Yesaya 4:4
Konteks4:4 At that time 1 the sovereign master 2 will wash the excrement 3 from Zion’s women,
he will rinse the bloodstains from Jerusalem’s midst, 4
as he comes to judge
and to bring devastation. 5
Yesaya 8:4
Konteks8:4 for before the child knows how to cry out, ‘My father’ or ‘My mother,’ the wealth of Damascus and the plunder of Samaria 6 will be carried off by the king of Assyria.” 7
Yesaya 9:11
Konteks9:11 Then the Lord provoked 8 their adversaries to attack them, 9
he stirred up 10 their enemies –
Yesaya 10:4
Konteks10:4 You will have no place to go, except to kneel with the prisoners,
or to fall among those who have been killed. 11
Despite all this, his anger does not subside,
and his hand is ready to strike again. 12
Yesaya 10:17
Konteks10:17 The light of Israel 13 will become a fire,
their Holy One 14 will become a flame;
it will burn and consume the Assyrian king’s 15 briers
and his thorns in one day.
Yesaya 11:10
Konteks11:10 At that time 16 a root from Jesse 17 will stand like a signal flag for the nations. Nations will look to him for guidance, 18 and his residence will be majestic.
Yesaya 13:10-11
Konteks13:10 Indeed the stars in the sky and their constellations
no longer give out their light; 19
the sun is darkened as soon as it rises,
and the moon does not shine. 20
13:11 21 I will punish the world for its evil, 22
and wicked people for their sin.
I will put an end to the pride of the insolent,
I will bring down the arrogance of tyrants. 23
Yesaya 13:19
Konteks13:19 Babylon, the most admired 24 of kingdoms,
the Chaldeans’ source of honor and pride, 25
will be destroyed by God
just as Sodom and Gomorrah were. 26
Yesaya 13:21
Konteks13:21 Wild animals will rest there,
the ruined 27 houses will be full of hyenas. 28
Ostriches will live there,
wild goats will skip among the ruins. 29
Yesaya 14:8
Konteks14:8 The evergreens also rejoice over your demise, 30
as do the cedars of Lebanon, singing, 31
‘Since you fell asleep, 32
no woodsman comes up to chop us down!’ 33
Yesaya 15:9
Konteks15:9 Indeed, the waters of Dimon 34 are full of blood!
Indeed, I will heap even more trouble on Dimon. 35
A lion will attack 36 the Moabite fugitives
and the people left in the land.
Yesaya 17:3
Konteks17:3 Fortified cities will disappear from Ephraim,
and Damascus will lose its kingdom. 37
The survivors in Syria
will end up like the splendor of the Israelites,”
says the Lord who commands armies.
Yesaya 17:8
Konteks17:8 They will no longer trust in 38 the altars their hands made,
or depend on the Asherah poles and incense altars their fingers made. 39
Yesaya 18:5
Konteks18:5 For before the harvest, when the bud has sprouted,
and the ripening fruit appears, 40
he will cut off the unproductive shoots 41 with pruning knives;
he will prune the tendrils. 42
Yesaya 22:9
Konteks22:9 You saw the many breaks
in the walls of the city of David; 43
you stored up water in the lower pool.
Yesaya 23:13
Konteks23:13 Look at the land of the Chaldeans,
these people who have lost their identity! 44
The Assyrians have made it a home for wild animals.
They erected their siege towers, 45
demolished 46 its fortresses,
and turned it into a heap of ruins. 47
Yesaya 23:17
Konteks23:17 At the end of seventy years 48 the Lord will revive 49 Tyre. She will start making money again by selling her services to all the earth’s kingdoms. 50
Yesaya 24:6
Konteks24:6 So a treaty curse 51 devours the earth;
its inhabitants pay for their guilt. 52
This is why the inhabitants of the earth disappear, 53
and are reduced to just a handful of people. 54
Yesaya 27:7
Konteks27:7 Has the Lord struck down Israel like he did their oppressors? 55
Has Israel been killed like their enemies? 56
Yesaya 29:5
Konteks29:5 But the horde of invaders will be like fine dust,
the horde of tyrants 57 like chaff that is blown away.
It will happen suddenly, in a flash.
