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Discovery Box| (0.27) | (Isa 29:16) | 2 tn The expected answer to this rhetorical question is: “Of course not.” On the interrogative use of אִם (ʾim), see BDB 50 s.v. |
| (0.27) | (Isa 28:21) | 2 sn This probably alludes to the Lord’s victory over the Canaanites at Gibeon, during the days of Joshua. See Josh 10:10-11. |
| (0.27) | (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. |
| (0.27) | (Isa 27:11) | 2 tn Heb “women come [and] light it.” The city is likened to a dead tree with dried-up branches that is only good for firewood. |
| (0.27) | (Isa 27:7) | 1 tn The Hebrew text reads literally, “Like the striking down of the one striking him down does he strike him down?” The meaning of the text is unclear, but this may be a rhetorical question, suggesting that Israel has not experienced divine judgment to the same degree as her oppressors. In this case “the one striking…down” refers to Israel’s oppressors, while the pronoun “him” refers to Israel. The subject of the final verb (“does he strike…down”) would then be God, while the pronoun “him” would again refer to Israel. |
| (0.27) | (Isa 26:15) | 1 tn Heb “you have added to the nation.” The last line of the verse suggests that geographical expansion is in view. “The nation” is Judah. |
| (0.27) | (Isa 26:16) | 1 tn The meaning of this verse is unclear. It appears to read literally, “O Lord, in distress they visit you, they pour out [?] an incantation, your discipline to them.” פָּקַד (paqad) may here carry the sense of “seek with interest” (cf. Ezek 23:21 and BDB 823 s.v.) or “seek in vain” (cf. Isa 34:16), but it is peculiar for the Lord to be the object of this verb. צָקוּן (tsaqun) may be a Qal perfect third plural form from צוּק (tsuq, “pour out, melt”), though the verb is not used of pouring out words in its two other occurrences. Because of the appearance of צַר (tsar, “distress”) in the preceding line, it is tempting to emend the form to a noun and derive it from צוּק (“be in distress”) The term לַחַשׁ (lakhash) elsewhere refers to an incantation (Isa 3:3; Jer 8:17; Eccl 10:11) or amulet (Isa 3:20). Perhaps here it refers to ritualistic prayers or to magical incantations used to ward off evil. |
| (0.27) | (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. |
| (0.27) | (Isa 26:18) | 1 tn On the use of כְּמוֹ (kemo, “like, as”) here, see BDB 455 s.v. Israel’s distress and suffering, likened here to the pains of childbirth, seemed to be for no purpose. A woman in labor endures pain with the hope that a child will be born; in Israel’s case no such positive outcome was apparent. The nation was like a woman who strains to bring forth a child but cannot push the baby through to daylight. All her effort produces nothing. |
| (0.27) | (Isa 26:9) | 2 tn Or “long for, desire.” The speaker acknowledges that he is eager to see God come in judgment (see vv. 8, 9b). |
| (0.27) | (Isa 25:11) | 5 tn The Hebrew text has, “he will bring down his pride along with the [?] of his hands.” The meaning of אָרְבּוֹת (ʾarbot), which occurs only here in the OT, is unknown. Some (see BDB 70 s.v. אָרְבָּה) translate “artifice, cleverness,” relating the form to the verbal root אָרָב (ʾarav, “to lie in wait, ambush”), but this requires some convoluted semantic reasoning. HALOT 83 s.v. *אָרְבָּה suggests the meaning “[nimble] movements.” The translation above, which attempts to relate the form to the preceding context, is purely speculative. |
| (0.27) | (Isa 25:7) | 2 sn The point of the imagery is unclear. Perhaps the shroud/covering referred to was associated with death in some way (see v. 8). |
| (0.27) | (Isa 25:5) | 4 tn The translation assumes that the verb יַעֲנֶה (yaʿaneh) is a Hiphil imperfect from עָנָה (ʿanah, “be afflicted, humiliated”). In this context with “song” as object it means to “quiet” (see HALOT 853-54 s.v. II ענה). Some prefer to emend the form to the second person singular, so that it will agree with the second person verb earlier in the verse. BDB 776 s.v. III עָנָה Qal.1 understands the form as Qal, with “song” as subject, in which case one might translate “the song of tyrants will be silent.” An emendation of the form to a Niphal (יֵעָנֶה, yeʿaneh) would yield the same translation. |
| (0.27) | (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. |
| (0.27) | (Isa 24:16) | 2 tn Heb “Beauty belongs to the just one.” These words may summarize the main theme of the songs mentioned in the preceding line. |
| (0.27) | (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). |
| (0.27) | (Isa 23:17) | 3 tn Heb “and she will return to her [prostitute’s] wages and engage in prostitution with all the kingdoms of the earth on the face of the earth.” |
| (0.27) | (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. |
| (0.27) | (Isa 23:3) | 2 tn Heb “seed of Shihor.” “Shihor” probably refers to the east branch of the Nile. See Jer 2:18 and BDB 1009 s.v. שִׁיחוֹר. |
| (0.27) | (Isa 22:18) | 1 tn Heb “and he will tightly [or “surely”] wind you [with] winding like a ball, to a land broad of hands [i.e., “sides”].” |
