Tag Info

Hot answers tagged

16

Good question - could take a book to answer! Here are some brief notes by way of a preliminary answer. The key phrase which unlocks (or veils?) identity is in v. 12: "O Lucifer, son of the morning!" Hebrew: הֵילֵ֣ל בֶּן־שָׁ֑חַר | hêlēl ben-šāḥar Greek: ὁ ἑωσφόρος ὁ πρωὶ ἀνατέλλων | ho heōsphoros ho prōi anatellōn Grk trans.: the Day Star, which ...


8

Side note: This is an example of poetic verse where a lot is lost in translation. "I form light and create darkness" Yotzer or u'voreh choshekh - Just four words in the original Hebrew "I make well-being and create calamity" Oseh shalom u'voreh ra – also just four words in Hebrew "I am the LORD, who does all these things." Ani Adonai oseh kol eleh - ...


8

It's possible to be a little more emphatic about the connection to Isaiah 63:3 which is routinely cited by commentators as an "intertext" for Revelation 19:13. This is a significant connection because, as noted in the question, this is judgment context, and the "blood" in question is that of the LORD's enemies. But (again, as noted), in Revelation the ...


8

Reading Revelation 19 with chapter 14 As a quick preface, I think the imagery from Revelation 19, of the blood-spattered robe and the winepress, needs to be read in unison with Revelation 14, where we also find the winepress image being used. Some writers are evenly split between Views 1 and 3, described below, with a few actually holding to both. Davïd ...


7

I have searched my electronic copy of Biblia Sacr JUXTA Vulgatam Clementinam and it seems in all three cases I could find, lucifer means the morning star (the planet Venus) or possibly just the day in one instance. It seems to be used as an image which suits both the Devil and Christ. It is only Capitalized as a personification in Isaiah where it seems to ...


7

Immediate Context The prophecy in Isaiah 9 seems primarily concerned with the survival of the throne of David in the kingdom of Judah (verse 9.7,21) under the threat of Syria and Israel (9.9,11-12,21). This fits the historic context of the eighth century BC, as well as the context of the immediately preceding chapters, Isaiah 7-8, which is concerned with ...


7

One consideration for translations is to distinguish translated names from the in-text explanations of names that we sometimes get (e.g. the explanations for the names of many of Yaakov's sons). A translation should never give the impression that the text explicitly assigns a name when it does not. So, for example, since "ha-satan" can mean many things, ...


6

The context of the two books gives an insight: In the Psalm, the Psalmist is saying that those who follow God (The Righteous) will flourish. The Righteous delight in the LORD (vs 4-5), they Praise the LORD (vs 1-3), etc. Isaiah on the other hand is a book of Judgement on Israel. Isaiah 57 looks at the fact that although Israel is chosen as God's people, ...


6

The NET Bible translator's notes: The precise meaning of לִּילִית (lilit) is unclear, though in this context the word certainly refers to some type of wild animal or bird. The word appears to be related to לַיְלָה (laylah, “night”). Some interpret it as the name of a female night demon, on the basis of an apparent Akkadian cognate used as the name of a ...


6

Hebrew The entire English phrase "Those who wait upon" (or "Those who wait for") is translated from one word: vekovye (וְקֹויֵ֤). This word finds its root in Hebrew qavah. If we look at the Strong's entry for this word, we see this: to wait, look for, hope, expect (Qal) waiting (participle) (Piel) to wait or look eagerly for to ...


6

This answer addresses the five books of Moses (torah), not the whole of tanakh (and nothing from the additional Christian scriptures). The most popular multi-author theory is the Documentary Hypothesis, which postulates four sources (not authors) -- J, E, P, and D -- and a redactor. Richard Friedman's book Who Wrote the Bible? is an accessible, ...


6

This is Hebrew poetry, and it should be examined with the parallels in mind. Isaiah 40:12 Who hath measured the-waters in-the-hollow-of-his-hand, and-meted-out heaven with-the-span [of his hand], and-calculated the-dust of-the-earth in-a-measure, and-weighed ...


5

Isaiah 52:13-53:12 constitutes what is considered the fourth Servant song. The others are Isaiah 42:1-9, Isaiah 49:1-13, and Isaiah 50:4-9. Also, some consider Isaiah 61:1-3 a fifth Servant song, though the word "servant" is not used there. All of these songs speak of a Servant called by God to lead the nations. There is no clear referant within Isaiah ...


5

To say that "God is the author" of the Bible is not entirely a correct statement of the Christian position. Christians do not believe that God dictated the words of the Bible, in the way that Islam believes about the Koran. The Catholic and Protestant positions are summarized here. To induce a person to write is not to take on oneself the responsibility ...


