Yesaya 23:3
Konteks23:3 the deep waters! 1
Grain from the Shihor region, 2
crops grown near the Nile 3 she receives; 4
she is the trade center 5 of the nations.
Yesaya 30:8
Konteks30:8 Now go, write it 6 down on a tablet in their presence, 7
inscribe it on a scroll,
so that it might be preserved for a future time
as an enduring witness. 8
Yesaya 37:26
Konteks37:26 9 Certainly you must have heard! 10
Long ago I worked it out,
in ancient times I planned 11 it,
and now I am bringing it to pass.
The plan is this:
Fortified cities will crash
into heaps of ruins. 12
Yesaya 59:15
Konteks59:15 Honesty has disappeared;
the one who tries to avoid evil is robbed.
The Lord watches and is displeased, 13
for there is no justice.
Yesaya 5:25
Konteks5:25 So the Lord is furious 14 with his people;
he lifts 15 his hand and strikes them.
The mountains shake,
and corpses lie like manure 16 in the middle of the streets.
Despite all this, his anger does not subside,
and his hand is ready to strike again. 17
Yesaya 9:6
Konteks9:6 For a child has been 18 born to us,
a son has been given to us.
He shoulders responsibility
and is called: 19
Extraordinary Strategist, 20
Mighty God, 21
Everlasting Father, 22
Prince of Peace. 23
Yesaya 29:11
Konteks29:11 To you this entire prophetic revelation 24 is like words in a sealed scroll. When they hand it to one who can read 25 and say, “Read this,” he responds, “I can’t, because it is sealed.”
Yesaya 29:13
Konteks29:13 The sovereign master 26 says,
“These people say they are loyal to me; 27
they say wonderful things about me, 28
but they are not really loyal to me. 29
Their worship consists of
nothing but man-made ritual. 30
[23:3] 1 tc The Hebrew text (23:2b-3a) reads literally, “merchant of Sidon, the one who crosses the sea, they filled you, and on the deep waters.” Instead of מִלְאוּךְ (mil’ukh, “they filled you”) the Qumran scroll 1QIsaa reads מלאכיך (“your messengers”). The translation assumes an emendation of מִלְאוּךְ to מַלְאָכָו (mal’akhav, “his messengers”), taking the vav (ו) on וּבְמַיִם (uvÿmayim) as improperly placed; instead it should be the final letter of the preceding word.
[23:3] 2 tn Heb “seed of Shihor.” “Shihor” probably refers to the east branch of the Nile. See Jer 2:18 and BDB 1009 s.v. שִׁיחוֹר.
[23:3] 3 tn Heb “the harvest of the Nile.”
[23:3] 4 tn Heb “[is] her revenue.”
[23:3] 5 tn Heb “merchandise”; KJV, ASV “a mart of nations”; NLT “the merchandise mart of the world.”
[30:8] 6 tn The referent of the third feminine singular pronominal suffix is uncertain. Perhaps it refers to the preceding message, which accuses the people of rejecting the Lord’s help in favor of an alliance with Egypt.
[30:8] 7 tn Heb “with them.” On the use of the preposition here, see BDB 86 s.v. II אֵת.
[30:8] 8 sn Recording the message will enable the prophet to use it in the future as evidence that God warned his people of impending judgment and clearly spelled out the nation’s guilt. An official record of the message will also serve as proof of the prophet’s authority as God’s spokesman.
[37:26] 9 tn Having quoted the Assyrian king’s arrogant words in vv. 23-24, the Lord now speaks to the king.
[37:26] 10 tn Heb “Have you not heard?” The rhetorical question expresses the Lord’s amazement that anyone might be ignorant of what he is about to say.
[37:26] 11 tn Heb “formed” (so KJV, ASV).
[37:26] 12 tn Heb “and it is to cause to crash into heaps of ruins fortified cities.” The subject of the third feminine singular verb תְהִי (tÿhi) is the implied plan, referred to in the preceding lines with third feminine singular pronominal suffixes.
[59:15] 13 tn Heb “and it is displeasing in his eyes.”
[5:25] 14 tn Heb “the anger of the Lord rages.”
[5:25] 15 tn Or “extends”; KJV, ASV “he hath stretched forth.”
[5:25] 16 tn Or “garbage” (NCV, CEV, NLT); NAB, NASB, NIV “refuse.”
[5:25] 17 tn Heb “in all this his anger is not turned, and still his hand is outstretched.”
[9:6] 18 tn The Hebrew perfect (translated “has been born” and “has been given”) is used here as the prophet takes a rhetorical stance in the future. See the note at 9:1.
[9:6] 19 tn Or “and dominion was on his shoulders and he called his name.” The prefixed verbs with vav (ו) consecutive are used with the same rhetorical sense as the perfects in v. 6a. See the preceding note. There is great debate over the syntactical structure of the verse. No subject is indicated for the verb “he called.” If all the titles that follow are ones given to the king, then the subject of the verb must be indefinite, “one calls.” However, some have suggested that one to three of the titles that follow refer to God, not the king. For example, the traditional punctuation of the Hebrew text suggests the translation, “and the Extraordinary Strategist, the Mighty God calls his name, ‘Everlasting Father, Prince of Peace.’”