Yesaya 29:14
Konteks29:14 Therefore I will again do an amazing thing for these people –
an absolutely extraordinary deed. 58
Wise men will have nothing to say,
the sages will have no explanations.” 59
Yesaya 30:28
Konteks30:28 His battle cry overwhelms like a flooding river 60
that reaches one’s neck.
He shakes the nations in a sieve that isolates the chaff; 61
he puts a bit into the mouth of the nations and leads them to destruction. 62
Yesaya 32:7
Konteks32:7 A deceiver’s methods are evil; 63
he dreams up evil plans 64
to ruin the poor with lies,
even when the needy are in the right. 65
Yesaya 34:13
Konteks34:13 Her fortresses will be overgrown with thorns;
thickets and weeds will grow 66 in her fortified cities.
Jackals will settle there;
ostriches will live there. 67
Yesaya 40:1
Konteks40:1 “Comfort, comfort my people,”
says your 68 God.
Yesaya 40:11
Konteks40:11 Like a shepherd he tends his flock;
he gathers up the lambs with his arm;
he carries them close to his heart; 69
he leads the ewes along.
Yesaya 40:15
Konteks40:15 Look, the nations are like a drop in a bucket;
they are regarded as dust on the scales.
He lifts 70 the coastlands 71 as if they were dust.
Yesaya 41:1
Konteks41:1 “Listen to me in silence, you coastlands! 72
Let the nations find renewed strength!
Let them approach and then speak;
let us come together for debate! 73
Yesaya 41:12
Konteks41:12 When you will look for your opponents, 74 you will not find them;
your enemies 75 will be reduced to absolutely nothing.
Yesaya 46:1
KonteksNebo 77 bends low.
Their images weigh down animals and beasts. 78
Your heavy images are burdensome to tired animals. 79
Yesaya 47:12
Konteks47:12 Persist 80 in trusting 81 your amulets
and your many incantations,
which you have faithfully recited 82 since your youth!
Maybe you will be successful 83 –
maybe you will scare away disaster. 84
Yesaya 47:15
Konteks47:15 They will disappoint you, 85
those you have so faithfully dealt with since your youth. 86
Each strays off in his own direction, 87
leaving no one to rescue you.”
Yesaya 49:1
Konteks49:1 Listen to me, you coastlands! 88
Pay attention, you people who live far away!
The Lord summoned me from birth; 89
he commissioned me when my mother brought me into the world. 90
Yesaya 53:11
Konteks53:11 Having suffered, he will reflect on his work,
he will be satisfied when he understands what he has done. 91
“My servant 92 will acquit many, 93
for he carried their sins. 94
Yesaya 54:10
Konteks54:10 Even if the mountains are removed
and the hills displaced,
my devotion will not be removed from you,
nor will my covenant of friendship 95 be displaced,”
says the Lord, the one who has compassion on you.
Yesaya 57:18
Konteks57:18 I have seen their behavior, 96
but I will heal them and give them rest,
and I will once again console those who mourn. 97
Yesaya 60:5
Konteks60:5 Then you will look and smile, 98
you will be excited and your heart will swell with pride. 99
For the riches of distant lands 100 will belong to you
and the wealth of nations will come to you.
Yesaya 60:11
Konteks60:11 Your gates will remain open at all times;
they will not be shut during the day or at night,
so that the wealth of nations may be delivered,
with their kings leading the way. 101
Yesaya 60:18
Konteks60:18 Sounds of violence 102 will no longer be heard in your land,
or the sounds of 103 destruction and devastation within your borders.
You will name your walls, ‘Deliverance,’
and your gates, ‘Praise.’
Yesaya 61:6
Konteks61:6 You will be called, ‘the Lord’s priests,
servants of our God.’ 104
You will enjoy 105 the wealth of nations
and boast about 106 the riches you receive from them. 107
Yesaya 64:2
Konteks64:2 (64:1) As when fire ignites dry wood,
or fire makes water boil,
let your adversaries know who you are, 108
and may the nations shake at your presence!
[4:4] 1 tn Heb “when” (so KJV, NAB, NASB); CEV “after”; NRSV “once.”
[4:4] 2 tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonai).
