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Discovery Box| (0.22) | (Isa 44:11) | 2 sn The point seems to be this: if the idols are the mere products of human hands, then those who trust in them will be disappointed, for man-made gods are incapable of helping their “creators.” |
| (0.22) | (Isa 44:12) | 1 tn The noun מַעֲצָד (maʿatsad), which refers to some type of tool used for cutting, occurs only here and in Jer 10:3. See HALOT 615 s.v. מַעֲצָד. |
| (0.22) | (Isa 43:27) | 2 tn On the meaning of the term לִיץ (lits), see HALOT 590 s.v. מֵלִיץ. This may refer to the nation’s prophets, priests, and/or kings. |
| (0.22) | (Isa 42:15) | 1 tn Heb “I will dry up the mountains and hills.” The “mountains and hills” stand by synecdoche for the trees that grow on them. Some prefer to derive the verb from a homonymic root and translate, “I will lay waste.” |
| (0.22) | (Isa 41:2) | 1 sn The expression this one from the east refers to the Persian conqueror Cyrus, as later texts indicate (see 44:28-45:6; 46:11; 48:14-16). |
| (0.22) | (Isa 40:1) | 1 tn The pronominal suffix is second masculine plural. The identity of the addressee is uncertain: (1) God’s people may be addressed, or (2) the unidentified heralds commanded to comfort Jerusalem. |
| (0.22) | (Isa 40:8) | 1 tn Heb “but the word of our God stands forever.” In this context the divine “word” specifically refers to his decreed promise assuring Jerusalem that her suffering is over and his glorious return imminent (vv. 1-5). |
| (0.22) | (Isa 38:17) | 2 tc The Hebrew text reads, “you loved my soul,” but this does not fit syntactically with the following prepositional phrase. חָשַׁקְתָּ (khashaqta, “you loved”), may reflect an aural error; most emend the form to חָשַׂכְת, (khasakht, “you held back”). |
| (0.22) | (Isa 38:14) | 4 tn Heb “stand surety for me.” Hezekiah seems to be picturing himself as a debtor who is being exploited; he asks that the Lord might relieve his debt and deliver him from the oppressive creditor. |
| (0.22) | (Isa 37:38) | 4 sn Extra-biblical sources also mention the assassination of Sennacherib, though they refer to only one assassin. See M. Cogan and H. Tadmor, II Kings (AB), 239-40. |
| (0.22) | (Isa 37:14) | 2 tn In the parallel text in 2 Kgs 19:14 the verb has the plural suffix, “them,” but this may reflect a later harmonization to the preceding textual reading of “letters.” |
| (0.22) | (Isa 36:20) | 1 tn Heb “that the Lord might rescue Jerusalem from my hand?” The logic runs as follows: Since no god has ever been able to withstand the Assyrian onslaught, how can the people of Jerusalem possibly think the Lord will rescue them? |
| (0.22) | (Isa 33:23) | 5 sn Judah’s victory over its enemies will be so thorough there will be more than enough plunder for everyone, even slow-moving lame men who would normally get left out in the rush to gather the loot. |
| (0.22) | (Isa 33:9) | 5 tn The rift valley (עֲרָבָה, ʿaravah) is a geographic feature extending from Galilee to the Gulf of Aqaba. Especially in the vicinity of the Dead Sea and then ranging southward, it is very dry with little vegetation. |
| (0.22) | (Isa 33:19) | 2 tn Heb “a people too deep of lip to hear.” The phrase “deep of lip” must be an idiom meaning “lips that speak words that are unfathomable [i.e., incomprehensible].” |
| (0.22) | (Isa 33:19) | 3 tn Heb “derision of tongue there is no understanding.” The Niphal of לָעַג (laʿag) occurs only here. In the Qal and Hiphil the verb means “to deride, mock.” A related noun is used in 28:11. |
| (0.22) | (Isa 33:1) | 3 tc The form in the Hebrew text appears to derive from an otherwise unattested verb נָלָה (nalah). The translation follows the Qumran scroll 1QIsaa in reading ככלתך, a Piel infinitival form from the verbal root כָּלָה (kalah), meaning “finish.” |
| (0.22) | (Isa 31:9) | 4 sn The “fire” and “firepot” here symbolize divine judgment, which is heating up like a fire in Jerusalem, waiting to be used against the Assyrians when they attack the city. |
| (0.22) | (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. |
| (0.22) | (Isa 30:32) | 1 tc The Hebrew text has “every blow from a founded [i.e., “appointed”?] cudgel.” The translation above, with support from a few medieval Hebrew mss, assumes an emendation of מוּסָדָה (musadah, “founded”) to מוּסָרֹה (musaroh, “his discipline”). |
