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Isaiah 6-7
New English Translation

Isaiah’s Commission

6 In the year of King Uzziah’s death,[a] I saw the Lord[b] seated on a high, elevated throne. The hem of his robe filled the temple. 2 Seraphs[c] stood over him; each one had six wings. With two wings they covered their faces, with two they covered their feet,[d] and they used the remaining two to fly. 3 They called out to one another, “Holy, holy, holy[e] is the Lord of Heaven’s Armies![f] His majestic splendor fills the entire earth!” 4 The sound of their voices shook the door frames,[g] and the temple was filled with smoke.

5 I said, “Woe to me! I am destroyed,[h] for my lips are contaminated by sin,[i] and I live among people whose lips are contaminated by sin.[j] My eyes have seen the king, the Lord of Heaven’s Armies.”[k] 6 But then one of the seraphs flew toward me. In his hand was a hot coal he had taken from the altar with tongs. 7 He touched my mouth with it and said, “Look, this coal has touched your lips. Your evil is removed; your sin is forgiven.”[l] 8 I heard the voice of the Lord say, “Whom will I send? Who will go on our behalf?”[m] I answered, “Here I am, send me!” 9 He said, “Go and tell these people:

“‘Listen continually, but don’t understand.
Look continually, but don’t perceive.’
10 Make the hearts of these people calloused;
make their ears deaf and their eyes blind.
Otherwise they might see with their eyes and hear with their ears,
their hearts might understand and they might repent and be healed.”[n]
11 I replied, “How long, Lord?” He said,
“Until cities are in ruins and unpopulated,
and houses are uninhabited,
and the land is ruined and devastated,
12 and the Lord has sent the people off to a distant place,
and the very heart of the land is completely abandoned.[o]
13 Even if only a tenth of the people remain in the land,
it will again be destroyed,[p]
like one of the large sacred trees[q] or an Asherah pole,[r]
when a sacred pillar[s] on a high place[t] is thrown down.[u]
That sacred pillar symbolizes the special chosen family.”[v]

Ahaz Receives a Sign

7 During[w] the reign of Ahaz son of Jotham, son of Uzziah, king of Judah, King Rezin of Syria and King Pekah son of Remaliah of Israel marched up to Jerusalem to do battle, but they were unable to prevail against it.[x]

2 It was reported to the family[y] of David, “Syria has allied with[z] Ephraim.” They and their people were emotionally shaken, just as the trees of the forest shake before the wind.[aa] 3 So the Lord told Isaiah, “Go out with your son Shear Jashub[ab] and meet Ahaz at the end of the conduit of the upper pool that is located on the road to the field where they wash and dry cloth.[ac] 4 Tell him, ‘Make sure you stay calm![ad] Don’t be afraid. Don’t be intimidated[ae] by these two stubs of smoking logs,[af] or by the raging anger of Rezin, Syria, and the son of Remaliah. 5 Syria has plotted with Ephraim and the son of Remaliah to bring about your demise.[ag] 6 They say, “Let’s attack Judah, terrorize it, and conquer it.[ah] Then we’ll set up the son of Tabeel as its king.”[ai] 7 For this reason the Sovereign Lord says:

“‘It will not take place;
it will not happen.
8 For Syria’s leader is Damascus,
and the leader of Damascus is Rezin.
Within sixty-five years Ephraim will no longer exist as a nation.[aj]
9 Ephraim’s leader is Samaria,
and Samaria’s leader is the son of Remaliah.
If your faith does not remain firm,
then you will not remain secure.’”[ak]

10 The Lord again spoke to Ahaz: 11 “Ask for a confirming sign from the Lord your God. You can even ask for something miraculous.”[al] 12 But Ahaz responded, “I don’t want to ask; I don’t want to put the Lord to a test.”[am] 13 So Isaiah replied,[an] “Pay attention,[ao] family[ap] of David.[aq] Do you consider it too insignificant to try the patience of men? Is that why you are also trying the patience of my God? 14 For this reason the Lord himself will give you a confirming sign.[ar] Look, this[as] young woman[at] is about to conceive[au] and will give birth to a son. You, young woman, will name him[av] Immanuel.[aw] 15 He will eat sour milk[ax] and honey, which will help him know how[ay] to reject evil and choose what is right. 16 Here is why this will be so:[az] Before the child knows how to reject evil and choose what is right, the land[ba] whose two kings you fear will be desolate.[bb] 17 The Lord will bring on you, your people, and your father’s family a time[bc] unlike any since Ephraim departed from Judah—the king of Assyria!”[bd]

18 At that time[be] the Lord will whistle for flies from the distant streams of Egypt and for bees from the land of Assyria.[bf] 19 All of them will come and make their home[bg] in the ravines between the cliffs and in the crevices of the cliffs, in all the thorn bushes, and in all the watering holes.[bh] 20 At that time[bi] the Lord will use a razor hired from the banks of the Euphrates River,[bj] the king of Assyria, to shave the hair off the head and private parts;[bk] it will also shave off the beard. 21 At that time[bl] a man will keep alive a young cow from the herd and a couple of goats. 22 From the abundance of milk they produce,[bm] he will have sour milk for his meals. Indeed, everyone left in the heart of the land will eat sour milk and honey. 23 At that time[bn] every place where there had been 1,000 vines worth 1,000 silver shekels will be overrun[bo] with thorns and briers. 24 With bow and arrow[bp] people will hunt[bq] there, for the whole land will be covered[br] with thorns and briers. 25 They will stay away from all the hills that were cultivated for fear of the thorns and briers.[bs] Cattle will graze there, and sheep will trample on them.[bt]

