Dead Sea Scrolls Textual Critical Edition – Isaiah

1QIsaa: and Jerusalem (plene spelling). 4QIsaa and Masoretic have the defective spelling וירושלם.

1QIsaa*, 4QIsaj, Mas: in the days. 1QIsaa has a correction causing it to read ביומי, which isn't found anywhere else in the scroll. This may just be an orthographical alternative, and so provides no change of meaning. The scribe himself might be showing an influence of Aramaic on his writing, for יומי is how days would be written in Aramaic (see Dan. 2:44; 5:11).

1QIsaa, Mas: and give ear. 4QIsaj has the misspelling הזינוו. No change of meaning.

1QIsaa, Mas: Israel. 4QIsaj has וישראל meaning but Israel, a reading supported by the LXX: .

1QIsaa: not (plene spelling) 4QIsaj and Masoretic have the defective spelling לא.

1QIsaa, LXX: And my family. 4QIsaa and Masoretic read עמי, omitting the initial ו meaning And.

1QIsaa: not. 4QIsab and Masoretic have the defective spelling לא.

4QIsab^(vid), Mas: sinful. 1QIsaa has the not before seen spelling חוטה, probably a plene orthographic alternative spelling of חטא.

1QIsaa: every (plene spelling). MurIsa and Masoretic have the defective spelling כל.

1QIsaa: head (plene spelling). 4QIsaj, MurIsa, and Masoretic have the defective spelling ראש.

1QIsaa: sick (plene spelling). 4QIsaj, MurIsavid and Masoretic have the defective spelling לחלו.

1QIsaa: head (plene spelling). MurIsa and Masoretic have the defective spelling ראש.

1QIsaa, Mas: sore (plene spelling). 4QIsab has the defective spelling וחברה.

1QIsaa: not (plene spelling). MurIsa and Masoretic have the defective spelling לא.

1QIsaa: And they shall trample upon it.

1QIsaa: They

4QIsaf, Masoretic, LXX: listen. 1QIsaa has ואזינו meaning and listen.

1QIsaa: to trample (plene spelling). 4QIsaf and Masoretic have the defective spelling רמס, and omit the initial ל meaning to. 4QIsaf and Masoretic imply the to; 1QIsaa has it explicitly.

1QIsaa: not (plene spelling). 4QIsaf and Masoretic have the defective spelling לא.

1QIsaa: your hands (plene spelling). 4QIsaf and Masoretic have defective spelling ידיכם. Many manuscripts among the Dead Sea Scrolls demonstrate a very severe orthography, especially when it comes to the pronominal suffixes. We see numerous places where the usual Masoretic כם- is the fuller כמה-, as seen here in 1QIsaa. This demonstrates that the Qumran texts were being copied during a time of development within the Hebrew language; specifically the influence of Aramaic. Nothing is more apparent than that the Hebrew alphabet changed from Paleo-Hebrew to the Aramaic-influenced Babylonian-Phoenician Hebrew. Paleo-Hebrew didn’t have the “final forms” of letters such as מ/ם, כ/ך, etc., etc. Problem is it’s not consistent within the Dead Sea Scrolls, where we see the final and non-final (commonly known as plene-medial) forms being employed, sometimes even within the same verse (and sometimes we even see plene-medial forms at the end of words, and final forms within them - see the full transcription of 1QIsaa for numerous examples)!

1QIsaa: your fingers with perversion. 4QIsaf, Masoretic and LXX omit.

4QIsaf, Mas, LXX: cleanse yourselves. 1QIsaa reads והזכו meaning and cleanse yourselves.

1QIsaa, Mas: let us reason.4QIsaf spells it נוכח, without the cohortative final ה-, and would mean either we can reason or I can decide.

1QIsaa: He said (plene spelling). 4QIsaf and Masoretic have the defective spelling יאמר.

1QIsaa: be red. 4QIsaf has the alternative spelling יאדמו, which is different to the Masoretic spelling יאדימו. All three mean the same thing.

1QIsaa, Mas: like crimson. 4QIsaf has the word תולעת, which is usually translated as worm or maggot, but in several contexts is used to refer to something deep red/scarlet, due to the fact that red dye was taken from the dried female bodies of the Kermes insect, which lived in the sap of trees. It is very common in the Mediterranean region. No change of meaning between the words used.

1QIsaa^(vid), Mas, LXX: But if. 4QIsaf reads אם meaning But.

1QIsaa, Mas: like a whore (plene spelling). 4QIsaf has the defective spelling לזנה.

1QIsaa: not (plene spelling). 4QIsaf and Masoretic have the defective spelling לא.

1QIsaa: My enemies (plene spelling). 4QIsaf and Masoretic have the defective spelling מצרי.

1QIsaa: from his foes. 4QIsaf^(vid) and Masoretic have מאויבי meaning My foes.

1QIsaa: all (plene spelling). 4QIsaf and Masoretic have the defective spelling כל. The Masoretes pointed this to read כָּל pronounced kal; however the spelling seen in 1QIsaa gives the pronunciation kol. Interestingly, the Masoretes pointed כל as כֹל a few times (Gen. 2:5, 16, 20, Psa. 138:2 etc.) which is the pronunciation kol, indicating that they knew this, so why the incorrect כָּל more often than not? The Qumran scrolls exhibit that the Masoretic vowel-points aren’t correct in numerous cases.

1QIsaa, Mas: I resolve to restore. 4QIsaf reads ואשיב which whilst having the same basic understanding, removes the cohortative meaning from the verb. The Cohortative expresses the strong desire of the speaker upon the direct object in question (not necessarily a guarantee that the desired result will be acquired): in this case, it’s Yahweh’s strong desire that He will restore your judges. The reading of 4QIsaf removes this sense, and makes it a more concrete I will restore, regardless of whether this is volition on Yahweh’s part.

1QIsaa: your judges (plene spelling). 4QIsaf and Masoretic have the defective spelling שפטיך.

1QIsaa, Mas: and her repentant ones. 4QIsaf has this word written twice as ושביה ושביה, giving us a strange reading and her repentant ones, and her repentant ones. Some manuscripts of the LXX appear to give credence to such a reading, taking ושביה as meaning her captives (taking this as coming from שבה rather than שוב): /for her captives and her repentant ones shall escape with justice and with mercy.

1QIsaa: for (plene spelling). 4QIsaf and Masoretic have the defective spelling כי. Throughout the Dead Sea Scrolls we see this orthographic spelling יא-, which in the Masoretic tradition would just be י-. This may demonstrate a pronunciation difference (כיא = kiya’; כי = kiy), or possibly the influence of Aramaic on the Dead Sea Scrolls community.

1QIsaa: no water. 4QIsaf and Masoretic reverse the words (מים אין), giving us the meaning water not = no water.

1QIsaa: The strong man of you all. 4QIsaf and Masoretic read החסן meaning the strong one.

1QIsaa, 4QIsaf, Mas: they shall be. 4QIsae omits this, making they shall be implicit, rather than explicit.

4QIsae, Mas: the mountains. 1QIsaa omits the initial ה meaning the, possibly accidentally. No change of meaning to the verse.

1QIsaa, Mas: and shall be raised. 4QIsae reads ונשא הוא meaning and it shall be raised. In 1QIsaa and Masoretic the it is implicit; 4QIsae has it explicit.

1QIsaa, LXX: over it. 4QIsae, 4QIsaf, and the Masoretic read אליו meaning to it.

4QIsae, 4QIsaf, Mas: all (defective spelling). 1QIsaa reads the plene spelling כול.

1QIsaa: the Gentiles (plene spelling). 4QIsae and Masoretic read the more common defective spelling הגוים. Like with the spelling of כי instead of כיא (see footnote 31 above), 1QIsaa might be demonstrating a difference in pronunciation.

4QIsae, 4QIsaf^(vid) Mas: mountain of Yahweh, and to. 1QIsaa omits this, probably due to parablepsis (אל to אל).

1QIsaa: of the God (plene spelling). 4QIsae and Masoretic have the defective spelling אלהי.

4QIsae, Mas (וירנו), LXX: he may teach us. 1QIsaa reads וירונו meaning they may teach us.

1QIsaa: and let us walk (plene spelling). 4QIsae and Masoretic have the defective spelling ונלכה.

1QIsaa: in his ways (plene spelling). 4QIsae and Masoretic have the defective spelling בארחתיו.

1QIsaa: for (plene spelling). 4QIsae and Masoretic have the defective spelling כי.

1QIsaa: the Gentiles (plene spelling). 4QIsae and Masoretic have the defective spelling הגוים.

4QIsae, Mas: give authoritative settlement. 1QIsaa wrote וה והוכיח, without correcting it by crossing out the first וה.

1QIsaa(corr), 4QIsae, Mas: for peoples. 1QIsaa originally wrote בין עמים meaning between peoples, but then corrected it by crossing out the בין and adding ל superlinearly.

1QIsaa: definite-object marker. 4QIsae and Masoretic omit.

1QIsaa, Mas: and their spears (plene spelling). 4QIsab has the defective spelling וחניתתם.

1QIsaa: for (plene spelling). 4QIsab and Masoretic have the defective spelling כי.

1QIsaa, Mas: you have abandoned (plene spelling). 4QIsab has the defective spelling נטשת.

1QIsaa: Jacob (plene spelling). 4QIsab and Masoretic have the defective spelling יעקב.

1QIsaa: for (plene spelling). 4QIsab and Masoretic have the defective spelling כי.

1QIsaa, Mas: they clap (fig: make alliances). 4QIsab has an alternative spelling יספקו meaning the same thing.

1QIsaa, 4QIsab: end. 4QIsaa and Masoretic have a different form of the word קצה meaning the same thing.

4QIsaa, 4QIsab, Mas: to its chariots (defective spelling). 1QIsaa has the plene spelling למרכבותיו.

1QIsaa: with their fingers (plene spelling). 4QIsab and Masoretic have the defective spelling אצבעתיו.

4QIsaa, 4QIsab, Mas, LXX: And you shall not forgive them. 1QIsaa omits.

4QIsaa, 4QIsab, Mas, LXX: Enter into the rock, and conceal yourself in the dust from the face of the terror of Yahweh, and from the glory of His majesty (LXX+ when he stands up to shatter the land). 1QIsaa omits the verse entirely. Either the end of v9 to end of v10 was not in the original text of Isaiah, or the scribe of 1QIsaa has omitted it by accident, possibly by homoeoteleuton (ולא in v9 to ועיני in v11)

1QIsaa: And the eyes. 4QIsaa and Masoretic read עיני meaning The eyes. The LXX reads , which could support the 1QIsaa reading, or the LXX Hebrew Vorlage had a different text that started כי rather than ו. The rest of the verse would be evidence for a different Hebrew Vorlage for the LXX Isaiah: = גבהות כי עיני יהוה.

4QIsab, Mas, LXX: And upon all that is lifted up. 1QIsaa reads ונשא meaning and is lifted up. LXX also adds meaning and raised up. LXX could either be a double translation of נשא, was influenced by the same words in v13 below, or possibly had an extra Hebrew word in its Vorlage (ועל כל נשא ורמם ?).

1QIsaa: all (plene spelling). 4QIsab and Masoretic have the defective spelling כל.

1QIsaa, Mas: He enters (plene spelling). 4QIsab has the defective spelling יבא.

4QIsab, LXX: the people. 1QIsaa and Masoretic read עמו meaning His (Yahweh’s) people.

1QIsaa: Why do you (pronoun-medial spelling). 4QIsab and Masoretic have the pronoun-final spelling מלכם.

1QIsaa(corr): Yahweh. 1QIsaa*, 4QIsab and Masoretic read אד(ו)ני meaning The Sovereign Master.

1QIsaa: the anklets (plene spelling). 4QIsab and Masoretic have the defective spelling העכסים. The Masoretes vowel pointed this as הָעֲכָסִים/Ha-akasiym. The reading of 1QIsaa however would give the pronunciation Ha-akiysiym. The Dead Sea Scrolls give us numerous examples that cast doubt on the vowel-points utilised by the Masoretes, and why we shouldn’t trust them 100%.

1QIsaa: and the headbands (plene). 4QIsab has the defective spelling והשבשים. The Masoretic gives us an orthographical change, reading והשביסים where ש is exchanged for ס.

4QIsab, Mas, LXX: and the sashes. 1QIsaa reads וקשרים meaning and sashes.

4QIsab, Mas (-חות), LXX: and the cloaks. 1QIsaa omits, possibly by homoteleuton.

4QIsaa, Mas, LXX: and smoke and the brightness of flaming fire by night; indeed, a canopy over all the glory. 1QIsaa omits. See footnote 78.

4QIsaa, Mas, LXX: and it shall be a shelter, to be a shade by day. 1QIsaa omits. Either the scribe, or the manuscript he was copying from, seems to have skipped from יומם in v5 to the same in v6, therefore omitting this section of text.

1QIsaa: the iniquity (plene spelling). 4QIsab and Masoretic have the defective spelling העון.

1QIsaa: He shall hurry. 4QIsab reads ויחישה meaning and let him hurry. Masoretic reads יחישה meaning let him hurry.

4QIsab, Mas, LXX: his work. 1QIsaa reads מעשיהו meaning his works.

1QIsaa, Mas: and let come. 4QIsab reads ותבא meaning and shall come.

1QIsaa: those calling (plene spelling). 4QIsab and Masoretic have the defective spelling האמרים.1QIsaa: darkness (plene spelling). 4QIsab and Masoretic have the defective spelling חשך.

1QIsaa: those calling (plene spelling). 4QIsab and Masoretic have the defective spelling האמרים.1QIsaa: darkness (plene spelling). 4QIsab and Masoretic have the defective spelling חשך.

1QIsaa: and fire. 4QIsab and Masoretic read וחשש meaning and dry grass. 1QIsaa reading seems to have support from the LXX: meaning and consumed.4QIsab, Mas, LXX: the flame. 1QIsaa reads לוהבת meaning the flames.

1QIsaa: and fire. 4QIsab and Masoretic read וחשש meaning and dry grass. 1QIsaa reading seems to have support from the LXX: meaning and consumed.4QIsab, Mas, LXX: the flame. 1QIsaa reads לוהבת meaning the flames.

1QIsaa, Mas, LXX: this. 4QIsab omits, probably by accident.

4QIsab, Mas, LXX: they grow weary. 1QIsab reads יעף meaning he grows weary. The He is in reference to גואים/nation in v26, taking it as a collective noun referring to a singular entity.

1QIsaa, Mas, LXX: his sandals. 4QISab reads נעלו meaning his sandal.

1QIsaa: and like lion-cubs. pap4QIsap and Masoretic read ככפירים meaning like lion-cubs.

pap4QIsap, Mas, LXX: And he shall roar. 1QIsaa reads ינהם meaning He shall roar.

1QIsaa, Mas: and if one looks. pap4QIsap reads והביט meaning and if one will look.

1QIsaa, Mas: His glory (plene spelling). 4QIsaf has the defective spelling כבדו.

1QIsaa: And they shook (plene spelling). 4QIsaf and Masoretic have the defective spelling וינעו.

4QIsaf, Mas, LXX: Woe to me! 1QIsaa either misspells this, or it is a different form unseen before: אילי. Taken by itself, it could be either rulers, trees, rams, all of which make no sense here.

1QIsaa: for (plene spelling). 4QIsaa and Masoretic have the defective spelling כי.

1QIsaa, Mas, LXX: your lips. 4QIsaf reads שפתים meaning the lips.

1QIsaa, 4QIsaf, Mas: saying (defective spelling). 4QIsaa has the plene spelling אומר.

1QIsaa, Mas (ובאזניו): or with its ears. 4QIsaf reads ובאזנו meaning with its ear.

1QIsaa, Mas: inhabitant (plene spelling). 4QIsaf has the defective spelling ישב.

1QIsaa: a tenth (plene spelling). 4QIsaf and Masoretic have the defective spelling עשריה.

1QIsaa: and she will be (plene spelling). 4QIsaf and Masoretic have the defective spelling והיתה.

1QIsaa: all of them (plene spelling). 4QIsae and Masoretic have the defective spelling כלם.

1QIsaa, LXX: omit. 1QIsab and Masoretic include an extra word here יהיה meaning shall be.

1QIsaa: every (plene spelling). 1QIsab and Masoretic have the defective spelling כל.

1QIsaa: the place. 1QIsab and Masoretic read מקום meaning place.

1QIsab, Mas, LXX: and with bow. 1QIsaa reads ובקשתות meaning and with bows.

1QIsaa, 4QIsaf, Mas: for (defective spelling). 1QIsaa has the plene spelling כיא.

1QIsaa: and you call to testify. 4QIsae and Masoretic read ואעידה meaning And I shall call to testify. 1QIsaa has the support of the LXX: / and you are to make witnesses [for Me].

1QIsaa, Mas: Uriah. 4QIsae reads the fuller form of Uriah in Hebrew אוריהו/UriYahuw.

1QIsaa: the priest (plene spelling). 4QIsae and Masoretic have the defective spelling הכהן.

