Yesaya 1:1-31
Konteks1:1 Here is the message about Judah and Jerusalem 1 that was revealed to Isaiah son of Amoz during the time when Uzziah, Jotham, Ahaz, and Hezekiah reigned over Judah. 2
1:2 Listen, O heavens,
pay attention, O earth! 3
For the Lord speaks:
“I raised children, 4 I brought them up, 5
but 6 they have rebelled 7 against me!
1:3 An ox recognizes its owner,
a donkey recognizes where its owner puts its food; 8
but Israel does not recognize me, 9
my people do not understand.”
1:4 10 The sinful nation is as good as dead, 11
the people weighed down by evil deeds.
They are offspring who do wrong,
children 12 who do wicked things.
They have abandoned the Lord,
and rejected the Holy One of Israel. 13
They are alienated from him. 14
1:5 15 Why do you insist on being battered?
Why do you continue to rebel? 16
Your head has a massive wound, 17
your whole body is weak. 18
1:6 From the soles of your feet to your head,
there is no spot that is unharmed. 19
There are only bruises, cuts,
and open wounds.
They have not been cleansed 20 or bandaged,
nor have they been treated 21 with olive oil. 22
1:7 Your land is devastated,
your cities burned with fire.
Right before your eyes your crops
are being destroyed by foreign invaders. 23
They leave behind devastation and destruction. 24
1:8 Daughter Zion 25 is left isolated,
like a hut in a vineyard,
or a shelter in a cucumber field;
she is a besieged city. 26
1:9 If the Lord who commands armies 27 had not left us a few survivors,
we would have quickly become like Sodom, 28
we would have become like Gomorrah.
1:10 Listen to the Lord’s word,
you leaders of Sodom! 29
Pay attention to our God’s rebuke, 30
people of Gomorrah!
1:11 “Of what importance to me are your many sacrifices?” 31
says the Lord.
“I am stuffed with 32 burnt sacrifices
of rams and the fat from steers.
The blood of bulls, lambs, and goats
I do not want. 33
1:12 When you enter my presence,
do you actually think I want this –
animals trampling on my courtyards? 34
1:13 Do not bring any more meaningless 35 offerings;
I consider your incense detestable! 36
You observe new moon festivals, Sabbaths, and convocations,
but I cannot tolerate sin-stained celebrations! 37
1:14 I hate your new moon festivals and assemblies;
they are a burden
that I am tired of carrying.
1:15 When you spread out your hands in prayer,
I look the other way; 38
when you offer your many prayers,
I do not listen,
because your hands are covered with blood. 39
1:16 40 Wash! Cleanse yourselves!
Remove your sinful deeds 41
from my sight.
Stop sinning!
1:17 Learn to do what is right!
Promote justice!
Give the oppressed reason to celebrate! 42
Take up the cause of the orphan!
Defend the rights of the widow! 43
1:18 44 Come, let’s consider your options,” 45 says the Lord.
“Though your sins have stained you like the color red,
you can become 46 white like snow;
though they are as easy to see as the color scarlet,
you can become 47 white like wool. 48
1:19 If you have a willing attitude and obey, 49
then you will again eat the good crops of the land.
1:20 But if you refuse and rebel,
you will be devoured 50 by the sword.”
Know for certain that the Lord has spoken. 51
1:21 How tragic that the once-faithful city
has become a prostitute! 52
She was once a center of 53 justice,
fairness resided in her,
but now only murderers. 54
1:22 Your 55 silver has become scum, 56
your beer is diluted with water. 57
1:23 Your officials are rebels, 58
they associate with 59 thieves.
All of them love bribery,
They do not take up the cause of the orphan, 62
or defend the rights of the widow. 63
1:24 Therefore, the sovereign Lord who commands armies, 64
the powerful ruler of Israel, 65 says this:
“Ah, I will seek vengeance 66 against my adversaries,
I will take revenge against my enemies. 67
I will purify your metal with flux. 69
I will remove all your slag. 70
1:26 I will reestablish honest judges as in former times,
wise advisers as in earlier days. 71
Then you will be called, ‘The Just City,
Faithful Town.’”
1:27 72 Zion will be freed by justice, 73
and her returnees by righteousness. 74
1:28 All rebellious sinners will be shattered, 75
those who abandon the Lord will perish.
1:29 Indeed, they 76 will be ashamed of the sacred trees
you 77 find so desirable;
you will be embarrassed because of the sacred orchards 78
where you choose to worship.
1:30 For you will be like a tree whose leaves wither,
like an orchard 79 that is unwatered.
1:31 The powerful will be like 80 a thread of yarn,
their deeds like a spark;
both will burn together,
and no one will put out the fire.
Hakim-hakim 1:1-36
Konteks1:1 After Joshua died, the Israelites asked 81 the Lord, “Who should lead the invasion against the Canaanites and launch the attack?” 82 1:2 The Lord said, “The men of Judah should take the lead. 83 Be sure of this! I am handing the land over to them.” 84 1:3 The men of Judah said to their relatives, the men of Simeon, 85 “Invade our allotted land with us and help us attack the Canaanites. 86 Then we 87 will go with you into your allotted land.” So the men of Simeon went with them.
