TB NETBible YUN-IBR Ref. Silang Nama Gambar Himne

Yesaya 1:1

Konteks
Heading

1:1 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 

Yesaya 2:20

Konteks

2:20 At that time 3  men will throw

their silver and gold idols,

which they made for themselves to worship, 4 

into the caves where rodents and bats live, 5 

Yesaya 5:5

Konteks

5:5 Now I will inform you

what I am about to do to my vineyard:

I will remove its hedge and turn it into pasture, 6 

I will break its wall and allow animals to graze there. 7 

Yesaya 6:11

Konteks

6:11 I replied, “How long, sovereign master?” He said,

“Until cities are in ruins and unpopulated,

and houses are uninhabited,

and the land is ruined and devastated,

Yesaya 6:13

Konteks

6:13 Even if only a tenth of the people remain in the land, it will again be destroyed, 8  like one of the large sacred trees 9  or an Asherah pole, when a sacred pillar on a high place is thrown down. 10  That sacred pillar symbolizes the special chosen family.” 11 

Yesaya 7:16

Konteks
7:16 Here is why this will be so: 12  Before the child knows how to reject evil and choose what is right, the land 13  whose two kings you fear will be desolate. 14 

Yesaya 7:23

Konteks
7:23 At that time 15  every place where there had been a thousand vines worth a thousand shekels will be overrun 16  with thorns and briers.

Yesaya 7:25

Konteks
7:25 They will stay away from all the hills that were cultivated, for fear of the thorns and briers. 17  Cattle will graze there and sheep will trample on them. 18 

Yesaya 8:12

Konteks

8:12 “Do not say, ‘Conspiracy,’ every time these people say the word. 19 

Don’t be afraid of what scares them; don’t be terrified.

Yesaya 8:18

Konteks

8:18 Look, I and the sons whom the Lord has given me 20  are reminders and object lessons 21  in Israel, sent from the Lord who commands armies, who lives on Mount Zion.

Yesaya 9:3

Konteks

9:3 You 22  have enlarged the nation;

you give them great joy. 23 

They rejoice in your presence

as harvesters rejoice;

as warriors celebrate 24  when they divide up the plunder.

Yesaya 11:10

Konteks
Israel is Reclaimed and Reunited

11:10 At that time 25  a root from Jesse 26  will stand like a signal flag for the nations. Nations will look to him for guidance, 27  and his residence will be majestic.

Yesaya 13:17

Konteks

13:17 Look, I am stirring up the Medes to attack them; 28 

they are not concerned about silver,

nor are they interested in gold. 29 

Yesaya 14:3

Konteks
14:3 When the Lord gives you relief from your suffering and anxiety, 30  and from the hard labor which you were made to perform,

Yesaya 17:8-9

Konteks

17:8 They will no longer trust in 31  the altars their hands made,

or depend on the Asherah poles and incense altars their fingers made. 32 

17:9 At that time 33  their fortified cities will be

like the abandoned summits of the Amorites, 34 

which they abandoned because of the Israelites;

there will be desolation.

Yesaya 19:16

Konteks

19:16 At that time 35  the Egyptians 36  will be like women. 37  They will tremble and fear because the Lord who commands armies brandishes his fist against them. 38 

Yesaya 19:25

Konteks
19:25 The Lord who commands armies will pronounce a blessing over the earth, saying, 39  “Blessed be my people, Egypt, and the work of my hands, Assyria, and my special possession, 40  Israel!”

Yesaya 20:3

Konteks
20:3 Later the Lord explained, “In the same way that my servant Isaiah has walked around in undergarments and barefoot for the past three years, as an object lesson and omen pertaining to Egypt and Cush,

Yesaya 22:15

Konteks

22:15 This is what the sovereign master, the Lord who commands armies, says:

“Go visit this administrator, Shebna, who supervises the palace, 41  and tell him: 42 

Yesaya 24:2

Konteks

24:2 Everyone will suffer – the priest as well as the people, 43 

the master as well as the servant, 44 

the elegant lady as well as the female attendant, 45 

the seller as well as the buyer, 46 

the borrower as well as the lender, 47 

the creditor as well as the debtor. 48 

Yesaya 26:9

Konteks

26:9 I 49  look for 50  you during the night,

my spirit within me seeks you at dawn,

for when your judgments come upon the earth,

those who live in the world learn about justice. 51 

Yesaya 28:1

Konteks
The Lord Will Judge Samaria

28:1 The splendid crown of Ephraim’s drunkards is doomed, 52 

the withering flower, its beautiful splendor, 53 

situated 54  at the head of a rich valley,

the crown of those overcome with wine. 55 

Yesaya 29:12

Konteks
29:12 Or when they hand the scroll to one who can’t read 56  and say, “Read this,” he says, “I can’t read.” 57 

