Yesaya 5:17
Konteks5:17 Lambs 1 will graze as if in their pastures,
amid the ruins the rich sojourners will graze. 2
Yesaya 5:28
Konteks5:28 Their arrows are sharpened,
and all their bows are prepared. 3
The hooves of their horses are hard as flint, 4
and their chariot wheels are like a windstorm. 5
Yesaya 21:8
Konteks21:8 Then the guard 6 cries out:
“On the watchtower, O sovereign master, 7
I stand all day long;
at my post
I am stationed every night.
Yesaya 23:13
Konteks23:13 Look at the land of the Chaldeans,
these people who have lost their identity! 8
The Assyrians have made it a home for wild animals.
They erected their siege towers, 9
demolished 10 its fortresses,
and turned it into a heap of ruins. 11
Yesaya 36:19
Konteks36:19 Where are the gods of Hamath and Arpad? Where are the gods of Sepharvaim? 12 Indeed, did any gods rescue Samaria 13 from my power? 14
Yesaya 41:29
Konteks41:29 Look, all of them are nothing, 15
their accomplishments are nonexistent;
their metal images lack any real substance. 16
Yesaya 64:3
Konteks64:3 When you performed awesome deeds that took us by surprise, 17
you came down, and the mountains trembled 18 before you.
Yesaya 65:4
Konteks65:4 They sit among the tombs 19
and keep watch all night long. 20
They eat pork, 21
and broth 22 from unclean sacrificial meat is in their pans.
[5:17] 1 tn Or “young rams”; NIV, NCV “sheep”; NLT “flocks.”
[5:17] 2 tc The Hebrew text reads literally, “and ruins, fatlings, resident aliens, will eat.” This part of the verse has occasioned various suggestions of emendation. The parallelism is tighter if the second line refers to animals grazing. The translation, “amid the ruins the fatlings and young sheep graze,” assumes an emendation of “resident aliens” (גָּרִים, garim) to “young goats/sheep” (גְּדַיִם, gÿdayim) – confusion of dalet and resh is quite common – and understands “fatlings” and “young sheep” taken as a compound subject or as in apposition as the subject of the verb. However, no emendations are necessary if the above translation is correct. The meaning of מֵחִים (mekhim) has a significant impact on one’s textual decision and translation. The noun can refer to a sacrificial (“fat”) animal as it does in its only other occurrence (Ps 66:15). However, it could signify the rich of the earth (“the fat ones of the earth”; Ps 22:29 [MT 30]) using a different word for “fatness” (דָּשֶׁן, dashen). If so, it serves a figurative reference to the rich. Consequently, the above translation coheres with the first half of the verse. Just as the sheep are out of place grazing in these places (“as in their pasture”), the sojourners would not have expected to have the chance to eat in these locations. Both animals and itinerant foreigners would eat in places not normal for them.
[5:17] sn The image completes the picture begun in v. 14 and adds to the irony. When judgment comes, Sheol will eat up the sinners who frequent the feasts; then the banqueting halls will lie in ruins and only sheep will eat there.
[5:28] 3 tn Heb “bent” (so KJV, NAB, NASB, NRSV); NIV “are strung.”
[5:28] 4 tn Heb “regarded like flint.”
[5:28] 5 sn They are like a windstorm in their swift movement and in the way they kick up dust.
[21:8] 6 tn The Hebrew text has, “the lion,” but this makes little sense here. אַרְיֵה (’aryeh, “lion”) is probably a corruption of an original הָרֹאֶה (haro’eh, “the one who sees”), i.e., the guard mentioned previously in v. 6.
[21:8] 7 tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay). Some translations take this to refer to the Lord (cf. NAB, NASB, NRSV), while others take it to refer to the guard’s human master (“my lord”; cf. NIV, NLT).
[23:13] 8 tn Heb “this people [that] is not.”
[23:13] 9 tn For the meaning of this word, see HALOT 118 s.v. *בַּחוּן.
[23:13] 10 tn Or “laid bare.” For the meaning of this word, see HALOT 889 s.v. ערר.
[23:13] 11 sn This verse probably refers to the Assyrian destruction of Babylon.
[36:19] 12 tn The rhetorical questions in v. 34a suggest the answer, “Nowhere, they seem to have disappeared in the face of Assyria’s might.”
[36:19] 13 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[36:19] 14 tn Heb “that they rescued Samaria from my hand?” But this gives the impression that the gods of Sepharvaim were responsible for protecting Samaria, which is obviously not the case. The implied subject of the plural verb “rescued” must be the generic “gods of the nations/lands” (vv. 18, 20).
[41:29] 15 tc The Hebrew text has אָוֶן (’aven, “deception,” i.e., “false”), but the Qumran scroll 1QIsaa has אין (“nothing”), which forms a better parallel with אֶפֶס (’efes, “nothing”) in the next line. See also 40:17 and 41:12.
[41:29] 16 tn Heb “their statues are wind and nothing”; NASB “wind and emptiness”; NIV “wind and confusion.”
[64:3] 17 tn Heb “[for which] we were not waiting.”
[64:3] 18 tn See the note at v. 1.
[65:4] 19 sn Perhaps the worship of underworld deities or dead spirits is in view.
[65:4] 20 tn The Hebrew text reads literally, “and in the watches they spend the night.” Some understand נְּצוּרִים (nÿtsurim) as referring to “secret places” or “caves,” while others emend the text to וּבֵין צוּרִים (uven tsurim, “between the rocky cliffs”).
[65:4] 21 tn Heb “the flesh of the pig”; KJV, NAB, NASB “swine’s flesh.”
[65:4] 22 tc The marginal reading (Qere), supported by the Qumran scroll 1QIsaa, reads מְרַק (mÿraq, “broth”), while the consonantal text (Kethib) has פְרַק (feraq, “fragment”).