1:4 The men of Judah attacked, 88 and the Lord handed the Canaanites and Perizzites over to them. They killed ten thousand men at Bezek. 1:5 They met 89 Adoni-Bezek at Bezek and fought him. They defeated the Canaanites and Perizzites. 1:6 When Adoni-Bezek ran away, they chased him and captured him. Then they cut off his thumbs and big toes. 1:7 Adoni-Bezek said, “Seventy kings, with thumbs and big toes cut off, used to lick up 90 food scraps 91 under my table. God has repaid me for what I did to them.” 92 They brought him to Jerusalem, 93 where he died. 1:8 The men of Judah attacked Jerusalem and captured it. They put the sword to it and set the city on fire.
1:9 Later the men of Judah went down to attack the Canaanites living in the hill country, the Negev, and the lowlands. 94 1:10 The men of Judah attacked the Canaanites living in Hebron. (Hebron used to be called Kiriath Arba.) They killed Sheshai, Ahiman, and Talmai. 1:11 From there they attacked the people of Debir. 95 (Debir used to be called Kiriath Sepher.) 1:12 Caleb said, “To the man who attacks and captures Kiriath Sepher I will give my daughter Acsah as a wife.” 1:13 When Othniel son of Kenaz, Caleb’s younger brother, 96 captured it, Caleb 97 gave him his daughter Acsah as a wife.
1:14 One time Acsah 98 came and charmed her father 99 so she could ask him for some land. When she got down from her donkey, Caleb said to her, “What would you like?” 1:15 She answered, “Please give me a special present. 100 Since you have given me land in the Negev, now give me springs of water.” So Caleb gave her both the upper and lower springs. 101
1:16 Now the descendants of the Kenite, Moses’ father-in-law, went up with the people of Judah from the City of Date Palm Trees to Arad in the desert of Judah, 102 located in the Negev. 103 They went and lived with the people of Judah. 104
1:17 The men of Judah went with their brothers the men of Simeon 105 and defeated the Canaanites living in Zephath. They wiped out Zephath. 106 So people now call the city Hormah. 107 1:18 The men of Judah captured Gaza, Ashkelon, Ekron, and the territory surrounding each of these cities. 108
1:19 The Lord was with the men of Judah. They conquered 109 the hill country, but they could not 110 conquer the people living in the coastal plain, because they had chariots with iron-rimmed wheels. 111 1:20 Caleb received 112 Hebron, just as Moses had promised. He drove out the three Anakites. 1:21 The men of Benjamin, however, did not conquer the Jebusites living in Jerusalem. 113 The Jebusites live with the people of Benjamin in Jerusalem to this very day. 114
1:22 When the men 115 of Joseph attacked 116 Bethel, 117 the Lord was with them. 1:23 When the men of Joseph spied out Bethel (it used to be called Luz), 1:24 the spies spotted 118 a man leaving the city. They said to him, “If you show us a secret entrance into the city, we will reward you.” 1:25 He showed them a secret entrance into the city, and they put the city to the sword. But they let the man and his extended family leave safely. 1:26 He 119 moved to Hittite country and built a city. He named it Luz, and it has kept that name to this very day.
1:27 The men of Manasseh did not conquer Beth Shan, Taanach, or their surrounding towns. Nor did they conquer the people living in Dor, Ibleam, Megiddo 120 or their surrounding towns. 121 The Canaanites managed 122 to remain in those areas. 123 1:28 Whenever Israel was strong militarily, they forced the Canaanites to do hard labor, but they never totally conquered them.
1:29 The men of Ephraim did not conquer the Canaanites living in Gezer. The Canaanites lived among them in Gezer.
1:30 The men of Zebulun did not conquer the people living in Kitron and Nahalol. 124 The Canaanites lived among them and were forced to do hard labor.
1:31 The men of Asher did not conquer the people living in Acco or Sidon, 125 nor did they conquer Ahlab, Aczib, Helbah, Aphek, or Rehob. 126 1:32 The people of Asher live among the Canaanites residing in the land because they did not conquer them.
1:33 The men of Naphtali did not conquer the people living in Beth Shemesh or Beth Anath. 127 They live among the Canaanites residing in the land. The Canaanites 128 living in Beth Shemesh and Beth Anath were forced to do hard labor for them.
1:34 The Amorites forced the people of Dan to live in the hill country. They did not allow them to live in 129 the coastal plain. 1:35 The Amorites managed 130 to remain in Har Heres, 131 Aijalon, and Shaalbim. Whenever the tribe of Joseph was strong militarily, 132 the Amorites were forced to do hard labor. 1:36 The border of Amorite territory ran from the Scorpion Ascent 133 to Sela and on up. 134
Filipi 4:1-23
Konteks4:1 So then, my brothers and sisters, 135 dear friends whom I long to see, my joy and crown, stand in the Lord in this way, my dear friends!
4:2 I appeal to Euodia and to Syntyche to agree in the Lord. 4:3 Yes, I say also to you, true companion, 136 help them. They have struggled together in the gospel ministry 137 along with me and Clement and my other coworkers, whose names are in the book of life. 4:4 Rejoice in the Lord always. Again I say, rejoice! 4:5 Let everyone see your gentleness. 138 The Lord is near! 4:6 Do not be anxious about anything. Instead, in every situation, through prayer and petition with thanksgiving, tell your requests to God. 4:7 And the peace of God that surpasses all understanding will guard your hearts and minds 139 in Christ Jesus.
4:8 Finally, brothers and sisters, 140 whatever is true, whatever is worthy of respect, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if something is excellent or praiseworthy, think about these things. 4:9 And what you learned and received and heard and saw in me, do these things. And the God of peace will be with you.
