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Discovery Box| (0.13) | (Isa 36:9) | 1 tn Heb “How can you turn back the face of an official [from among] the least of my master’s servants and trust in Egypt for chariots and horsemen?” In vv. 8-9 the chief adviser develops further the argument begun in v. 6. His reasoning seems to be as follows: “In your weakened condition you obviously need military strength. Agree to the king’s terms, and I will personally give you more horses than you are capable of outfitting. If I, a mere minor official, am capable of giving you such military might, just think what power the king has. There is no way the Egyptians can match our strength. It makes much better sense to deal with us.” |
| (0.13) | (Isa 26:19) | 3 tn Heb “for the dew of lights [is] your dew.” The pronominal suffix on “dew” is masculine singular, like the suffixes on “your dead” and “your corpses” in the first half of the verse. The statement, then, is addressed to collective Israel, the speaker in verse 18. The plural form אוֹרֹת (ʾorot) is probably a plural of respect or magnitude, meaning “bright light” (i.e., morning’s light). Dew is a symbol of fertility and life. Here Israel’s “dew,” as it were, will soak the dust of the ground and cause the corpses of the dead to spring up to new life, like plants sprouting up from well-watered soil. |
| (0.13) | (Isa 17:2) | 1 tn Three cities are known by this name in the OT: (1) an Aroer located near the Arnon, (2) an Aroer in Ammon, and (3) an Aroer of Judah. (See BDB 792-93 s.v. עֲרֹעֵר, and HALOT 883 s.v. II עֲרוֹעֵר.) There is no mention of an Aroer in Syrian territory. For this reason some want to emend the text here to עֲזֻבוֹת עָרַיהָ עֲדֵי עַד (ʿazuvot ʿarayha ʿade ʿad, “her cities are permanently abandoned”). However, Aroer near the Arnon was taken by Israel and later conquered by the Syrians. (See Josh 12:2; 13:9, 16; Judg 11:26; 2 Kgs 10:33). This oracle pertains to Israel as well as Syria (note v. 3), so it is possible that this is a reference to Israelite and/or Syrian losses in Transjordan. |
| (0.13) | (Isa 16:7) | 2 tn The Hebrew text has, “for the raisin cakes of Kir Hareseth you [masculine plural] moan, surely destroyed.” The “raisin cakes” could have cultic significance (see Hos 3:1), but the next verse focuses on agricultural disaster, so here the raisin cakes are mentioned as an example of the fine foods that are no longer available (see 2 Sam 6:19; Song 2:5) because the vines have been destroyed by the invader (see v. 8). Some prefer to take אֲשִׁישֵׁי (ʾashishe, “raisin cakes of”) as “men of” (see HALOT 95 s.v. *אָשִׁישׁ; cf. NIV). The verb form תֶהְגּוּ (tehgu, “you moan”) is probably the result of dittography (note that the preceding word ends in tav [ת]) and should be emended to הגו (a perfect, third plural form), “they moan.” |
| (0.13) | (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). |
| (0.13) | (Isa 11:3) | 1 tn The Hebrew text reads literally, “and his smelling is in the fear of the Lord.” In Amos 5:21 the Hiphil of רוּחַ (ruakh, “smell”) carries the nuance of “smell with delight, get pleasure from.” There the Lord declares that he does not “smell with delight” (i.e., get pleasure from) Israel’s religious assemblies, which probably stand by metonymy for the incense offered during these festivals. In Isa 11:3 there is no sacrificial context to suggest such a use, but it is possible that “the fear of the Lord” is likened to incense. This coming king will get the same kind of delight from obeying (fearing) the Lord, as a deity does in the incense offered by worshipers. Some regard such an explanation as strained in this context, and prefer to omit this line from the text as a virtual dittograph of the preceding statement. |