1QIsaa: Jeberekiah. 4QIsae and Masoretic read the fuller form of Jeberekiah in Hebrew יברכיהו/YeberekhYahuw.

4QIsae, Mas, LXX: the prophetess. 1QIsaa reads הנביא meaning the prophet. As the following words all refer to she, 1QIsaa has made a scribal mistake here.

1QIsaa, Mas, LXX: to me. 4QIsae omits.

4QIsae: Hosh (plene spelling). 1QIsaa and Masoretic have the defective spelling חש. Masoretes incorrectly vowel pointed this as חָשׁ/hash.

1QIsaa: his father. 4QIsae and Masoretic read אבי meaning my father.

1QIsaa: and his mother. 4QIsae, 4QIsaf and Masoretic read ואמי meaning and my mother.

1QIsaa: Samaria (plene spelling). 4QIsaeand Masoretic have the defective spelling שמרון.

1QIsaa: saying (plene spelling). 4QIsaf and Masoretic have the defective spelling לאמר.

4QIsae, 4QIsaf, Mas: for (defective spelling). 1QIsaa has the plene spelling כיא.

4QIsae, Mas (השלח), LXX: the Shiloakh. 1QIsaa reads השולח meaning the Sholoakh. Either this is an orthographical spelling variation, or the scribe of 1QIsaa misread the original י.

1QIsaa: the flowing (plene spelling). 4QIsaf and Masoretic have the defective spelling ההלכים.

1QIsaa: gently (plene spelling). 4QIsaf and Masoretic have the defective spelling לאט. The Masoretes vowel pointed אט to read אַט/‘at; whereas 1QIsaa gives the pronunciation as ‘owt. This would indicate that the Masoretes had the incorrect pronunciation of the word, and why we should question the Masoretic vowel points more than has been done so previously.

4QIsae, 4QIsaf, Mas: and the son. 1QIsaa reads ואת בן, which is the inclusion of the definite-object marker.

4QIsae, 4QIsaf, Mas: all (defective spelling). 1QIsaa has the plene spelling כול.

1QIsaa, 4QIsae, Mas: his glory (plene spelling). 4QIsaf has the defective spelling כבדו.

1QIsaa: his banks (plene spelling). Masoretic has the defective spelling גדותיו. 4QIsae reads גדיותיו which is an orthographical alternative meaning the same thing (see 1 Chr. 12:16).

1QIsaa, 4QIsaf, Mas: the neck. 4QIsae reads צער usually referring to a city called Zoar. In 4QIsaa it may be an orthographical alternative, or the scribe may be remembering a similar thing seen in Isaiah 15:5.

1QIsaa: fullness (plene spelling). 4QIsae and Masoretic have the defective spelling מלא.

1QIsaa: the land. 4QIsae and Masoretic read ארץ meaning land. The included definite article ה serves to make ארץ as an absolute clear.

1QIsaa, Mas (ולא): but not. 4QIsae reads לא meaning not. 4QIsae is supported by the LXX: .

1QIsaa: for (plene spelling). 4QIsae and Masoretic have the defective spelling כי.

1QIsaa: you all call. 4QIsae and Masoretic read תאמרון which means the same thing except with the more emphatic paragogic nun.

1QIsaa: to all (plene spelling). 4QIsae and Masoretic have the defective spelling לכל.

1QIsaa: Him (plene spelling). 4QIsae and Masoretic have the defective spelling אתו.

1QIsaa, Mas: your reverence (plene spelling). 4QIsal has the defective spelling מראכם.

4QIsal, Mas, LXX: And He shall be. 1QIsaa reads היא which can be either an orthographical alternative, or refers to a slightly weaker He, possibly influenced by the earlier הוא in v13.

1QIsaa: You also have broken. Masoretic reads החתת meaning You have broken. 4QIsac reads החתותי meaning I have broken. Some LXX manuscripts may support the 4QIsac reading, as they have meaning Yahweh has broken.

1QIsaa, LXX: and He is called. 4QIsac and Masoretic read ויקרא meaning and He shall be called.

1QIsaa: throne (var. spelling). Masoretic reads the more common spelling כסא. 4QIsac has the plene form of the more common spelling כסיא.

4QIsac: all of it (plene spelling). 1QIsaa and Masoretic have the defective spelling כלו.

4QIsac: sycamore-trees (plene spelling). 1QIsaa and Masoretic have the defective spelling שקמים. The Masoretes vowel pointed this as שִׁקְמִים/shiqmiym. However the plene spelling seen in 4QIsac would give the pronunciation as shuwqamiym, a pronunciation seen in the Greek /sukaminos. This is another example where the Masoretes vowel pointed a word wrongly.

1QIsaa: Rezin (plene spelling). 4QIsab and Masoretic have the defective spelling רצין.

1QIsaa, 4QIsac: And in all (plene spelling). 4QIsab^(vid) has the defective spelling ובכל. Masoretic reads בכל meaning In all.

4QIsac: of this (plene spelling). 4QIsab and Masoretic have the defective spelling זאת. 1QIsaa reads זוות which is a phonetic misspelling (וא- and וו- could be pronounced the same).

1QIsaa: she consumed (plene spelling). 4QIsae and Masoretic have the defective spelling תאכל.

1QIsaa: not (plene spelling). 4QIsae and Masoretic have the defective spelling לא.

1QIsaa: they show compassion (plene spelling). 4QIsae and Masoretic have the defective spelling יחמלו.

1QIsaa, Mas (רע-), LXX: his arm. 4QIsae reads זרעיו meaning his arms.

4QIsae, Mas, LXX: those eating. 1QIsaa omits. See next note for further comments.

1QIsaa, LXX: For he consumed. 4QIsae and Masoretic omit. An interesting occurrence has appeared here, for 1QIsaa represents a text-form of Isaiah that had the consuming implicit in v19, but explicit in v20; 4QIsae and Masoretic represent a text-form of Isaiah that had the consuming explicit in v19, but explicit in v20. As it happens, the LXX represents a further text-form that included both instances of the devouring. It is likely that during the transmission of the text, as both readings are very alike, either one was omitted via homoteleuton. The LXX therefore represents an older form of the text of Isaiah here in 9:19-20.

4QIsae, Mas, LXX: In all. 1QIsaa reads ובכול meaning And in all.

1QIsaa: of this (plene spelling). 4QIsae and Masoretic have the defective spelling זאת.

1QIsaa: did not (plene spelling). 4QIsae and Masoretic have the defective spelling לא.

1QIsaa: of this (plene spelling). 4QIsae and Masoretic have the defective spelling זאת.

1QIsaa: did not (plene spelling). 4QIsae and Masoretic have the defective spelling לא.

4QIsae, Mas, LXX: and to set them down. 1QIsaa reads ולשום meaning and to set down. The them is implicit in 1QIsaa; explicit in the others.

1QIsaa: does not (plene spelling). 4QIsae and Masoretic have the defective spelling לא.

1QIsaa: does not (plene spelling). 4QIsae and Masoretic have the defective spelling לא.

1QIsaa: and its staff. 4QIsac and Masoretic read a different form of this word meaning the same thing: ומטהו.

1QIsaa, Mas, LXX: this. 4QIsac omits.

4QIsac, LXX: into. 1QIsaa and Masoretic read על meaning upon.

1QIsaa, LXX: Aija. 4QIsaa reads the feminine form עיות, with the Masoretic reading the defective form עית.

1QIsaa: He [the wicked] will be killed. 4QIsac reads ימות, a different form meaning the same thing. Masoretic reads ימית meaning He [Yahweh] shall destroy [the wicked], a reading supported by the LXX: .

1QIsaa, Mas, LXX: he shall lie down. 4QIsac reads ירבצו meaning they shall lie down.

1QIsaa, LXX: they shall graze. 4QIsac and Masoretic read ומריא meaning and the fatling.

1QIsaa, Mas: together. 4QIsac uses a different form of the word meaning the same thing יחדיו. Before the Dead Sea Scrolls, this form was only ever seen in Jeremiah, and nowhere else in Scripture. This may reflect a later development in the Hebrew language that the scribe of 4QIsac has replicated, however we also see this spelling in other places in 1QIsaa, 1QIsab and others of Isaiah.

1QIsaa, Mas: leads (defective spelling). 4QIsac has the plene spelling נוהג.

1QIsaa, Mas: and a bear (defective spelling). 4QIsac has the plene spelling ודוב.

1QIsaa, Mas: together. 4QIsac uses a different form of the word meaning the same thing יחדיו. See above for further comments.

1QIsaa, Mas: and a lion. 4QIsac has a different spelling of the word: וארי.

1QIsaa, Mas: he shall eat. 4QIsac reads an elongated spelling of the word: יואכל.

1QIsaa: holes. 4QIsac and Masoretic read מאורת which according to the Masoretes, they pointed as a singular מְאוּרַת as it has followed usual conventions for the construct state of feminine nouns. There is however quite a few times where we see plural feminine nouns ending in ת- rather than ות- that the Masoretes vowel point as plural, rather than singular. With the reading of 1QIsaa, it is quite likely that both readings are to be considered plural, rather than singular.

1QIsaa, 4QIsab, Mas: He shall put (perfect). 4QIsac reads the imperfect יהדה. The LXX reads , which is the future tense of the verb . Some would argue that this is evidence for the LXX having the same reading as 4QIsac, as the imperfect is believed to indicate the future tense. However there are numerous times throughout the LXX where we find future tense verbs for Hebrew perfect, and aorist (past) tense verbs for Hebrew imperfect, indicating that a Greek verb tense can’t be used as evidence for a Hebrew one. It’s also widely believed now that the perfect and imperfect in Hebrew don’t indicate a tense, and time is determined from context.

1QIsaa, 4QIsac: Not (plene spelling). 4QIsab and Masoretic have the defective spelling לא.

1QIsaa, LXX: on the mountain. 4QIsac^(vid) and Masoretic read בכל הר meaning on all the mountain.

4QIsac: My set-apart (plene spelling). 1QISaa and Masoretic have the defective spelling קדשי.

4QIsac: for (plene spelling). 1QISaa and Masoretic have the defective spelling כי.

4QIsac, Ma: shall be filled. 1QIsaa reads a different form of the verb meaning the same thing: תמלאה.

1QIsaa, Mas, LXX: the knowledge of. 4QIsac reads לדעה את כבוד meaning to know the glory of.

4QIsal, Mas, LXX: and shall be. 1QIsaa reads היא which can be either an orthographical alternative, or refers to a slightly weaker and it is.

4QIsaa, Mas, LXX: from the four corners. 1QIsaa reads מכנפות meaning from the corners.

4QIsae: and they shall plunder. 1QIsaa reads ובזזו a different spelling meaning the same thing. Masoretic reads יבזו meaning they shall plunder. Here, the readings of 4QIsae and 1QIsaa would take the preceding word יחדו/together with ימה from before it (westward together, and they shall plunder); the Masoretic יבזו would take יחדו with יבזו (together they shall plunder).

4QIsae, Mas, LXX: and He has become. 1QIsaa reads היהא meaning He has become.

1QIsaa, LXX: And you shall say (plene spelling, singular). 4QIsae has the defective spelling ואמרת. Masoretic reads the plural ואמרתם meaning And you all shall say.

1QIsaa: Let be known (plene spelling). 4QIsae has the defective spelling מודעת. Masoretic reads מידעת which is a corrupted reading of מודעת; as such, the Masoretic notes give the Qere (‘what is read’ compared to ‘what is written’) as מודעת, syncing it with the reading of 4QIsae.

1QIsaa: this (plene spelling). 4QIsaa and Masoretic have the defective spelling זאת.

4QIsae, Mas: and they shall enter. 1QIsaa reads יבוא meaning he shall enter. 4QIsaa reads יבאו meaning they shall enter.

1QIsaa, Mas: mighty warriors (plene spelling). 1QIsab has the defective spelling גברי.

1QIsab, Mas: gathering. 1QIsaa has an alternative spelling נספים.

1QIsaa, Mas: is mustering (defective spelling). 4QIsab has the plene spelling מפקיד. The Masoretes vowel pointed מפקד as מְפַקֵּד/mefaqqed; the question is whether the י is being used to indicate an e or i sound. Quite probably different areas of Israel pronounced the e and i sound various ways.

1QIsaa: all (plene spelling). 4QIsaa and Masoretic have the defective spelling כל.

1QIsab, 4QIsaa, Mas: days. 1QIsaa has the Aramaic spelling ידין. This is interesting as we’ve seen the influence of Aramaic in 1QIsaa before (see here). Could this reflect an Aramaic influence on the original writing of Isaiah, which has subsequently been amended to read Hebrew instead, or is the scribe of 1QIsaa being a bit careless?

1QIsaa, 1QIsab, Mas: they will grow slack. 4QIsaa reads תרפיניה which is either an alternative form, or is the plene spelling. If it’s the plene spelling, then the Masoretic vowel pointed תִּרְפֶּינָה/tirpeynah is in error, as תרפיניה gives us tirpeyniyah. This is another example of Masoretic vowel-pointing errors.

1QIsaa, Mas: will despair (defective spelling) 4QIsab has the plene spelling ימאס.

1QIsaa, LXX: and faces. 4QIsaa, 4QIsab and Masoretic read פני meaning faces.

1QIsaa, LXX: and sinners. 4QIsaa, 4QIsab and Masoretic read וחטאיה meaning and its sinners.

1QIsaa, 4QIsab (לא יגה), Mas (לא), LXX: and the moon will not shine its light. 4QIsaa appears to have read something that ended with לא.

1QIsaa: their iniquity (plene spelling). 4QIsaa and Masoretic have the defective spelling עונם.

1QIsaa, Mas, LXX: from its place. 4QIsab misspells as ממקוה.

1QIsaa, Mas: hunted. 4QIsab reads מנדח meaning being thrusted. LXX reads meaning fleeing.

1QIsaa: and like sheep (plene spelling). 4QIsab and Masoretic have the defective spelling וכצאן.

1QIsaa: and their children (plene spelling). 4QIsab and Masoretic have the defective spelling ועלליהם. The Masoretes vowel pointed this as וְעֹלְלֵיהֶם/Ve-olele-hem, but the spelling in 1QIsaa gives us the pronunciation Ve-iylowle-hemah, once again demonstrating that the Masoretic vowel pointing can’t be trusted 100%.

1QIsaa: they shall be dashed into pieces (plene spelling). 4QIsab and Masoretic have the defective spelling ירוטשו.

1QIsaa, LXX: and shall be plundered. 4QIsaa and Masoretic read ישסו meaning shall be plundered.

1QIsaa: and their wives (plene spelling). 1QIsab and Masoretic have the defective spelling ונשיהם. The only difference is 1QIsaa uses ה- at the end of the word to indicate an ‘ah’ sound, whereas 1QIsab and the Masoretic use the final ם without the ה. The uses of final ם and plene-medial מה in 1QIsaa demonstrate the manuscript was being copied in a transitional time for Hebrew writing, where the final Mem form wasn’t completely in use. There is no difference in meaning.

1QIsaa: not (plene spelling). 4QIsab and Masoretic have the defective spelling לא.

1QIsaa: not (plene spelling). 4QIsab and Masoretic have the defective spelling לא.

1QIsaa: Kingdoms (defective spelling). 1QIsab has ממלכתו, meaning his kingdom. The reading of 1QIsab is probably a scribal mistake for ממלכות (=Masoretic), where the scribe wrote the ו and ת in the wrong sequence. Otherwise, this would be a nonsense reading in 1QIsab, as there’s nothing in the previous context that "his" could be in reference to. The reading ממלכות in the Masoretic is the plene form, whereas 1QIsaa has the defective form.

1QIsaa, Mas: for (defective spelling). 4QIsac^(vid) has the plene spelling כיא.

4QIsac, Mas: and shall join himself. 1QIsaa reads ונלוא an orthographic change (using א rather than ה to give the -ah sound), meaning the same.

4QIsae, Mas, LXX: upon. 1QIsaa reads אל meaning to.

4QIsac, Mas, LXX: and they shall rule. 1QIsaa reads ורדים meaning and shall be rulers.

1QIsaa: over their tyrannical oppressors (plene spelling). 4QIsae and Masoretic have the defective spelling בנגשיהם.

1QIsaa: in you (plene spelling). 4QIsae and Masoretic have the defective spelling בך.

1QIsaa, 4QIsac: And you shall lift up (with paragogic directional ה-). 4QIsae and Masoretic read ונשאת which removes the with paragogic directional ה-.

1QIsaa includes the definite object-marker את here. 4QIsae and Masoretic have it omitted.

1QIsaa, Mas, LXX: upon. 4QIsae reads אל meaning to.

1QIsaa: rulers (plene spelling). 4QIsae and Masoretic have the defective spelling משלים.

1QIsaa: all (plene spelling). 4QIsae and Masoretic have the defective spelling כל.

1QIsaa: joyous singing (plene spelling). 4QIsae and Masoretic have the defective spelling רנה.