Footnotes

  1. Isaiah 6:1 sn That is, approximately 740 b.c.
  2. Isaiah 6:1 tn The Hebrew term translated “Lord” here and in vv. 8, 11 is אֲדֹנָי (ʾadonay).
  3. Isaiah 6:2 tn Hebrew שָׂרָף (saraf, “seraph”) literally means “burning one,” perhaps suggesting that these creatures had a fiery appearance (cf. TEV, CEV “flaming creatures”; NCV “heavenly creatures of fire”). Elsewhere in the OT the word “seraph” refers to poisonous snakes (Num 21:6; Deut 8:15; Isa 14:29; 30:6). Perhaps they were called “burning ones” because of their appearance or the effect of their venomous bites, which would cause a victim to burn up with fever. It is possible that the seraphs seen by Isaiah were at least partially serpentine in appearance. Though it might seem strange for a snake-like creature to have wings, two of the texts where “seraphs” are snakes describe them as “flying” (Isa 14:29; 30:6), perhaps referring to their darting movements. See the note at 14:29.
  4. Isaiah 6:2 sn Some understand “feet” here as a euphemistic reference to the genitals.
  5. Isaiah 6:3 tn Some have seen a reference to the Trinity in the seraphs’ threefold declaration, “holy, holy, holy.” This proposal has no linguistic or contextual basis and should be dismissed as allegorical. Hebrew sometimes uses repetition for emphasis. (See IBHS 233-34 §12.5a; and GKC 431-32 §133.k.) By repeating the word “holy,” the seraphs emphasize the degree of the Lord’s holiness. For another example of threefold repetition for emphasis, see Ezek 21:27 (Heb. v. 32). (Perhaps Jer 22:29 provides another example.)sn Or “The Lord of Heaven’s Armies has absolute sovereign authority!” The basic sense of the word “holy” is “set apart from that which is commonplace, special, unique.” In this context the Lord’s holiness is first and foremost his transcendent sovereignty as the ruler of the world. He is “set apart” from the world over which he rules. Note the emphasis on the elevated position of his throne in v. 1 and his designation as “the king” in v. 5. At the same time his holiness encompasses his moral authority, which derives from his royal position. As king he has the right to dictate to his subjects how they are to live; indeed his very own character sets the standard for proper behavior. He is “set apart” from his subjects in a moral sense as well. He sets the standard; they fall short of it. Note that in v. 5 Isaiah laments that he is morally unworthy to be in the king’s presence.
  6. Isaiah 6:3 tn Perhaps in this context, the title has a less militaristic connotation and pictures the Lord as the ruler of the heavenly assembly. See the note at 1:9.
  7. Isaiah 6:4 tn On the phrase אַמּוֹת הַסִּפִּים (ʾammot hassippim, “pivots of the frames”) see HALOT 763 s.v. סַף.
  8. Isaiah 6:5 tn Isaiah uses the suffixed (perfect) form of the verb for rhetorical purposes. In this way his destruction is described as occurring or as already completed. Rather than understanding the verb as derived from דָּמַה (damah, “be destroyed”), some take it from a proposed homonymic root דמה, which would mean “be silent.” In this case, one might translate, “I must be silent.”
  9. Isaiah 6:5 tn Heb “a man unclean of lips am I.” Isaiah is not qualified to praise the king. His lips (the instruments of praise) are “unclean” because he has been contaminated by sin.
  10. Isaiah 6:5 tn Heb “and among a nation unclean of lips I live.”
  11. Isaiah 6:5 tn Perhaps in this context, the title has a less militaristic connotation and pictures the Lord as the ruler of the heavenly assembly. See the note at 1:9.
  12. Isaiah 6:7 tn Or “ritually cleansed,” or “atoned for” (NIV).
  13. Isaiah 6:8 tn Heb “for us.” The plural pronoun refers to the Lord, the seraphs, and the rest of the heavenly assembly.
  14. Isaiah 6:10 sn Do we take this commission at face value? Does the Lord really want to prevent his people from understanding, repenting, and being healed? Verse 9, which ostensibly records the content of Isaiah’s message, is clearly ironic. As far as we know, Isaiah did not literally proclaim these exact words. The Hebrew imperatival forms are employed rhetorically and anticipate the response Isaiah will receive. When all is said and done, Isaiah might as well preface and conclude every message with these ironic words, which, though imperatival in form, might be paraphrased as follows: “You continually hear, but don’t understand; you continually see, but don’t perceive.” Isaiah might as well command them to be spiritually insensitive, because, as the preceding and following chapters make clear, the people are bent on that anyway. (This ironic command is comparable to saying to a particularly recalcitrant individual, “Go ahead, be stubborn!”) Verse 10b is also clearly sarcastic. On the surface it seems to indicate Isaiah’s hardening ministry will prevent genuine repentance. But, as the surrounding chapters clearly reveal, the people were hardly ready or willing to repent. Therefore, Isaiah’s preaching was not needed to prevent repentance! Verse 10b reflects the people’s attitude and might be paraphrased accordingly: “Otherwise they might see with their eyes, hear with their ears, understand with their mind, repent, and be restored, and they certainly wouldn’t want that, would they?” Of course, this sarcastic statement may also reveal that the Lord himself is now bent on