[9:6] 20 tn Some have seen two titles here (“Wonderful” and “Counselor,” cf. KJV, ASV). However, the pattern of the following three titles (each contains two elements) and the use of the roots פָּלַא (pala’) and יָעַץ (ya’ats) together in Isa 25:1 (cf. כִּי עָשִׂיתָ פֶּלֶא עֵצוֹת מֵרָחוֹק אֱמוּנָה אֹמֶן) and 28:29 (cf. הִפְלִיא עֵצָה) suggest otherwise. The term יוֹעֵץ (yo’ets) could be taken as appositional (genitive or otherwise) of species (“a wonder, i.e., a wonder as a counselor,” cf. NAB “Wonder-Counselor”) or as a substantival participle for which פָּלַא provides the direct object (“one who counsels wonders”). יוֹעֵץ is used as a royal title elsewhere (cf. Mic 4:9). Here it probably refers to the king’s ability to devise military strategy, as suggested by the context (cf. vv. 3-4 and the following title אֵל גִּבּוֹר, ’el gibor). In Isa 11:2 (also a description of this king) עֵצָה (’etsah) is linked with גְּבוּרָה (gÿvurah, the latter being typically used of military might, cf. BDB 150 s.v.). Note also עֵצָה וּגְבוּרָה לַמִּלְחָמָה in Isa 36:5. פֶּלֶא (pele’) is typically used of God (cf. however Lam 1:9). Does this suggest the deity of the messianic ruler? The NT certainly teaches he is God, but did Isaiah necessarily have this in mind over 700 years before his birth? Since Isa 11:2 points out that this king will receive the spirit of the Lord, which will enable him to counsel, it is possible to argue that the king’s counsel is “extraordinary” because it finds its source in the divine spirit. Thus this title does not necessarily suggest that the ruler is deity.
[9:6] 21 tn גִּבּוֹר (gibbor) is probably an attributive adjective (“mighty God”), though one might translate “God is a warrior” or “God is mighty.” Scholars have interpreted this title is two ways. A number of them have argued that the title portrays the king as God’s representative on the battlefield, whom God empowers in a supernatural way (see J. H. Hayes and S. A. Irvine, Isaiah, 181-82). They contend that this sense seems more likely in the original context of the prophecy. They would suggest that having read the NT, we might in retrospect interpret this title as indicating the coming king’s deity, but it is unlikely that Isaiah or his audience would have understood the title in such a bold way. Ps 45:6 addresses the Davidic king as “God” because he ruled and fought as God’s representative on earth. Ancient Near Eastern art and literature picture gods training kings for battle, bestowing special weapons, and intervening in battle. According to Egyptian propaganda, the Hittites described Rameses II as follows: “No man is he who is among us, It is Seth great-of-strength, Baal in person; Not deeds of man are these his doings, They are of one who is unique” (See Miriam Lichtheim, Ancient Egyptian Literature, 2:67). According to proponents of this view, Isa 9:6 probably envisions a similar kind of response when friends and foes alike look at the Davidic king in full battle regalia. When the king’s enemies oppose him on the battlefield, they are, as it were, fighting against God himself. The other option is to regard this title as a reference to God, confronting Isaiah’s readers with the divinity of this promised “child.” The use of this same title that clearly refers to God in a later passage (Isa 10:21) supports this interpretation. Other passages depict Yahweh as the great God and great warrior (Deut 10:17; Jer. 32:18). Although this connection of a child who is born with deity is unparalleled in any earlier biblical texts, Isaiah’s use of this title to make this connection represents Isaiah’s attempt (at God’s behest) to advance Israel in their understanding of the ideal Davidic king for whom they long.
[9:6] 22 tn This title must not be taken in an anachronistic Trinitarian sense. (To do so would be theologically problematic, for the “Son” is the messianic king and is distinct in his person from God the “Father.”) Rather, in its original context the title pictures the king as the protector of his people. For a similar use of “father” see Isa 22:21 and Job 29:16. This figurative, idiomatic use of “father” is not limited to the Bible. In a Phoenician inscription (ca. 850-800
[9:6] 23 tn This title pictures the king as one who establishes a safe socio-economic environment for his people. It hardly depicts him as a meek individual, for he establishes peace through military strength (as the preceding context and the first two royal titles indicate). His people experience safety and prosperity because their invincible king destroys their enemies. See Pss 72 and 144 for parallels to these themes.
[29:11] 24 tn Heb “vision” (so NASB, NIV, NRSV).
[29:11] 25 tn Heb “one who knows a/the scroll.”
[29:13] 26 tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonai).
[29:13] 27 tn Heb “Because these people draw near to me with their mouth.”
[29:13] 28 tn Heb “and with their lips they honor me.”
[29:13] 29 tn Heb “but their heart is far from me.” The heart is viewed here as the seat of the will, from which genuine loyalty derives.
[29:13] 30 tn Heb “their fear of me is a commandment of men that has been taught.”