Yesaya 30:10

Konteks

30:10 They 58  say to the visionaries, “See no more visions!”

and to the seers, “Don’t relate messages to us about what is right! 59 

Tell us nice things,

relate deceptive messages. 60 

Yesaya 30:13

Konteks

30:13 So this sin will become your downfall.

You will be like a high wall

that bulges and cracks and is ready to collapse;

it crumbles suddenly, in a flash. 61 

Yesaya 30:32

Konteks

30:32 Every blow from his punishing cudgel, 62 

with which the Lord will beat them, 63 

will be accompanied by music from the 64  tambourine and harp,

and he will attack them with his weapons. 65 

Yesaya 31:7

Konteks
31:7 For at that time 66  everyone will get rid of 67  the silver and gold idols your hands sinfully made. 68 

Yesaya 31:9

Konteks

31:9 They will surrender their stronghold 69  because of fear; 70 

their officers will be afraid of the Lord’s battle flag.” 71 

This is what the Lord says –

the one whose fire is in Zion,

whose firepot is in Jerusalem. 72 

Yesaya 36:3

Konteks
36:3 Eliakim son of Hilkiah, the palace supervisor, accompanied by Shebna the scribe and Joah son of Asaph, the secretary, went out to meet him.

Yesaya 36:20

Konteks
36:20 Who among all the gods of these lands have rescued their lands from my power? So how can the Lord rescue Jerusalem from my power?’” 73 

Yesaya 37:17

Konteks
37:17 Pay attention, Lord, and hear! Open your eyes, Lord, and observe! Listen to this entire message Sennacherib sent and how he taunts the living God! 74 

Yesaya 37:22

Konteks
37:22 this is what the Lord says about him: 75 

“The virgin daughter Zion 76 

despises you – she makes fun of you;

daughter Jerusalem

shakes her head after you. 77 

Yesaya 37:29

Konteks

37:29 Because you rage against me

and the uproar you create has reached my ears, 78 

I will put my hook in your nose, 79 

and my bridle between your lips,

and I will lead you back

the way you came.”

Yesaya 39:8

Konteks
39:8 Hezekiah said to Isaiah, “The Lord’s word which you have announced is appropriate.” 80  Then he thought, 81  “For 82  there will be peace and stability during my lifetime.”

Yesaya 41:9

Konteks

41:9 you whom I am bringing back 83  from the earth’s extremities,

and have summoned from the remote regions –

I told you, “You are my servant.”

I have chosen you and not rejected you.

Yesaya 41:22

Konteks

41:22 “Let them produce evidence! Let them tell us what will happen!

Tell us about your earlier predictive oracles, 84 

so we may examine them 85  and see how they were fulfilled. 86 

Or decree for us some future events!

Yesaya 44:7

Konteks

44:7 Who is like me? Let him make his claim! 87 

Let him announce it and explain it to me –

since I established an ancient people – 88 

let them announce future events! 89 

Yesaya 46:10

Konteks

46:10 who announces the end from the beginning

and reveals beforehand 90  what has not yet occurred,

who says, ‘My plan will be realized,

I will accomplish what I desire,’

Yesaya 47:12-13

Konteks

47:12 Persist 91  in trusting 92  your amulets

and your many incantations,

which you have faithfully recited 93  since your youth!

Maybe you will be successful 94 

maybe you will scare away disaster. 95 

47:13 You are tired out from listening to so much advice. 96 

Let them take their stand –

the ones who see omens in the sky,

who gaze at the stars,

who make monthly predictions –

let them rescue you from the disaster that is about to overtake you! 97 

Yesaya 50:10

Konteks

50:10 Who among you fears the Lord?

Who obeys 98  his servant?

Whoever walks in deep darkness, 99 

without light,

should trust in the name of the Lord

and rely on his God.

Yesaya 51:17

Konteks

51:17 Wake up! Wake up!

Get up, O Jerusalem!