judgment, not reconciliation. Just as Pharaoh’s rejection of Yahweh’s ultimatum ignited judgment and foreclosed, at least temporarily, any opportunity for repentance, so the Lord may have come to the point where he has decreed to bring judgment before opening the door for repentance once more. The sarcastic statement in verse 10b would be an emphatic way of making this clear. (Perhaps we could expand our paraphrase: “Otherwise they might…repent, and be restored, and they certainly wouldn’t want that, would they? Besides, it’s too late for that!”) Within this sarcastic framework, verse 10a must also be seen as ironic. As in verse 9 the imperatival forms should be taken as rhetorical and as anticipating the people’s response. One might paraphrase: “Your preaching will desensitize the minds of these people, make their hearing dull, and blind their eyes.” From the outset the Lord might as well command Isaiah to harden the people, because his preaching will end up having that effect. Despite the use of irony, we should still view this as a genuine, albeit indirect, act of divine hardening. After all, God did not have to send Isaiah. By sending him, he drives the sinful people further from him, for Isaiah’s preaching, which focuses on the Lord’s covenantal demands and impending judgment upon covenantal rebellion, forces the people to confront their sin and then continues to desensitize them as they respond negatively to the message. As in the case of Pharaoh, Yahweh’s hardening is not arbitrarily imposed on a righteous or even morally neutral object. Rather his hardening is an element of his righteous judgment on recalcitrant sinners. Ironically, Israel’s rejection of prophetic preaching in turn expedites disciplinary punishment, and brings the battered people to a point where they might be ready for reconciliation. The prophesied judgment (cf. 6:11-13) was fulfilled by 701 b.c. when the Assyrians devastated the land (a situation presupposed by Isa 1:2-20; see especially vv. 4-9). At that time the divine hardening had run its course and Isaiah is able to issue an ultimatum (1:19-20), one which Hezekiah apparently took to heart, resulting in the sparing of Jerusalem (see Isa 36-39 and cf. Jer 26:18-19 with Mic 3:12).This interpretation, which holds in balance both Israel’s moral responsibility and the Lord’s sovereign work among his people, is consistent with other pertinent texts both within and outside the Book of Isaiah. Isa 3:9 declares that the people of Judah “have brought disaster upon themselves,” but Isa 29:9-10 indicates that the Lord was involved to some degree in desensitizing the people. Zech 7:11-12 looks back to the pre-exilic era (cf. v. 7) and observes that the earlier generations stubbornly hardened their hearts, but Ps 81:11-12, recalling this same period, states that the Lord “gave them over to their stubborn hearts.”
  15. Isaiah 6:12 tn Heb “and great is the abandonment in the midst of the land.”
  16. Isaiah 6:13 tn Or “be burned” (NRSV); NIV “laid waste.”
  17. Isaiah 6:13 tn By the time of Mishnaic Hebrew the terms כָּאֵלָה וְכָאַלּוֹן (kaʾelah vekaʾallon) meant “like a terebinth or like an oak.” They may have originally been generic terms for large trees, “like a massive tree or like a big tree.” See HALOT 52, s.v. I אֵלָה and 54, s.v. I אֵלוֹן. These two trees were often part of cultic worship and this significance is prioritized in the translation.
  18. Isaiah 6:13 tc The translation accepts the emendation in BHS, reading אֲשֵׁרָה (ʾasherah) rather than אֲשֶׁר (ʾasher, “which”). The term אֲשֵׁרָה may refer to the goddess Asherah or a sacred pole which presumably represented the goddess at worship sites. The translation also treats the Asherah as the third in a series of items, as if וְכַאֲשֵׁרָה (vekaʾasherah, “and like an Asherah”). But it may just as well be modifying the previous noun so that the whole phrase reads “like a terebinth and like the oak of an Asherah.” See J. D. W. Watts, Isaiah 1-33 (WBC), 101, 103.
  19. Isaiah 6:13 tn The noun מַצֶּבֶת (matsevet) occurs only 4 times, twice in 2 Sam 18:18 and twice here. Most translations render it as “stump” (NASB, NIV, NRSV, ESV). HALOT identifies it as a memorial stone in 2 Sam 18:18 and says for Isa 6:13 that “the earlier translation ‘root-stock’ is questionable” (HALOT 621 s.v.).
  20. Isaiah 6:13 tc The MT reads בָּם (bam, “in them”) while the Qumran scroll 1QIsaa reads במה (bamah, “high place”). The syntax of בָּם is difficult in context and only translated by the KJV, “as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof.” The KJV’s reference to casting leaves assumes other emendations, or misinterprets or guesses at another meaning for the rare term שַׁלֶּכֶת (shalleket, “felled”). The other major translations omit rendering בָּם into English. The LXX has omitted this among several words lost to haplography.
  21. Isaiah 6:13 tc The MT reads בְּשַׁלֶּכֶת (beshalleket, “in felling”) as part of “like a terebinth or like an oak, which in felling a pillar in them holy seed her pillar.” The Qumran scroll 1QIsaa has משׁלכת which appears to be a Hophal feminine participle from שָׁלַך (shalakh) meaning “[being] thrown down.” 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.