4:10 I have great joy in the Lord because now at last you have again expressed your concern for me. (Now I know you were concerned before but had no opportunity to do anything.) 141 4:11 I am not saying this because I am in need, for I have learned to be content in any circumstance. 4:12 I have experienced times of need and times of abundance. In any and every circumstance I have learned the secret of contentment, 142 whether I go satisfied or hungry, have plenty or nothing. 4:13 I am able to do all things 143 through the one 144 who strengthens me. 4:14 Nevertheless, you did well to share with me in my trouble.
4:15 And as you Philippians know, at the beginning of my gospel ministry, when I left Macedonia, no church shared with me in this matter of giving and receiving except you alone. 4:16 For even in Thessalonica 145 on more than one occasion 146 you sent something for my need. 4:17 I do not say this because I am seeking a gift. 147 Rather, I seek the credit that abounds to your account. 4:18 For I have received everything, and I have plenty. I have all I need because I received from Epaphroditus what you sent – a fragrant offering, an acceptable sacrifice, very pleasing to God. 4:19 And my God will supply your every need according to his glorious riches 148 in Christ Jesus. 4:20 May glory be given to God our Father forever and ever. Amen.
4:21 Give greetings to all the saints in Christ Jesus. The brothers 149 with me here send greetings. 4:22 All the saints greet you, especially those who belong to Caesar’s household. 4:23 The grace of the Lord Jesus Christ be with your spirit. 150
[1:1] 1 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:1] 2 tn Heb “The vision of Isaiah son of Amoz, which he saw concerning Judah and Jerusalem, in the days of Uzziah, Jotham, Ahaz, [and] Hezekiah, kings of Judah.”
[1:1] sn Isaiah’s prophetic career probably began in the final year of Uzziah’s reign (ca. 740
[1:2] 3 sn The personified heavens and earth are summoned to God’s courtroom as witnesses against God’s covenant people. Long before this Moses warned the people that the heavens and earth would be watching their actions (see Deut 4:26; 30:19; 31:28; 32:1).
[1:2] 4 tn Or “sons” (NAB, NASB).
[1:2] sn “Father” and “son” occur as common terms in ancient Near Eastern treaties and covenants, delineating the suzerain and vassal as participants in the covenant relationship. The prophet uses these terms, the reference to heavens and earth as witnesses, and allusions to deuteronomic covenant curses (1:7-9, 19-20) to set his prophecy firmly against the backdrop of Israel’s covenantal relationship with Yahweh.
[1:2] 5 sn The normal word pair for giving birth to and raising children is יָלַד (yalad, “to give birth to”) and גָּדַל (gadal, “to grow, raise”). The pair גָּדַל and רוּם (rum, “to raise up”) probably occur here to highlight the fact that Yahweh made something important of Israel (cf. R. Mosis, TDOT 2:403).
[1:2] 6 sn Against the backdrop of Yahweh’s care for his chosen people, Israel’s rebellion represents abhorrent treachery. The conjunction prefixed to a nonverbal element highlights the sad contrast between Yahweh’s compassionate care for His people and Israel’s thankless rebellion.
[1:2] 7 sn To rebel carries the idea of “covenant treachery.” Although an act of פֶּשַׁע (pesha’, “rebellion”) often signifies a breach of the law, the legal offense also represents a violation of an existing covenantal relationship (E. Carpenter and M. Grisanti, NIDOTTE 3:707).
[1:3] 8 tn Heb “and the donkey the feeding trough of its owner.” The verb in the first line does double duty in the parallelism.
[1:3] 9 tn Although both verbs have no object, the parallelism suggests that Israel fails to recognize the Lord as the one who provides for their needs. In both clauses, the placement of “Israel” and “my people” at the head of the clause focuses the reader’s attention on the rebellious nation (C. van der Merwe, J. Naudé, J. Kroeze, A Biblical Hebrew Reference Grammar, 346-47).
[1:4] 10 sn Having summoned the witnesses and announced the Lord’s accusation against Israel, Isaiah mourns the nation’s impending doom. The third person references to the Lord in the second half of the verse suggest that the quotation from the Lord (cf. vv. 2-3) has concluded.
[1:4] 11 tn Heb “Woe [to the] sinful nation.” The Hebrew term הוֹי, (hoy, “woe, ah”) was used in funeral laments (see 1 Kgs 13:30; Jer 22:18; 34:5) and carries the connotation of death. In highly dramatic fashion the prophet acts out Israel’s funeral in advance, emphasizing that their demise is inevitable if they do not repent soon.
[1:4] 12 tn Or “sons” (NASB). The prophet contrasts four terms of privilege – nation, people, offspring, children – with four terms that depict Israel’s sinful condition in Isaiah’s day – sinful, evil, wrong, wicked (see J. A. Motyer, The Prophecy of Isaiah, 43).
[1:4] 13 sn Holy One of Israel is one of Isaiah’s favorite divine titles for God. It pictures the Lord as the sovereign king who rules over his covenant people and exercises moral authority over them.
[1:4] 14 tn Heb “they are estranged backward.” The LXX omits this statement, which presents syntactical problems and seems to be outside the synonymous parallelistic structure of the verse.
[1:5] 15 sn In vv. 5-9 Isaiah addresses the battered nation (5-8) and speaks as their representative (9).