You drank from the cup the Lord passed to you,

which was full of his anger! 100 

You drained dry

the goblet full of intoxicating wine. 101 

Yesaya 51:23

Konteks

51:23 I will put it into the hand of your tormentors 102 

who said to you, ‘Lie down, so we can walk over you.’

You made your back like the ground,

and like the street for those who walked over you.”

Yesaya 56:5

Konteks

56:5 I will set up within my temple and my walls a monument 103 

that will be better than sons and daughters.

I will set up a permanent monument 104  for them that will remain.

Yesaya 58:11

Konteks

58:11 The Lord will continually lead you;

he will feed you even in parched regions. 105 

He will give you renewed strength, 106 

and you will be like a well-watered garden,

like a spring that continually produces water.

Yesaya 62:2

Konteks

62:2 Nations will see your vindication,

and all kings your splendor.

You will be called by a new name

that the Lord himself will give you. 107 

Yesaya 64:11

Konteks

64:11 Our holy temple, our pride and joy, 108 

the place where our ancestors praised you,

has been burned with fire;

all our prized possessions have been destroyed. 109 

Yesaya 65:16

Konteks

65:16 Whoever pronounces a blessing in the earth 110 

will do so in the name of the faithful God; 111 

whoever makes an oath in the earth

will do so in the name of the faithful God. 112 

For past problems will be forgotten;

I will no longer think about them. 113 

Yesaya 65:18

Konteks

65:18 But be happy and rejoice forevermore

over what I am about to create!

For look, I am ready to create Jerusalem 114  to be a source of joy, 115 

and her people to be a source of happiness. 116 

Yesaya 66:1

Konteks

66:1 This is what the Lord says:

“The heavens are my throne

and the earth is my footstool.

Where then is the house you will build for me?

Where is the place where I will rest?

Seret untuk mengatur ukuranSeret untuk mengatur ukuran

[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 b.c., see Isa 6:1) and extended into the later years of Hezekiah’s reign, which ended in 686 b.c.

[2:20]  3 tn Or “in that day” (KJV).

[2:20]  4 tn Or “bow down to.”

[2:20]  5 tn Heb “to the shrews and to the bats.” On the meaning of חֲפַרְפָּרָה (khafarparah, “shrew”), see HALOT 341 s.v. חֲפַרְפָּרָה. The BHS text as it stands (לַחְפֹּר פֵּרוֹת, perot lakhpor), makes no sense. Based on Theodotion’s transliteration and a similar reading in the Qumran scroll 1QIsaa, most scholars suggest that the MT mistakenly divided a noun (a hapax legomenon) that should be translated “moles,” “shrews,” or “rodents.”

[5:5]  6 tn Heb “and it will become [a place for] grazing.” בָּעַר (baar, “grazing”) is a homonym of the more often used verb “to burn.”

[5:5]  7 tn Heb “and it will become a trampled place” (NASB “trampled ground”).

[6:13]  8 tn Or “be burned” (NRSV); NIV “laid waste.”

[6:13]  9 tn Heb “like a massive tree or like a big tree” (perhaps, “like a terebinth or like an oak”).

[6:13]  10 tn The Hebrew text has “which in the felling, a sacred pillar in them.” Some take מַצֶּבֶת (matsevet) as “stump,” and translate, “which, when chopped down, have a stump remaining in them.” But elsewhere מַצֶּבֶת refers to a memorial pillar (2 Sam 18:18) and the word resembles מַצֶּבָה (matsevah, “sacred pillar”). בָּם (bam, “in them”) may be a corruption of בָּמָה (bamah, “high place”; the Qumran scroll 1QIsaa has במה). אֳשֶׁר (’asher, “which”) becomes a problem in this case, but one might emend the form to וּכְּאֲשֵׁרָה (ukÿasherah, “or like an Asherah pole”) and translate, “like one of the large sacred trees or an Asherah pole.” Though the text is difficult, the references to sacred trees and a sacred pillar suggest that the destruction of a high place is in view, an apt metaphor for the judgment of idolatrous Judah.