  22. Isaiah 6:13 tn Heb “a holy offspring [is] its sacred pillar.” The text is difficult, leaving its meaning and its application unclear. 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. Another approach (see J. D. W. Watts, Isaiah 1-33, [WBC], 101, 109) is to take v. 12 and the beginning of 13 as the prophet asking a question, essentially “will it be destroyed?” Then the Lord answers beginning with the analogy, “Like one of the large sacred trees.” If מַצֶּבָה is to be taken as a memorial, then the holy seed would serve as a reminder of their failure. But the question and answer would address a relevant question anticipated for the audience.
  23. Isaiah 7:1 tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
  24. Isaiah 7:1 tn Or perhaps, “but they were unable to attack it.” This statement sounds like a summary of the whole campaign. The following context explains why they were unable to defeat the southern kingdom. The parallel passage (2 Kgs 16:5; cf. Num 22:11; 1 Sam 17:9 for a similar construction) affirms that Syria and Israel besieged Ahaz. Consequently, the statement that “they were not able to battle against them” must refer to the inability to conquer Ahaz.
  25. Isaiah 7:2 tn Heb “house.” In this context the “house of David” includes King Ahaz, his family, and the royal court. See also Jer 21:12; Zech 12:7-8, 10, 12, for a similar use of the phrase.
  26. Isaiah 7:2 tn Heb “rests upon.” Most understand the verb as נוּחַ (nuakh, “rest”), but HALOT 685 s.v. II נחה proposes that this is a hapax legomenon which means “stand by.”
  27. Isaiah 7:2 tn Heb “and his heart shook and the heart of his people shook, like the shaking of the trees of the forest before the wind.” The singular pronoun “his” is collective, referring to the Davidic house/family. לֵבָב (levav, “heart”) here refers to the seat of the emotions.
  28. Isaiah 7:3 tn The name means “a remnant will return.” Perhaps in this context, where the Lord is trying to encourage Ahaz, the name suggests that only a few of the enemy invaders will return home; the rest will be defeated.
  29. Isaiah 7:3 tn Heb “the field of the washer”; traditionally “the fuller’s field” (so KJV, NAB, NASB, NRSV); NIV “the Washerman’s Field.”
  30. Isaiah 7:4 tn Heb “guard yourself and be quiet,” but the two verbs should be coordinated.
  31. Isaiah 7:4 tn Heb “and let not your heart be weak”; ASV “neither let thy heart be faint.”
  32. Isaiah 7:4 sn The derogatory metaphor indicates that the power of Rezin and Pekah is ready to die out.
  33. Isaiah 7:5 tn This sentence opens with the conjunction יַעַן כִּי (yaʿan ki, “because”). Consequently some take vv. 5-6 with what precedes, as another reason why Ahaz might be tempted to fear (see v. 4). However, it is more likely that vv. 5-6 give the basis for the Lord’s announcement in vv. 7-9. The conjunction יַעַן כִּי here introduces the basis for judgment (as in 3:16; 8:6; 29:13), which is then followed by the formal announcement of judgment.
  34. Isaiah 7:6 tn Heb “and let us break it open for ourselves”; NASB “make for ourselves a breach in its walls”; NLT “fight our way into.”
  35. Isaiah 7:6 tn Heb “and we will make the son of Tabeel king in its midst.”sn The precise identity of this would-be puppet king is unknown. He may have been a Syrian official or the ruler of one of the small neighboring states. See Y. Aharoni, Land of the Bible, 370.
  36. Isaiah 7:8 tn Heb “Ephraim will be too shattered to be a nation”; NIV “to be a people.”sn This statement is problematic for several reasons. It seems to intrude stylistically, interrupting the symmetry of the immediately preceding and following lines. Furthermore, such a long-range prophecy lacks punch in the midst of the immediate crisis. After all, even if Israel were destroyed sometime within the next 65 years, a lot could still happen during that time, including the conquest of Judah and the demise of the Davidic family. Finally, the significance of the time frame is uncertain. Israel became an Assyrian province within the next 15 years and ceased to exist as a nation. For these reasons many regard the statement as a later insertion, but why a later editor would include the reference to “65 years” remains a mystery. Some try to relate the prophecy to the events alluded to in Ezra 4:2, 10, which refers to how the Assyrian kings Esarhaddon and Ashurbanipal settled foreigners in former Israelite territory, perhaps around 670 b.c. However, even if the statement is referring to these events, it lacks rhetorical punch in its immediate context and has the earmarks of a later commentary that has been merged with the text in the process of transmission.
  37. Isaiah 7:9 tn Heb “if you do not believe, you will not endure.” The verb forms are second plural; the Lord here addresses the entire Davidic family and court. (Verse 4 was addressed to the king.) There is a wordplay in the Hebrew text, designed to draw attention to the alternatives set before the king (cf. 1:20). “Believe” (תַאֳמִינוּ, taʾaminu) is a Hiphil form of the verb אָמָן (ʾaman); “endure” (תֵאָמֵנוּ, teʾamenu) is a Niphal form of this same verb.
  38. Isaiah 7:11 tn Heb “Make it as deep as Sheol or make it high upwards.” These words suggest that Ahaz can feel free to go beyond the bounds of ordinary human experience.
  39. Isaiah 7:12 tn Ahaz uses the verb נָסַה (nasah, “test”) in its negative sense of “challenge, provoke.” However, this is false piety, a smokescreen designed to cover up his lack of faith in the Lord.