| (0.13) | (Isa 10:21) | 1 tn The referent of אֵל גִּבּוֹר (ʾel gibbor, “mighty God”) is uncertain. The title appears only here and in 9:6, where it is one of the royal titles of the coming ideal Davidic king. (Similar titles appear in Deut 10:17 and Neh 9:32 [“the great, mighty, and awesome God”] and in Jer 32:18 [“the great and mighty God”]. Both titles refer to God.) Though Hos 3:5 pictures Israel someday seeking “David their king,” and provides some support for a messianic interpretation of Isa 10:21, the Davidic king is not mentioned in the immediate context of Isa 10:21 (see Isa 11, however). The preceding verse mentions Israel relying on the Lord, so it is likely that the title refers to God here. |
| (0.13) | (Isa 10:26) | 3 tc The Hebrew text reads literally, “and his staff [will be] against the sea, and he will lift it in the way [or “manner”] of Egypt.” One could emend the text of עַל הַיָּם (ʿal hayyam, “against the sea”) to עַלֵיהֶם (ʿalehem, “against them”). The proposed shift from the third singular pronoun (note “beat him” earlier in the verse) to the plural is not problematic, for the singular is collective. Note that a third plural pronoun is used at the end of v. 25 (“their destruction”). If the text is retained, as the translation does, “the sea” symbolizes Assyria’s hostility, the metaphor being introduced because of the reference to Egypt. The final phrase, “in the way/manner of Egypt,” probably refers to the way in which God used the staff of Moses to bring judgment down on Egypt. |
| (0.13) | (Isa 9:20) | 3 tn Some suggest that זְרֹעוֹ (zeroʿo, “his arm”) be repointed זַרְעוֹ (zarʿo, “his offspring”). In either case, the metaphor is that of a desperately hungry man who resorts to an almost unthinkable act to satisfy his appetite. He eats everything he can find to his right, but still being unsatisfied, then turns to his left and eats everything he can find there. Still being desperate for food, he then resorts to eating his own flesh (or offspring, as this phrase is metaphorically understood by some English versions, e.g., NIV, NCV, TEV, NLT). The reality behind the metaphor is the political turmoil of the period, as the next verse explains. There was civil strife within the northern kingdom; even the descendants of Joseph were at each other’s throats. Then the northern kingdom turned on their southern brother, Judah. |
| (0.13) | (Isa 9:3) | 2 tc The Hebrew consonantal text reads “You multiply the nation, you do not make great the joy.” The particle לֹא (loʾ, “not”) is obviously incorrect; the marginal reading has לוֹ (lo, “to him”). In this case, one should translate, “You multiply the nation, you increase his (i.e., their) joy.” However, the parallelism is tighter if one emends הַגּוֹי לוֹ (haggoy lo, “the nation, to him”) to הַגִּילָה (haggilah, “the joy,” a noun attested in Isa 65:18), which corresponds to הַשִּׂמְחָה (hasimkhah, “the joy”) later in the verse (H. Wildberger, Isaiah, 1:386). As attractive as this reading is, it has no textual evidence supporting it. The MT reading (accepting the marginal reading “to him” for the negative particle “not”) affirms that Yahweh caused the nation to grow in population and increased their joy. |
| (0.13) | (Isa 8:8) | 2 sn The appearance of the name Immanuel (“God is with us”) is ironic at this point, for God is present with his people in judgment. Immanuel is addressed here as if he has already been born and will see the judgment occur. This makes excellent sense if his birth has just been recorded. There are several reasons for considering Immanuel and Maher Shalal Hash Baz one and the same. 8:3 is a birth account which could easily be understood as recording the fulfillment of the birth prophecy of 7:14. The presence of a formal record/witnesses (8:1-2) suggests a sign function for the child (cf. 7:14). As in 7:14-16, the removal of Judah’s enemies would take place before the child reached a specified age (cf. 8:4). Both 7:17-25 and 8:7-8 speak of an Assyrian invasion of Judah which would follow the defeat of Israel/Syria. The major objection to this view is the fact that different names appear, but such a phenomenon is not without parallel in the OT (cf. Gen 35:18). The name