[6:13]  11 tn Heb “a holy offspring [is] its sacred pillar.” If מַצֶּבֶת (matsevet) is taken as “stump,” one can see in this statement a brief glimpse of hope. The tree (the nation) is chopped down, but the stump (a righteous remnant) remains from which God can restore the nation. However, if מַצֶּבֶת is taken as “sacred pillar” (מַצֶּבָה, matsevah; see the previous note), it is much more difficult to take the final statement in a positive sense. In this case “holy offspring” alludes to God’s ideal for his covenant people, the offspring of the patriarchs. Ironically that “holy” nation is more like a “sacred pillar” and it will be thrown down like a sacred pillar from a high place and its land destroyed like the sacred trees located at such shrines. Understood in this way, the ironic statement is entirely negative in tone, just like the rest of the preceding announcement of judgment. It also reminds the people of their failure; they did not oppose pagan religion, instead they embraced it. Now they will be destroyed in the same way they should have destroyed paganism.

[7:16]  12 tn Heb “for, because.” The particle introduces the entire following context (vv. 16-25), which explains why Immanuel will be an appropriate name for the child, why he will eat sour milk and honey, and why experiencing such a diet will contribute to his moral development.

[7:16]  13 sn Since “two kings” are referred to later in the verse, the “land” must here refer to Syria-Israel.

[7:16]  14 tn Heb “the land will be abandoned, which you fear because of its two kings.” After the verb קוּץ (quts, “loathe, dread”) the phrase מִפְּנֵי (mipney, “from before”) introduces the cause of loathing/dread (see Gen 27:46; Exod 1:12; Num 22:3).

[7:23]  15 tn Heb “in that day.” The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[7:23]  16 tn Heb “will become” (so NASB); NAB “shall be turned to.”

[7:25]  17 tn Heb “and all the hills which were hoed with a hoe, you will not go there [for] fear of the thorns and briers.”

[7:25]  18 tn Heb “and it will become a pasture for cattle and a trampling place for sheep.”

[7:25]  sn At this point one is able to summarize the content of the “sign” (vv. 14-15) as follows: A young woman known to be present when Isaiah delivered this message to Ahaz (perhaps a member of the royal family or the prophetess mentioned in 8:3) would soon give birth to a boy whom the mother would name Immanuel, “God is with us.” Eventually Immanuel would be forced to eat sour milk and honey, which would enable him to make correct moral decisions. How would this situation come about and how would it constitute a sign? Before this situation developed, the Israelites and Syrians would be defeated. But then the Lord would usher in a period of time unlike any since the division of the kingdom almost 200 years before. The Assyrians would overrun the land, destroy the crops, and force the people to subsist on goats’ milk and honey. At that time, as the people saw Immanuel eating his sour milk and honey, the Davidic family would be forced to acknowledge that God was indeed with them. He was present with them in the Syrian-Israelite crisis, fully capable of rescuing them; but he was also present with them in judgment, disciplining them for their lack of trust. The moral of the story is quite clear: Failure to appropriate God’s promises by faith can turn potential blessing into disciplinary judgment.

[8:12]  19 tn Heb “Do not say, ‘Conspiracy,’ with respect to all which these people say, ‘Conspiracy.’” The verb translated “do not say” is second masculine plural, indicating that this exhortation is directed to Isaiah and other followers of the Lord (see v. 16).

[8:12]  sn The background of this command is uncertain. Perhaps the “conspiracy” in view is the alliance between Israel and Syria. Some of the people may even have thought that individuals in Judah were plotting with Israel and Syria to overthrow the king.

[8:18]  20 sn This refers to Shear-jashub (7:3) and Maher-Shalal-Hash-Baz (8:1, 3).

[8:18]  21 tn Or “signs and portents” (NAB, NRSV). The names of all three individuals has symbolic value. Isaiah’s name (which meant “the Lord delivers”) was a reminder that the Lord was the nation’s only source of protection; Shear-jashub’s name was meant, at least originally, to encourage Ahaz (see the note at 7:3), and Maher-Shalal-Hash-Baz’s name was a guarantee that God would defeat Israel and Syria (see the note at 8:4). The word מוֹפֶת (mofet, “portent”) can often refer to some miraculous event, but in 20:3 it is used, along with its synonym אוֹת (’ot, “sign”) of Isaiah’s walking around half-naked as an object lesson of what would soon happen to the Egyptians.

[9:3]  22 sn The Lord is addressed directly in vv. 3-4.