1QIsaa, Mas, LXX: against us. 4QIsae read עליהם meaning against them.

1QIsaa: to you (plene spelling). 4QIsae and Masoretic have the defective spelling לך.

1QIsaa: to encounter. 4QIsae and Masoretic read לקראת meaning the same. קרא is a parallel form of קרה.

1QIsaa: all (plene spelling). 4QIsae and Masoretic have the defective spelling כל.

1QIsaa: the Gentiles (plene spelling). 4QIsae and Masoretic have the defective spelling גוים.

1QIsaa, Mas, LXX: All of them. 4QIsae omits, probably by homoeoteleuton (גוים כלם).

1QIsaa: your corpse. 4QIsae reads נבלתי meaning corpses. Masoretic has נבליך meaning your harps. LXX has meaning merriment. There appears to have been some confusion here in this verse in Isaiah, with all witnesses to the verse having variant readings, all of which could have given rise to one or the other.

4QIsae, Mas, LXX: the nations. 1QIsaa reads גוי meaning the nation.

1QIsaa: from the root (plene spelling). 4QIsao and Masoretic have the defective spelling משרש.

1QIsaa: your root (plene spelling). 4QIsao and Masoretic have the defective spelling שרשך.

1QIsaa: among his kinsmen. 4QIsao reads the alternative form במידעיו meaning the same thing. Masoretic reads במועדיו meaning among its ranks. LXX omits.

1QIsaa, LXX: and through Him (referring to Yahweh). 4QIsao and Masoretic read ובה meaning and in her, which is referring to Zion rather than Yahweh.

1QIsaa: is devastated (plene spelling). 4QIsao and Masoretic have the defective spelling שדד.

4QIsao, Mas, LXX: Kir (or wall). 1QIsaa reads עיר meaning either ‘Or or city.

1QIsaa: the high places (plene spelling). 4QIsao and Masoretic have the defective spelling הבמות.

1QIsab, Mas: going down. 1QIsaa reads וירד meaning and going down.

1QIsaa: quivers (masculine). 1QIsab and Masoretic read ירעה meaning the same thing, but is the feminine form. The reading of 1QIsaa would refer back to the ו of נפשו, whereas the reading of 1QIsab/Masoretic would refer back to the נפש of נפשו. LXX reads meaning shall know. The LXX translator appears to have misread ירע as ידע, or the scribe of the exemplar he was working on made the error; the mix up between ר/ד is common.

1QIsab (-הלח), Mas, LXX: Luhith (Luwkhiyth). 1QIsaa reads הלוחות which whilst referring to the same place, is a slight misspelling (mixing י for ו).

1QIsaa, LXX: Arabians. 1QIsab and Masoretic read הערבים; with 1QIsab, this could also mean the Arabians; Masoretes vowel pointed this as הָעֲרָבִים/ha-’araviym giving it the meaning the willows/poplars. Usual vowel points for when הערבים means the Arabians according to the Masoretes is הָעַרְבִים/ha’arviym. As the LXX nowhere else confuses the two, that Arabians should be understood by הערבים/ערבי is apparent.

1QIsab, Mas: they shall take them (masculine). 1QIsab reads תישאום which is the feminine from. LXX reads meaning and they shall take her, which means that the scribe may have been working from an exemplar that read וישאה instead.

1QIsab, Mas, LXX: Dimon. 1QIsaa reads דיבון meaning Dibon. The scribe (or his exemplar) of 1QIsaa appears to have mixed up מ/ב.

1QIsab, Mas: and they shall be. 1QIsaa reads a later form תהינה meaning the same thing.

1QIsab, Mas, LXX: is not true. 1QIsaa reads לכן meaning thusly.

1QIsab, Mas: rulers of the Gentiles have broken down her tendrils; they reached up to Jazer, they wandered a desert; her shoots spread abroad, they crossed over a sea. Because of this I weep with the weeping of Jazer, the vine of Sibmah. 1QIsaa omits, probably due to the scribe’s eye jumping from the end of שבמה ("Sibmah") in verse 8 to the same place in verse 9. LXX reads / swallowing the Gentiles, you shall trample down her vines until Jazer; never may you unite, may you wander around the desert. Those who have been sent off have been forsaken, for they have crossed over the sea. Because of this I shall weep like the weeping of Jazer, the vine of Sibmah.

1QIsab, Mas: rulers of the Gentiles have broken down her tendrils; they reached up to Jazer, they wandered a desert; her shoots spread abroad, they crossed over a sea. Because of this I weep with the weeping of Jazer, the vine of Sibmah. 1QIsaa omits, probably due to the scribe’s eye jumping from the end of שבמה ("Sibmah") in verse 8 to the same place in verse 9. LXX reads / swallowing the Gentiles, you shall trample down her vines until Jazer; never may you unite, may you wander around the desert. Those who have been sent off have been forsaken, for they have crossed over the sea. Because of this I shall weep like the weeping of Jazer, the vine of Sibmah.

1QIsaa, Mas: and it shall be. 1QIsab^(vid) reads היא which can be either an orthographical alternative, or refers to a slightly weaker and it is.

1QIsaa, LXX: the Asheriym (or their idol-trees). 4QIsab and Masoretic read והאשרים meaning whether the Asheriym (their idol-trees).

1QIsaa: its fortified [cities] (plene spelling). 4QIsab and Masoretic have the defective spelling מעזו.

4QIsaa, 4QIsab, Mas: you have forgotten. 1QIsaa reads שכחתי which is a morphological bi-form, using the feminine 2nd person ending תי-; this is usually seen in the later books (Jer. 31:21; Eze. 16:18), though we do see it in much earlier in Ru 3:3-4, though judging from this seen in Isaiah, the reading in Ruth maybe a product of later copying of the book.

1QIsaa: the God (plene spelling). 4QIsaa and Masoretic have the defective spelling אלהי.

1QIsaa: you cause them to grow completely. 4QIsaa reads תשתגשגי, and Masoretic reads תשגשגי; there was either some confusion here as to what the word was (possible roots are שגג, שוג, שגה, שגש) as we have here a Pilpel word-form (doubling of root letters), or the scribes of 1QIsaa and 4QIsaa have made some spelling mistakes due to the repetition of the ש and ג.

1QIsaa: and He shall rebuke (imperfect). 4QIsab and Masoretic have the perfect form וגער meaning the same thing in translation to English.

1QIsaa, Mas: of mountains. 4QIsab reads ההרים meaning of the mountains.

1QIsaa, LXX: to the animals. 4QIsab reads ולבממת, which is an error for what is in the Masoretic ולבהמת, which is either the singular form (so animal), or is the defective plural form which the Masoretes incorrectly pointed as singular.

1QIsaa, LXX: animals. 4QIsab and Masoretic read בהמת which is either the singular, or defective plural form incorrectly pointed as singular by the Masoretes.

4QIsab, LXX: At the time (common spelling). 1QIsaa reads בעתה which is an orthographical spelling variation, though one that could be mixed up with the usual עתה meaning now, at this time. The context here (and the following ההיא/that) indicates a future time is in view, not at the time of the prophecy.

1QIsaa, LXX: from a people. 4QIsab and Masoretic read עם meaning a people.

1QIsaa: smooth/polished. 4QIsab and Masoretic read מורט meaning the same. 1QIsaa reads the normal participle conjugation for verbs; 4QIsab and Masoretic may be making scribal mistakes for the double מ (see 18:2 above for plene spelling ממורט).

1QIsaa, LXX: and from a people. 4QIsab and Masoretic read מעם meaning from a people.

1QIsaa: near. 4QIsab reads מן meaning from. Masoretic reads מן הוא meaning from here.

4QIsab, Mas: divide. 1QIsaa reads בזאי which is a spelling mistake for בזאו (writing י instead of ו). See 18:2 above.

4QIsab, Mas, LXX: of hosts. 1QIsaa omits.

1QIsaa: riding (plene spelling). 4QIsab and Masoretic have the defective spelling רכב.

1QIsaa, Mas: And I shall completely stir up (pilpel form). 4QIsab reads וסכתי the normal piel form.

1QIsaa, Mas: Egyptians. 4QIsab reads במצרים as a repeat of the following word; most likely done by accident due to the resembling letters.

1QIsaa, LXX: And they shall be rejected. 4QIsab and Masoretic read והאזניחו which is either an orthographical spelling variation, or is another word meaning foul-smelling as pointed by the Masoretes. The evidence of the LXX (combined with 1QIsaa) would indicate it’s the former, not the latter.

1QIsaa: streams of the Nile (plene spelling). 4QIsab and Masoretic have the defective spelling יארי.

4QIsab, Mas: shall wither. 1QIsaa reads וקמלו meaning shall wither also.

1QIsaa, Mas: the Nile (plene spelling). 4QIsab has the defective spelling יאר.

1QIsaa, Mas: the Nile (plene spelling). 1QIsab has the defective spelling יאר.

1QIsaa: and shall be scattered. 4QIsab and Masoretic read נדף meaning shall be scattered.

1QIsaa: and nothing shall be in it. 4QIsab and Masoretic read ואיננו meaning and it shall be no more. The following verses make more sense with the Nile not having anything in it, rather than it ceasing to exist; the reading ואיננו is easily explained as a miss-reading of the final-nun ן, and confusing ב for נ.

4QIsab, Mas, LXX: the fishermen. 1QIsaa reads הדגים meaning the fishes, probably a scribal mistake.

1QIsaa: all (plene spelling). 4QIsab and Masoretic have the defective spelling כל.

1QIsaa: the workers (plene spelling). 4QIsab and Masoretic have the defective spelling עבדי.

1QIsaa: and those who weave (plene spelling). 1QIsab and Masoretic have the defective spelling וארגים.1QIsaa, 4QIsab: shall grow pale. 1QIsab and Masoretic read חורי meaning white linen; this reading is supported by the LXX: /the fine flax.

1QIsaa: and those who weave (plene spelling). 1QIsab and Masoretic have the defective spelling וארגים.1QIsaa, 4QIsab: shall grow pale. 1QIsab and Masoretic read חורי meaning white linen; this reading is supported by the LXX: /the fine flax.

1QIsaa, 4QIsab: her working classes (plene spelling). 1QIsab and Masoretic have the defective spelling שתתיה. The Masoretes vowel pointed this as שָׁתֹתֶיהָ/shathotheyah; however the spelling in both 1QIsaa and 4QIsab gives us the pronunciation showthatheyah. This is further evidence that the Masoretes were guessing from time to time.

1QIsaa: workers (plene spelling). 4QIsab and Masoretic have the defective spelling עשי.

1QIsab, 4QIsab, Mas: the wise (defective spelling). 1QIsaa has the plene spelling חכמיה.

1QIsaa, 4QIsab: advisors (plene spelling). 1QIsab and Masoretic have the defective spelling יעצי.

1QIsab, 4QIsab, Mas: Pharaoh (defective spelling). 1QIsaa has the plene spelling פרעוה. As a note of interest, 1QIsaa has the defective spelling further on in the verse.

4QIsab, Mas, LXX: sages. 1QIsaa reads חמים which is a scribal spelling mistake; would mean hot things if not a mistake, which makes no sense in the verse.

1QIsab, Mas: and let them report emphatically. 1QIsaa combines these words as ויגידונא, with the scribe either accidentally omitting the space between the two, or reflects a form with the combined emphatic particle.

1QIsaa: they are deceived (plene spelling). 1QIsab and Masoretic have the defective spelling נשאו. The Masoretes vowel pointed this as נִשְּׁאוּ/nisheu; however the plene spelling seen in 1QIsaa gives the pronunciation as nishoweuw. The Qumran manuscripts demonstrate that the Masoretes got the vowel points wrong numerous times. Usually this has occurred where a ו has been mistaken for a י.

1QIsab, 4QIsab, Mas: in all (defective spelling). 1QIsaa has the plene spelling בכול.

1QIsaa: And not (plene spelling). 4QIsab and Masoretic have the defective spelling ולא.

1QIsaa: head (plene spelling). 1QIsab and Masoretic have the defective spelling ראש.

1QIsaa, Mas (ההוא), LXX: On that day. 4QIsab includes this as part of verse 15, and not the start of verse 16

4QIsab, Mas, LXX: and he shall tremble. 1QIsaa reads וחרדו meaning and they shall tremble.

4QIsab, Mas, LXX: and he shall be in fear. 1QIsaa reads ופחדו meaning and they shall be in fear.

1QIsaa: And she shall be (plene spelling). 4QIsab and Masoretic have the defective spelling והיתה. The scribe of 1QIsaa has made a scribal mistake, as he usually has והייתה and not just והיית. This word appears at the end of a column-line (Col 15, line 21), so the scribe may’ve just omitted the final ה due to lack of space.

1QIsaa: all (plene spelling). 1QIsab and Masoretic have the defective spelling כל.

1QIsaa, Mas, LXX: the purpose. 4QIsab reads תנופת יד meaning the waving hand. The scribe has either been influenced by the same in verse 16 above, or his eye skipped up a verse when he was copying, as the two previous words are almost exactly the same as in verse 16 above (16:ופחד מפני; 17:יפחד מפני). Occurrences like this happen quite often in manuscripts, though the scribe of 4QIsab was usually more careful.

1QIsaa, Mas, LXX: to Yahweh. 4QIsab reads ליהוה צבאות meaning to Yahweh of Hosts.

1QIsaa: And it shall be (plene spelling). 4QIsab and Masoretic have the defective spelling והיה.

1QIsaa: oppressors (plene spelling). 4QIsab and Masoretic have the defective spelling לחצים.

1QIsaa: and He shall send (perfect). 4QIsab and Masoretic have the imperfect form וישלח meaning the same thing.

1QIsab, 4QIsab, Mas: Egyptians. 1QIsaa omits מצרים from the text, most probably by accident. Another explanation could be that מצרים was added to the text very early on in the transmission of Isaiah, in order to make whom the "they" in the verse are explicit.

1QIsaa: saying. 4QIsab and Masoretic have the defective spelling לאמר.

1QIsaa: him (with definite article plene spelling). 4QIsab and Masoretic have the defective spelling אתו.

1QIsaa, 1QIsab, Mas: Assyria (plene spelling?). 4QIsab reads אשר which is either the defective spelling, or is a scribal mistake.

1QIsaa: saying (plene spelling). 4QIsab and Masoretic have the defective spelling ויאמר.

1QIsaa, 4QIsaa: walking (plene spelling). 4QIsab and Masoretic have the defective spelling הלך.

1QIsaa, 4QIsab, Mas: naked (plene spelling). 4QIsaa has the defective spelling ערם.

1QIsaa: And He said (plene spelling). 4QIsab and Masoretic have the defective spelling ויאמר.

1QIsaa, Mas: naked (plene spelling). 4QIsaf has the defective spelling ערם.

1QIsaa, Mas: bared (plene spelling). 4QIsaa has the defective spelling וחשפי.

4QIsaf, Mas, LXX: the coastland. 1QIsaa reads האיי which is either the plene form or the plural. Most of the following plural forms in 1QIsaa Isaiah are written איים, indicating האיי is more likely a plene form.

1QIsaa, Mas: Behold. 4QIsaa reads the less common form הן meaning the same.

1QIsaa: staggering about (plene spelling). 4QIsaa has the defective spelling תעה. Masoretic has the defective spelling as well, however, along with the LXX, has the word as the start of verse 4, not the final word of verse 3. The reading of 1QIsaa/4QIsaa gives us the verses the meaning I am too disturbed to see, staggering about. And as for my heart…

1QIsaa, Mas: a pair (defective spelling). 4QIsaa has the plene spelling צמיד.

1QIsaa: riders (plene spelling). 4QIsaa and Masoretic have the defective spelling רכב. The Masoretes vowel pointed this as רֶכֶב/rekhev; however the spelling in 1QIsaa gives rokhev: this would indicate that the Masoretes took this as meaning chariots rather than riders; both are spelled the same in the Masoretic consonant text; however the vowel points above the consonants give different meanings at different times. The LXX supports 1QIsaa in having /riders.

1QIsaa: I (plene spelling). 4QIsaa and Masoretic have the defective spelling אנכי.

1QIsaa: I (plene spelling). 4QIsaa and Masoretic have the defective spelling אנכי.

4QIsaa, Mas, LXX: And he responded. 1QIsaa reads ויעני which is either a spelling mistake for ויענני meaning And he responded to us, or the scribe meant to write ויענו meaning And they responded. From the context of the verse, there is only a he speaking; no they, and not an us to be responded to.

1QIsaa: and said (plene spelling). 4QIsaa and Masoretic have the defective spelling ויאמר.

1QIsaa: and all (plene spelling). 4QIsaa and Masoretic have the defective spelling וכל.

1QIsaa: of her gods (plene spelling). 4QIsaa and Masoretic have the defective spelling אלהיה.

1QIsaa: the God (plene spelling). 4QIsaa and Masoretic have the defective spelling אלהי.

1QIsaa: you inquire (defective spelling). 4QIsaa and Masoretic have the plene spelling תבעיון.