[4:4] 3 tn The word refers elsewhere to vomit (Isa 28:8) and fecal material (Isa 36:12). Many English versions render this somewhat euphemistically as “filth” (e.g., NAB, NIV, NRSV). Ironically in God’s sight the beautiful jewelry described earlier is nothing but vomit and feces, for it symbolizes the moral decay of the city’s residents (cf. NLT “moral filth”).
[4:4] 4 sn See 1:21 for a related concept.
[4:4] 5 tn Heb “by a spirit of judgment and by a spirit of burning.” The precise meaning of the second half of the verse is uncertain. רוּחַ (ruakh) can be understood as “wind” in which case the passage pictures the Lord using a destructive wind as an instrument of judgment. However, this would create a mixed metaphor, for the first half of the verse uses the imagery of washing and rinsing to depict judgment. Perhaps the image would be that of a windstorm accompanied by heavy rain. רוּחַ can also mean “spirit,” in which case the verse may be referring to the Lord’s Spirit or, more likely, to a disposition that the Lord brings to the task of judgment. It is also uncertain if בָּעַר (ba’ar) here means “burning” or “sweeping away, devastating.”
[8:4] 6 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[8:4] 7 sn The child’s name foreshadows what will happen to Judah’s enemies; when their defeat takes place, the child will be a reminder that God predicted the event and brought it to pass. As such the child will be a reminder of God’s protective presence with his people.
[9:11] 8 tn The translation assumes that the prefixed verb with vav (ו) consecutive continues the narrative of past judgment.
[9:11] 9 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] 10 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.
[10:4] 11 tn Heb “except one kneels in the place of the prisoner, and in the place of the slain [who] fall.” On the force of בִּלְתִּי (bilti, “except”) and its logical connection to what precedes, see BDB 116 s.v. בֵלֶת. On the force of תַּחַת (takhat, “in the place of”) here, see J. N. Oswalt, Isaiah (NICOT), 1:258, n. 6.
[10:4] 12 tn Heb “in all this his anger was not turned, and still his hand was outstretched”; KJV, ASV, NRSV “his had is stretched out still.”
[10:4] sn See the note at 9:12.
[10:17] 13 tn In this context the “Light of Israel” is a divine title (note the parallel title “his holy one”). The title points to God’s royal splendor, which overshadows and, when transformed into fire, destroys the “majestic glory” of the king of Assyria (v. 16b).
[10:17] 14 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[10:17] 15 tn Heb “his.” In vv. 17-19 the Assyrian king and his empire is compared to a great forest and orchard that are destroyed by fire (symbolic of the Lord).
[11:10] 16 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] 17 sn See the note at v. 1.
[11:10] 18 tn Heb “ a root from Jesse, which stands for a signal flag of the nations, of him nations will inquire” [or “seek”].
[13:10] 19 tn Heb “do not flash forth their light.”
[13:10] 20 tn Heb “does not shed forth its light.”
[13:11] 21 sn The Lord is definitely speaking (again?) at this point. See the note at v. 4.
[13:11] 22 tn Or “I will bring disaster on the world.” Hebrew רָעָה (ra’ah) could refer to the judgment (i.e., disaster, calamity) or to the evil that prompts it. The structure of the parallel line favors the latter interpretation.
[13:11] 23 tn Or perhaps, “the violent”; cf. NASB, NIV “the ruthless.”
[13:19] 24 tn Or “most beautiful” (NCV, TEV).
[13:19] 25 tn Heb “the beauty of the pride of the Chaldeans.”
[13:19] sn The Chaldeans were a group of tribes who lived in southern Mesopotamia. The established the so-called neo-Babylonian empire in the late seventh century
[13:19] 26 tn Heb “and Babylon…will be like the overthrow by God of Sodom and Gomorrah.” On מַהְפֵּכַת (mahpekhat, “overthrow”) see the note on the word “destruction” in 1:7.
[13:21] 27 tn The word “ruined” is supplied in the translation for clarification.
[13:21] 28 tn The precise referent of this word in uncertain. See HALOT 29 s.v. *אֹחַ. Various English versions translate as “owls” (e.g., NAB, NASB), “wild dogs” (NCV); “jackals” (NIV); “howling creatures” (NRSV, NLT).
[13:21] 29 tn Heb “will skip there.”
[14:8] 30 tn Heb “concerning you.”