[9:3]  23 tc The Hebrew consonantal text reads “You multiply the nation, you do not make great the joy.” The particle לֹא (lo’, “not”) is obviously incorrect; the marginal reading has לוֹ (lo, “to him”). In this case, one should translate, “You multiply the nation, you increase his (i.e., their) joy.” However, the parallelism is tighter if one emends הַגּוֹי לוֹ (hagoy lo, “the nation, to him”) to הַגִּילָה (haggilah, “the joy,” a noun attested in Isa 65:18), which corresponds to הַשִּׂמְחָה (hasimkhah, “the joy”) later in the verse (H. Wildberger, Isaiah, 1:386). As attractive as this reading is, it has not textual evidence supporting it. The MT reading (accepting the marginal reading “to him” for the negative particle “not”) affirms that Yahweh caused the nation to grow in population and increased their joy.

[9:3]  24 tn Heb “as they are happy.” The word “warriors” is supplied in the translation to clarify the word picture. This last simile comes close to reality, for vv. 4-5 indicate that the people have won a great military victory over their oppressors.

[11:10]  25 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]  26 sn See the note at v. 1.

[11:10]  27 tn Heb “ a root from Jesse, which stands for a signal flag of the nations, of him nations will inquire” [or “seek”].

[13:17]  28 tn Heb “against them”; NLT “against Babylon.”

[13:17]  29 sn They cannot be bought off, for they have a lust for bloodshed.

[14:3]  30 tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[17:8]  31 tn Heb “he will not gaze toward.”

[17:8]  32 tn Heb “and that which his fingers made he will not see, the Asherah poles and the incense altars.”

[17:9]  33 tn Heb “in that day” (so KJV).

[17:9]  34 tn The Hebrew text reads literally, “like the abandonment of the wooded height and the top one.” The following relative clause appears to allude back to the Israelite conquest of the land, so it seems preferable to emend הַחֹרֶשׁ וְהָאָמִיר (hakhoresh vÿhaamir, “the wooded height and the top one”) to חֹרֵשֵׁי הָאֱמֹרִי (khoreshe haemori, “[like the abandonment] of the wooded heights of the Amorites”).

[19:16]  35 tn Heb “in that day” (so KJV), likewise at the beginning of vv. 18 and 19.

[19:16]  36 tn Heb “Egypt,” which stands by metonymy for the country’s inhabitants.

[19:16]  37 sn As the rest of the verse indicates, the point of the simile is that the Egyptians will be relatively weak physically and will wilt in fear before the Lord’s onslaught.

[19:16]  38 tn Heb “and he will tremble and be afraid because of the brandishing of the hand of the Lord who commands armies [traditionally, the Lord of hosts], which he brandishes against him.” Since according to the imagery here the Lord’s “hand” is raised as a weapon against the Egyptians, the term “fist” has been used in the translation.

[19:25]  39 tn Heb “which the Lord who commands armies [traditionally, the Lord of hosts] will bless [it], saying.” The third masculine singular suffix on the form בֵּרֲכוֹ (berakho) should probably be emended to a third feminine singular suffix בֵּרֲכָהּ (berakhah), for its antecedent would appear to be the feminine noun אֶרֶץ (’erets, “earth”) at the end of v. 24.

[19:25]  40 tn Or “my inheritance” (NAB, NASB, NIV).

[22:15]  41 tn Heb “who is over the house” (so ASV); NASB “who is in charge of the royal household.”

[22:15]  42 tn The words “and tell him” are supplied in the translation for clarification.

[24:2]  43 tn Heb “and it will be like the people, like the priest.”

[24:2]  44 tn Heb “like the servant, like his master.”

[24:2]  45 tn Heb “like the female servant, like her mistress.”

[24:2]  46 tn Heb “like the buyer, like the seller.”

[24:2]  47 tn Heb “like the lender, like the borrower.”

[24:2]  48 tn Heb “like the creditor, just as the one to whom he lends.”

[26:9]  49 tn Heb “with my soul I.” This is a figure for the speaker himself (“I”).

[26:9]  50 tn Or “long for, desire.” The speaker acknowledges that he is eager to see God come in judgment (see vv. 8, 9b).

[26:9]  51 tn The translation understands צֶדֶק (tsedeq) in the sense of “justice,” but it is possible that it carries the nuance “righteousness,” in which case one might translate, “those who live in the world learn to live in a righteous manner” (cf. NCV).