1QIsaa, LXX: with bread. 4QIsaa^(vid) reads ובלחם meaning also with bread. 4QIsab and Masoretic read בלחמו meaning with his bread.

1QIsaa: Yahweh. 4QIsaa and Masoretic read אדני meaning Sovereign Master. LXX has Κ̅Σ̅, which can be used as a placeholder for either.

1QIsaa: the walls (plene spelling, plural). Masoretic reads the defective, dual form החמית. 1QIsab reads the defective form החמת, however whether it was taking it as a dual or plural form is unable to be determined due to lack of a vowel after מ. As 1QIsab generally agrees with the Masoretic against 1QIsaa (see the footnotes in chapters 37-41 as examples) it is likely 1QIsab would be the dual rather than plural form, but this is just speculation.

4QIsac, Mas, LXX: to. 1QIsaa reads על meaning upon.

1QIsaa: not (plene spelling). 1QIsab and Masoretic have the defective spelling לא.

1QIsaa, 4QIsac: Sovereign Master (plene spelling). 1QIsab and Masoretic have the defective spelling אדני.

1QIsaa, Mas, LXX: and drinking. 4QIsac reads ושתו meaning and they drink.

1QIsaa, Mas: and let us drink. 4QIsaa reads ושתה meaning and drink.

1QIsaa: in my ears (plene spelling). 1QIsab and Masoretic have the defective spelling באזני.

1QIsaa, 1QIsab, Mas: shall [not] be atoned for (defective spelling). 4QIsac has the plene spelling יכופר.

1QIsaa, LXX: for you. 4QIsac and Masoretic omit.

1QIsaa: you all die (plene spelling). 4QIsaa and Masoretic have the defective spelling תמתון.

1QIsaa: Sovereign Master (plene spelling). 1QIsab and Masoretic have the defective spelling אדני.

1QIsaa, 1QIsab, Mas: Go! 4QIsaf reads לכ using the plene-medial form of the letter instead of the final-form (כ vs ך).

1QIsaa, 1QIsab: Come (plene spelling). 4QIsaf and Masoretic have the defective spelling בא.

1QIsaa: the steward (plene spelling). 4QIsaf and Masoretic have the defective spelling הסכן.

1QIsaa, Mas: to you. 4QIsaf reads לכ. See footnote 332 above.

1QIsaa, 1QIsab, Mas: to you. 4QIsaf reads לכ. See footnote 332 above.

1QIsab, 4QIsaf, Mas: you have hewn out (defective spelling). 1QIsaa has the plene spelling חצבתה.

1QIsaa: to you (plene spelling). 1QIsab and Masoretic have the defective spelling לך. 4QIsaf reads לכ. See footnote 332 above.

1QIsaa: carving (plene spelling). 4QIsaa and Masoretic have the defective spelling חקקי.

1QIsab: O strong one (plene spelling/adjective?). 1QIsaa and Masoretic read גבר meaning man. The reading of 1QIsab could be considered either the plene spelling of the noun גבר, but as 1QIsab doesn’t usually have the plene spelling, this is more likely the adjective being used as a noun.

1QIsab, 4QIsaa: and he shall grasp (imperfect form). 1QIsab and Masoretic have the participle form ועוטך (Mas: ועטך).

4QIsaa, 4QIsaf, Mas: To wind up. 1QIsaa reads צניף meaning either Turban-like, or is a scribal mistake for צנוף.

4QIsaa, Mas: He shall wind you (defective spelling). 4QIsaf has the plene spelling יצנופך. 1QIsaa reads וצנפכה meaning and shall wind you.

1QIsaa, 4QIsaa, Mas: a winding (defective spelling). 4QIsaf has the plene spelling צניפה.

1QIsaa, 1QIsab, Mas: there (with paragogic locative ה-). 4QIsaf has the non-paragogic locative ה- form שם.

1QIsaa, 1QIsab, 4QIsaa, Mas: and there (with paragogic locative ה-). 4QIsaf has the non-paragogic locative ה- form ושם.

1QIsaa, 4QIsaa: your splendour (plene spelling). 4QIsaf has the defective spelling כבדך.

1QIsaa, Mas: and from your post. 4QIsaa reads וממעמדכ meaning the same. See here for an explanation.

1QIsaa: you are pulled down. 4QIsaf reads יהסירך meaning He shall depose of you. Masoretic reads יהרסך meaning He shall pull you down.

4QIsaa, Mas, LXX: I shall call out. 1QIsaa misspells as וקרתי, else this would mean I dug out.

4QIsaa, Mas, LXX: KhilqiYahu (plene spelling). 1QIsab and 4QIsaf have the defective spelling חלקיה.

4QIsaa, 4QIsab, Mas: all (defective spelling). 1QIsaa has the plene spelling כל.

1QIsab, 4QIsaa, 4QIsab, Mas: the small vessels. 1QIsaa reads קטן meaning small vessels. There is very little difference of meaning between "the small vessels" and "small vessels" in the context of the verse.

1QIsaa: declares (plene spelling). 4QIsaa and Masoretic have the defective spelling נאם. Incorrectly vowel pointed by the Masoretes as נְאֻם/neum.

1QIsaa, 4QIsaa, Mas: Yahweh. 4QIsaf reads אדני יהוה meaning the Sovereign Master, Yahweh.

1QIsaa, 1QIsab, Mas: shall depart. 4QIsaa reads תמיש meaning shall be moved.

4QIsaa, Mas: Wail! 1QIsaa reads אילילו which is a scribal error.

1QIsab, 4QIsaa, Mas: destroyed (defective spelling). 1QIsaa has the plene spelling שודד.

1QIsaa, Mas: to them. 2’Be silent!’. 4QIsaa reads למודמו, a reading supported by the LXX meaning To whom have they become likened?

1QIsaa, Mas: to them. 2’Be silent!’. 4QIsaa reads למודמו, a reading supported by the LXX meaning To whom have they become likened?

1QIsaa: your messengers. 1QIsab reads מלאיך meaning he filled you. 4QIsaa reads מלאך meaning filling you. Masoretic reads מלאוך meaning they filled you. The plethora of different readings for this verse makes it apparent the original reading wasn’t quite understood. The reading of 1QIsab would refer to סחר צידון, the merchant of Sidon; the reading of 4QIsaa would also refer to the same; the Masoretic reading would refer to י(ו)שבי אי, the inhabitants of the coast. The reading that makes the most sense is that if 1QIsaa, with the full verse translated: Be silent, O inhabitants of the sea, O merchant of Sidon whose messengers crossed over the sea.

1QIsaa, Mas: the Nile. 4QIsab reads an alternative spelling יואר.

1QIsaa: the Gentiles (plene spelling). 4QIsaa and Masoretic have the defective spelling גוים.

1QIsab, 4QIsaa, Mas: Sidon (plene spelling). 1QIsaa has the defective spelling צידן.

1QIsab, 4QIsaa, Mas: he has spoken. 1QIsaa reads the feminine אמרה meaning she has spoken, therefore making ים/sea feminine compared to its masculine gender.

1QIsaa: saying (plene spelling). 4QIsaa and Masoretic have the defective spelling לאמר.

1QIsaa: not (plene spelling). 4QIsaa and Masoretic have the defective spelling לא.

1QIsaa: and not (plene spelling). 4QIsaa and Masoretic have the defective spelling ולא.

1QIsaa: and not (plene spelling). 4QIsaa and Masoretic have the defective spelling ולא.

4QIsaa, Mas: Cross over. 1QIsaa reads עוברי the plural, participle form meaning O you crossing over.

4QIsaa, Mas: From afar (plene spelling). 1QIsaa has the defective spelling מרחק.

1QIsaa, 4QIsac: her merchants (plene spelling). 4QIsaa and Masoretic have the defective spelling סחריה.

1QIsaa: all (plene spelling). 4QIsaa and Masoretic have the defective spelling כל.

1QIsaa, LXX: Cultivate. 4QIsaa only has extant -עב. Masoretic reads the defective spelling עברי meaning Pass through, with 4QIsac reading the plene spelling עבורי.

1QIsaa: like the Nile (plene spelling). 4QIsaa and Masoretic have the defective spelling כיאר.

1QIsaa, 4QIsaa, Mas: He has made tremble. 4QIsac reads להרגיז which is the infinitive form meaning to make tremble.

1QIsaa: her fortresses (common spelling). Masoretic reads מעזניה, which may be supported by 4QIsac though unfortunately only the זניה- is extant. This is an uncommon spelling of the adjective מעוז, with a sort of paragogic nun which is usually reserved for verbs; in this case it would be the verb עזז/to be strong in a Piel participle form (prefixed מ), which indicates a strengthening of the verb (hence really strong), here being used as a noun which the LXX translators has taken it as, translating /the strength.

1QIsaa, 4QIsaa, Mas, LXX: yet. 4QIsac reads עוז meaning with refuge. However this is probably a scribal mistake influenced by the following word לעלוז, which also ends וז- and is quite similar to עוד.

1QIsaa: crushed. 4QIsaa and Masoretic read המעשקה meaning O crushed.

4QIsac: cross over (plene spelling). 1QIsaa and Masoretic have the defective spelling עברי.

4QIsac: there (plene spelling). 1QIsaa and Masoretic have the defective spelling שם.

4QIsac, Mas: to wild animals. 1QIsaa reads לציין, an uncommon spelling meaning the same which may’ve been influenced by Aramaic, as noted previously with regards to 1QIsaa.

1QIsaa, Mas, LXX: her strongholds. 4QIsac reads ארמונותיו meaning his strongholds. The reading of 1QIsaa and Masoretic refers back to the ארץ; whereas the reading of 4QIsac refers back to the עם. ארמונותי also gives us a different pronunciation of the word: ‘armonotey; compared against the Masoretic vowel-pointing אַרְמְנוֹתֶי being pronounced ‘armenothey.

4QIsac, Mas: (the) this. 1QIsaa reads הוא meaning this.

4QIsac, Mas (ונשכחת צר ... יהיה), LXX: And Tyre shall be forgotten seventy years, like the days of one king. At the end of seventy years it shall also be. 1QIsaa omits via parablepsis, skipping from one צר to the other.

4QIsac: to Tyre (plene spelling). 1QIsaa and Masoretic have the defective spelling לצר.

4QIsac: Tyre (plene spelling). 1QIsaa and Masoretic have the defective spelling צר.

4QIsac: because (plene spelling). 1QIsaa and Masoretic have the defective spelling כי.

1QIsaa, Mas: it shall be. 4QIsac reads והיה meaning And it shall be. The reading of 4QIsac would have an implied to be in the previously phrase (כיא ליושבים לפני יהוה), and therefore split this into two phrases; the reading of 1QIsaa and Masoretic however would have everything from כיא to עתיק as one phrase.

1QIsaa, Mas: fine. 4QIsac reads עתק; a different spelling of the adjective meaning more or less the same (may indicate something more valuable).

1QIsaa, Mas: Yahweh. 4QIsac reads אדוני (plene spelling) meaning Sovereign Master. LXX uses the placeholder Κ̅Σ̅ which can be used for either יהוה or אדוני.

4QIsac, Mas: the earth. 1QIsaa reads האדמה meaning the ground. LXX reads /the inhabitants, which though not the usual translation of ארץ, there are places where the LXX has done so (Psa. 71:8, Isa. 10:14, 23; 13:5, 9; 14:26; 23:17; 37:16, 18); not once does the LXX translate אדמה as , showing it should be considered as evidence for reading הארץ.

1QIsaa, 4QIsac: her inhabitants (plene spelling). 4QIsaf and Masoretic have the defective spelling ישביה.

1QIsaa, 4QIsac, Mas: like with the buyer (plene spelling). 4QIsaf has the defective spelling כקנה.

1QIsaa, 4QIsac, 4QIsaf, Mas: so with the lender (defective spelling). 4QIsab has the plene spelling כלווה.

4QIsac: as with the creditor (plene spelling). Masoretic has the defective spelling כנשה. 1QIsaa reads כנשא, which is the parallel form of נשה (suffix א- and ה- indicate an -ah sound).

4QIsac: he is lending. 1QIsaa and Masoretic read the parallel form נשא (see above).

1QIsaa, 4QIsac, Mas: and to be laid waste (plene spelling). 4QIsaf has the defective spelling והבז.

1QIsaa, 4QIsac, Mas: she shall be laid waste (plene spelling). 4QIsaf has the defective spelling תבז.

4QIsac: for (plene spelling). 1QIsaa and Masoretic have the defective spelling כי.

4QIsac: for (plene spelling). 1QIsaa and Masoretic have the defective spelling כי.

4QIsac, LXX: the Torah (Law). 1QIsaa and Masoretic read תורות (Mas: רת-) meaning laws.

1QIsaa: they have broken (plene spelling). 4QIsac and Masoretic have the defective spelling הפרו.

4QIsac, Mas, LXX: the earth. 1QIsaa omits.

4QIsac, Mas, LXX: and they are held in offence. 1QIsaa reads וישמו meaning and they are appalled.

4QIsac, LXX: the land. 1QIsaa and Masoretic read ארץ meaning land.

1QIsaa, Mas, LXX: the vine. 4QIsac reads גפן יצהר meaning the vine, the olive oil.

4QIsac: tambourines (plene spelling).

4QIsac, LXX: profane jubilant ones. 1QIsaa and Masoretic read עליזים meaning jubilant ones.

4QIsac, Mas, LXX: is bitter. 1QIsaa reads וימר meaning and is bitter.

4QIsac: to those drinking it (plene spelling + full form pronominal suffix). 1QIsaa reads לשותיו meaning the same, though with a defective form pronominal suffix. Masoretic reads לשתיו again meaning the same, but the defective form of both the verb and pronominal suffix.

4QIsac: is shut up tight (plene spelling). 1QIsaa and Masoretic have the defective spelling סגר.

1QIsaa, Mas, LXX: Is left over. 4QIsac reads ונשאר meaning And is left over. Several LXX Manuscripts (Sinaiticus and Alexandrinus being two examples) agree with 4QIsac by reading .

4QIsac: and into a ruinous state. 1QIsaa and Masoretic read ושאיה meaning the same. שאיה is believed to be a parallel form of שואה, arising in later Hebrew. However this is the one and only location in the Tanakh where שאיה occurs (hence known as a hapax legomen), so quite probably is a scribal mistake for שואה (swapping וא for או and misreading ו for י).

1QIsaa: is beaten (plene spelling). 4QIsac and Masoretic have the defective spelling יכת.

4QIsac: her gate. 1QIsaa and Masoretic read שער meaning the gate.

4QIsac: For (plene spelling). 1QIsaa and Masoretic have the defective spelling כי.

4QIsac: thus (plene spelling). 1QIsaa and Masoretic have the defective spelling כה.

4QIsac: like striking off (plene spelling). 1QIsaa and Masoretic have the defective spelling כנקף. The reading of 4QIsac could also be a variant reading, being the rare Qal Passive; the difficulty arises in that many words that have the נ as part of the root, when such words are pointed by the Masoretes to be in the nifal stem, they rarely have a doubled initial נ to indicate that they are the nifal form, hence it could be that Hebrew words that have נ as part of the root don’t have a nifal form, and instead are Qal Passives. In this case, כנקוף would mean like having struck off.

4QIsac: like gleanings (plene spelling). 1QIsaa and Masoretic have the defective spelling כעוללת.

1QIsaa, Mas (רנ): they shout for joy. 4QIsac reads ורננו meaning and they shout for joy.

1QIsaa, Mas: they rejoice. 4QIsac reads וצהלו meaning and they rejoice.

1QIsaa, Mas: from the west. 4QIsac reads מיום meaning from the day.

1QIsaa, Mas: in the east (defective spelling). 4QIsac reads בוארים בארם meaning in the east (plene spelling), in Aram.

1QIsaa, Mas: all of you glorify. 4QIsac reads כבוד meaning having glorified.

1QIsab: To break. 1QIsaa and Masoretic read רעה, an early scribal error of dittography, caused by the initial ה of the word following.

1QIsaa, Mas, LXX: the earth. 1QIsab reads ארץ meaning earth.

1QIsaa, LXX: the earth. 1QIsab and Masoretic read ארץ meaning earth.

1QIsaa: and she sways. 1QIsab reads והתנודא, a misspelling for והתנודדא. Masoretic reads והתנודדה, which is an orthographical alternative spelling.

1QIsaa: They shall be gathered. 4QIsac reads ואסף meaning And shall be gathered. Masoretic reads ואספו meaning And they shall be gathered, a reading supported by the LXX: .

1QIsaa, Mas: a gathering. 4QIsac reads אסוף and alternative form meaning the same.

1QIsaa, LXX: in. 4QIsac^(vid) and Masoretic read אסיר על meaning like prisoners in.

1QIsaa, 1QIsab, Mas: and in Jerusalem (defective spelling). 4QIsac has the plene spelling ובירושלים.

1QIsaa, Mas: Your name. 4QIsaa reads את שמכה meaning the same, with the inclusion of the direct-object marker and plene spelling.