[1:5] 16 tn Heb “Why are you still beaten? [Why] do you continue rebellion?” The rhetorical questions express the prophet’s disbelief over Israel’s apparent masochism and obsession with sin. The interrogative construction in the first line does double duty in the parallelism. H. Wildberger (Isaiah, 1:18) offers another alternative by translating the two statements with one question: “Why do you still wish to be struck that you persist in revolt?”
[1:5] 17 tn Heb “all the head is ill”; NRSV “the whole head is sick”; CEV “Your head is badly bruised.”
[1:5] 18 tn Heb “and all the heart is faint.” The “heart” here stands for bodily strength and energy, as suggested by the context and usage elsewhere (see Jer 8:18; Lam 1:22).
[1:6] 19 tn Heb “there is not in it health”; NAB “there is no sound spot.”
[1:6] 20 tn Heb “pressed out.”
[1:6] 21 tn Heb “softened” (so NASB, NRSV); NIV “soothed.”
[1:6] 22 sn This verse describes wounds like those one would receive in battle. These wounds are comprehensive and without remedy.
[1:7] 23 tn Heb “As for your land, before you foreigners are devouring it.”
[1:7] 24 tn Heb “and [there is] devastation like an overthrow by foreigners.” The comparative preposition כְּ (kÿ, “like, as”) has here the rhetorical nuance, “in every way like.” The point is that the land has all the earmarks of a destructive foreign invasion because that is what has indeed happened. One could paraphrase, “it is desolate as it can only be when foreigners destroy.” On this use of the preposition in general, see GKC 376 §118.x. Many also prefer to emend “foreigners” here to “Sodom,” though there is no external attestation for such a reading in the
[1:8] 25 tn Heb “daughter of Zion” (so KJV, NASB, NIV). The genitive is appositional, identifying precisely which daughter is in view. By picturing Zion as a daughter, the prophet emphasizes her helplessness and vulnerability before the enemy.
[1:8] 26 tn Heb “like a city besieged.” Unlike the preceding two comparisons, which are purely metaphorical, this third one identifies the reality of Israel’s condition. In this case the comparative preposition, as in v. 7b, has the force, “in every way like,” indicating that all the earmarks of a siege are visible because that is indeed what is taking place. The verb form in MT is Qal passive participle of נָצַר (natsar, “guard”), but since this verb is not often used of a siege (see BDB 666 s.v. I נָצַר), some prefer to repoint the form as a Niphal participle from II צוּר (tsur, “besiege”). However, the latter is not attested elsewhere in the Niphal (see BDB 848 s.v. II צוּר).
[1:9] 27 tn Traditionally, “the Lord of hosts.” The title pictures God as the sovereign king who has at his disposal a multitude of attendants, messengers, and warriors to do his bidding. In some contexts, like this one, the military dimension of his rulership is highlighted. In this case, the title pictures him as one who leads armies into battle against his enemies.
[1:9] 28 tc The translation assumes that כִּמְעָט (kim’at, “quickly,” literally, “like a little”) goes with what follows, contrary to the MT accents, which take it with what precedes. In this case, one could translate the preceding line, “If the Lord who commands armies had not left us a few survivors.” If כִּמְעָט goes with the preceding line (following the MT accents), this expression highlights the idea that there would only be a few survivors (H. Wildberger, Isaiah, 1:20; H. Zobel, TDOT 8:456). Israel would not be almost like Sodom but exactly like Sodom.
[1:10] 29 sn Building on the simile of v. 9, the prophet sarcastically addresses the leaders and people of Jerusalem as if they were leaders and residents of ancient Sodom and Gomorrah. The sarcasm is appropriate, for if the judgment is comparable to Sodom’s, that must mean that the sin which prompted the judgment is comparable as well.
[1:10] 30 tn Heb “to the instruction of our God.” In this context, which is highly accusatory and threatening, תּוֹרָה (torah, “law, instruction”) does not refer to mere teaching, but to corrective teaching and rebuke.
[1:11] 31 tn Heb “Why to me the multitude of your sacrifices?” The sarcastic rhetorical question suggests that their many sacrifices are of no importance to the Lord. This phrase answers the possible objection that an Israelite could raise in response to God’s indictment: “But we are offering the sacrifices you commanded!”
[1:11] sn In this section the Lord refutes a potential objection that his sinful people might offer in their defense. He has charged them with rebellion (vv. 2-3), but they might respond that they have brought him many sacrifices. So he points out that he requires social justice first and foremost, not empty ritual.
[1:11] 32 tn The verb שָׂבַע (sava’, “be satisfied, full”) is often used of eating and/or drinking one’s fill. See BDB 959 s.v. שָׂבַע. Here sacrifices are viewed, in typical ancient Near Eastern fashion, as food for the deity. God here declares that he has eaten and drunk, as it were, his fill.
[1:11] 33 sn In the chiastic structure of the verse, the verbs at the beginning and end highlight God’s displeasure, while the heaping up of references to animals, fat, and blood in the middle lines hints at why God wants no more of their sacrifices. They have, as it were, piled the food on his table and he needs no more.
[1:12] 34 tn Heb “When you come to appear before me, who requires this from your hand, trampling of my courtyards?” The rhetorical question sarcastically makes the point that God does not require this parade of livestock. The verb “trample” probably refers to the eager worshipers and their sacrificial animals walking around in the temple area.