  40. Isaiah 7:13 tn Heb “and he said.” The subject is unexpressed, but the reference to “my God” at the end of the verse indicates the prophet is speaking.
  41. Isaiah 7:13 tn The verb is second plural in form, because the prophet addresses the whole family of David. He continues to use the plural in v. 14 (with one exception; see the notes on that verse), but then switches back to the second singular (addressing Ahaz specifically) in vv. 16-17.
  42. Isaiah 7:13 tn Heb “house.” See the note at v. 2.
  43. Isaiah 7:13 sn The address to the “house of David” is designed to remind Ahaz and his royal court of the protection promised to them through the Davidic covenant. The king’s refusal to claim God’s promise magnifies his lack of faith.
  44. Isaiah 7:14 tn The Hebrew term אוֹת (ʾot, “sign”) can refer to a miraculous event (see v. 11), but it does not carry this sense inherently. Elsewhere in Isaiah the word usually refers to a natural occurrence or an object/person vested with special significance (see 8:18; 19:20; 20:3; 37:30; 55:13; 66:19). Only in 38:7-8, 22 does it refer to a miraculous deed that involves suspending or overriding natural laws. The sign outlined in vv. 14-17 involves God’s providential control over events and their timing, but not necessarily miraculous intervention.
  45. Isaiah 7:14 tn Heb “the young woman.” The Hebrew article has been rendered as a demonstrative pronoun (“this”) in the translation to bring out its force. In addition, the syntactical sequence of הִנֵּה (hinneh) followed by the article followed by a noun always refers to something definite and present to the speaker and audience. It is very likely that Isaiah pointed to a woman who was present at the scene of the prophet’s interview with Ahaz. Isaiah had met him where the people wash clothes (7:3) and likely there were many women present at the scene. Isaiah’s address to the “house of David” and his use of second plural forms directly suggest other people were present, and his use of the second feminine singular verb form (“you will name”) later in the verse is best explained if addressed to a woman who is present.
  46. Isaiah 7:14 tn Traditionally, “virgin.” Because this verse from Isaiah is quoted in Matt 1:23 in connection with Jesus’ birth, the Isaiah passage has been regarded since the earliest Christian times as a prophecy of Christ’s virgin birth. Much debate has taken place over the best way to translate this Hebrew term, although ultimately one’s view of the doctrine of the virgin birth of Christ is unaffected. Though the Hebrew word used here (עַלְמָה, ʿalmah) can sometimes refer to a woman who is a virgin (Gen 24:43), it does not carry this meaning inherently. The word is simply the feminine form of the corresponding masculine noun עֶלֶם (ʿelem, “young man”; cf. 1 Sam 17:56; 20:22). The Aramaic and Ugaritic cognate terms are both used of women who are not virgins. The word seems to pertain to age, not sexual experience, and would normally be translated “young woman.” The LXX translator(s) who later translated the Book of Isaiah into Greek sometime between the second and first century b.c., however, rendered the Hebrew term by the more specific Greek word παρθένος (parthenos), which does mean “virgin” in a technical sense. This is the Greek term that also appears in the citation of Isa 7:14 in Matt 1:23. Therefore, regardless of the meaning of the term in the OT context, in the NT Matthew’s usage of the Greek term παρθένος clearly indicates that from his perspective a virgin birth has taken place.
  47. Isaiah 7:14 tn Elsewhere the adjective הָרָה (harah), when used predicatively, refers to a past pregnancy (from the narrator’s perspective, 1 Sam 4:19), to a present condition (Gen 16:11; 38:24; 2 Sam 11:5), and to a conception that is about to occur in the near future (Judg 13:5, 7). (There is some uncertainty about the interpretation of Judg 13:5, 7, however. See the notes to those verses.) In Isa 7:14 one could translate, “the young woman is pregnant.” In this case the woman is probably a member of the royal family. Another option, the one followed in the present translation, takes the adjective in an imminent future sense, “the young woman is about to conceive.” In this case the woman could be a member of the royal family, or, more likely, the prophetess with whom Isaiah has sexual relations shortly after this (see 8:3).
  48. Isaiah 7:14 tn Heb “and you will call his name.” The words “young woman” are supplied in the translation to clarify the identity of the addressee. The verb is normally taken as an archaic third feminine singular form here, and translated, “she will call.” However the form (קָרָאת, qaraʾt) is more naturally understood as second feminine singular, in which case the words would be addressed to the young woman mentioned just before this. In the three other occurrences of the third feminine singular perfect of I קָרָא (qaraʾ, “to call”), the form used is קָרְאָה (qarʾah; see Gen 29:35; 30:6; 1 Chr 4:9). A third feminine singular perfect קָרָאת does appear in Deut 31:29 and Jer 44:23, but the verb here is the homonym II קָרָא (“to meet, encounter”). The form קָרָאת (from I קָרָא, “to call”) appears in three other passages (Gen 16:11; Isa 60:18; Jer 3:4 [Qere]) and in each case is second feminine singular.