1QIsaa: You have accomplished (plene spelling). 1QIsab and Masoretic have the defective spelling עשית.

1QIsab, Mas: plans. 1QIsaa reads אצית, which is either a misspelling of, or is an unknown parallel form.

1QIsaa: You have been (plene spelling). 1QIsab and Masoretic have the defective spelling היית.

1QIsaa: And you shall say. 4QIsac and Masoretic read ואמר meaning And one shall say. LXX reads meaning And they shall say.

4QIsac, Mas: And shall be trampled (plene spelling). 1QIsaa has the defective spelling ונדש.

4QIsac: he spreads (plene spelling). 1QIsaa and Masoretic have the defective spelling יפרש. The Masoretes vowel pointed this as יְפָרֵשׂ/yefares; however the spelling in 4QIsac gives us the pronunciation yefaros. This is a further example of the Masoretes having the incorrect vowel-points being used.

4QIsaa: your walls (plene spelling). 1QIsaa has חומותיך, the plene spelling of the noun but the pronoun-final spelling of the pronominal suffix. Masoretic has the defective spelling for both: חומתיך.

1QIsaa: He shall throw down (plene spelling). 4QIsac and Masoretic have the defective spelling השח.

4QIsac, Mas: He shall cause it to come down (perfect conjugation). 1QIsaa reads יגיע meaning the same thing, but is the imperfect conjugation.

1QIsab^(vid), 4QIsac, Mas: will be sung. 1QIsaa has ישיר meaning one will sing. LXX reads meaning they will sing.

1QIsaa, 4QIsac, Mas: the song. 1QIsab has השירה meaning the same thing, but is the feminine form rather than the masculine.

1QIsaa: that (plene spelling). 1QIsab has the defective spelling הזאת but meaning this, as it agrees with the feminine form השירה. Masoretic reads the masculine form הזה, agreeing with the masculine noun השיר.

1QIsaa, Mas: walls. 4QIsac reads חומותיה meaning her walls. LXX reads meaning wall.

1QIsaa, Mas, LXX: and rampart. 4QIsac reads וחילה meaning and her rampart.

1QIsab, Mas: the gates. 1QIsaa reads שעריך meaning your gates. 1QIsab and Masoretic are supported by the LXX: .

1QIsaa, 4QIsac, Mas (ויבא), LXX: so that it may enter. 1QIsab reads ויבאו meaning they may enter. As a righteous nation (גוי צדיק) is mentioned, the reading of 1QIsab could be in reference to many nations.

1QIsaa, 4QIsac: in you (pronoun-medial spelling). 1QIsab and Masoretic have the pronoun-final spelling בך.

1QIsab, 4QIsac, Mas: he trusts. 1QIsaa omits this word, possibly due to the fact that the scribe’s eye skipped from the start of בט- to the same at the start of verse 4. However, the LXX reads meaning Because in you they have hoped, which would be the meaning of כי בכה בטחו in 1QIsaa.

1QIsaa, Mas: as far as (defective spelling?). 4QIsac^(vid) reads עודי which would seem to be a plene spelling, however as it’s not clear as to the letters, it is possibly a different word.

1QIsaa, Mas: Yahweh. 4QIsab^(vid) reads אדני meaning Sovereign Master. LXX reads Θ̅Σ̅ meaning the God.

1QIsaa, 1QIsab^(vid), 4QIsab, Mas: For (defective spelling). 4QIsac has the plene spelling כיא.

1QIsab, 4QIsab, 4QIsac, Mas: has thrown down. 1QIsaa has השת meaning has put down. 1QIsaa has either mixed up reading the ת for the ח, or the manuscript he was copying from contained this reading.

1QIsaa: to (alternative form). 4QIsac and Masoretic have the more common form עד meaning the same.

1QIsaa, Mas: she tramples her. 4QIsac has an alternative spelling תרמסינה meaning the same.

1QIsaa, Mas: paths. 4QIsac reads מישירים which is either an orthographical alternative spelling, or is a participle meaning go straight

1QIsaa, Mas, LXX: straight. 4QIsac reads ישרו meaning they go ahead.

4QIsac, Mas (רך-): and for your renown. 1QIsaa reads ולתורתך meaning and for your Torah (=Law). LXX supports the reading of 4QIsac and Masoretic: meaning and upon the remembrance.

4QIsac, Mas: the desire. 1QIsaa reads תאית, which is either a spelling mistake or an alternative spelling meaning the same.

1QIsaa, Mas: the soul. 4QIsab reads נפשי meaning my soul. As 4QIsab following this word is lacunae, it could also be that the manuscript omitted this word, or the scribe accidentally skipped from נפש to נפשי and wrote נפשי twice. However, the LXX reads meaning which is the desire of our soul, which is evidence for reading only one instance of נפש (though in the LXX’s case, the translator’s exemplar probably read נפשנו).

1QIsaa: the inhabitants (plene spelling). 4QIsab and Masoretic have the defective spelling ישבי.

4QIsab, Mas: he acts unjustly. 1QIsaa reads יעיל which is either a spelling mistake or an alternative spelling meaning the same.

4QIsab: is high/exalted. 1QIsaa and Masoretic read רמה. This could be the defective form of רומה meaning the same; however the Masoretes vowel pointed this as רָמָה/ramah indicating that they believed it to be a verb rather than an adjective. The LXX translator took it as an adjective, and so translated it as meaning high/exalted as well. As 4QIsab rarely has the plene spelling of any Hebrew word, this would be in favour of trusting the LXX translator. As such, the Masoretes got it wrong, and vowel pointed it incorrectly.

1QIsaa: Your hand (plene spelling). 4QIsab and Masoretic have the defective spelling ידכה.

1QIsaa: you shall decide (plene spelling). 4QIsab has the defective spelling תשפט. Masoretic reads תשפת meaning you shall establish. LXX reads meaning give.

1QIsaa: our God (plene spelling). 4QIsab and Masoretic have the defective spelling אלהינו.

1QIsaa, Mas: they have possessed us. 4QIsab reads בעלנו, which is either an orthographic defective spelling, or is an alternative reading meaning take possession of us.

1QIsaa: the lords (plene spelling). Masoretic has the defective spelling אדנים. 4QIsab reads אדני[, with lacunae where the [ is; this could either be representative of the defective אדנים seen in the Masoretic, or 4QIsab read אדני, which would be where the LXX gets its rendering: / Yahweh our God, take possession of us O Sovereign Master.

4QIsab, Mas: we shall mention. 1QIsaa reads נזכור meaning shall be mentioned.

1QIsaa: their magical prayers. 4QIsab and Masoretic read לחשו meaning a magical prayer.

1QIsaa: chalk (plene spelling). 4QIsaf and Masoretic have the defective spelling גר.

1QIsaa, Mas: a settlement. 4QIsaf reads נהוה which is either a scribal mistake, or an alternative spelling of the word meaning the same.

2QIsaa: he shall thresh (plene spelling). 4QIsaf and Masoretic have the defective spelling יחבט.

4QIsaC: For (plene spelling). 1QIsaa and Masoretic have the defective spelling כי.

4QIsaC: For (plene spelling). 1QIsaa and Masoretic have the defective spelling כי.

1QIsaa: to them (plene spelling). 4QIsac and Masoretic have the defective spelling אליהם.

4QIsac: to them (plene spelling). 1QIsaa and Masoretic have the defective spelling להם.

4QIsac, Mas, LXX: all of you hear. 1QIsaa reads שמע the singular form meaning you hear.

1QIsab, Mas: crosses by. 1QIsaa has יבור, which is a misspelling of the plene יעבור meaning it will cross. Either that or it means it examines, which makes no sense here.

1QIsaa: not (plene spelling). 1QIsab and Masoretic have the defective spelling לא.

1QIsaa, Mas: come to us (plene spelling). 1QIsab has the defective spelling יבאנו.

1QIsaa(corr): Yahweh Master. 1QIsaa originally had יהוה then added אדוני afterwards. 1QIsab and Masoretic have אדני יהוה meaning Master Yahweh.

1QIsaa: I am setting (participle). 1QIsab and Masoretic have יסד (יוסד 1QIsab, plene form), which is the Piel form meaning I set.

1QIsab, Mas: they shall flood. 1QIsaa reads ושטפו meaning they also shall flood.

1QIsaa: object marker. 1QIsab and Masoretic omit.

1QIsaa: your covenant (plene spelling). 1QIsab and Masoretic have the defective spelling בריתכם.

1QIsaa: it shall cross by (plene spelling). 1QIsab and Masoretic have the defective spelling יעבר.

1QIsaa: and you shall become (pronoun-medial spelling). 1QIsab and Masoretic have the pronoun-final spelling והייתם.

1QIsab, Mas, LXX: And it shall be. 1QIsaa omits, probably by homoeoteleuton due to the proceeding word.

1QIsaa, Mas: you must scoff (plene spelling). 4QIsaf has the defective spelling תתלצצו.

4QIsaf, Mas: he opens. 1QIsaa reads ופתח meaning and he opens.

4QIsak: is threshed (defective spelling?). 1QIsaa reads ידש which is definitely a defective spelling. Masoretic reads יודש, which could also be another defective spelling, with the actual plene spelling of the hofal form being יודוש. The spelling in 4QIsak gives us the pronunciation Yudush, whereas the Masoretes vowel pointed the word as יוּדַשׁ/yudash. We here have another example of Masoretic vowel-points being incorrect.

4QIsak^(vid): And grain is crushed fine. 1QIsaa reads וידק meaning And it is crushed fine. Masoretic reads לחם יודק meaning Grain is crushed fine.

1QIsaa: not (plene spelling). 4QIsak and Masoretic have the defective spelling לא.

1QIsaa, Mas: it comes (feminine). 4QIsak reads the masculine form יצא.

1QIsaa: who is distinguished (from root פלה). 4QIsak reads הפיל which appears to be an alternative spelling meaning the same (from unknown root פול?). Masoretic reads הפליא, from a parallel root פלא meaning the same.

1QIsaa: David (plene spelling). 1QIsab and Masoretic have the defective spelling דוד.

4QIsak: Add (plene spelling, feminine). 1QIsaa has the defective spelling ספי. Masoretic reads ספו, which is the masculine form, defective spelling.

1QIsaa: and there shall be (plene spelling). Masoretic has the defective spelling והיתה. 4QIsak reads the imperfect form, defective spelling ותהיה.

1QIsaa, Mas: towers. 1QIsab reads the feminine form מצבה meaning the same.

1QIsaa: strongholds. 4QIsak reads מצורות meaning seigeworks, in its plene spelling; Masoretic reads the defective spelling מצרת.

1QIsaa, 1QIsab, Mas: and your word shall be low, coming from the dust; and your voice shall be from the earth like a ghost. 4QIsak^(vid) omits this via parablepsis (ומעפר to ומעפר).

1QIsab, 4QIsak, Mas: all of (defective spelling). 1QIsaa has the plene spelling כול.

1QIsaa: his inner-self (masculine plural form?) 4QIsaf and Masoretic read the singular form נפשו meaning the same.

4QIsac^(vid), LXX: write. 1QIsaa reads כותבהא the plene spelling meaning write it; Masoretic has the defective spelling כתבה.

4QIsac: it (plene spelling). 1QIsaa and Masoretic have the defective spelling הוא.

1QIsaa, 4QIsac: must not (plene spelling). 1QIsab and Masoretic have לא.

4QIsac, Mas, LXX: move away (imperative). 1QIsaa reads תסירו meaning you all be moved away.

1QIsaa, 1QIsab, Mas: thus (defective spelling). 4QIsac has the plene spelling כוה.

4QIsac, Mas: from a cistern. 1QIsaa reads מגבה an alternative orthographic spelling.

4QIsac: And you all said (plene spelling). 1QIsaa and Masoretic have the defective spelling ותאמרו.

1QIsaa: that till (plene spelling). 1QIsab and Masoretic have the defective spelling עבדי.

1QIsaa: all of (plene spelling). 1QIsab and Masoretic have the defective spelling כל.

1QIsaa: binds up (plene spelling). 1QIsab and Masoretic have the defective spelling חבש.

1QIsaa: Happy are all of you (pronoun-medial spelling). 1QIsab and Masoretic have the pronoun-final spelling אשריכם.

1QIsaa: and not (plene spelling). 1QIsab and Masoretic have the defective spelling ולא.

1QIsaa, Mas: the locust (plene spelling). 4QIsac has the defective spelling החסל.

4QIsac: tent (plene spelling). 1QIsaa and Masoretic have the defective spelling אהל.

4QIsac: For (plene spelling). 1QIsaa and Masoretic have the defective spelling כי.

1QIsaa: god-like (plene spelling). 1QIsab and Masoretic have the defective spelling אלהים.

1QIsaa: He (plene spelling). 1QIsab and Masoretic have the defective spelling הוא.

1QIsaa: a resting place. 1QIsab and Masoretic have רבצה. The reading of 1QIsaa would have the meaning a grassy resting place with reeds and rushes, with רבץ being the start of a new phrase; whereas the reading of רבצה in 1QIsab and the Masoretic would place it at the end of the previous phrase, giving the meaning in a settlement of jackals is Her resting place.

1QIsaa, LXX: not. 4QIsab and Masoretic omit.

1QIsaa: and not. 4QIsab and Masoretic read לא meaning not.

1QIsaa: he shall be found (masculine). 4QIsab and Masoretic read the feminine תמצא. The reading of 1QIsaa would refer back to אריה/lion; the reading of 4QIsab and Masoretic would refer back to חיות/wild beast.

1QIsaa: their head (plene spelling). 4QIsab and Masoretic have the defective spelling ראשם.

1QIsaa: Hezekiah (defective spelling). 4QIsab and Masoretic have the plene spelling חיזקיהו.

4QIsab, Mas, LXX: Assyria. 1QIsaa misspells as אשו.

4QIsab, LXX: Rabshaqeh. 1QIsaa and Masoretic split this into two words רב שקה.

1QIsaa: for (plene spelling). 1QIsab and Masoretic have the defective spelling כי.

1QIsaa, 4QIsac: that (plene spelling). 1QIsab and Masoretic have the defective spelling כי.

1QIsaa, 4QIsac: against you (pronoun-medial spelling). 1QIsab and Masoretic have the pronoun-final spelling אתך.

1QIsaa: saying (plene spelling). 1QIsab and Masoretic have the defective spelling לאמר.

1QIsaa: Hezekiah (defective spelling). 1QIsab and Masoretic have the plene spelling חיזקיהו.

1QIsaa: Jerusalem (plene spelling). 1QIsab and Masoretic have the defective spelling ירושלם.

1QIsaa: in your nose (plene spelling). 4QIsab and Masoretic have the defective spelling באפך.

1QIsaa: on your lips (plene spelling). 4QIsab and Masoretic have the defective spelling בשפתיך.

1QIsaa: You are to eat. 4QIsab reads אכל meaning eat in its defective spelling; Masoretic reads the plene spelling אכול.

4QIsab, Mas, LXX: you plant. 1QIsaa reads ונטוע which appears to be a scribal mistake for ונטעו, as the passive makes no sense here.

1QIsaa, LXX: and you shall eat (plene spelling). Masoretic has the defective spelling ואכלו. 4QIsab reads ואכול meaning and eat.

1QIsaa, Mas, LXX: their fruit. 4QIsab omits.

1QIsaa: And shall gather. 4QIsab and Masoretic read יספה meaning And shall increase.

4QIsab, Mas, LXX: to above. 1QIsaa reads מעלה, a slight variation in form meaning the same.

1QIsaa: For (plene spelling). 4QIsab and Masoretic have the defective spelling כי.

4QIsab, Mas, LXX: from Jerusalem. 1QIsaa reads מציון meaning from Zion.

4QIsaa^(vid), 4QIsab^(vid), Mas, LXX: from Mount Zion. 1QIsaa reads מירושלים meaning from Jerusalem.

1QIsaa: and vanishes. 1QIsab and Masoretic have ונגלה meaning and is stripped.

1QIsaa: like a tent (plene spelling). 1QIsab and Masoretic have the defective spelling כאהל.

1QIsaa, Mas: Master. 1QIsab has יהוה, Yahweh.

1QIsaa, Masoretic (עשקה): I am oppressed (plene spelling). 1QIsab has חשקה meaning I have desire.

1QIsaa: so be my security. 1QIsab and Masoretic have ערבני, omitting the initial ו meaning so, probably considering it superfluous.

1QIsaa: and he has spoken (plene spelling). 1QIsab and Masoretic have the defective spelling ואמר.

1QIsaa: my soul (plene spelling). 1QIsab and Masoretic have the defective spelling נפשי.

1QIsaa: Master (plene spelling). 1QIsab and Masoretic have the defective spelling אדני.

1QIsaa: by them (pronoun-medial spelling). 1QIsab and Masoretic have the pronoun-final spelling עליהם.

1QIsaa: and to all (plene spelling). 1QIsab and Masoretic have the defective spelling ולכל.

