Yesaya 1:6
Konteks1:6 From the soles of your feet to your head,
there is no spot that is unharmed. 1
There are only bruises, cuts,
and open wounds.
They have not been cleansed 2 or bandaged,
nor have they been treated 3 with olive oil. 4
Yesaya 1:13
Konteks1:13 Do not bring any more meaningless 5 offerings;
I consider your incense detestable! 6
You observe new moon festivals, Sabbaths, and convocations,
but I cannot tolerate sin-stained celebrations! 7
Yesaya 7:22
Konteks7:22 From the abundance of milk they produce, 8 he will have sour milk for his meals. Indeed, everyone left in the heart of the land will eat sour milk and honey.
Yesaya 10:6
Konteks10:6 I sent him 9 against a godless 10 nation,
I ordered him to attack the people with whom I was angry, 11
to take plunder and to carry away loot,
to trample them down 12 like dirt in the streets.
Yesaya 10:27
Konteksthe Lord will remove their burden from your shoulders, 14
and their yoke from your neck;
the yoke will be taken off because your neck will be too large. 15
Yesaya 16:5
Konteks16:5 Then a trustworthy king will be established;
he will rule in a reliable manner,
this one from David’s family. 16
He will be sure to make just decisions
and will be experienced in executing justice. 17
Yesaya 21:9
Konteks21:9 Look what’s coming!
A charioteer,
a team of horses.” 18
When questioned, he replies, 19
“Babylon has fallen, fallen!
All the idols of her gods lie shattered on the ground!”
Yesaya 24:16
Konteks24:16 From the ends of the earth we 20 hear songs –
the Just One is majestic. 21
But I 22 say, “I’m wasting away! I’m wasting away! I’m doomed!
Deceivers deceive, deceivers thoroughly deceive!” 23
Yesaya 37:6
Konteks37:6 Isaiah said to them, “Tell your master this: ‘This is what the Lord says: “Don’t be afraid because of the things you have heard – these insults the king of Assyria’s servants have hurled against me. 24
Yesaya 37:9
Konteks37:9 The king 25 heard that King Tirhakah of Ethiopia 26 was marching out to fight him. 27 He again sent 28 messengers to Hezekiah, ordering them:
[1:6] 1 tn Heb “there is not in it health”; NAB “there is no sound spot.”
[1:6] 3 tn Heb “softened” (so NASB, NRSV); NIV “soothed.”
[1:6] 4 sn This verse describes wounds like those one would receive in battle. These wounds are comprehensive and without remedy.
[1:13] 5 tn Or “worthless” (NASB, NCV, CEV); KJV, ASV “vain.”
[1:13] 6 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] 7 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).
[7:22] 8 tn The verb that introduces this verse serves as a discourse particle and is untranslated, see note on 2:2.
[10:6] 9 sn Throughout this section singular forms are used to refer to Assyria; perhaps the king of Assyria is in view (see v. 12).
[10:6] 10 tn Or “defiled”; cf. ASV “profane”; NAB “impious”; NCV “separated from God.”
[10:6] 11 tn Heb “and against the people of my anger I ordered him.”
[10:6] 12 tn Heb “to make it [i.e., the people] a trampled place.”
[10:27] 13 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.
[10:27] 14 tn Heb “he [i.e., the Lord] will remove his [i.e, Assyria’s] burden from upon your shoulder.”
[10:27] 15 tc The meaning of this line is uncertain. The Hebrew text reads literally, “and the yoke will be destroyed (or perhaps, “pulled down”) because of fatness.” Perhaps this is a bizarre picture of an ox growing so fat that it breaks the yoke around its neck or can no longer fit into its yoke. Fatness would symbolize the Lord’s restored blessings; the removal of the yoke would symbolize the cessation of Assyrian oppression. Because of the difficulty of the metaphor, many prefer to emend the text at this point. Some emend וְחֻבַּל (vÿkhubbal, “and it will be destroyed,” a perfect with prefixed vav), to יִחְבֹּל (yikhbol, “[it] will be destroyed,” an imperfect), and take the verb with what precedes, “and their yoke will be destroyed from your neck.” Proponents of this view (cf. NAB, NRSV) then emend עֹל (’ol, “yoke”) to עָלָה (’alah, “he came up”) and understand this verb as introducing the following description of the Assyrian invasion (vv. 28-32). מִפְּנֵי־שָׁמֶן (mippÿney-shamen, “because of fatness”) is then emended to read “from before Rimmon” (NAB, NRSV), “from before Samaria,” or “from before Jeshimon.” Although this line may present difficulties, it appears best to regard the line as a graphic depiction of God’s abundant blessings on his servant nation.
[16:5] 16 tn Heb “and a throne will be established in faithfulness, and he will sit on it in reliability, in the tent of David.”
[16:5] 17 tn Heb “one who judges and seeks justice, and one experienced in fairness.” Many understand מְהִר (mÿhir) to mean “quick, prompt” (see BDB 555 s.v. מָהִיר), but HALOT 552 s.v. מָהִיר offers the meaning “skillful, experienced,” and translates the phrase in v. 5 “zealous for what is right.”
[21:9] 18 tn Or “[with] teams of horses,” or perhaps, “with a pair of horsemen.”
[21:9] 19 tn Heb “and he answered and said” (so KJV, ASV).
[24:16] 20 sn The identity of the subject is unclear. Apparently in vv. 15-16a an unidentified group responds to the praise they hear in the west by exhorting others to participate.
[24:16] 21 tn Heb “Beauty belongs to the just one.” These words may summarize the main theme of the songs mentioned in the preceding line.
[24:16] 22 sn The prophet seems to contradict what he hears the group saying. Their words are premature because more destruction is coming.
[24:16] 23 tn Heb “and [with] deception deceivers deceive.”
[24:16] tn Verse 16b is a classic example of Hebrew wordplay. In the first line (“I’m wasting away…”) four consecutive words end with hireq yod ( ִי); in the second line all forms are derived from the root בָּגַד (bagad). The repetition of sound draws attention to the prophet’s lament.
[37:6] 24 tn Heb “by which the servants of the king of Assyria have insulted me.”
[37:9] 25 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
[37:9] 26 tn Heb “Cush” (so NASB); NIV, NCV “the Cushite king of Egypt.”
[37:9] 27 tn Heb “heard concerning Tirhakah king of Cush, ‘He has come out to fight with you.’”
[37:9] 28 tn The Hebrew text has, “and he heard and he sent,” but the parallel in 2 Kgs 19:9 has וַיָּשָׁב וַיִּשְׁלַח (vayyashav vayyishlakh, “and he returned and he sent”), i.e., “he again sent.”