0.27) | (Isa 42:6) | 1 tn Heb “call you in righteousness.” The pronoun “you” is masculine singular, referring to the servant. See the note at 41:2. |
| (0.27) | (Isa 42:6) | 2 tn The translation assumes the verb is derived from the root נָצַר (natsar, “protect”). Some prefer to derive it from the root יָצַר (yatsar, “form”). |