1QIsaa: in them (masculine). 1QIsab and Masoretic have the feminine form בהן.

1QIsaa: Indeed (defective spelling). 1QIsab and Masoretic have the plene spelling הנה.

1QIsaa: to me (plene spelling). 1QIsab and Masoretic have the defective spelling לי.

1QIsaa: exceedingly. 1QIsab and Masoretic have מר meaning bitter. 1QIsab and Masoretic would therefore give the meaning of bitter, bitter to me. 1QIsaa makes more sense with exceedingly bitter to me.

1QIsaa: loved (plene spelling). 1QIsab and Masoretic have the defective spelling חשקת.

1QIsaa: its confinement. 1QIsab and Masoretic have בלי meaning annihilation.

1QIsaa: for (plene spelling). 1QIsab and Masoretic have the defective spelling כי.

1QIsaa: You have cast (plene spelling). 1QIsab and Masoretic have the defective spelling השלכת.

1QIsaa: Your back (pronoun-medial spelling). 1QIsab and Masoretic have the pronoun-final spelling גוך.

1QIsaa: all of (plene spelling). 1QIsab and Masoretic have the defective spelling כל.

1QIsaa: for (plene spelling). 1QIsab and Masoretic have the defective spelling כי.

1QIsaa: give thanks to You (pronoun-medial spelling). 1QIsab and Masoretic have the pronoun-final spelling תודך.

1QIsaa: and cannot. 1QIsab and Masoretic omit this, but the context implies it.

1QIsaa: praise You (pronoun-medial spelling). 1QIsab and Masoretic have the pronoun-final spelling יהללך.

1QIsaa: and cannot. 1QIsab and Masoretic omit the first ו meaning and and use the defective spelling לא.

1QIsaa: Your trust (pronoun-medial spelling). 1QIsab and Masoretic have the pronoun-final spelling אמתך.

1QIsaa: praises You (pronoun-medial spelling). 1QIsab and Masoretic have the pronoun-final spelling יודך.

1QIsaa: like me today. 1QIsab and Masoretic have these words the other way round: היום כמוני.

1QIsaa, Mas: will make known. 1QIsab has יודע meaning let be known.

1QIsaa, Mas: to. 1QIsab has אלה meaning to these. In conjunction with the previous differences, the meaning of Isaiah 38:19 in 1QIsab would be A father shall let Your trust be known to these children.

1QIsaa: Your trust (pronoun-medial spelling). 1QIsab and Masoretic have the pronoun-final spelling אמתך.

1QIsaa, Mas: save me (plene spelling). 1QIsab has the defective spelling להשיעני.

In 1QIsaa, a second scribe (not the original) inserted the following text, which is a repetition of verse 19 with slight variations, plus the start of verse 20: חי חי יודך כמוני היום אב לבנים והודיע אלוה אמתך יהוה להושיעני

1QIsaa: all of (plene spelling). 1QIsab and Masoretic have the defective spelling כל.

1QIsaa: And he said (plene spelling). 1QIsab and Masoretic have the defective spelling ויאמר.

1QIsab, Mas: Let them take. 1QIsaa omits the word, probably due to homoeoteleuton.

1QIsaa, Mas: upon. 1QIsab has אל meaning to. The difference would be between rub it on (1QIsaa, Mas) and apply it to (1QIsab); the meaning wouldn’t change.

1QIsaa: Hezekiah (defective spelling). 1QIsab and Masoretic have the plene spelling יחזקיהו.

The original scribe of 1QIsaa omitted verse 22 from the scroll, to which a third scribe added it later.

1QIsaa: Merodak-Baladon (plene spelling). 1QIsab and Masoretic have the defective spelling מרדך בלאדן.

1QIsaa: Hezekiah (alternate spelling). 1QIsab and Masoretic have another spelling: חזקיהו.

4QIsab, LXX: for he heard. 1QIsaa, 1QIsab and Masoretic read וישמע meaning as he heard.

1QIsab, 4QIsab, Mas: that (defective spelling). 1QIsaa has the plene spelling כיא.

1QIsaa: and he lived. 1QIsab and Masoretic have ויחזק meaning he recovered. No change to meaning of verse.

1QIsaa: in his storehouses (plene spelling). 1QIsab^(vid) and Masoretic has a defective spelling באוצרתיו. 4QIsab reads another defective spelling באצרתיו.

1QIsaa: not (plene spelling). 1QIsab and Masoretic have לא.

1QIsaa, 1QIsab: And he came (plene spelling). 4QIsab and Masoretic have the defective spelling יבא.

1QIsab, 4QIsab, Mas: Isaiah (plene spelling). 1QIsaa has the defective spelling ישעיה.

1QIsab, 4QIsab, Mas: did they come (defective spelling). 1QIsaa has the plene spelling יבואו.

1QIsab, 4QIsab, Mas: to you (pronoun-final spelling). 1QIsaa has the pronoun-medial spelling אליכה.

1QIsab, 4QIsab, Mas: in your house (pronoun-final spelling). 1QIsaa has the pronoun-medial spelling בביתכה.

1QIsaa: and answered (plene spelling). 1QIsab and Masoretic have the defective spelling ויאמר.

1QIsaa: Hezekiah (alternative spelling). 1QIsab and Masoretic have the common spelling: חזקיהו.

1QIsaa, Mas: shown them (plene spelling). 1QIsab has the defective spelling: הראיתם.

1QIsaa: in my storehouses (plene spelling). 1QIsab uses a defective spelling באצרותי, and the Masoretic uses another defective spelling באוצרתי.

1QIsaa: they shall be carried (plural). 1QIsab and Masoretic use the singular ונשא.

1QIsaa: all of (plene spelling). 1QIsab and Masoretic have the defective spelling כל.

1QIsaa: your ancestors (pronoun-medial spelling). 4QIsab and Masoretic have the pronoun-final spelling אבותיך.

1QIsaa, Mas: Babylon. 4QIsab reads בבלה, which means the same, but has a paragogic directional ה- suffixed.

1QIsaa: from your loins. 4QIsab and Masoretic read ממך meaning from you.

1QIsaa: and they shall be (imperfect). 4QIsab and Masoretic read the perfect form והיו.

1QIsaa: And he said (plene spelling). 1QIsab and Masoretic have the defective spelling ויאמר.

4QIsab, Mas: Isaiah (plene spelling). 1QIsaa has the defective spelling ישעיה.

1QIsaa: you have spoken (plene spelling). 4QIsab and Masoretic have the defective spelling דברת.

1QIsaa: He says (plene spelling). 1QIsab and Masoretic have the defective spelling ויאמר.

1QIsaa: your God (plene, pronoun-medial spelling). 4QIsab and Masoretic have the defective, pronoun-final spelling אלהיכם.

1QIsaa: Jerusalem (plene spelling). 4QIsab and Masoretic have the defective spelling ירושלם.

1QIsaa: is paid for (feminine). 1QIsab and Masoretic have נרצה which is masculine.

1QIsaa: her sin (plene spelling). 1QIsab and the Masoretic have the defective spelling עונה.

1QIsaa: for all (plene spelling). 4QIsab and Masoretic have the defective spelling בכל.

1QIsab, 4QIsab, Mas: make. 1QIsaa has וישרו which means and make.

1QIsaa: to our God (plene spelling). 4QIsab and Masoretic have the defective spelling לאלהינו.

1QIsaa: Every (plene spelling). 4QIsab and Masoretic have the defective spelling כל.

1QIsab, 4QIsab, Mas: valleys (absolute). 1QIsaa has גי which is the construct form of the noun גיא. The construct form of a noun usually only appears when there’re two nouns together, usually to indicate a relation between the two, with the construct noun usually being the object of possession for the absolute noun (so a word of a king - a word would be the construct form, and a king would be in the absolute form). As there’s no other noun here in 40:4, the scribe of 1QIsaa has made a mistake in his copying.

1QIsaa: whom (plene spelling). 5QIsa and Masoretic have the defective spelling מי.

5QIsa, Mas, LXX: he overlays it. 1QIsaa reads וירקענו meaning and he overlays it.

1QIsaa: and her inhabitants (plene spelling). 4QIsab and Masoretic have the defective spelling וישביה.

1QIsaa: like a veil (plene spelling). 4QIsab and Masoretic have the defective spelling כדק.

1QIsaa, Mas: princes (plene spelling). 4QIsab has the defective spelling רזנים.

1QIsaa: rulers (plene spelling). 4QIsab and Masoretic have the defective spelling שפטי.

4QIsab, Mas, LXX: has taken root. 1QIsaa reads שרשו meaning have taken root.

4QIsab, Mas, LXX: he blows. 1QIsaa reads נעשף with the נ written above the ע; however the scribe forgot to cross out the ע to indicate his correction to נשף.

1QIsaa: on them (plene spelling). 4QIsab and Masoretic have the defective spelling בהם.

1QIsaa: and they wither (plene spelling). 4QIsab and Masoretic have the defective spelling ויבשו.

1QIsaa: To. 4QIsab and Masoretic read ואל meaning And to. LXX reads meaning Therefore, now indicating that the translator had a different Hebrew Vorlage (ועתה).

1QIsaa: whom (plene spelling). 4QIsab and Masoretic have the defective spelling מי.

1QIsaa, Mas: shall all of you compare me (plural). 4QIsab reads תדמינני the singular form with paragogic ן meaning shall you compare me.

4QIsab, Mas: and am I equal. 1QIsaa reads ואשוא which is either an orthographical alternative spelling, or is influenced from Aramaic (as seen several times in 1QIsaa).

1QIsaa: says (plene spelling). 4QIsab and Masoretic have the defective spelling יאמר.

1QIsaa: not (plene spelling). 4QIsab and Masoretic have the defective spelling לא.

1QIsaa: path (plene spelling). 1QIsab and Masoretic have the defective spelling ארח.

1QIsab, Mas: first. 1QIsaa has רישון which is a slightly different spelling. Meaning is unchanged.

1QIsaa: the last (plene spelling). 1QIsab and Masoretic have the defective spelling אחרנים.

1QIsab, Mas: they come. 1QIsaa has ואתיון which is a slightly different form. Meaning is unchanged.

1QIsaa: his neighbour (plene spelling). 1QIsab and Masoretic have the defective spelling רעהו.

1QIsaa: said (plene spelling). 1QIsab and Masoretic have the defective spelling יאמר.

1QIsaa: goldsmith (plene spelling). 1QIsab and Masoretic have the defective spelling צרף.

1QIsaa: hammer. 1QIsab and Masoretic have a variant spelling פטיש.

1QIsaa: who strikes. 1QIsab and Masoretic have a variant spelling הולם.

1QIsaa: it is (plene spelling). . 1QIsab and Masoretic have the defective spelling הוא.

1QIsaa: cannot (plene spelling). 1QIsab and the Masoretic have the defective spelling לא.

1QIsaa: Jacob (plene spelling). 1QIsab and the Masoretic have the defective spelling יעקב.

1QIsaa: I have chosen you (pronoun-medial spelling). 1QIsab and Masoretic have the pronoun-final spelling בחרתיך.

1QIsaa: My friend (plene spelling). 1QIsab and Masoretic have the defective spelling אהבי.

1QIsaa: I grasped you (pronoun-medial spelling). 1QIsab and Masoretic have the pronoun-final spelling החזקתיך.

1QIsaa: from the ends (plene spelling). 1QIsab and Masoretic have the defective spelling מקצות.

1QIsaa: and from its remotest parts (plene spelling). 1QIsab and Masoretic have the defective spelling ומאציליה.

1QIsab, 4QIsab, Mas: I called you (pronoun-final spelling). 1QIsaa has the pronoun-medial spelling קראתיכה.

1QIsab, 4QIsab, Mas: and I said (defective spelling). 1QIsaa has the plene spelling ואומרה.

1QIsab, 4QIsab, Mas: to you (pronoun-final spelling). 1QIsaa has the pronoun-medial spelling לכה.

1QIsab, 4QIsab, Mas: I have chosen you (pronoun-final spelling). 1QIsaa has the pronoun-medial spelling בחרתיכה.

1QIsaa: and not (plene spelling). 1QIsab and Masoretic have the defective spelling ולא.

1QIsaa: rejected you (pronoun-medial spelling). 1QIsab and Masoretic have the pronoun-final spelling מאסתיך.

1QIsaa: for (plene spelling). 1QIsab and Masoretic have the defective spelling כי.

1QIsaa: with you (pronoun-medial spelling). 1QIsab and Masoretic have the pronoun-final spelling עמך.

1QIsab, 4QIsab, Mas: for (defective spelling). 1QIsaa has the plene spelling כיא.

1QIsab, 4QIsab, Mas: your God (pronoun-final spelling). 1QIsaa has the plene spelling אלוהיכה.

1QIsab, 4QIsab, Mas: I will strengthen you (pronoun-final spelling). 1QIsaa has the pronoun-medial spelling אמצתיכה.

1QIsaa: I will help you (pronoun-medial spelling). 1QIsab and Masoretic have the pronoun-final spelling עזרתיך.

1QIsaa: I will support you (pronoun-medial spelling). 1QIsab and Masoretic have the pronoun-final spelling תמכתיך.

1QIsaa: shall be ashamed (plene spelling). 1QIsab and Masoretic have the defective spelling יבשו.

1QIsab, 4QIsab, Mas: all (defective spelling). 1QIsaa has the plene spelling כול.

1QIsab, 4QIsab, Mas: with you (pronoun-final spelling). 1QIsaa has the pronoun-medial spelling בכה.

1QIsab, 4QIsab^(vid), Mas: they shall be like nothing. 1QIsaa omits these words. As the LXX also includes these words, it’s quite probable that the scribe of 1QIsaa, or his Vorlage, accidently missed them out.

1QIsaa (-יו), Mas, LXX: and they shall perish. 1QIsab has ויבשו meaning and they shall be ashamed (like at the start of verse 11). The -יו of 1QIsaa is an orthographic variation of -יא.

1QIsaa, LXX: all. 1QIsab and Masoretic omit.

1QIsaa: your enemies (pronoun-medial spelling). 1QIsab and Masoretic have the pronoun-final spelling ריבך.

1QIsab, Mas, LXX: You will seek them, but you shall not find them. 1QIsaa omits these words, probably by accident.

1QIsab, Mas, LXX: Men. 1QIsaa has ואנשי meaning and men.

1QIsaa: your war (pronoun-medial spelling). 1QIsab and Masoretic have the pronoun-final spelling מלחמתך.

1QIsaa: For (plene spelling). 1QIsab and Masoretic have the defective spelling כי.

1QIsaa: your God (pronoun-medial spelling). 1QIsab and Masoretic have the pronoun-final spelling אלהיך.

1QIsaa: will help you (pronoun-medial spelling). 1QIsab and Masoretic have the pronoun-final spelling עזרתיך.

1QIsaa: Jacob (plene spelling). 1QIsab and Masoretic have the defective spelling יעקב.

1QIsaa: and people. 1QIsab and Masoretic read מתי meaning people.

1QIsaa: and your redeemer (pronoun-medial spelling). 1QIsab and Masoretic have the pronoun-final spelling וגאלך.

1QIsaa: I will set you (pronoun-medial spelling). 1QIsab and Masoretic have the pronoun-final spelling שמתיך.

1QIsaa: like chaff (plene spelling). 1QIsab and Masoretic have the defective spelling כמץ.

1QIsaa: and in the Set-Apart One. 1QIsab and Masoretic read בקדוש meaning in the Set-Apart One.

1QIsaa: their tongue (pronoun-medial spelling). 1QIsab and Masoretic have the pronoun-final spelling לשונם.

1QIsaa: in thirst. 1QIsab and Masoretic have a variant spelling בצמא.

1QIsaa: barren heights. 1QIsab and Masoretic have a different spelling שפיים.

1QIsaa: I will put (pronoun-medial spelling). 1QIsab and Masoretic have the pronoun-final spelling אתן.

1QIsaa, Mas: and box tree. 1QIsab has the variant spelling ותשור.

1QIsaa, Mas: together (defective spelling). 1QIsab has the plene spelling יחדיו.

1QIsaa: in you (pronoun-medial spelling). 1QIsab and Masoretic have the pronoun-final spelling בכם.

1QIsaa: and he shall trample. 1QIsab^(vid) and Masoretic read ירמס meaning he shall trample.

1QIsaa: And not. 4QIsab and Masoretic have לא meaning Not.

1QIsaa: And not (plene spelling). 4QIsab and Masoretic have the defective spelling ולא.

1QIsaa: And for His teaching (construct plene spelling). 4QIsah reads the construct and noun defective spelling ולתרתו meaning the same, with the Masoretic reading the construct defective, noun plene spelling ולתורתו.

4QIsah: they wait (perfect). 1QIsaa reads ינחילו meaning they inherit. Masoretic reads ייחילו which is the imperfect form meaning the same as 4QIsah. LXX reads also meaning they wait, however this is unable to help determine between the imperfect and perfect form of יחל. See here.

