Yesaya 3:6
Konteks3:6 Indeed, a man will grab his brother
right in his father’s house 1 and say, 2
‘You own a coat –
you be our leader!
This heap of ruins will be under your control.’ 3
Yesaya 3:12
Konteks3:12 Oppressors treat my 4 people cruelly;
creditors rule over them. 5
My people’s leaders mislead them;
they give you confusing directions. 6
Yesaya 9:8
Konteks9:8 7 The sovereign master 8 decreed judgment 9 on Jacob,
and it fell on Israel. 10
Yesaya 9:11
Konteks9:11 Then the Lord provoked 11 their adversaries to attack them, 12
he stirred up 13 their enemies –
Yesaya 10:16
Konteks10:16 For this reason 14 the sovereign master, the Lord who commands armies, will make his healthy ones emaciated. 15 His majestic glory will go up in smoke. 16
Yesaya 11:10
Konteks11:10 At that time 17 a root from Jesse 18 will stand like a signal flag for the nations. Nations will look to him for guidance, 19 and his residence will be majestic.
Yesaya 11:13
Konteks11:13 Ephraim’s jealousy will end, 20
and Judah’s hostility 21 will be eliminated.
Ephraim will no longer be jealous of Judah,
and Judah will no longer be hostile toward Ephraim.
Yesaya 14:8
Konteks14:8 The evergreens also rejoice over your demise, 22
as do the cedars of Lebanon, singing, 23
‘Since you fell asleep, 24
no woodsman comes up to chop us down!’ 25
Yesaya 14:12-13
Konteks14:12 Look how you have fallen from the sky,
O shining one, son of the dawn! 26
You have been cut down to the ground,
O conqueror 27 of the nations! 28
14:13 You said to yourself, 29
“I will climb up to the sky.
Above the stars of El 30
I will set up my throne.
I will rule on the mountain of assembly
on the remote slopes of Zaphon. 31
Yesaya 19:12
Konteks19:12 But where, oh where, are your wise men? 32
Let them tell you, let them find out
what the Lord who commands armies has planned for Egypt.
Yesaya 31:9
Konteks31:9 They will surrender their stronghold 33 because of fear; 34
their officers will be afraid of the Lord’s battle flag.” 35
This is what the Lord says –
the one whose fire is in Zion,
whose firepot is in Jerusalem. 36
Yesaya 37:7
Konteks37:7 Look, I will take control of his mind; 37 he will receive a report and return to his own land. I will cut him down 38 with a sword in his own land.”’”
Yesaya 37:12
Konteks37:12 Were the nations whom my predecessors 39 destroyed – the nations of Gozan, Haran, Rezeph, and the people of Eden in Telassar – rescued by their gods? 40
Yesaya 37:22
Konteks37:22 this is what the Lord says about him: 41
“The virgin daughter Zion 42
despises you – she makes fun of you;
daughter Jerusalem
shakes her head after you. 43
Yesaya 38:3
Konteks38:3 “Please, Lord. Remember how I have served you 44 faithfully and with wholehearted devotion, 45 and how I have carried out your will.” 46 Then Hezekiah wept bitterly. 47
Yesaya 38:8
Konteks38:8 Look, I will make the shadow go back ten steps on the stairs of Ahaz.” 48 And then the shadow went back ten steps. 49
Yesaya 39:4
Konteks39:4 Isaiah 50 asked, “What have they seen in your palace?” Hezekiah replied, “They have seen everything in my palace. I showed them everything in my treasuries.”
Yesaya 48:14
Konteks48:14 All of you, gather together and listen!
Who among them 51 announced these things?
The Lord’s ally 52 will carry out his desire against Babylon;
he will exert his power against the Babylonians. 53
Yesaya 52:14
Konteks52:14 (just as many were horrified by the sight of you) 54
he was so disfigured 55 he no longer looked like a man; 56
Yesaya 57:9
Konteks57:9 You take olive oil as tribute 57 to your king, 58
along with many perfumes. 59
You send your messengers to a distant place;
you go all the way to Sheol. 60
Yesaya 63:1
Konteks63:1 Who is this who comes from Edom, 61
dressed in bright red, coming from Bozrah? 62
Who 63 is this one wearing royal attire, 64
who marches confidently 65 because of his great strength?