Immanuel may emphasize the basic fact of God’s presence, while the name Maher focuses on the specific nature of God’s involvement. In 7:14 the mother is viewed as naming the child, while in 8:3 Isaiah is instructed to give the child’s name, but one might again point to Gen 35:18 for a precedent. The sign of the child’s age appears to be different in 8:4 than in 7:15-16, but 7:15-16 pertains to the judgment on Judah, as well as the defeat of Israel/Syria (cf. vv. 17-25), while 8:4 deals only with the downfall of Israel/Syria. Some argue that the suffixed form “your land” in 8:8 points to a royal referent (a child of Ahaz or the Messiah), but usage elsewhere shows that the phrase does not need to be so restricted. While the suffix can refer to the king of a land (cf. Num 20:17; 21:22; Deut 2:27; Judg 11:17, 19; 2 Sam 24:13; 1 Kgs 11:22; Isa 14:20), it can also refer to one who is a native of a particular land (cf. Gen 12:1; 32:9; Jonah 1:8). (See also the use of “his land” in Isa 13:14 [where the suffix refers to a native of a land] and 37:7 [where it refers to a king].) |
| (0.13) | (Isa 7:15) | 2 tn Heb “for his knowing.” Traditionally the preposition has been translated in a temporal sense, “when he knows.” However, though the preposition ל (lamed) can sometimes have a temporal force, it never carries such a nuance in any of the 40 other passages where it is used with the infinitive construct of יָדַע (yadaʿ, “to know”). Most often the construction indicates purpose/result. This sense is preferable here. The following context indicates that sour milk and honey will epitomize the devastation that God’s judgment will bring upon the land. Cultivated crops will be gone, and the people will be forced to live off the milk produced by their goats and the honey they find in the thickets. As the child is forced to eat a steady diet of this sour milk and honey, he will be reminded of the consequences of sin and motivated to make correct moral decisions in order to avoid further outbreaks of divine discipline. |
| (0.13) | (Isa 6:2) | 1 tn Hebrew שָׂרָף (saraf, “seraph”) literally means “burning one,” perhaps suggesting that these creatures had a fiery appearance (cf. TEV, CEV “flaming creatures”; NCV “heavenly creatures of fire”). Elsewhere in the OT the word “seraph” refers to poisonous snakes (Num 21:6; Deut 8:15; Isa 14:29; 30:6). Perhaps they were called “burning ones” because of their appearance or the effect of their venomous bites, which would cause a victim to burn up with fever. It is possible that the seraphs seen by Isaiah were at least partially serpentine in appearance. Though it might seem strange for a snake-like creature to have wings, two of the texts where “seraphs” are snakes describe them as “flying” (Isa 14:29; 30:6), perhaps referring to their darting movements. See the note at 14:29. |
| (0.13) | (Isa 5:14) | 2 sn Death is portrayed in both the OT (Prov 1:12; Hab 2:5) and Canaanite myth as voraciously swallowing up its prey. In the myths Death is portrayed as having “a lip to the earth, a lip to the heavens…and a tongue to the stars.” (G. R. Driver, Canaanite Myths and Legends, 69, text 5 ii 2-3.) Death describes his own appetite as follows: “But my appetite is the appetite of lions in the waste….If it is in very truth my desire to consume ‘clay’ [a reference to his human victims], then in truth by the handfuls I must eat it, whether my seven portions [indicating fullness and completeness] are already in the bowl or whether Nahar [the god of the river responsible for ferrying victims from the land of the living to the land of the dead] has to mix the cup.” (Driver, 68-69, text 5 i 14-22). |