[14:8] 31 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] 32 tn Heb “lay down” (in death); cf. NAB “laid to rest.”
[14:8] 33 tn Heb “the [wood]cutter does not come up against us.”
[15:9] 34 tc The Qumran scroll 1QIsaa reads “Dibon” instead of “Dimon” in this verse.
[15:9] 35 tn Heb “Indeed I will place on Dimon added things.” Apparently the Lord is speaking.
[15:9] 36 tn The words “will attack” are supplied in the translation for clarification.
[17:3] 37 tn Heb “and kingship from Damascus”; cf. NASB “And sovereignty from Damascus.”
[17:8] 38 tn Heb “he will not gaze toward.”
[17:8] 39 tn Heb “and that which his fingers made he will not see, the Asherah poles and the incense altars.”
[18:5] 40 tn Heb “and the unripe, ripening fruit is maturing.”
[18:5] 41 tn On the meaning of זַלְזַל (zalzal, “shoot [of the vine] without fruit buds”) see HALOT 272 s.v. *זַלְזַל.
[18:5] 42 tn Heb “the tendrils he will remove, he will cut off.”
[22:9] 43 tn Heb “the breaks of the city of David, you saw that they were many.”
[23:13] 44 tn Heb “this people [that] is not.”
[23:13] 45 tn For the meaning of this word, see HALOT 118 s.v. *בַּחוּן.
[23:13] 46 tn Or “laid bare.” For the meaning of this word, see HALOT 889 s.v. ערר.
[23:13] 47 sn This verse probably refers to the Assyrian destruction of Babylon.
[23:17] 48 tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[23:17] 49 tn Heb “visit [with favor]” (cf. KJV, NAB, NASB, NRSV); NIV “will deal with.”
[23:17] 50 tn Heb “and she will return to her [prostitute’s] wages and engage in prostitution with all the kingdoms of the earth on the face of the earth.”
[24:6] 51 sn Ancient Near Eastern treaties often had “curses,” or threatened judgments, attached to them. (See Deut 28 for a biblical example of such curses.) The party or parties taking an oath of allegiance acknowledged that disobedience would activate these curses, which typically threatened loss of agricultural fertility as depicted in the following verses.
[24:6] 52 tn The verb אָשַׁם (’asham, “be guilty”) is here used metonymically to mean “pay, suffer for one’s guilt” (see HALOT 95 s.v. אשׁם).
[24:6] 53 tn BDB 359 s.v. חָרַר derives the verb חָרוּ (kharu) from חָרַר (kharar, “burn”), but HALOT 351 s.v. II חרה understands a hapax legomenon חָרָה (kharah, “to diminish in number,” a homonym of חָרָה) here, relating it to an alleged Arabic cognate meaning “to decrease.” The Qumran scroll 1QIsaa has חורו, perhaps understanding the root as חָוַר (khavar, “grow pale”; see Isa 29:22 and HALOT 299 s.v. I חור).
[24:6] 54 tn Heb “and mankind is left small [in number].”
[27:7] 55 tn The Hebrew text reads literally, “Like the striking down of the one striking him down does he strike him down?” The meaning of the text is unclear, but this may be a rhetorical question, suggesting that Israel has not experienced divine judgment to the same degree as her oppressors. In this case “the one striking down” refers to Israel’s oppressors, while the pronoun “him” refers to Israel. The subject of the final verb (“does he strike down”) would then be God, while the pronoun “him” would again refer to Israel.
[27:7] 56 tn The Hebrew text reads literally, “Or like the killing of his killed ones is he killed?” If one accepts the interpretation of the parallel line outlined in the previous note, then this line too would contain a rhetorical question suggesting that Israel has not experienced destruction to the same degree as its enemies. In this case “his killed ones” refers to the one who struck Israel down, and Israel would be the subject of the final verb (“is he killed”).
[29:5] 57 tn Or “violent men”; cf. NASB “the ruthless ones.”
[29:14] 58 tn Heb “Therefore I will again do something amazing with these people, an amazing deed, an amazing thing.” This probably refers to the amazing transformation predicted in vv. 17-24, which will follow the purifying judgment implied in vv. 15-16.
[29:14] 59 tn Heb “the wisdom of their wise ones will perish, the discernment of their discerning ones will keep hidden.”