“It is I, the one who announces vindication,
and who is able to deliver!” 66
[3:6] 1 tn Heb “[in] the house of his father” (so ASV); NIV “at his father’s home.”
[3:6] 2 tn The words “and say” are supplied for stylistic reasons.
[3:6] 3 tn Heb “your hand”; NASB “under your charge.”
[3:6] sn The man’s motives are selfish. He tells his brother to assume leadership because he thinks he has some wealth to give away.
[3:12] 4 sn This may refer to the prophet or to the Lord.
[3:12] 5 tc The Hebrew text appears to read literally, “My people, his oppressors, he deals severely, and women rule over them.” The correct text and precise meaning of the verse are debated. The translation above assumes (1) an emendation of נֹגְשָׂיו (nogÿsayv, “his oppressors”) to נֹגְשִׂים (nogÿshim, “oppressors”) by moving the mem (ם) on the following form to the end of the word and dropping the vav (ו) as virtually dittographic; (2) an emendation of מְעוֹלֵל (mÿ’olel, a singular participle that does not agree with the preceding plural subject) to עֹלְלוּ (’olÿlu), a third plural Poel perfect from עָלַל (’alal, “deal severely”; note that the following form begins with a vav [ו]; the text may be haplographic or misdivided); and (3) an emendation (with support from the LXX) of נָשִׁים (nashim, “women”) to נֹשִׁים (noshim, “creditors”; a participle from נָשַׁא, nasa’). Another option is to emend מְעוֹלֵל to עוֹלְלִים (’olÿlim, “children”) and read, “My people’s oppressors are children; women rule over them.” In this case the point is the same as in v. 4; the leadership void left by the judgment will be filled by those incompetent to lead the community – children and women. (The text reflects the ancient Israelite patriarchal mindset.)
[3:12] 6 tn Heb “and the way of your paths they confuse.” The verb בָּלַע (bala’, “confuse”; HALOT 135 s.v. I בלע) is a homonym of the more common בָּלַע (“swallow”; see HALOT 134 s.v. בלע).
[9:8] 7 sn The following speech (9:8-10:4) assumes that God has already sent judgment (see v. 9), but it also announces that further judgment is around the corner (10:1-4). The speech seems to describe a series of past judgments on the northern kingdom which is ready to intensify further in the devastation announced in 10:1-4. It may have been written prior to the Assyrian conquest of the northern kingdom in 734-733
[9:8] 8 tn The Hebrew term translated “sovereign master” here and in v. 17 is אֲדֹנָי (’adonay).
[9:8] 9 tn Heb “sent a word” (so KJV, ASV, NRSV); NASB “sends a message.”
[9:8] 10 tn The present translation assumes that this verse refers to judgment that had already fallen. Both verbs (perfects) are taken as indicating simple past; the vav (ו) on the second verb is understood as a simple vav conjunctive. Another option is to understand the verse as describing a future judgment (see 10:1-4). In this case the first verb is a perfect of certitude; the vav on the second verb is a vav consecutive.
[9:11] 11 tn The translation assumes that the prefixed verb with vav (ו) consecutive continues the narrative of past judgment.
[9:11] 12 tc The Hebrew text reads literally, “adversaries of Rezin against him [i.e., them].” The next verse describes how the Syrians (over whom Rezin ruled, see 7:1, 8) and the Philistines encroached on Israel’s territory. Since the Syrians and Israelites were allies by 735
[9:11] 13 tn The prefixed verbal form is understood as a preterite, used, as is often the case in poetry, without vav consecutive. Note that prefixed forms with vav consecutive both precede (וַיְשַׂגֵּב, vaysaggev, “and he provoked”) and follow in v. 12 (וַיֹּאכְלוּ, vayyo’khÿlu, “and they devoured”) this verb.
[10:16] 14 sn The irrational arrogance of the Assyrians (v. 15) will prompt the judgment about to be described.
[10:16] 15 tn Heb “will send leanness against his healthy ones”; NASB, NIV “will send a wasting disease.”