| (0.13) | (Isa 4:4) | 4 tn Heb “by a spirit of judgment and by a spirit of burning.” The precise meaning of the second half of the verse is uncertain. רוּחַ (ruakh) can be understood as “wind,” in which case the passage pictures the Lord using a destructive wind as an instrument of judgment. However, this would create a mixed metaphor, for the first half of the verse uses the imagery of washing and rinsing to depict judgment. Perhaps the image would be that of a windstorm accompanied by heavy rain. רוּחַ can also mean “spirit,” in which case the verse may be referring to the Lord’s Spirit or, more likely, to a disposition that the Lord brings to the task of judgment. It is also uncertain if בָּעַר (baʿar) here means “burning” or “sweeping away, devastating.” |
| (0.13) | (Isa 2:6) | 2 tc Heb “they are full from the east.” Various scholars retain the BHS reading and suggest that the prophet makes a general statement concerning Israel’s reliance on foreign customs (J. Watts, Isaiah [WBC], 1:32; J. de Waard, Isaiah, 12-13). Nevertheless, it appears that a word is missing. Based on the parallelism (note “omen readers” in 2:6c), many suggest that קֹסְמִים (qosemim, “diviners”) or מִקְסָם (miqsam, “divination”) has been accidentally omitted. Homoioteleuton could account for the omission of an original קֹסְמִים (note how this word and the following מִקֶּדֶם [miqqedem, “from the east”] both end in mem); an original מִקְסָם could have fallen out by homoioarcton (note how this word and the following מִקֶּדֶם both begin with mem). |
| (0.13) | (Isa 1:7) | 2 tn Heb “and [there is] devastation like an overthrow by foreigners.” The comparative preposition כ (kaf, “like, as”) has here the rhetorical nuance, “in every way like.” The point is that the land has all the earmarks of a destructive foreign invasion because that is what has indeed happened. One could paraphrase, “it is desolate as it can only be when foreigners destroy.” On this use of the preposition in general, see GKC 376 §118.x. Many also prefer to emend “foreigners” here to “Sodom,” though there is no external attestation for such a reading in the mss or ancient versions. Such an emendation finds support from the following context (vv. 9-10) and usage of the preceding noun מַהְפֵּכָה (mahpekhah, “overthrow”). In its five other uses, this noun is associated with the destruction of Sodom. If one accepts the emendation, then one might translate, “the devastation resembles the destruction of Sodom.” |
| (0.13) | (Sos 8:12) | 1 sn The term כֶּרֶם (kerem, “vineyard”) is used literally in 8:11 in reference to Solomon’s physical vineyard, but in 8:12 it is used figuratively (hypocatastasis) in reference to the Beloved: כַּרְמִי (karmi, “my vineyard”). Throughout the Song, the term כֶּרֶם (“vineyard”) is used figuratively (Song 1:6; 2:15; 8:12). In 8:12 it is used in reference to either (1) herself, (2) her choice of whom to give herself to in love, or (3) her physical body. In contrast to Solomon’s physical vineyard, whose fruit can be bought and sold (8:11), she is not for sale: She will only give herself freely to the one whom she chooses to love. |
| (0.13) | (Sos 8:6) | 5 sn It was a common practice in the ancient world to compare intense feelings to death. The point of the expression “love is as strong as death” means that love is extremely strong. The expression “love is as cruel as Sheol” may simply mean that love can be profoundly cruel. For example: “His soul was vexed to death,” means that he could not stand it any longer (Judg 16:16). “I do well to be angry to death,” means that he was extremely angry (Jonah 4:9). “My soul is sorrowful to death,” means that he was exceedingly sorrowful (Matt 26:38 = Mark 14:34) (D. W. Thomas, “A Consideration of Some Unusual Ways of Expressing the Superlative in Hebrew,” VT 3 [1953]: 220-21). |
| (0.13) | (Sos 7:9) | 1 tn The term חֵךְ (khek, “palate, mouth”) is often used as a metonymy for what the mouth produces, e.g., the mouth is the organ of taste (Ps 119:103; Job 12:11; 20:13; 34:3; Prov 24:13; Song 2:3), speech (Job 6:30; 31:30; 33:2; Prov 5:3; 8:7), sound (Hos 8:1), and kisses (Song 5:16; 7:10) (HALOT 313 s.v. חֵךְ; BDB 335 s.v. חֵךְ). The metonymical association of her palate/mouth and her kisses is made explicit by RSV which translated the term as “kisses.” |