[28:1]  52 tn Heb “Woe [to] the crown [or “wreath”] of the splendor [or “pride”] of the drunkards of Ephraim.” The “crown” is Samaria, the capital city of the northern kingdom (Ephraim). Priests and prophets are included among these drunkards in v. 7.

[28:1]  53 tn Heb “the beauty of his splendor.” In the translation the masculine pronoun (“his”) has been replaced by “its” because the referent (the “crown”) is the city of Samaria.

[28:1]  54 tn Heb “which [is].”

[28:1]  55 tn Heb “ones overcome with wine.” The words “the crown of” are supplied in the translation for clarification. The syntactical relationship of the final phrase to what precedes is uncertain. הֲלוּמֵי יָיִן (halume yayin, “ones overcome with wine”) seems to correspond to שִׁכֹּרֵי אֶפְרַיִם (shikkoreefrayim, “drunkards of Ephraim”) in line 1. The translation assumes that the phrase “the splendid crown” is to be understood in the final line as well.

[29:12]  56 tn Heb “and if the scroll is handed to one who does not know a scroll.”

[29:12]  57 tn Heb “I do not know a scroll.”

[30:10]  58 tn Heb “who” (so NASB, NRSV). A new sentence was started here in the translation for stylistic reasons.

[30:10]  59 tn Heb “Do not see for us right things.”

[30:10]  60 tn Heb “Tell us smooth things, see deceptive things.”

[30:13]  61 tn The verse reads literally, “So this sin will become for you like a breach ready to fall, bulging on a high wall, the breaking of which comes suddenly, in a flash.” Their sin produces guilt and will result in judgment. Like a wall that collapses their fall will be swift and sudden.

[30:32]  62 tc The Hebrew text has “every blow from a founded [i.e., “appointed”?] cudgel.” The translation above, with support from a few medieval Hebrew mss, assumes an emendation of מוּסָדָה (musadah, “founded”) to מוּסָרֹה (musaroh, “his discipline”).

[30:32]  63 tn Heb “which the Lord lays on him.”

[30:32]  64 tn Heb “will be with” (KJV similar).

[30:32]  65 tn The Hebrew text reads literally, “and with battles of brandishing [weapons?] he will fight against him.” Some prefer to emend וּבְמִלְחֲמוֹת (uvÿmilkhamot, “and with battles of”) to וּבִמְחֹלוֹת (uvimkholot, “and with dancing”). Note the immediately preceding references to musical instruments.

[31:7]  66 tn Or “in that day” (KJV).

[31:7]  67 tn Heb “reject” (so NIV); NRSV, TEV, CEV, NLT “throw away.”

[31:7]  68 tn Heb “the idols of their idols of silver and their idols of gold which your hands made for yourselves [in] sin.” חָטָא (khata’, “sin”) is understood as an adverbial accusative of manner. See J. N. Oswalt, Isaiah (NICOT), 1:573, n. 4.

[31:9]  69 tn Heb “rocky cliff” (cf. ASV, NASB “rock”), viewed metaphorically as a place of defense and security.

[31:9]  70 tn Heb “His rocky cliff, because of fear, will pass away [i.e., “perish”].”

[31:9]  71 tn Heb “and they will be afraid of the flag, his officers.”

[31:9]  72 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.

[36:20]  73 tn Heb “that the Lord might rescue Jerusalem from my hand?” The logic runs as follows: Since no god has ever been able to withstand the Assyrian onslaught, how can the people of Jerusalem possibly think the Lord will rescue them?

[37:17]  74 tn Heb “Hear all the words of Sennacherib which he sent to taunt the living God.”

[37:22]  75 tn Heb “this is the word which the Lord has spoken about him.”

[37:22]  76 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]  77 sn Shaking the head was a mocking gesture of derision.

[37:29]  78 tc Heb “and your complacency comes up into my ears.” The parallelism is improved if שַׁאֲנַנְךָ (shaanankha, “your complacency”) is emended to שְׁאוֹנְךָ (shÿonÿkha, “your uproar”). See M. Cogan and H. Tadmor, II Kings (AB), 237-38. However, the LXX seems to support the MT and Sennacherib’s cavalier dismissal of Yahweh depicts an arrogant complacency (J. N. Oswalt, Isaiah [NICOT], 1:658, n. 10).

[37:29]  79 sn The word-picture has a parallel in Assyrian sculpture. See M. Cogan and H. Tadmor, II Kings (AB), 238.