[10:16] 16 tc Heb “and in the place of his glory burning will burn, like the burning of fire.” The highly repetitive text (יֵקַד יְקֹד כִּיקוֹד אֵשׁ, yeqad yiqod kiqod ’esh) may be dittographic; if the second consonantal sequence יקד is omitted, the text would read “and in the place of his glory, it will burn like the burning of fire.”
[11:10] 17 tn Or “in that day” (KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[11:10] 18 sn See the note at v. 1.
[11:10] 19 tn Heb “ a root from Jesse, which stands for a signal flag of the nations, of him nations will inquire” [or “seek”].
[11:13] 20 tn Heb “turn aside”; KJV, NASB, NRSV “depart.”
[11:13] 21 tn Heb “hostile ones of Judah.” Elsewhere when the substantival participle of צָרָר (tsarar) takes a pronominal suffix or appears in a construct relationship, the following genitive is objective. (For a list of texts see BDB 865 s.v. III צָרַר) In this case the phrase “hostile ones of Judah” means “those who are hostile toward Judah,” i.e., Judah’s enemies. However, the parallel couplet that follows suggests that Judah’s hostility toward Ephraim is in view. In this case “hostile ones of Judah” means “hostile ones from Judah.” The translation above assumes the latter, giving the immediate context priority over general usage.
[14:8] 22 tn Heb “concerning you.”
[14:8] 23 tn The word “singing” is supplied in the translation for stylistic reasons. Note that the personified trees speak in the second half of the verse.
[14:8] 24 tn Heb “lay down” (in death); cf. NAB “laid to rest.”
[14:8] 25 tn Heb “the [wood]cutter does not come up against us.”
[14:12] 26 tn The Hebrew text has הֵילֵל בֶּן־שָׁחַר (helel ben-shakhar, “Helel son of Shachar”), which is probably a name for the morning star (Venus) or the crescent moon. See HALOT 245 s.v. הֵילֵל.
[14:12] sn What is the background for the imagery in vv. 12-15? This whole section (vv. 4b-21) is directed to the king of Babylon, who is clearly depicted as a human ruler. Other kings of the earth address him in vv. 9ff., he is called “the man” in v. 16, and, according to vv. 19-20, he possesses a physical body. Nevertheless the language of vv. 12-15 has led some to see a dual referent in the taunt song. These verses, which appear to be spoken by other pagan kings to a pagan king (cf. vv. 9-11), contain several titles and motifs that resemble those of Canaanite mythology, including references to Helel son of Shachar, the stars of El, the mountain of assembly, the recesses of Zaphon, and the divine title Most High. Apparently these verses allude to a mythological story about a minor god (Helel son of Shachar) who tried to take over Zaphon, the mountain of the gods. His attempted coup failed and he was hurled down to the underworld. The king of Babylon is taunted for having similar unrealized delusions of grandeur. Some Christians have seen an allusion to the fall of Satan here, but this seems contextually unwarranted (see J. Martin, “Isaiah,” BKCOT, 1061).
[14:12] 27 tn Some understand the verb to from חָלַשׁ (khalash, “to weaken”), but HALOT 324 s.v. II חלשׁ proposes a homonym here, meaning “to defeat.”
[14:12] 28 sn In this line the taunting kings hint at the literal identity of the king, after likening him to the god Helel and a tree. The verb גָדַע (gada’, “cut down”) is used of chopping down trees in 9:10 and 10:33.
[14:13] 29 tn Heb “you, you said in your heart.”
[14:13] 30 sn In Canaanite mythology the stars of El were astral deities under the authority of the high god El.
[14:13] 31 sn Zaphon, the Canaanite version of Olympus, was the “mountain of assembly” where the gods met.
[19:12] 32 tn Heb “Where are they? Where are your wise men?” The juxtaposition of the interrogative pronouns is emphatic. See HALOT 38 s.v. אֶי.
[31:9] 33 tn Heb “rocky cliff” (cf. ASV, NASB “rock”), viewed metaphorically as a place of defense and security.
[31:9] 34 tn Heb “His rocky cliff, because of fear, will pass away [i.e., “perish”].”
[31:9] 35 tn Heb “and they will be afraid of the flag, his officers.”
[31:9] 36 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.
