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Discovery Box| (0.22) | (Isa 16:3) | 1 sn It is unclear who is being addressed in this verse. Perhaps the prophet, playing the role of a panic-stricken Moabite refugee, requests the leaders of Judah (the imperatives are plural) to take pity on the fugitives. |
| (0.22) | (Isa 16:4) | 3 tn The present translation understands כִּי (ki) as asseverative, but one could take it as explanatory (“for,” KJV, NASB) or temporal (“when,” NAB, NRSV). In the latter case, v. 4b would be logically connected to v. 5. |
| (0.22) | (Isa 15:5) | 2 tn The vocalization of the Hebrew text suggests “the bars of her gates,” but the form should be repointed to yield, “her fugitives.” See HALOT 156-57 s.v. בָּרִחַ, and BDB 138 s.v. בָּרִיהַ. |
| (0.22) | (Isa 14:18) | 4 tn Heb “house” (so KJV, ASV), but in this context a tomb is in view. Note the verb “lie down” in the preceding line and the reference to a “grave” in the next line. |
| (0.22) | (Isa 14:23) | 1 tn Heb “I will make her into a possession of wild animals.” It is uncertain what type of animal קִפֹּד (qippod) refers to. Some suggest a rodent (cf. NASB, NRSV “hedgehog”), others, an owl (cf, NAB, NIV, TEV). |
| (0.22) | (Isa 14:9) | 4 tn Heb “lifting from their thrones all the kings of the nations.” הֵקִים (heqim, a Hiphil perfect third masculine singular) should be emended to an infinitive absolute (הָקֵים, haqem). See the note on “rouses” earlier in the verse. |
| (0.22) | (Isa 14:6) | 1 tn Or perhaps, “he” (cf. KJV; NCV “the king of Babylon”). The present translation understands the referent of the pronoun (“it”) to be the “club/scepter” of the preceding line. |
| (0.22) | (Isa 13:9) | 2 tn Heb “[with] cruelty, and fury, and rage of anger.” Three synonyms for “anger” are piled up at the end of the line to emphasize the extraordinary degree of divine anger that will be exhibited in this judgment. |
| (0.22) | (Isa 13:1) | 2 tn The term מַשָּׂא (massaʾ, “pronouncement, a lifting up [of the voice]”) is a technical term introducing a message from the Lord (cf. Nah 1:1; Hab 1:1; Zech 9:1; Mal 1:1). Derived from the root נָשָׂא (nasaʾ, “to lift”), it is probably connected to the phrase “to raise one’s voice” (HALOT 639 s.v. II מַשָּׂא) and is usually translated as “oracle” or “utterance.” Because the root can also mean “to carry (a burden)” it has also been suggested that its nuance is of a burdensome message (KJV). Here it is the message which the prophet saw, suggesting that it is the report of a prophetic vision. In Nahum 1:1, the oracle is called “the book of vision.” |
| (0.22) | (Isa 11:15) | 1 tn The verb is usually understood as “put under the ban, destroy,” or emended to חָרָב (kharav, “dry up”). However, HALOT 354 s.v. II חרם proposes a homonymic root meaning “divide.” |
| (0.22) | (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. |
| (0.22) | (Isa 10:28) | 1 sn Verses 28-31 display a staccato style; the statements are short and disconnected (no conjunctions appear in the Hebrew text). The translation to follow strives for a choppy style that reflects the mood of the speech. |
| (0.22) | (Isa 10:26) | 1 tn Heb “him” (so KJV, ASV, NASB); the singular refers to the leader or king who stands for the entire nation. This is specified by NCV, CEV as “the Assyrians.” |
| (0.22) | (Isa 10:17) | 3 tn Heb “his.” In vv. 17-19 the Assyrian king and his empire are compared to a great forest and orchard that are destroyed by fire (symbolic of the Lord). |
| (0.22) | (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). |
| (0.22) | (Isa 9:16) | 1 tn Heb “and the ones being led were swallowed up.” Instead of taking מְבֻלָּעִים (mebullaʿim) from בָּלַע (balaʿ, “to swallow”), HALOT 134 s.v. בלע proposes a rare homonymic root בלע (“confuse”) here. |
| (0.22) | (Isa 9:6) | 2 tn Heb “dominion has come to be on his shoulder.” In most occurrences, a burden is placed on the shoulder, but authority is also placed on the shoulder in Isa 22:22. |
| (0.22) | (Isa 9:7) | 2 tn Heb “and to peace there will be no end” (KJV and ASV both similar). On the political and socio-economic sense of שָׁלוֹם (shalom) in this context, see the note at v. 6 on “Prince of Peace.” |
| (0.22) | (Isa 8:22) | 3 tn Heb “and darkness, pushed.” The word מְנֻדָּח (menudakh) appears to be a Pual participle from נדח (“push”), but the Piel is unattested for this verb and the Pual occurs only here. |
| (0.22) | (Isa 8:12) | 1 tn Heb “Do not say, ‘Conspiracy,’ regarding everything about which these people say, ‘Conspiracy.’” The verb translated “do not say” is second masculine plural, indicating that this exhortation is directed to Isaiah and other followers of the Lord (see v. 16). |