4QIsah^(vid), Mas: who created. 1QIsaa reads בורה, which is an orthographic change meaning the same.

1QIsaa: and stretched them out (plene spelling). 4QIsah has the pronoun-final spelling ונטיהם. Masoretic has the plene-final spelling ונוטיהם.

4QIsab, 4QIsah, Mas: who spread out (defective spelling). 1QIsaa has the plene spelling רוקע.

1QIsaa: to those who walk (plene spelling). 4QIsah and Masoretic have the defective spelling להלכים.

4QIsah, Mas, LXX (+ ): Yahweh. 1QIsaa omitted originally, however there are some letters written above the following word that are unable to be read properly. This may’ve been an amendment by the scribe or a corrector that restored יהוה.

1QIsaa: and I shall form you (plene spelling). 4QIsah has the plene-final spelling ואצורך. The Masoretic has the defective-final spelling ואצרך; however the Masoretes vowel pointed it as וְאֶצָּרְךָ/ve-’etsar, making it from the verb נצר meaning to watch over as opposed to being from the verb יצר meaning to form. The LXX reads /shall strengthen indicating that the LXX translator also took it to be from יצר and not נצר.

1QIsaa: and I shall make you (plene spelling). 4QIsah and Masoretic have the final-form spelling ואתנך.

1QIsaa, Mas, LXX: people. 4QIsah reads עולם meaning everlasting.

1QIsaa, LXX: those bound. 4QIsah and Masoretic read אסיר meaning prisoner.

1QIsaa, LXX: and from the house. 4QIsah and Masoretic read מבית meaning from the house.

1QIsaa: that (plene spelling). 4QIsah and Masoretic have the defective spelling הוא.

4QIsah, Mas, LXX: is My Name. 1QIsaa reads ושמי meaning and My Name.

1QIsaa, Mas: and my glory (plene spelling). 4QIsah has the defective spelling וכבדי.

1QIsaa: not (plene spelling). 4QIsah and Masoretic have the defective spelling לא.

4QIsab, 4QIsah, Mas, LXX: and new things. 1QIsaa reads והחדשות meaning and the new things.

1QIsaa: to you all (plene spelling). 4QIsah and Masoretic have the final-form spelling אתכם.

4QIsab, 4QIsah, Mas, LXX: praise Him. 1QIsaa reads ותהלתו meaning and praise Him.

1QIsaa: I shall pant (plene spelling). 4QIsag and Masoretic have the final-form spelling אשם.

1QIsaa: and I shall grasp (alternative spelling). 4QIsag and Masoretic have the common-final spelling ואשאף.

1QIsaa: I shall make them (plene spelling). 4QIsag and Masoretic have the defective spelling עשיתים.

1QIsaa: all of them (plene spelling). 4QIsag and Masoretic have the defective spelling כלם.

1QIsaa, Mas, LXX: and in houses. 4QIsag reads ובבית meaning and in a house.

1QIsaa: whom (plene spelling). 4QIsag and Masoretic have the defective spelling מי.

1QIsaa: among you all (pronoun-medial spelling). 4QIsag and Masoretic have the pronoun-final spelling בכם.

1QIsaa, LXX: that shall heed. 4QIsag and Masoretic read יאזין meaning shall heed.

1QIsaa, LXX: the wrath of (construct form). 4QIsag and Masoretic read the absolute form חמה meaning the wrath.

1QIsaa: His anger (plene spelling). 4QIsag and Masoretic have the defective spelling אפו.

1QIsaa: who created you (pronoun-medial spelling). 1QIsab and Masoretic have the pronoun-final spelling בוראך.

1QIsaa: by your name (pronoun-medial spelling). 1QIsab and Masoretic have the pronoun-final spelling בשמך.

1QIsaa: mine (plene spelling). 1QIsab and Masoretic have the defective spelling לי.

1QIsaa: For (plene spelling). 1QIsab and Masoretic have the defective spelling כי.

1QIsaa: not (plene spelling). 1QIsab and Masoretic have לא.

1QIsab, 4QIsag, Mas: in you (pronoun-final spelling). 1QIsaa has the pronoun-medial spelling בכה.

1QIsab, 4QIsag, Mas, LXX: For. 1QIsaa omits this.

1QIsab, Mas, LXX: your saviour. 1QIsaa has גואלך meaning your redeemer.

1QIsab, Mas, LXX: I give. 1QIsaa has ונתתי meaning And I give.

1QIsaa: Egypt as a ransom to you. 1QIsab^(vid), Masoretic and LXX reverse these words. No change in meaning.

1QIsab, 4QIsag, Mas, LXX: and Seba. 1QIsaa has וסבאים meaning people of Seba.

1QIsab, 4QIsag, Mas: in place of you (pronoun-final spelling). 1QIsaa has the pronoun-medial spelling תחתיכה.

1QIsaa: you are precious (plene spelling). 1QIsab and Masoretic have the defective spelling יקרת.

1QIsaa: you are honoured (plene spelling). 1QIsab and Masoretic have the defective spelling נכבדת.

1QIsaa: I give. Masoretic reads ואתן meaning And I give. 1QIsab reads ואתנה meaning And I gave.

1QIsaa: the people. 1QIsab and Masoretic read אדם meaning people.

1QIsaa: in place of you (pronoun-medial spelling). 1QIsab and Masoretic have the pronoun-final spelling תחתיך.

1QIsab, 4QIsag, Mas: and nations (defective spelling). 1QIsaa has the plene spelling לאומים.

1QIsaa: your soul (pronoun-medial spelling). 1QIsab and Masoretic have the pronoun-final spelling נפשך.

1QIsaa: for (plene spelling). 1QIsab and Masoretic have the defective spelling כי.

1QIsaa: with you (pronoun-medial spelling). 1QIsab and Masoretic have the pronoun-final spelling אתך.

1QIsaa: your offspring (pronoun-medial spelling). 1QIsab and Masoretic have the pronoun-final spelling זרעך.

1QIsaa: I will gather you (pronoun-medial spelling). 1QIsab and Masoretic have the pronoun-final spelling אקבצך.

1QIsaa, Mas, LXX: My sons. 1QIsab has בניך meaning and your sons. In this case, it would be a case of the reference being the sons of the north and south, rather than the sons of Yahweh.

1QIsaa, Mas, LXX: and My daughters. 1QIsab has ובנתיך meaning and your daughters. In this case, it would be a case of the reference being the daughters of the north and south, rather than the daughters of Yahweh.

1QIsaa: end. 1QIsab and Masoretic have a different form מקצה. No change of meaning.

1QIsaa: All (plene spelling). 1QIsab and Masoretic have the defective spelling כל.

1QIsaa, Mas: for my glory (plene spelling). 1QIsab has the defective spelling ולכבדי.

1QIsaa: whom I created (plene spelling pronominal suffix). 1QIsab and Masoretic have the defective spelling pronominal suffix בראתיו.

1QIsaa: whom I formed (plene spelling pronominal suffix). 1QIsab and Masoretic have the defective spelling pronominal suffix יצרתיו.

1QIsaa: whom I made (plene spelling pronominal suffix). 1QIsab and Masoretic have the defective spelling pronominal suffix עשיתיו.

1QIsaa, LXX: All of you bring out. 1QIsab reads אוציא meaning I bring out. Masoretic reads הוציא meaning He brings out.

1QIsaa: blind (plene spelling). 1QIsab and Masoretic have the defective spelling עור.

1QIsab, Mas, LXX: and eyes. 1QIsaa reads עינים meaning eyes.

1QIsaa: though eyes (plene spelling). 1QIsab and Masoretic have the defective spelling ואזנים.

1QIsaa: All (plene spelling). 1QIsab and Masoretic have the defective spelling כל.

1QIsaa: the nations (plene spelling). 1QIsab and Masoretic have the defective spelling הגוים.

1QIsaa: the peoples (plene spelling). 1QIsab and Masoretic have the defective spelling לאמים.

1QIsaa: among them (pronoun-medial spelling). 1QIsab and Masoretic have the pronoun-final spelling בהם.

1QIsaa: that shall announce (plural). 1QIsab reads יגידו meaning they shall announce, plural spelling. Masoretic reads יגיד meaning he shall announce, singular spelling, a reading supported by the LXX: .

1QIsaa: this (plene spelling). 1QIsab and Masoretic have the defective spelling זאת.

1QIsaa: their witnesses (pronoun-medial spelling). 1QIsab and Masoretic read the pronoun-final spelling עדיהם.

1QIsab, Mas, LXX: and let them hear. 1QIsaa reads וישמיעו meaning and let them proclaim.

1QIsaa: and they shall say (plene spelling). 1QIsab and Masoretic have the defective spelling ויאמרו.

1QIsaa: in Me (plene spelling). 1QIsab and Masoretic have the defective spelling לי.

1QIsaa, Mas, LXX: and after Me. 1QIsab reads ואחריו meaning and after Him.

1QIsaa: not (plene spelling). 1QIsab and Masoretic have the defective spelling לא.

1QIsaa: shall exist (perfect). 1QIsab and Masoretic have the imperfect form יהיה.

1QIsaa: I (plene spelling). 1QIsab and Masoretic have the defective spelling אנכי.

1QIsaa: I (plene spelling). 1QIsab and Masoretic have the defective spelling אנכי.

1QIsab, LXX: I proclaimed. 1QIsaa and Masoretic read והשמעתי meaning and I proclaimed.

1QIsaa: among you (pronoun-medial spelling). 4QIsab and Masoretic have the pronoun-final spelling בכם.

1QIsaa: I perform (plene spelling). 4QIsab and Masoretic have the defective spelling אפעל.

1QIsaa: your redeemer (pronoun-medial spelling). 1QIsab^(vid) and Masoretic have the pronoun-final spelling גאלכם.

4QIsab, LXX: Babylon. 1QIsaa misspells as בבבל. Masoretic reads בבלה which whilst meaning Babylon, has a locative ה- suffixed.

1QIsaa: together (plene spelling). 4QIsag and Masoretic have the defective spelling יחדו.

1QIsaa, 1QIsab, Mas: rivers (plene spelling). 4QIsag reads the defective spelling נהרת.

1QIsab, 4QIsag, Mas: in the wilderness (defective spelling). 1QIsaa has the plene spelling בישימון.

4QIsag, Mas, LXX: My praise. 1QIsaa reads ותהלתי meaning and My praise.

4QIsag, Mas, LXX: they shall recount. 1QIsaa reads יואמרו meaning they shall speak.

1QIsaa: for (plene spelling). 4QIsag and Masoretic read the defective spelling כי.

1QIsaa: you have become weary (plene spelling). 4QIsag and Masoretic read the defective spelling יגעת.

1QIsaa: of Me (plene spelling). 4QIsag and Masoretic read the defective spelling בי.

1QIsaa: all of you have brought (plene spelling). 1QIsaa has the not-quite-so plene spelling הביאות meaning the same. 4QIsag and Masoretic have the defective spelling הביאת. However, the Masoretes vowel pointed this as הֵבֵיאתָ giving it a singular you rather than the plural all of you/you all. Even further evidence that the Masoretes didn’t get their vowel-points correct.

4QIsag: your burnt offerings (plene spelling). 1QIsab and Masoretic have the defective spelling עלתיך. 1QIsaa reads לעולה meaning for a burnt offering. The LXX reads a conflation of the two, , meaning your burnt offering.

1QIsaa: and you have not made offerings for me. 4QIsag and Masoretic read לא העבדתיך במנחה meaning I have not made you serve with offerings. LXX omits entire phrase, possibly by parablepsis. However the divergent readings here hint that the phrase may’ve been an addition to Isaiah that wasn’t originally in the text, with the LXX providing the original form.

1QIsaa: and not (plene spelling). 4QIsag and Masoretic have the defective spelling ולא.

1QIsaa: have I made you weary (pronoun-medial spelling). 4QIsag and Masoretic have the pronoun-final spelling הוגעתיך.

1QIsaa, Mas: with frankincense (plene spelling). 4QIsag has the defective spelling בלבנה.

1QIsaa, LXX: not (plene spelling). 1QIsab and Masoretic have the defective spelling לא. 4QIsag reads ולוא meaning and not.

1QIsa: you have acquired (plene spelling). 1QIsab and Masoretic have the defective spelling קנית.

1QIsaa: for me (plene spelling). 1QIsab and Masoretic have the defective spelling לי.

1QIsaa: your sacrifices (pronoun-medial spelling). 4QIsag and Masoretic have the pronoun-final spelling זבחיך.

1QIsaa: not (plene spelling). 4QIsag and Masoretic have the defective spelling לא.

1QIsaa: by your sins (plene spelling). 1QIsab and Masoretic have the defective spelling בחטאותיך.

1QIsaa: I shall remember (plene spelling). 1QIsab and Masoretic have the defective spelling אזכר.

1QIsab, Mas, LXX: omit. 1QIsaa includes עוד meaning no longer.

1QIsaa: all of you take me to court (plural spelling). 1QIsab and Masoretic have the singular spelling הזכירני.

1QIsaa: and your representatives (pronoun-medial spelling). 1QIsab and Masoretic have the pronoun-final spelling ומליציך.

1QIsaa: against Me (plene spelling). 1QIsab and Masoretic have the defective spelling בי.

1QIsaa: in whom (plene spelling). 4QIsac and Masoretic have the defective spelling בו.

1QIsaa: and things that are to come (plene spelling). 4QIsac and Masoretic have the defective spelling ואתיות.

1QIsaa: let them speak. 4QIsac and Masoretic omit.

1QIsaa: what. 4QIsac and Masoretic read ואשר meaning and what.

1QIsaa: and I have eaten it (plene spelling). 4QIsab and Masoretic have the defective spelling ואכל. 1QIsaa could also be the cohortative form meaning I want to eat it.

1QIsaa, Mas, LXX: and the rest. 4QIsab reads יתרו meaning the rest.

4QIsab, Mas, LXX: an abomination. 1QIsaa reads לתועבות meaning abomination.

1QIsaa: and not (plene spelling). 4QIsab and Masoretic have the defective spelling ולא.

LXX (retrov.): can he save his soul. 1QIsaa reads יוכיל נפשו meaning can he his soul, which appears to be a phrase with an omitted verb; 4QIsab and Masoretic have this verb supplied, reading יציל את נפשו meaning he save his soul, however with the omitted יוכיל as seen in 1QIsaa. The LXX has the original reading . The reading of either 1QIsaa or 4QIsab/Mas can easily be explained as a case of homoeoteleuton for either יוכיל or יציל.

1QIsaa: and not (plene spelling). 4QIsab and Masoretic have the defective spelling ולא.

1QIsaa: he says (plene spelling). 4QIsab and Masoretic have the defective spelling יאמר.

1QIsaa, LXX: There is a lie in my right hand. 4QIsab and Masoretic read הל(ו)א שקר בימיני meaning Is there a lie in my right hand?

4QIsab, Mas, LXX: and Israel. 1QIsaa reads ישראל meaning Israel.

1QIsaa: for (plene spelling). 4QIsab and Masoretic have the defective spelling כי.

1QIsaa, Mas: Israel. 4QIsab reads וישראל meaning and Israel. The reading of 4QIsab is supported a bit by the LXX: /and you.

1QIsaa: not (plene spelling). 4QIsab and Masoretic have the defective spelling לא.

4QIsab, Mas (see comm.), LXX: shall you all forget me. 1QIsaa reads תשאני meaning shall you mislead me. Even though the Masoretic reads the same as 4QIsab consonantly, they vowel pointed it as תִנָּשֵׁנִי/thannisheniy, turning it into a nifal stem meaning shall you all be forgotten by me. The reading of the LXX and context makes their vowel pointing choice quite dubious.

1QIsab, 4QIsab, Mas, LXX: your transgressions. 1QIsaa reads פשעכה, which is either an orthographic alternative for פשעיכה, or a variant reading meaning your transgression.

1QIsaa: for (plene spelling). 4QIsab and Masoretic have the defective spelling כי.

1QIsaa: sing for joy (plene spelling). 4QIsab and Masoretic have the defective spelling רנו.

1QIsaa: for (plene spelling). 4QIsab and Masoretic have the defective spelling כי.

1QIsaa, LXX: the earth. 1QIsab and Masoretic read ארץ meaning earth.

1QIsaa: in rejoicing (plene spelling). 4QIsab and Masoretic have the defective spelling רנה.

1QIsab, 4QIsab, Mas: and all (defective spelling). 1QIsaa has the plene spelling וכול.

1QIsab, 4QIsab, Mas: for (defective spelling). 1QIsaa has the plene spelling כיא.

1QIsab, 4QIsab, Mas: Jacob (defective spelling). 1QIsaa has the plene spelling יעקוב.

1QIsaa: Thus (plene spelling). 4QIsab and Masoretic have the defective spelling כה.

1QIsaa: your redeemer (plene spelling). 1QIsab reads גואלך, the plene spelling for the noun but the pronoun-final for the pronominal suffix. 4QIsab and Masoretic have the defective spelling for both: גאלך.