[1:13] 35 tn Or “worthless” (NASB, NCV, CEV); KJV, ASV “vain.”
[1:13] 36 sn Notice some of the other practices that Yahweh regards as “detestable”: homosexuality (Lev 18:22-30; 20:13), idolatry (Deut 7:25; 13:15), human sacrifice (Deut 12:31), eating ritually unclean animals (Deut 14:3-8), sacrificing defective animals (Deut 17:1), engaging in occult activities (Deut 18:9-14), and practicing ritual prostitution (1 Kgs 14:23).
[1:13] 37 tn Heb “sin and assembly” (these two nouns probably represent a hendiadys). The point is that their attempts at worship are unacceptable to God because the people’s everyday actions in the socio-economic realm prove they have no genuine devotion to God (see vv. 16-17).
[1:15] 38 tn Heb “I close my eyes from you.”
[1:15] 39 sn This does not just refer to the blood of sacrificial animals, but also the blood, as it were, of their innocent victims. By depriving the poor and destitute of proper legal recourse and adequate access to the economic system, the oppressors have, for all intents and purposes, “killed” their victims.
[1:16] 40 sn Having demonstrated the people’s guilt, the Lord calls them to repentance, which will involve concrete action in the socio-economic realm, not mere emotion.
[1:16] 41 sn This phrase refers to Israel’s covenant treachery (cf. Deut 28:10; Jer 4:4; 21:12; 23:2, 22; 25:5; 26:3; 44:22; Hos 9:15; Ps 28:4). In general, the noun ַמעַלְלֵיכֶם (ma’alleykhem) can simply be a reference to deeds, whether good or bad. However, Isaiah always uses it with a negative connotation (cf. 3:8, 10).
[1:17] 42 tn The precise meaning of this line is uncertain. The translation assumes an emendation of חָמוֹץ (khamots, “oppressor [?]”) to חָמוּץ (khamuts, “oppressed”), a passive participle from II חָמַץ (khamats, “oppress”; HALOT 329 s.v. II חמץ) and takes the verb II אָשַׁר (’ashar) in the sense of “make happy” (the delocutive Piel, meaning “call/pronounce happy,” is metonymic here, referring to actually effecting happiness). The parallelism favors this interpretation, for the next two lines speak of positive actions on behalf of the destitute. The other option is to retain the MT pointing and translate, “set right the oppressor,” but the nuance “set right” is not clearly attested elsewhere for the verb I אשׁר. This verb does appear as a participle in Isa 3:12 and 9:16 with the meaning “to lead or guide.” If it can mean to “lead” or “rebuke/redirect” in this verse, the prophet could be contrasting this appeal for societal reformation (v. 17c) with a command to reorder their personal lives (v. 17a-b). J. A. Motyer (The Prophecy of Isaiah, 47) suggests that these three statements (v. 17a-c) provide “the contrast between the two ends of imperfect society, the oppressor and the needy, the one inflicting and the other suffering the hurt. Isaiah looks for a transformed society wherever it needs transforming.”
[1:17] 43 tn This word refers to a woman who has lost her husband, by death or divorce. The orphan and widow are often mentioned in the OT as epitomizing the helpless and impoverished who have been left without the necessities of life due to the loss of a family provider.
[1:18] 44 sn The Lord concludes his case against Israel by offering them the opportunity to be forgiven and by setting before them the alternatives of renewed blessing (as a reward for repentance) and final judgment (as punishment for persistence in sin).
[1:18] 45 tn Traditionally, “let us reason together,” but the context suggests a judicial nuance. The Lord is giving the nation its options for the future.
[1:18] 46 tn The imperfects must be translated as modal (indicating capability or possibility) to bring out the conditional nature of the offer. This purification will only occur if the people repent and change their ways.
[1:18] 47 tn The imperfects must be translated as modal (indicating capability or possibility) to bring out the conditional nature of the offer. This purification will only occur if the people repent and change their ways.
[1:18] 48 tn Heb “though your sins are like red, they will become white like snow; though they are red like scarlet, they will be like wool.” The point is not that the sins will be covered up, though still retained. The metaphorical language must be allowed some flexibility and should not be pressed into a rigid literalistic mold. The people’s sins will be removed and replaced by ethical purity. The sins that are now as obvious as the color red will be washed away and the ones who are sinful will be transformed.
[1:19] 49 tn Heb “listen”; KJV “obedient”; NASB “If you consent and obey.”
[1:20] 50 sn The wordplay in the Hebrew draws attention to the options. The people can obey, in which case they will “eat” v. 19 (תֹּאכֵלוּ [to’khelu], Qal active participle of אָכַל) God’s blessing, or they can disobey, in which case they will be devoured (Heb “eaten,” תְּאֻכְּלוּ, [tÿ’ukkÿlu], Qal passive/Pual of אָכַל) by God’s judgment.
[1:20] 51 tn Heb “for the mouth of the Lord has spoken.” The introductory כִּי (ki) may be asseverative (as reflected in the translation) or causal/explanatory, explaining why the option chosen by the people will become reality (it is guaranteed by the divine word).
[1:21] 52 tn Heb “How she has become a prostitute, the faithful city!” The exclamatory אֵיכָה (’ekhah, “how!”) is used several times as the beginning of a lament (see Lam 1:1; 2;1; 4:1-2). Unlike a number of other OT passages that link references to Israel’s harlotry to idolatry, Isaiah here makes the connection with social and moral violations.