[30:28] 60 tn Heb “his breath is like a flooding river.” This might picture the Lord breathing heavily as he runs down his enemy, but in light of the preceding verse, which mentions his lips and tongue, “breath” probably stands metonymically for the word or battle cry that he expels from his mouth as he shouts. In Isa 34:16 and Ps 33:6 the Lord’s “breath” is associated with his command.
[30:28] 61 tn Heb “shaking nations in a sieve of worthlessness.” It is not certain exactly how שָׁוְא (shavÿ’, “emptiness, worthlessness”) modifies “sieve.” A sieve is used to separate grain from chaff and isolate what is worthless so that it might be discarded. Perhaps the nations are likened to such chaff; God’s judgment will sift them out for destruction.
[30:28] 62 tn Heb “and a bit that leads astray [is] in the jaws of the peoples.” Here the nations are likened to horse that can be controlled by a bit placed in its mouth. In this case the Lord uses his sovereign control over the “horse” to lead it to its demise.
[32:7] 63 tn Heb “as for a deceiver, his implements [or “weapons”] are evil.”
[32:7] 64 tn Or “he plans evil things”; NIV “he makes up evil schemes.”
[32:7] 65 tn Heb “to ruin the poor with words of falsehood, even when the needy speak what is just.”
[34:13] 66 tn The words “will grow” are supplied in the translation for stylistic reasons.
[34:13] 67 tc Heb “and she will be a settlement for wild dogs, a dwelling place for ostriches.” The translation assumes an emendation of חָצִיר (khatsir, “grass”) to חָצֵר (khatser, “settlement”). One of the Qumran scrolls of Isaiah (1QIsaa) supports this emendation (cf. HALOT 344 s.v. II חָצִיר)
[40:1] 68 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.
[40:11] 69 tn Heb “in his bosom” (so KJV, NAB, NASB, NRSV), an expression which reflects closeness and protective care.
[40:15] 70 tn Or “weighs” (NIV); NLT “picks up.”
[40:15] 71 tn Or “islands” (NASB, NIV, NLT).
[41:1] 72 tn Or “islands” (KJV, NIV, CEV); TEV “distant lands”; NLT “lands beyond the sea.”
[41:1] 73 tn The Hebrew term מִשְׁפָּט (mishpat) could be translated “judgment,” but here it seems to refer to the dispute or debate between the Lord and the nations.
[41:12] 74 tn Heb “the men of your struggle”; NASB “those who quarrel with you.”
[41:12] 75 tn Heb “the men of your battle”; NAB “who do battle with you.”
[46:1] 76 sn Bel was the name of a Babylonian god. The name was originally associated with Enlil, but later was applied to Marduk. See HALOT 132 s.v. בֵּל.
[46:1] 77 sn Nebo is a variation of the name of the Babylonian god Nabu.
[46:1] 78 tn Heb “their images belong to animals and beasts”; NIV “their idols are borne by beasts of burden”; NLT “are being hauled away.”
[46:1] 79 tn Heb “your loads are carried [as] a burden by a weary [animal].”
[47:12] 80 tn Heb “stand” (so KJV, ASV); NASB, NRSV “Stand fast.”
[47:12] 81 tn The word “trusting” is supplied in the translation for clarification. See v. 9.
[47:12] 82 tn Heb “in that which you have toiled.”
[47:12] 83 tn Heb “maybe you will be able to profit.”
[47:12] 84 tn Heb “maybe you will cause to tremble.” The object “disaster” is supplied in the translation for clarification. See the note at v. 9.
[47:15] 85 tn Heb “So they will be to you”; NIV “That is all they can do for you.”
[47:15] 86 tn Heb “that for which you toiled, your traders from your youth.” The omen readers and star gazers are likened to merchants with whom Babylon has had an ongoing economic relationship.
[47:15] 87 tn Heb “each to his own side, they err.”
[49:1] 88 tn Or “islands” (NASB, NIV); NLT “in far-off lands.”
[49:1] sn The Lord’s special servant, introduced in chap. 42, speaks here of his commission.
[49:1] 89 tn Heb “called me from the womb.”
[49:1] 90 tn Heb “from the inner parts of my mother he mentioned my name.”