  49. Isaiah 7:14 sn The name Immanuel means “God [is] with us.”
  50. Isaiah 7:15 tn Or, perhaps “cream,” frequently, “curds” (NAB, NASB, NIV, NRSV, NLT); KJV, ASV “butter”; CEV “yogurt.”
  51. Isaiah 7:15 tn Heb “for his knowing.” Traditionally the preposition has been translated in a temporal sense, “when he knows.” However, though the preposition ל (lamed) can sometimes have a temporal force, it never carries such a nuance in any of the 40 other passages where it is used with the infinitive construct of יָדַע (yadaʿ, “to know”). Most often the construction indicates purpose/result. This sense is preferable here. The following context indicates that sour milk and honey will epitomize the devastation that God’s judgment will bring upon the land. Cultivated crops will be gone, and the people will be forced to live off the milk produced by their goats and the honey they find in the thickets. As the child is forced to eat a steady diet of this sour milk and honey, he will be reminded of the consequences of sin and motivated to make correct moral decisions in order to avoid further outbreaks of divine discipline.
  52. Isaiah 7:16 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.
  53. Isaiah 7:16 sn Since “two kings” are referred to later in the verse, the “land” must here refer to Syria-Israel.
  54. Isaiah 7:16 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 (mippeney, “from before”) introduces the cause of loathing/dread (see Gen 27:46; Exod 1:12; Num 22:3).
  55. Isaiah 7:17 tn Heb “days” (so KJV, NAB); NASB, NRSV “such days.”
  56. Isaiah 7:17 sn Initially the prophecy appears to be a message of salvation. Immanuel seems to have a positive ring to it, sour milk and honey elsewhere symbolize prosperity and blessing (see Deut 32:13-14; Job 20:17), verse 16 announces the defeat of Judah’s enemies, and verse 17a could be taken as predicting a return to the glorious days of David and Solomon. However, the message turns sour in verses 17b-25. God will be with his people in judgment, as well as salvation. The curds and honey will be signs of deprivation, not prosperity, the relief announced in verse 16 will be short-lived, and the new era will be characterized by unprecedented humiliation, not a return to glory. Because of Ahaz’s refusal to trust the Lord, potential blessing would be transformed into a curse, just as Isaiah turns an apparent prophecy of salvation into a message of judgment. Because the words “the king of Assyria” are rather awkwardly tacked on to the end of the sentence, some regard them as a later addition. However, the very awkwardness facilitates the prophet’s rhetorical strategy here, as he suddenly turns what sounds like a positive message into a judgment speech. Actually, “the king of Assyria,” stands in apposition to the earlier object “days,” and specifies who the main character of these coming “days” will be.
  57. Isaiah 7:18 tn Heb “in that day” (so KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
  58. Isaiah 7:18 sn Swarming flies are irritating; bees are irritating and especially dangerous because of the pain they inflict with their sting (see Deut 1:44; Ps 118:12). The metaphors are well chosen, for the Assyrians (symbolized by the bees) were much more powerful and dangerous than the Egyptians (symbolized by the flies). Nevertheless both would put pressure on Judah, for Egypt wanted Judah as a buffer state against Assyrian aggression, while Assyrian wanted it as a base for operations against Egypt. Following the reference to sour milk and honey, the metaphor is especially apt, for flies are attracted to dairy products and bees can be found in the vicinity of honey.
  59. Isaiah 7:19 tn Heb “and shall rest” (so KJV, ASV); NASB, NIV, NRSV “and settle.”
  60. Isaiah 7:19 tn The meaning of this word (נַהֲלֹל, nahalol) is uncertain; some understand this as referring to another type of thorn bush. For bibliography, see HALOT 676 s.v. I *נַהֲלֹל.
  61. Isaiah 7:20 tn Heb “in that day” (so ASV, NASB); KJV “In the same day.”
  62. Isaiah 7:20 tn Heb “the river” (so KJV); NASB “the Euphrates.” The name of the river has been supplied in the present translation for clarity.
  63. Isaiah 7:20 tn Heb “the hair of the feet.” The translation assumes that the word “feet” is used here as a euphemism for the genitals. See BDB 920 s.v. רֶגֶל.
  64. Isaiah 7:21 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.
  65. Isaiah 7:22 tn The verb that introduces this verse serves as a discourse particle and is untranslated, see note on 2:2.
  66. Isaiah 7:23 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.
  67. Isaiah 7:23 tn Heb “will become” (so NASB); NAB “shall be turned to.”
  68. Isaiah 7:24 tn Heb “with arrows and a bow.” The more common English idiom is “bow[s] and arrow[s].”
  69. Isaiah 7:24 tn Heb “go” (so NAB, NIV, NRSV); TEV “go hunting.”
  70. Isaiah 7:24 tn Heb “will be” (so NASB, NRSV).
  71. Isaiah 7:25 tn Heb “and all the hills which were hoed with a hoe, you will not go there [for] fear of the thorns and briers.”
  72. Isaiah 7:25 tn Heb “and it will become a pasture for cattle and a trampling place for sheep.”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.
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Isaiah 5
Isaiah 8
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2 Corinthians 11:16-33
New English Translation