5

Option 1 is almost certainly what Isaiah meant El-Gibbor strongly parallels names like Ishmael ("God has hearkened") and Elizabeth ("God's promise"). According to a footnote in the NET Bible: גִּבּוֹר (gibbor) is probably an attributive adjective (“mighty God”), though one might translate “God is a warrior” or “God is mighty.” Scholars have interpreted ...


5

All translation is based on an understanding of the underlying text, and so is to a greater or lesser extent doctrinal in nature. Most of the time it doesn't matter. But these things are really a matter of opinion. The Hebrew is invariant, the transliteration is of the Hebrew that would be translated. I suspect that the Jewish translation is more motivated ...


5

There is, as Richard points out, a whole Wikipedia page dedicated to the subject which is far superior to my quick answer down here. Topheth is probably synonymous with the valley of Hinnom (Jer 7:32), which is exactly that valley south of Jerusalem where children was sacrificed to Moloech. So you are right when associating this with Gehenna/Hell. The ...


5

Identifying the Servant Yisra'el in Isa. 49:3 The suffering servant in Isaiah 49:3 cannot be the nation of Israel. It is certainly true that the prophet Isaiah identifies the servant in Isa. 49:3 by the name "Yisra'el" when he writes, 3 And said to me, "You are my servant, O' Yisra'el, in whom I will be glorified." וַיֹּאמֶר לִי עַבְדִּי־אָתָּה ...


5

What one has to remember is the blood on the robe that the rider on the white horse wears,is symbolic and the verse is to be interpreted symbolically.An example of this method of interpretation is in this same chapter of Revelation at verse 15 where we read, Out of his mouth comes a sharp sword with which to strike down the nations. When this ...


5

The Idea in Brief Those who follow the Lamb in heaven are clothed in white except the Lamb, who was slain and whose robe appears late in the narrative drenched in blood. So there is imagery that His blood was not only the basis for saving and making the robes of the elect to be white, but was also the basis for defeating sin and its power. That is, the ...


5

You do realise (I trust) that the verb bārakh “to bless” is not actually the same word as the noun bεrεkh “knee”, though they are written the same in unvocalised Hebrew script. But, historically they do seem to belong to the same root. In most Semitic languages the verb b-r-k means “to bow down to, praise, bless” (said of a man/woman praising/blessing a ...


5

Isaiah 7:11 makes it clear that this boy's birth will be a sign to King Ahaz. The boy would be named Immanuel, meaning "God with us," so Ahaz would know God had not abandoned his people, and would deliver them from the armies that were poised to attack. According to verse 14, the boy's mother was already pregnant when Isaiah and Ahaz had this conversation, ...


4

The Hebrew uses masculine grammar to talk about the servant. As noted by HebrewHammer, the word we would expect if singular is לו. The word here, לָמוֹ, is of unclear number. However, it doesn't actually matter -- this refers to a group (the nation of Israel), which can be referred to as either plural or singular. Throughout Tanakh we see singular ...


4

Most Jewish people interpret this chapter as a continuation of the personification of the nation of Israel from the previous chapter. The Targum of Jonathan, which is a midrashic commentary in the form of a loose translation, explains this chapter as having two separate subjects. The first, receives all the exaltation, that is the Moshiac. The second, who ...


4

When one sleeps, it actually appears like the person is a corpse. (When I sleep, I snore, but that is different.) When my children were very, very young and sleeping in the crib, I would actually nudge them to ensure they were not dead, because in sleep the resemblance is almost exactly akin to death (except for those who snore like me). When the Bible ...


4

"The name of YHVH comes from afar" seems puzzling; YHVH may come from afar, but what does it mean for his name to do so? Rashi, the medieval compiler of rabbinic tradition, writes the following: the Name of the Lord: His might, which will be for Him as a name, viz., what He will do to Sennacherib. He does not give a source, but this interpretation is ...


4

I think the "meaning" of this word in the context is that Yahweh (God) will lift the curse from the ground. The thorns and thistles (nettles) are the result of the curse on the ground. Isaiah is prophesying that there will be a time when these products of the curse of the ground will be removed, and then substituted with "living" plants that actually bear ...


4

I guess we are into Bible trivia here but it is an unidentified desert plant. It apparently comes from the root word סָרַף which means to burn. Therefore it was probably a prickly bush/plant that 'burned' when one was pricked by it. It is not used anywhere else in the Bible.


4

That is a good question, Stephen. Isaiah does not give many details, but he also does not claim that God told him to go in to this woman. He only claims that God provided the name for the child. There are a few things to consider: Isaiah was told to take his son with him in the previous chapter (Isaiah 7:3), which should indicate that he did have a wife. ...


4

The answer isn't difficult if you get the translation right. The translation used in the question is skewed to fit with the Christian image that G-d only creates good. That is not Isaiah's lesson. He is teaching that there is only one G-d and that G-d creates all things. The question here makes that analysis difficult because it mistranslates a single, ...



Only top voted, non community-wiki answers of a minimum length are eligible