[1:21] 53 tn Heb “filled with.”
[1:21] 54 tn Or “assassins.” This refers to the oppressive rich and/or their henchmen. R. Ortlund (Whoredom, 78) posits that it serves as a synecdoche for all varieties of criminals, the worst being mentioned to imply all lesser ones. Since Isaiah often addressed his strongest rebuke to the rulers and leaders of Israel, he may have in mind the officials who bore the responsibility to uphold justice and righteousness.
[1:22] 55 tn The pronoun is feminine singular; personified Jerusalem (see v. 21) is addressed.
[1:22] 56 tn Or “dross.” The word refers to the scum or impurites floating on the top of melted metal.
[1:22] 57 sn The metaphors of silver becoming impure and beer being watered down picture the moral and ethical degeneration that had occurred in Jerusalem.
[1:23] 58 tn Or “stubborn”; CEV “have rejected me.”
[1:23] 59 tn Heb “and companions of” (so KJV, NASB); CEV “friends of crooks.”
[1:23] 60 tn Heb “pursue”; NIV “chase after gifts.”
[1:23] 61 sn Isaiah may have chosen the word for gifts (שַׁלְמוֹנִים, shalmonim; a hapax legomena here), as a sarcastic pun on what these rulers should have been doing. Instead of attending to peace and wholeness (שָׁלוֹם, shalom), they sought after payoffs (שַׁלְמוֹנִים).
[1:23] 62 sn See the note at v. 17.
[1:23] 63 sn The rich oppressors referred to in Isaiah and the other eighth century prophets were not rich capitalists in the modern sense of the word. They were members of the royal military and judicial bureaucracies in Israel and Judah. As these bureaucracies grew, they acquired more and more land and gradually commandeered the economy and legal system. At various administrative levels bribery and graft become commonplace. The common people outside the urban administrative centers were vulnerable to exploitation in such a system, especially those, like widows and orphans, who had lost their family provider through death. Through confiscatory taxation, conscription, excessive interest rates, and other oppressive governmental measures and policies, they were gradually disenfranchised and lost their landed property, and with it, their rights as citizens. The socio-economic equilibrium envisioned in the law of Moses was radically disturbed.
[1:24] 64 tn Heb “the master, the Lord who commands armies [traditionally, the Lord of hosts].” On the title “the Lord who commands armies,” see the note at v. 9.
[1:24] 65 tn Heb “the powerful [one] of Israel.”
[1:24] 66 tn Heb “console myself” (i.e., by getting revenge); NRSV “pour out my wrath on.”
[1:24] 67 sn The Lord here identifies with the oppressed and comes as their defender and vindicator.
[1:25] 68 tn Heb “turn my hand against you.” The second person pronouns in vv. 25-26 are feminine singular. Personified Jerusalem is addressed. The idiom “turn the hand against” has the nuance of “strike with the hand, attack,” in Ps 81:15 HT (81:14 ET); Ezek 38:12; Am 1:8; Zech 13:7. In Jer 6:9 it is used of gleaning grapes.
[1:25] 69 tn Heb “I will purify your dross as [with] flux.” “Flux” refers here to minerals added to the metals in a furnace to prevent oxides from forming. For this interpretation of II בֹּר (bor), see HALOT 153 s.v. II בֹּר and 750 s.v. סִיג.
[1:25] 70 sn The metaphor comes from metallurgy; slag is the substance left over after the metallic ore has been refined.
[1:26] 71 tn Heb “I will restore your judges as in the beginning; and your counselors as in the beginning.” In this context, where social injustice and legal corruption are denounced (see v. 23), the “judges” are probably government officials responsible for making legal decisions, while the “advisers” are probably officials who helped the king establish policies. Both offices are also mentioned in 3:2.
[1:27] 72 sn The third person reference to the Lord in v. 28 indicates that the prophet is again (see vv. 21-24a) speaking. Since v. 27 is connected to v. 28 by a conjunction, it is likely that the prophet’s words begin with v. 27.
[1:27] 73 tn Heb “Zion will be ransomed with justice.” Both cola in this verse end with similar terms: justice and righteousness (and both are preceded by a בְּ [bet] preposition). At issue is whether these virtues describe the means or result of the deliverance and whether they delineate God’s justice/righteousness or that of the covenant people. If the righteousness of Israelite returnees is in view, the point seems to be that the reestablishment of Zion as a center of justice (God’s people living in conformity with God’s demand for equity and justice) will deliver the city from its past humiliation and restore it to a place of prominence (see 2:2-4; cf. E. Kissane, Isaiah, 1:19). Most scholars conclude that “righteousness and “justice” refers to God alone (J. Ridderbos, Isaiah [BSC], 50; J. Watts, Isaiah [WBC], 1:25; E. J. Young, Isaiah [NICOT], 1:89; cf. NLT, TEV) or serves as a double reference to both divine and human justice and righteousness (J. A. Motyer, The Prophecy of Isaiah, 51; J. N. Oswalt, Isaiah [NICOT], 1:10; H. Wildberger, Isaiah, 1:72). If it refers to both sides of the coin, these terms highlight the objective divine work of redemption and the subjective human response of penitence (Motyer, 51).