Paul’s Sufferings for Christ

16 I say again, let no one think that I am a fool.[a] But if you do, then at least accept me as a fool, so that I too may boast a little. 17 What I am saying with this boastful confidence[b] I do not say the way the Lord would.[c] Instead it is, as it were, foolishness. 18 Since many[d] are boasting according to human standards,[e] I too will boast. 19 For since you are so wise, you put up with[f] fools gladly. 20 For you put up with[g] it if someone makes slaves of you, if someone exploits you, if someone takes advantage of you, if someone behaves arrogantly[h] toward you, if someone strikes you in the face. 21 (To my disgrace[i] I must say that we were too weak for that!)[j] But whatever anyone else dares to boast about[k] (I am speaking foolishly), I also dare to boast about the same thing.[l] 22 Are they Hebrews? So am I. Are they Israelites? So am I. Are they descendants of Abraham? So am I. 23 Are they servants of Christ? (I am talking like I am out of my mind!) I am even more so: with much greater labors, with far more imprisonments, with more severe beatings, facing death many times. 24 Five times I received from the Jews forty lashes less one.[m] 25 Three times I was beaten with a rod.[n] Once I received a stoning.[o] Three times I suffered shipwreck. A night and a day I spent adrift in the open sea. 26 I have been on journeys many times, in dangers from rivers, in dangers from robbers,[p] in dangers from my own countrymen, in dangers from Gentiles, in dangers in the city, in dangers in the wilderness,[q] in dangers at sea, in dangers from false brothers, 27 in hard work and toil,[r] through many sleepless nights, in hunger and thirst, many times without food, in cold and without enough clothing.[s] 28 Apart from other things,[t] there is the daily pressure on me of my anxious concern[u] for all the churches. 29 Who is weak, and I am not weak? Who is led into sin,[v] and I do not burn with indignation? 30 If I must boast,[w] I will boast about the things that show my weakness.[x] 31 The God and Father of the Lord Jesus, who is blessed forever, knows I am not lying. 32 In Damascus, the governor[y] under King Aretas was guarding the city of Damascus[z] in order to arrest[aa] me, 33 but I was let down in a rope-basket[ab] through a window in the city wall, and escaped his hands.

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Footnotes

  1. 2 Corinthians 11:16 tn Or “am foolish.”
  2. 2 Corinthians 11:17 tn Grk “with this confidence of boasting.” The genitive καυχήσεως (kauchēseōs) has been translated as an attributive genitive (the noun in the genitive functions as an adjective of the noun modified).
  3. 2 Corinthians 11:17 tn Or “say with the Lord’s authority.”
  4. 2 Corinthians 11:18 sn Many is a reference to Paul’s opponents.
  5. 2 Corinthians 11:18 tn Grk “according to the flesh.”
  6. 2 Corinthians 11:19 tn Or “you tolerate.”
  7. 2 Corinthians 11:20 tn Or “you tolerate.”
  8. 2 Corinthians 11:20 tn See L&N 88.212.
  9. 2 Corinthians 11:21 tn Or “my shame.”
  10. 2 Corinthians 11:21 sn It seems best, in context, to see the statement we were too weak for that as a parenthetical and ironic comment by Paul on his physical condition (weakness or sickness) while he was with the Corinthians (cf. 2 Cor 12:7-10; Gal 4:15).
  11. 2 Corinthians 11:21 tn The words “to boast about” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context, and this phrase serves as the direct object of the preceding verb.
  12. 2 Corinthians 11:21 tn Grk “I also dare”; the words “to boast about the same thing” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context, and this phrase serves as the direct object of the preceding verb.
  13. 2 Corinthians 11:24 tn Grk “forty less one”; this was a standard sentence. “Lashes” is supplied to clarify for the modern reader what is meant.
  14. 2 Corinthians 11:25 sn Beaten with a rod refers to the Roman punishment of admonitio according to BDAG 902 s.v. ῥαβδίζω. Acts 16:22 describes one of these occasions in Philippi; in this case it was administered by the city magistrates, who had wide powers in a military colony.
  15. 2 Corinthians 11:25 sn Received a stoning. See Acts 14:19, where this incident is described.
  16. 2 Corinthians 11:26 tn Or “bandits.” The word normally refers more to highwaymen (“robbers”) but can also refer to insurrectionists or revolutionaries (“bandits”).
  17. 2 Corinthians 11:26 tn Or “desert.”
  18. 2 Corinthians 11:27 tn The two different words for labor are translated “in hard work and toil” by L&N 42.48.
  19. 2 Corinthians 11:27 tn Grk “in cold and nakedness.” Paul does not mean complete nakedness, however, which would have been repugnant to a Jew; he refers instead to the lack of sufficient clothing, especially in cold weather. A related word is used to 1 Cor 4:11, also in combination with experiencing hunger and thirst.
  20. 2 Corinthians 11:28 sn Apart from other things. Paul refers here either (1) to the external sufferings just mentioned, or (2) he refers to other things he has left unmentioned.
  21. 2 Corinthians 11:28 tn “Anxious concern,” so translated in L&N 25.224.
  22. 2 Corinthians 11:29 tn Or “who is caused to stumble.”
  23. 2 Corinthians 11:30 tn Grk “If boasting is necessary.”
  24. 2 Corinthians 11:30 tn Or “about the things related to my weakness.”
  25. 2 Corinthians 11:32 tn Grk “ethnarch.”sn The governor was an official called an “ethnarch” who was appointed to rule on behalf of a king over a certain region.
  26. 2 Corinthians 11:32 tn Grk “the city of the Damascenes.”
  27. 2 Corinthians 11:32 tn Or “to seize,” “to catch.”
  28. 2 Corinthians 11:33 tn In Acts 9:25 the same basket used in Paul’s escape is called a σπυρίς (spuris), a basket larger than a κόφινος (kophinos). It was very likely made out of rope, so the translation “rope-basket” is used.
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2 Corinthians 10
2 Corinthians 12
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Psalm 54
New English Translation

Psalm 54[a]

For the music director, to be accompanied by stringed instruments; a well-written song[b] by David. It was written when the Ziphites came and informed Saul: “David is hiding with us.”[c]