[53:11] 91 tn Heb “he will be satisfied by his knowledge,” i.e., “when he knows.” The preposition is understood as temporal and the suffix as a subjective genitive. Some take בְּדַעְתּוֹ (bÿda’to, “by his knowledge”) with what follows and translate “by knowledge of him,” understanding the preposition as instrumental and the suffix as objective.
[53:11] 92 sn The song ends as it began (cf. 52:13-15), with the Lord announcing the servant’s vindication and exaltation.
[53:11] 93 tn Heb “he will acquit, a righteous one, my servant, many.” צַדִּיק (tsadiq) may refer to the servant, but more likely it is dittographic (note the preceding verb יַצְדִּיק, yatsdiq). The precise meaning of the verb (the Hiphil of צָדַק, tsadaq) is debated. Elsewhere the Hiphil is used at least six times in the sense of “make righteous” in a legal sense, i.e., “pronounce innocent, acquit” (see Exod 23:7; Deut 25:1; 1 Kgs 8:32 = 2 Chr 6:23; Prov 17:15; Isa 5:23). It can also mean “render justice” (as a royal function, see 2 Sam 15:4; Ps 82:3), “concede” (Job 27:5), “vindicate” (Isa 50:8), and “lead to righteousness” (by teaching and example, Dan 12:3). The preceding context and the next line suggest a legal sense here. Because of his willingness to carry the people’s sins, the servant is able to “acquit” them.
[53:11] sn Some (e.g., H. M. Orlinsky, “The So-called ‘Suffering Servant’ in Isaiah 53,22,” VTSup 14 [1967]: 3-133) object to this legal interpretation of the language, arguing that it would be unjust for the righteous to suffer for the wicked and for the wicked to be declared innocent. However, such a surprising development is consistent with the ironic nature of this song. It does seem unfair for the innocent to die for the guilty. But what is God to do when all have sinned and wandered off like stray sheep (cf. v. 6)? Covenant law demands punishment, but punishment in this case would mean annihilation of what God has created. God’s justice, as demanded by the law, must be satisfied. To satisfy his justice, he does something seemingly unjust. He punishes his sinless servant, the only one who has not strayed off! In the progress of biblical revelation, we discover that the sinless servant is really God in the flesh, who offers himself because he is committed to the world he has created. If his justice can only be satisfied if he himself endures the punishment, then so be it. What appears to be an act of injustice is really love satisfying the demands of justice!
[53:11] 94 tn The circumstantial clause (note the vav [ו] + object + subject + verb pattern) is understood as causal here. The prefixed verb form is either a preterite or an imperfect used in a customary manner.
[54:10] 95 tn Heb “peace” (so many English versions); NLT “of blessing.”
[57:18] 96 tn Heb “his ways” (so KJV, NASB, NIV); TEV “how they acted.”
[57:18] 97 tn Heb “and I will restore consolation to him, to his mourners.”
[60:5] 98 tn Or “shine,” or “be radiant” (NAB, NASB, NIV, NRSV).
[60:5] 99 tn Heb “and it will tremble and be wide, your heart.”
[60:5] 100 tn Heb “the wealth of the sea,” i.e., wealth that is transported from distant lands via the sea.
[60:11] 101 tn Or “led in procession.” The participle is passive.
[60:18] 102 tn The words “sounds of” are supplied in the translation for stylistic reasons.
[60:18] 103 tn The words “sounds of” are supplied in the translation for stylistic reasons.
[61:6] 104 tn The Hebrew text adds, “it will be said concerning you.”
[61:6] 105 tn Heb “eat” (KJV, NAB, NASB); NIV “feed on”; NLT “be fed with.”
[61:6] 106 tc The form in the Hebrew text is probably a corruption of יִתְאַמְּרוּ (yit’ammÿru), a Hitpael from אָמַר (’amar), meaning “boast about” (see HALOT 67 s.v. II אמר, HALOT 416 s.v. ימר, and BDB 56 s.v. אָמַר).
[61:6] 107 tn Heb “their glory” (i.e., riches).
[64:2] 108 tn Heb “to make known your name to your adversaries.” Perhaps the infinitive construct with preposition -לְ (lamed) should be construed with “come down” in v. 1a, or subordinated to the following line: “To make known your name to your adversaries, let the nations shake from before you.”