[1:27] 74 tc The Hebrew text has, “her repentant ones/returnees with righteousness.” The form שָׁבֶיהָ (shaveha, “her repentant ones”), as pointed in MT, is a masculine plural Qal participle from שׁוּב (shuv, “return”). Used substantivally, it refers to the “returning (i.e., repentant) ones.” It is possible that the parallel line (with its allusion to being freed by a ransom payment) suggests that the form be repointed to שִׁבְיָהּ (shivyah, “her captivity”), a reading that has support from the LXX. Some slightly emend the form to read וְשָׁבָה (vÿshavah, “and will return”). According to this view, the verb from the first line applies to the second line as well with the following translation as a result: “she will be released when fairness is restored.” Regardless, it makes best sense in the context to regard this as a reference to repentant Israelites returning to the land of promise. This understanding provides a better contrast with the rebels and sinners in 1:28.
[1:28] 75 tn Heb “and [there will be] a shattering of rebels and sinners together.”
[1:29] 76 tc The Hebrew text (and the Qumran scroll 1QIsaa) has the third person here, though a few Hebrew
[1:29] 77 tn The second person pronouns in vv. 29-30 are masculine plural, indicating that the rebellious sinners (v. 28) are addressed.
[1:29] 78 tn Or “gardens” (so KJV, NASB, NIV, NRSV); NAB “groves.”
[1:30] 79 tn Or “a garden” (so KJV, NAB, NASB, NIV, NRSV).
[1:31] 80 tn Heb “will become” (so NASB, NIV).
[1:1] 81 tn The Hebrew verb translated “asked” (שָׁאַל, sha’al) refers here to consulting the
[1:1] 82 tn Heb “Who should first go up for us against the Canaanites to attack them?”
[1:2] 83 tn Heb “Judah should go up.”
[1:2] 84 tn The Hebrew exclamation הִנֵּה (hinneh, traditionally, “Behold”), translated “Be sure of this,” draws attention to the following statement. The verb form in the following statement (a Hebrew perfect, indicating completed action from the standpoint of the speaker) emphasizes the certainty of the event. Though it had not yet taken place, the
[1:3] 85 tn Heb “Judah said to Simeon, his brother.”
[1:3] 86 tn Heb “Come up with me into our allotted land and let us attack the Canaanites.”
[1:3] 87 tn Heb “I.” The Hebrew pronoun is singular, agreeing with the collective singular “Judah” earlier in the verse. English style requires a plural pronoun here, however.
[1:4] 88 tn Heb “Judah went up.”
[1:7] 90 tn Elsewhere this verb usually carries the sense of “to gather; to pick up; to glean,” but “lick up” seems best here in light of the peculiar circumstances described by Adoni-Bezek.
[1:7] 91 tn The words “food scraps” are not in the Hebrew text, but are implied.
[1:7] 92 tn Heb “Just as I did, so God has repaid me.” Note that the phrase “to them” has been supplied in the translation to clarify what is meant.
[1:7] 93 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:9] 94 tn Or “foothills”; Heb “the Shephelah.”
[1:11] 95 tn Heb “they went from there against the inhabitants of Debir.” The LXX reads the verb as “they went up,” which suggests that the Hebrew text translated by the LXX read וַיַּעַל (vayya’al) rather than the MT’s וַיֵּלֶךְ (vayyelekh). It is possible that this is the text to be preferred in v. 11. Cf. Josh 15:15.
[1:13] 96 tn “Caleb’s younger brother” may refer to Othniel or to Kenaz (in which case Othniel was Caleb’s nephew; so CEV).
[1:13] 97 tn Heb “he”; the referent (Caleb) has been specified in the translation for clarity.
[1:14] 98 tn Heb “she”; the referent (Acsah) has been specified in the translation for clarity.
[1:14] 99 tn Heb “him.” The pronoun could refer to Othniel, in which case one would translate, “she incited him [Othniel] to ask her father for a field.” This is problematic, however, for Acsah, not Othniel, makes the request in v. 15. The LXX has “he [Othniel] urged her to ask her father for a field.” This appears to be an attempt to reconcile the apparent inconsistency and probably does not reflect the original text. If Caleb is understood as the referent of the pronoun, the problem disappears. For a fuller discussion of the issue, see P. G. Mosca, “Who Seduced Whom? A Note on Joshua 15:18 // Judges 1:14,” CBQ 46 (1984): 18-22. The translation takes Caleb to be the referent, specified as “her father.”
[1:15] 100 tn Elsewhere the Hebrew word בְרָכָה (vÿrakhah) is often translated “blessing,” but here it refers to a gift (as in Gen 33:11; 1 Sam 25:27; 30:26; and 2 Kgs 5:15).
[1:15] 101 tn Some translations regard the expressions “springs of water” (גֻּלֹּת מָיִם, gullot mayim) and “springs” (גֻּלֹּת) as place names here (cf. NRSV).
[1:16] 102 tc Part of the Greek
[1:16] 103 tn Heb “[to] the Desert of Judah in the Negev, Arad.”
[1:16] 104 tn The phrase “of Judah” is supplied here in the translation. Some ancient textual witnesses read, “They went and lived with the Amalekites.” This reading, however, is probably influenced by 1 Sam 15:6 (see also Num 24:20-21).
[1:17] 105 tn Heb “Judah went with Simeon, his brother.”
[1:17] 106 tn Heb “it”; the referent (the city of Zephath) has been specified in the translation for clarity.
[1:17] 107 sn The name Hormah (חָרְמָה, khormah) sounds like the Hebrew verb translated “wipe out” (חָרַם, kharam).