54 O God, deliver me by your name.[d]
Vindicate me[e] by your power.
2 O God, listen to my prayer.
Pay attention to what I say.[f]
3 For foreigners[g] attack me;[h]
ruthless men, who do not respect God, seek my life.[i] (Selah)
4 Look, God is my deliverer.[j]
The Lord is among those who support me.[k]
5 May those who wait to ambush me[l] be repaid for their evil.[m]
As a demonstration of your faithfulness,[n] destroy them.
6 With a freewill offering I will sacrifice[o] to you.
I will give thanks to your name, O Lord, for it is good.
7 Surely[p] he rescues me from all trouble,[q]
and I triumph over my enemies.[r]

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Footnotes

  1. Psalm 54:1 sn Psalm 54. The psalmist asks God for protection against his enemies, confidently affirms that God will vindicate him, and promises to give thanks to God for his saving intervention.
  2. Psalm 54:1 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. See the note on the phrase “well-written song” in the superscription of Ps 52.
  3. Psalm 54:1 tn Heb “Is not David hiding with us?”sn According to the superscription, David wrote this psalm during the period when Saul was seeking his life. On one occasion the Ziphites informed Saul that David was hiding in their territory (see 1 Sam 23:19-20).
  4. Psalm 54:1 tn God’s “name” refers here to his reputation and revealed character, which would instill fear in the psalmist’s enemies (see C. A. Briggs and E. G. Briggs, Psalms [ICC], 2:17).
  5. Psalm 54:1 tn The imperfect verbal form is used here to express the psalmist’s wish or request.
  6. Psalm 54:2 tn Heb “to the words of my mouth.”
  7. Psalm 54:3 tc Many medieval Hebrew mss read זֵדִים (zedim, “proud ones”) rather than זָרִים (zarim, “foreigners”). This is a case of confusing ד (dalet) and ר (resh). The term זֵדִים (zedim) occurs in parallelism with עָרִיצִים (ʿaritsim, “violent ones”) in Ps 86:14 and Isa 13:11. However, זָרִים (zarim) is parallel to עָרִיצִים in Isa 25:5; 29:5; Ezek 28:7; 31:12.
  8. Psalm 54:3 tn Heb “rise against me.”
  9. Psalm 54:3 tn Heb “and ruthless ones seek my life, they do not set God in front of them.”
  10. Psalm 54:4 tn Or “my helper.”
  11. Psalm 54:4 tn Or “sustain my life.”
  12. Psalm 54:5 tn Heb “to those who watch me [with evil intent].” See also Pss 5:8; 27:11; 56:2.
  13. Psalm 54:5 tn The Kethib (consonantal text) reads a Qal imperfect, “the evil will return,” while the Qere (marginal reading) has a Hiphil imperfect, “he will repay.” The parallel line has an imperative (indicating a prayer/request), so it is best to read a jussive form יָשֹׁב (yashov, “let it [the evil] return”) here.
  14. Psalm 54:5 tn Heb “in [or “by”] your faithfulness.”
  15. Psalm 54:6 tn The cohortative verbal form expresses the psalmist’s resolve/vow to praise.
  16. Psalm 54:7 tn Or “for,” indicating a more specific reason why he will praise the Lord’s name (cf. v. 6).
  17. Psalm 54:7 tn The perfects in v. 7 are probably rhetorical, indicating the psalmist’s certitude and confidence that God will intervene. The psalmist is so confident of God’s positive response to his prayer, he can describe God’s deliverance and his own vindication as if they were occurring or had already occurred.
  18. Psalm 54:7 tn Heb “and on my enemies my eyes look.”
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Psalm 53
Psalm 55
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Proverbs 23:1-3
New English Translation

23 When you sit down to eat with a ruler,
consider carefully[a] what[b] is before you,
2 and put a knife to your throat[c]
if you possess a large appetite.[d]
3 Do not crave that ruler’s[e] delicacies,
for[f] that food is deceptive.[g]

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Footnotes

  1. Proverbs 23:1 tn The construction uses the imperfect tense of instruction with the infinitive absolute to emphasize the careful discernment required on such occasions. Cf. NIV “note well”; NLT “pay attention.”
  2. Proverbs 23:1 tn Or “who,” referring to the ruler (so ASV, NAB, TEV).
  3. Proverbs 23:2 sn The expression “put a knife to your throat” is an idiom that means “curb your appetite” or “control yourself” (cf. TEV). The instruction was from a time when people dealt with all-powerful tyrants. To enter the presence of such a person and indulge one’s appetites would be to take a very high risk.
  4. Proverbs 23:2 tn Heb “an owner of appetite.” The idiom בַּעַל נֶפֶשׁ (baʿal nefesh) refers to someone who possesses a large appetite (cf. NAB “a ravenous appetite”). A person with a big appetite is in danger of taking liberties when invited to court.
  5. Proverbs 23:3 tn Heb “his”; the referent (the ruler mentioned in v. 1) has been specified in the translation for clarity.
  6. Proverbs 23:3 sn The final line gives the causal clause: The impressive feast is not what it appears to be; the king is not doing you a favor, but rather wants something from you or is observing you (K&D 17:104); cf. TEV “he may be trying to trick you.”
  7. Proverbs 23:3 sn Verses 1-3 form the sixth saying about being cautious before rulers (cf. Instruction of Amememope, chap. 23, 23:13-18). One should not get too familiar with rulers, for they always have ulterior motives. The Mishnah cites Gamaliel as warning that a ruler only draws someone into his court for his purpose, but in their day of trouble he will not be there to help them (m. Avot 2:3).
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Proverbs 22
Proverbs 24
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New English Translation (NET)

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