[39:8]  80 tn Heb “good” (so KJV, NASB, NIV, NRSV, NLT); NAB “favorable.”

[39:8]  81 tn Heb “and he said.” The verb אָמַר (’amar, “say”) is sometimes used of what one thinks (that is, says to oneself).

[39:8]  82 tn Or “surely”; cf. CEV “At least.”

[41:9]  83 tn Heb “whom I have taken hold of [i.e., to lead back].”

[41:22]  84 tn Heb “As for the former things, tell us what they are!”

[41:22]  85 tn Heb “so we might set [them to] our heart.”

[41:22]  86 tn Heb “and might know their outcome.”

[44:7]  87 tn Heb “let him call” or “let him proclaim” (so NASB, NIV, NRSV); NAB “Let him stand up and speak.”

[44:7]  88 tc The Hebrew text reads, “from (the time) I established an ancient people, and the coming things.” Various emendations have been proposed. One of the options assumes the reading מַשְׁמִיעִים מֵעוֹלָם אוֹתִיּוֹת (mashmiim meolamotiyyot); This literally reads “the ones causing to hear from antiquity coming things,” but more idiomatically would read “as for those who predict from antiquity what will happen” (cf. NAB, NEB, REB). The emendation directs the attention of the reader to those who claim to be able to predict the future, challenging them to actually do what they claim they can do. The MT presents Yahweh as an example to whom these alleged “predictors of the future” can compare themselves. Since the ancient versions are unanimous in their support of the MT, the emendations should be set aside.

[44:7]  89 tn Heb and those things which are coming let them declare for themselves.”

[46:10]  90 tn Or “from long ago”; KJV, NASB, NIV, NRSV “from ancient times.”

[47:12]  91 tn Heb “stand” (so KJV, ASV); NASB, NRSV “Stand fast.”

[47:12]  92 tn The word “trusting” is supplied in the translation for clarification. See v. 9.

[47:12]  93 tn Heb “in that which you have toiled.”

[47:12]  94 tn Heb “maybe you will be able to profit.”

[47:12]  95 tn Heb “maybe you will cause to tremble.” The object “disaster” is supplied in the translation for clarification. See the note at v. 9.

[47:13]  96 tn Heb “you are tired because of the abundance of your advice.”

[47:13]  97 tn Heb “let them stand and rescue you – the ones who see omens in the sky, who gaze at the stars, who make known by months – from those things which are coming upon you.”

[50:10]  98 tn Heb “[who] listens to the voice of his servant?” The interrogative is understood by ellipsis (note the preceding line).

[50:10]  99 tn The plural indicates degree. Darkness may refer to exile and/or moral evil.

[51:17]  100 tn Heb “[you] who have drunk from the hand of the Lord the cup of his anger.”

[51:17]  101 tn Heb “the goblet, the cup [that causes] staggering, you drank, you drained.”

[51:23]  102 tn That is, to make them drink it.

[56:5]  103 tn Heb “a hand and a name.” For other examples where יָד (yad) refers to a monument, see HALOT 388 s.v.

[56:5]  104 tn Heb “name” (so KJV, NIV, NRSV).

[58:11]  105 tn Heb “he will satisfy in parched regions your appetite.”

[58:11]  106 tn Heb “and your bones he will strengthen.”

[62:2]  107 tn Heb “which the mouth of the Lord will designate.”

[64:11]  108 tn Heb “our source of pride.”

[64:11]  109 tn Or “all that we valued has become a ruin.”

[65:16]  110 tn Or “in the land” (NIV, NCV, NRSV). The same phrase occurs again later in this verse, with the same options.

[65:16]  111 tn Heb “will pronounce a blessing by the God of truth.”

[65:16]  112 tn Heb “will take an oath by the God of truth.”

[65:16]  113 tn Heb “for the former distresses will be forgotten, and they will be hidden from my eyes.”

[65:18]  114 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[65:18]  115 tn Heb “Jerusalem, joy.” The next verse suggests the meaning: The Lord will create Jerusalem to be a source of joy to himself.

[65:18]  116 tn Heb “her people, happiness.” See the preceding note.



TIP #09: Klik ikon untuk merubah tampilan teks alkitab dan catatan hanya seukuran layar atau memanjang. [SEMUA]
dibuat dalam 0.05 detik
dipersembahkan oleh YLSA