[1:18] 108 tn Heb “The men of Judah captured Gaza and its surrounding territory, Ashkelon and its surrounding territory, and Ekron and its surrounding territory.”
[1:19] 109 tn Or “seized possession of”; or “occupied.”
[1:19] 110 tc Several textual witnesses support the inclusion of this verb.
[1:19] 111 tn Regarding the translation “chariots with iron-rimmed wheels,” see Y. Yadin, The Art of Warfare in Biblical Lands, 255, and the article by R. Drews, “The ‘Chariots of Iron’ of Joshua and Judges,” JSOT 45 (1989): 15-23.
[1:20] 112 tn Heb “they gave to Caleb.”
[1:21] 113 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:21] 114 sn The statement to this very day reflects the perspective of the author, who must have written prior to David’s conquest of the Jebusites (see 2 Sam 5:6-7).
[1:22] 115 tn Heb “house.” This is a metonymy for the warriors from the tribe.
[1:22] 117 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[1:27] 120 map For location see Map1 D4; Map2 C1; Map4 C2; Map5 F2; Map7 B1.
[1:27] 121 tn Heb “The men of Manasseh did not conquer Beth Shan and its surrounding towns, Taanach and its surrounding towns, the people living in Dor and its surrounding towns, the people living in Ibleam and its surrounding towns, or the people living in Megiddo and its surrounding towns.”
[1:27] 122 tn Or “were determined.”
[1:27] 123 tn Heb “in this land.”
[1:30] 124 tn Heb “the people living in Kitron and the people living in Nahalol.”
[1:31] 125 map For location see Map1 A1; JP3 F3; JP4 F3.
[1:31] 126 tn Heb “The men of Asher did not conquer the people living in Acco, the people living in Sidon, Ahlab, Acco, Helbah, Aphek, or Rehob.”
[1:33] 127 tn Heb “the people living in Beth Shemesh or the people living in Beth Anath.”
[1:33] 128 tn The term “Canaanites” is supplied here both for clarity and for stylistic reasons.
[1:34] 129 tn Heb “come down into.”
[1:35] 130 tn Or “were determined.”
[1:35] 131 tn Or “Mount Heres”; the term הַר (har) means “mount” or “mountain” in Hebrew.
[1:35] 132 tn Heb “Whenever the hand of the tribe of Joseph was heavy.”
[1:36] 133 tn Or “the Ascent of Scorpions” (עַקְרַבִּים [’aqrabbim] means “scorpions” in Hebrew).
[1:36] 134 tn Or “Amorite territory started at the Pass of the Scorpions at Sela and then went on up.”
[4:1] 135 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.
[4:3] 136 tn Or “faithful fellow worker.” This is more likely a descriptive noun, although some scholars interpret the word σύζυγος (suzugos) here as a proper name (“Syzygos”), L&N 42.45.
[4:3] 137 tn Grk “in the gospel,” a metonymy in which the gospel itself is substituted for the ministry of making the gospel known.
[4:5] 138 tn Grk “let your gentleness be seen by all.” The passive voice construction has been converted to active voice in the translation for stylistic reasons.
[4:7] 139 tn Grk “will guard the hearts of you and the minds of you.” To improve the English style, the second occurrence of ὑμῶν (Jumwn, “of you”) has not been translated, since it is somewhat redundant in English.
[4:8] 140 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.
[4:10] 141 tn Grk “for you were even concerned, but you lacked opportunity.”
[4:12] 142 tn The words “of contentment” are not in the Greek text, but are implied by Paul’s remarks at the end of v. 11.
[4:13] 143 tn The Greek word translated “all things” is in emphatic position at the beginning of the Greek sentence.
[4:13] 144 tc Although some excellent witnesses lack explicit reference to the one strengthening Paul (so א* A B D* I 33 1739 lat co Cl), the majority of witnesses (א2 D2 [F G] Ψ 075 1881 Ï sy) add Χριστῷ (Cristw) here (thus, “through Christ who strengthens me”). But this kind of reading is patently secondary, and is a predictable variant. Further, the shorter reading is much harder, for it leaves the agent unspecified.
[4:16] 145 map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.
[4:16] 146 tn Or “several times”; Grk, “both once and twice.” The literal expression “once and twice” is frequently used as a Greek idiom referring to an indefinite low number, but more than once (“several times”); see L&N 60.70.
[4:17] 147 tn Grk “Not that I am seeking the gift.” The phrase “I do not say this…” has been supplied in the translation to complete the thought for the modern reader.
[4:19] 148 tn Or “according to the riches of his glory.” The phrase “of his glory” is treated as an attributive genitive in the translation.
[4:21] 149 tn Or perhaps, “The brothers and sisters” (so TEV, TNIV; cf. NRSV “The friends”; CEV “The Lord’s followers”) If “brothers” refers to Paul’s traveling companions, it is probably that only men are in view (cf. NAB, NLT). Since v. 22 mentions “all the saints,” which presumably includes everyone, it is more probable here that only Paul’s traveling companions are in view.
[4:23] 150 tc Most witnesses, including several important ones (Ì46 א A D Ψ 33 Ï lat sy bo), have ἀμήν (amhn, “amen”) at the end of this letter, while an impressive combination of Alexandrian and Western
untuk merubah popup menjadi mode sticky, 
untuk merubah mode sticky menjadi mode popup kembali. [