[37:7] 37 tn Heb “I will put in him a spirit.” The precise sense of רוּחַ (ruakh, “spirit”) is uncertain in this context. It may refer to a spiritual being who will take control of his mind (see 1 Kgs 22:19), or it could refer to a disposition of concern and fear. In either case the Lord’s sovereignty over the king is apparent.
[37:7] 38 tn Heb “cause him to fall” (so KJV, ASV, NAB), that is, “kill him.”
[37:12] 39 tn Heb “fathers” (so KJV, NAB, NASB); NIV “forefathers”; NCV “ancestors.”
[37:12] 40 tn Heb “Did the gods of the nations whom my fathers destroyed rescue them – Gozan and Haran, and Rezeph and the sons of Eden who are in Telassar?”
[37:22] 41 tn Heb “this is the word which the Lord has spoken about him.”
[37:22] 42 sn Zion (Jerusalem) is pictured here as a young, vulnerable daughter whose purity is being threatened by the would-be Assyrian rapist. The personification hints at the reality which the young girls of the city would face if the Assyrians conquer it.
[37:22] 43 sn Shaking the head was a mocking gesture of derision.
[38:3] 44 tn Heb “walked before you.” For a helpful discussion of the background and meaning of this Hebrew idiom, see M. Cogan and H. Tadmor, II Kings (AB), 254.
[38:3] 45 tn Heb “and with a complete heart”; KJV, ASV “with a perfect heart.”
[38:3] 46 tn Heb “and that which is good in your eyes I have done.”
[38:3] 47 tn Heb “wept with great weeping”; NCV “cried loudly”; TEV “began to cry bitterly.”
[38:8] 48 tn Heb “the shadow on the steps which [the sun] had gone down, on the steps of Ahaz, with the sun, back ten steps.”
[38:8] sn These steps probably functioned as a type of sundial. See HALOT 614 s.v. מַעֲלָה and M. Cogan and H. Tadmor, II Kings (AB), 256.
[38:8] 49 tn Heb “and the sun returned ten steps on the steps which it had gone down.”
[39:4] 50 tn Heb “he”; the referent (Isaiah) has been specified in the translation for clarity.
[48:14] 51 sn This probably refers to the idol gods (see v. 5).
[48:14] 52 tn Or “friend,” or “covenant partner.”
[48:14] sn The
[48:14] 53 tn Heb “and his arm [against] the Babylonians.”
[52:14] 54 tn Some witnesses read “him,” which is more consistent with the context, where the servant is spoken about, not addressed. However, it is possible that the Lord briefly addresses the servant here. The present translation assumes the latter view and places the phrase in parentheses.
[52:14] 55 tn Heb “such was the disfigurement.” The noun מִשְׁחַת (mishkhat) occurs only here. It may be derived from the verbal root שָׁחַת (shakhat, “be ruined”; see BDB 1007-8 s.v. שָׁחַת). The construct form appears here before a prepositional phrase (cf. GKC 421 §130.a).
[52:14] 56 tn Heb “from a man his appearance.” The preposition מִן (min) here carries the sense “away from,” i.e., “so as not to be.” See BDB 583 s.v.
[57:9] 57 tn Heb “you journey with oil.”
[57:9] 58 tn Heb “the king.” Since the context refers to idolatry and child sacrifice (see v. 5), some emend מֶלֶך (melekh, “king”) to “Molech.” Perhaps Israel’s devotion to her idols is likened here to a subject taking tribute to a ruler.
[57:9] 59 tn Heb “and you multiply your perfumes.”
[57:9] 60 sn Israel’s devotion to her idols is inordinate, irrational, and self-destructive.
[63:1] 61 sn Edom is here an archetype for the Lord’s enemies. See 34:5.
[63:1] 62 tn Heb “[in] bright red garments, from Bozrah.”
[63:1] 63 tn The interrogative particle is understood by ellipsis; note the first line of the verse.
[63:1] 64 tn Heb “honored in his clothing”; KJV, ASV “glorious in his apparel.”
[63:1] 65 tc The Hebrew text has צָעָה (tsa’ah), which means “stoop, bend” (51:14). The translation assumes an emendation to צָעַד (tsa’ad, “march”; see BDB 858 s.v. צָעָה).
[63:1] 66 tn Heb “I, [the one] speaking in vindication [or “righteousness”], great to deliver.”
