Discovery Box| (0.25) | (Isa 57:13) | 5 tn Heb “possess, own.” The point seems to be that he will have free access to God’s presence, as if God’s temple mount were his personal possession. |
| (0.25) | (Isa 53:10) | 2 sn The idiomatic and stereotypical language emphasizes the servant’s restoration to divine favor. Having numerous descendants and living a long life are standard signs of divine blessing. See Job 42:13-16. |
| (0.25) | (Isa 48:18) | 2 tn Heb “like a river your peace would have been.” שָׁלוֹם (shalom) probably refers here to the peace and prosperity which God promised in return for obedience to the covenant. |
| (0.25) | (Isa 42:7) | 1 sn This does not refer to literal physical healing of the blind. As the next two lines suggest, this refers metonymically to freeing captives from their dark prisons where their eyes have grown unaccustomed to light. |
| (0.25) | (Isa 42:7) | 2 sn This does not refer to hardened, dangerous criminals, who would have been executed for their crimes in ancient Near Eastern society. This verse refers to political prisoners or victims of social injustice. |
| (0.25) | (Isa 33:1) | 1 sn In this context “the destroyer” appears to refer collectively to the hostile nations (vv. 3-4). Assyria would probably have been primary in the minds of the prophet and his audience. |
| (0.25) | (Isa 31:2) | 1 sn This statement appears to have a sarcastic tone. The royal advisers who are advocating an alliance with Egypt think they are wise, but the Lord possesses wisdom as well and will thwart their efforts. |
| (0.25) | (Isa 29:9) | 2 tn Heb “Blind yourselves and be blind!” The Hitpalpel and Qal imperatival forms of שָׁעַע (shaʿaʿ, “be blind”) are combined to draw attention to the statement. The imperatives have the force of an emphatic assertion. |
| (0.25) | (Isa 25:2) | 2 tn The Hebrew text has “you have made from the city.” The prefixed mem (מ) on עִיר (ʿir, “city”) was probably originally an enclitic mem suffixed to the preceding verb. See J. N. Oswalt, Isaiah (NICOT), 1:456, n. 3. |
| (0.25) | (Isa 25:3) | 1 tn The Hebrew text has a singular form, but it should be emended to a plural or eliminated altogether. The noun may have been accidentally copied from the preceding verse. |
| (0.25) | (Isa 22:8) | 4 sn Perhaps this refers to a royal armory, or to Solomon’s “House of the Forest of Lebanon,” where weapons may have been kept (see 1 Kgs 10:16-17). |
| (0.25) | (Isa 21:5) | 2 tn The verbal forms in the first three lines are infinitives absolute, which are functioning here as finite verbs. It is uncertain if the forms should have an imperatival or indicative/descriptive force here. |
| (0.25) | (Isa 10:30) | 1 tc The Hebrew text reads “Poor [is] Anathoth.” The parallelism is tighter if עֲנִיָּה (ʿaniyyah, “poor”) is emended to עֲנִיהָ (ʿaniha, “answer her”). Note how the preceding two lines have an imperative followed by a proper name. |
| (0.25) | (Isa 10:11) | 1 tn The statement is constructed as a rhetorical question in the Hebrew text: “Is it not [true that] just as I have done to Samaria and its idols, so I will do to Jerusalem and its idols?’” |
| (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 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 3:23) | 1 sn The rhetorical purpose for such a lengthy list is to impress on the audience the guilt of these women with their proud, materialistic attitude, whose husbands and fathers have profited at the expense of the poor. |
| (0.25) | (Ecc 5:18) | 1 tn Heb “Behold, that which I have seen, I, good which is beautiful.” The phrase “for people” does not appear in the Hebrew text, but is supplied in the translation for clarity. |
| (0.25) | (Ecc 1:16) | 2 tn Heb “I, look, I have made great and increased wisdom.” The expression הִגְדַּלְתִּי וְהוֹסַפְתִּי (higdalti vehosafti) is a verbal hendiadys; it means that Qoheleth had become the wisest man in the history of Jerusalem. |
| (0.25) | (Ecc 1:13) | 4 sn Qoheleth states that he made a thorough investigation of everything that had been accomplished on earth. His position as king gave him access to records and contacts with people that would have been unavailable to others. |