1QIsaa: and He who shaped you (plene spelling). 1QIsab^(vid) reads ויוצרך, the plene spelling for the noun but the pronoun-final for the pronominal suffix. 4QIsab and Masoretic have the defective spelling for both: ויצרך.

1QIsaa: I am (plene spelling). 1QIsab and Masoretic have the defective spelling אנכי.

1QIsaa: who made (plene spelling). 1QIsab and Masoretic have the defective spelling עשה.

1QIsaa: all (plene spelling). 1QIsab and Masoretic have the defective spelling כל.

1QIsaa, 1QIsab: who spread out (plene spelling). 4QIsab and Masoretic have the defective spelling רקע.

1QIsaa: Who (plene spelling). 4QIsab and Masoretic have the defective spelling מי.

1QIsaa: signs (plene spelling). 1QIsab has the ultra-plene spelling אתת. Masoretic has the plene spelling אתות.

1QIsab: and of the diviners (plene spelling). 1QIsaa and Masoretic have the defective spelling וקסמים.

1QIsaa, 1QIsab^(vid), Mas: His messengers. 4QIsab reads מלאכו meaning His messenger.

1QIsaa, 1QIsab, Mas: He carries out (plene spelling). 4QIsab has the defective spelling ישלם.

1QIsaa, 1QIsab: the One Who says (plene spelling). 4QIsab and Masoretic have the defective spelling האמר.

1QIsab, 4QIsab, Mas: of Jerusalem (defective spelling). 1QIsaa has the plene spelling לירושלים.

1QIsaa, Mas: and it’s ruins (plene spelling). 1QIsab has the defective spelling וחרבתיה.

1QIsaa, 1QIsab^(vid): the One Who says (plene spelling). 4QIsab and Masoretic have the defective spelling האמר.

1QIsaa: and your rivers (plene spelling). 1QIsab and Masoretic have the defective spelling ונהרתיך.

1QIsaa: and all (plene spelling). 1QIsab and Masoretic have the defective spelling וכל.

1QIsaa, 1QIsab: he shall carry out (plene spelling). 4QIsab and Masoretic have the defective spelling ישלים.

1QIsab, 4QIsab, Mas: and saying (defective spelling). 1QIsaa has the plene spelling ולאמר.

1QIsaa: of Jerusalem (plene spelling). 1QIsab and Masoretic have the defective spelling לירושלם.

1QIsaa: and My Temple. 1QIsab and Masoretic read והיכל meaning and the Temple. The reading of 1QIsaa is supported by the LXX which reads: /and My Holy Temple.

1QIsaa, 4QIsac: Thus (plene spelling). 1QIsab and Masoretic have the defective spelling כה.

1QIsab, 4QIsac, Mas: nations (defective spelling). 1QIsaa has the plene spelling גואים.

1QIsaa: to open (plene spelling). 1QIsab and Masoretic have the defective spelling לפתח.

1QIsaa: before you (plene spelling). 1QIsab and Masoretic have the defective spelling לפניך.

1QIsab, LXX: and the mountains (plene spelling). 1QIsaa has the defective spelling והררים. Masoretic reads והדורים which is a misspelling of the plene form.

1QIsab, LXX: I shall flatten. 1QIsaa reads יאושר meaning he shall flatten (=Cyrus), though this would make more sense as a spelling mistake for איושר, which would be the plene spelling of אישר. Masoretic has אושר which is a copyist error for אישר.

1QIsaa: to you (pronoun-medial spelling). 1QIsab and Masoretic have the pronoun-final spelling לך.

1QIsaa, Mas: the treasures (plene spelling). 1QIsab has the defective spelling אוצרת.

1QIsaa: of darkness (plene spelling). 1QIsab and Masoretic have the defective spelling חשך.

1QIsab, Mas: the one who calls. 1QIsaa reads הקורה an orthographic alternative meaning the same thing (using ה rather than א to give the -ah sound).

1QIsaa: by your name (pronoun-medial spelling). 1QIsab and Masoretic have the pronoun-final spelling בשמך.

1QIsaa: to you (pronoun-medial spelling). 1QIsab and Masoretic have the pronoun-final spelling לך.

1QIsaa: and by a name. 1QIsab^(vid) and Masoretic read בשמך meaning by your name. The reading of 1QIsaa makes this the subject of the following verb הכינכה meaning he has entitled you; whereas the reading of 1QIsab^(vid) and Masoretic makes this the subject of the previous verb ואקרא meaning and I have called. LXX reads meaning by My name (though some manuscripts read instead of meaning your).

1QIsaa: and there is none else except for Me; and there are no gods. 1QIsab and Masoretic read ואין עוד וזולתי אין אלהים meaning and there is none else; except for Me there are no gods. The LXX reads meaning and there is no other except for Me. Some LXX manuscripts add after to give us no other god except for Me. The original reading appears to be that of the LXX, being a translation of ואין עוד זולתי. The addition of (ו)אין אל(ו)הים appears to be a later addition to the text, with those LXX manuscripts reading the additional attempting to conform to the later Hebrew addition.

1QIsaa: and from the west. 1QIsab and Masoretic read וממערבה, which is the feminine form meaning the same.

1QIsab, Mas: and I create. 1QIsaa reads ובורה an orthographic alternative meaning the same thing (using ה rather than א to give the -ah sound).

1QIsaa: darkness (plene spelling). 1QIsab and Masoretic have the defective spelling חשך.

1QIsaa: I make (plene spelling). 1QIsab and Masoretic have the defective spelling עשה.

1QIsab, Mas, LXX: peace. 1QIsaa reads טוב meaning goodness.

1QIsaa: all (plene spelling). 1QIsab and Masoretic have the defective spelling כל.

1QIsab, 4QIsac, Mas: from above. 1QIsaa reads ממעלה which more or less means the same thing (exactly upwards, but the gist is the same), but has a locative paragogic ה- suffixed.

1QIsab, Mas, LXX: let them stream down. 1QIsaa reads ויזל meaning and let stream down. The reading of 1QIsab, Masoretic and the LXX makes the performer of the verb the previously mentioned שחקים/clouds; the reading of 1QIsaa makes the verb a request to stream down צדק/righteousness.

1QIsab^(vid), Mas, LXX: Let the earth open up. 1QIsaa reads האמר לארץ meaning The one who says to the earth.

1QIsab, 4QIsac^(vid), Mas: together. I, Yahweh, have created it. 1QIsaa omits, however the manuscript has gap between verses 8 and 9 which would accommodate having these words inserted. Possibly the scribe wasn’t quite sure whether they were to be in the text or not (having two manuscripts before them that included and omitted the phrase?), and so left a gap just in case; or as in the rest of the manuscript, he was creating a break between the two sections. LXX supports the reading of 1QIsab, 4QIsac^(vid), and the Masoretic: /I am Yahweh, the one who created you.

1QIsab, Mas, LXX: Will the clay say. 1QIsaa reads הוי האומר meaning Woe to the one who says.

1QIsaa, LXX: the former. 1QIsab reads the plene spelling ויוצרו meaning and its former; Masoretic reads the defective spelling ויצרו meaning the same as 1QIsab.

1QIsab, Mas, LXX: of the things coming. 1QIsaa reads האותות meaning of the signs. The reading of 1QIsab and Masoretic make this the start of a question; the reading of 1QIsaa makes it the object of the previous verb יצר. The LXX, whilst reading the same as 1QIsab and Masoretic, actually makes it the object of the previous verb like 1QIsaa. LXX is either a conflation of the two readings, or the original reading, which 1QIsaa makes a slight spelling mistake on.

1QIsaa: upon her (plene spelling). 1QIsab and Masoretic have the defective spelling עליה.

1QIsaa: I myself (plene spelling). 1QIsab and Masoretic have the defective spelling אנכי.

1QIsaa: and My exiles (plene spelling). 1QIsab and Masoretic have the defective spelling וגלתי.

1QIsaa: the ones carrying (plene spelling). 4QIsad and Masoretic have the defective spelling הנשאים.

1QIsaa: their idols (plene spelling). 4QIsab and Masoretic have the defective spelling פסלם.

1QIsaa: together (plene spelling). 4QIsab and Masoretic have the defective spelling יחדו.

1QIsaa: this (plene spelling). 4QIsab and Masoretic have the defective spelling זאת.

1QIsaa: god (plene spelling). 4QIsab and Masoretic have the defective spelling אלהים.

1QIsaa: knee (plene spelling). 4QIsab and Masoretic have the defective spelling ברך. The Masoretes vowel pointed this as בֶּרֶךְ/berek; the spelling in 1QIsaa gives us the pronunciation borek. More evidence that the Masoretic vowel-points can’t always be trusted.

1QIsaa, LXX: and shall confess. 4QIsab and Masoretic read תשבע meaning shall confess.

1QIsaa: all (plene spelling). 4QIsab and Masoretic have the defective spelling כל.

1QIsaa: all of your cargo (plene spelling). 4QIsab and Masoretic have the pronoun-final spelling נשאותיכם.

1QIsaa, Mas: is carried (plene spelling). 4QIsab has the defective spelling עמסות.

4QIsab^(vid), Mas, LXX: as a burden upon the weary. 1QIsaa reads משמועיהמה meaning from their report.

1QIsaa: but they themselves (plene spelling). 4QIsab and Masoretic have the pronoun-final spelling ונפשם.

1QIsaa, LXX: they go (LXX: shall be led). 4QIsab and Masoretic read הלכה meaning she goes. The reading of 1QIsaa and LXX corresponds to the מה of ונפשמה; the reading of 4QIsab and Masoretic corresponds to the נפש of the same word.

4QIsab, Mas: from out of. 1QIsaa misspells as ממני.

1QIsaa, LXX: and have been brought up. 1QIsab and Masoretic read הנשאים meaning who have been brought up.

1QIsaa: that I may appear similar? 1QIsab and Masoretic read ונדמה meaning that we may appear similar? LXX reads meaning those who are deceived; a possible misreading of ונדמה as הנדח.

1QIsaa: weigh-out (plene spelling). 1QIsab and Masoretic have the defective spelling ישקלו.

1QIsab, LXX: and they hire. 1QIsaa reads ישכורו (plene spelling) meaning they hire, with the Masoretic reading the defective spelling ישכרו meaning the same. However, the Masoretes vowel pointed this as יִשְׂכְּרוּ/yiskeruw; 1QIsaa on the other hand gives the pronunciation yiskoruw.

1QIsaa, LXX: and he makes (LXX: and they made). 1QIsab and Masoretic read ויעשהו meaning and they make it.

1QIsaa: they support it (plene spelling). 1QIsab and Masoretic have the defective spelling יסבלהו.

1QIsaa: and they set it (plene spelling). 1QIsab and Masoretic have the defective spelling ויניחהו.

1QIsaa: and it remains in position (plene spelling). 1QIsab and Masoretic have the defective spelling ויעמד.

1QIsab, Mas, LXX: to it. 1QIsaa reads עליו meaning upon it, however also is used in context to indicate towards something as well.

1QIsaa: and not (plene spelling). 1QIsab and Masoretic have the defective spelling ולא.

1QIsaa: All of you remember (plene spelling). 1QIsab and Masoretic have the defective spelling זכרו.

1QIsaa: this (plene spelling). 1QIsab and Masoretic have the defective spelling זאת.

1QIsaa: and pluck up courage(?) (plene spelling). 4QIsac and Masoretic have the defective spelling והתאששו. The LXX reads meaning and groan. והתאששו here is known as a hapax legomen (one instance). The LXX reading fits the context of the verse more than and pluck up courage, and so the meaning behind the Hebrew root אשש may’ve been lost since the LXX translation.

1QIsaa, Mas: rebels (plene spelling). 1QIsab has the defective spelling פשעים.

1QIsaa: All of you remember (plene spelling). 1QIsab and Masoretic have the defective spelling זכרו.

1QIsaa: the former things (alternative, plene spelling). 1QIsab and Masoretic have the common, defective spelling ראשנות. 1QIsaa regularly uses this spelling of the word, writing י instead of א to indicate the ¬-e sound.

1QIsaa, 4QIsac: for (plene spelling). 1QIsab and Masoretic have the defective spelling כי.

1QIsaa, 4QIsac: I am. 1QIsab and Masoretic read אנכי, an alternative, but just as common spelling meaning the same.

1QIsaa: God (plene spelling). 1QIsab and Masoretic have the defective spelling אלהים.

1QIsaa: from the beginning (plene spelling). 1QIsab and Masoretic have the defective spelling מראשית.

1QIsaa, 1QIsab: things to follow. 4QIsac reads אחרונות meaning the latter things. Masoretic reads אחרית meaning the end. LXX reads meaning the final things, which could support the reading of either 1Isaa/1QIsab or 4QIsac.

1QIsaa, 4QIsac: not (plene spelling). 4QIsad and Masoretic have the defective spelling לא.

1QIsaa: and all (plene spelling). 1QIsab and Masoretic have the defective spelling וכל.

1QIsab, 4QIsac, Mas, LXX: I shall accomplish. 1QIsaa reads יעשה meaning he shall accomplish. As with v9 above, a probable spelling mistake of איעשה.

4QIsac, 1QIsaa (ה-): who calls (plene spelling). 1QIsab and Masoretic have the defective spelling קרא.

1QIsab, 4QIsac, Mas, LXX: I formed it (the it implicit). 1QIsaa reads יצרתיה meaning I formed it, with the it explicit.

1QIsaa, 4QIsac, Mas: those far off (plene spelling). 1QIsab and 4QIsad have the defective spelling הרחקים.

4QIsac: I bring near (hifil form). 1QIsab and Masoretic read קרבתי also meaning the same, however being in the Piel form. 1QIsaa reads קרובה meaning is near. LXX reads meaning I have brought near. The reading of the LXX could support either the reading of 4QIsac or 1QIsab/Masoretic.

1QIsaa: and is not. 1QIsab and Masoretic read לא meaning is not. LXX omits this and the next word (תרחק).

1QIsab, Mas, LXX: will not. 1QIsaa reads ולוא meaning also will not.

1QIsab, 4QIsac, Mas: And I shall place. 1QIsaa reads נתתי meaning I shall place. LXX supports the reading of 1QIsaa: .

1QIsaa, 4QIsac: and to Israel. 1QIsab, 4QIsad and Masoretic read לישראל meaning to Israel. LXX supports the reading of 1QIsab/4QIsad/Masoretic: .

1QIsab, Mas, LXX: to the ground. 1QIsaa reads על הארץ meaning upon the ground.

1QIsaa: for (plene spelling). 4QIsad and Masoretic have the defective spelling כי.

1QIsaa: not (plene spelling). 4QIsad and Masoretic have the defective spelling לא.

1QIsaa, Mas: shall you continue (plene spelling). 4QIsad has the defective spelling תוספי.

1QIsaa: (plene spelling). 1QIsab and Masoretic have the defective spelling וענגה.

1QIsaa: strip off (plene spelling). 4QIsad reads חשבי which means thinkers of; easily explained as a misspelling of חשפי by mistaking פ for ב. Masoretic reads the defective spelling חשפי; however the Masoretes vowel pointed this as חֶשְׂפִּי/khespi rather than khesupi. LXX reads meaning uncover.

1QIsab, 4QIsad, Mas: skirt. 1QIsaa reads שוליך meaning your robes. LXX reads meaning the grey hairs; appears to be a misreading conflation of חשפי שבל to השיבה.

1QIsaa: pass through (plene spelling).

1QIsaa: Shall be exposed. 1QIsab and Masoretic read תגל, which whilst commonly being the jussive form (expresses a will or desire), it could be a defective spelling. However as there’s no example of the jussive form in 1QIsaa where the final ה- is included, it is safe to consider this a variant reading that changes the meaning slight to let it be exposed. LXX reads meaning shall be uncovered, the future, indicative form of which supports the reading of 1QIsaa.

1QIsab, 4QIsad, Mas: and not (defective spelling). 1QIsaa has the plene spelling ולוא.

4QIsad, LXX: hand you over (hifil form). 1QIsaa, 1QIsab and Masoretic read אפגע, which whilst usually interpreted as the Qal form, could also be the defective form of the hifil. This would be highly unusual for 1QIsaa, but there are places where the manuscript does have the defective instead of the plene spelling (cf. 13:19; 23:4, 7). If the Qal form, this would mean spare. The hifil understanding of the verb makes more sense in the context of the words: I shall not hand you over to people; that is, cause you to be in their view.

1QIsab, 4QIsad, Mas: and go (defective spelling). 1QIsaa has the plene spelling ובואי. LXX reads meaning go.

1QIsab, 4QIsad, Mas: into the darkness (defective spelling). 1QIsaa has the plene spelling בחושך.

1QIsaa: the Chaldeans (plene spelling). 1QIsab and Masoretic have the defective spelling כשדים.

1QIsaa: for (plene spelling). 1QIsab and Masoretic have the defective spelling כי.

1QIsaa: not (plene spelling). 1QIsab and Masoretic have the defective spelling לא.

1QIsab, Mas, LXX: I profaned. 1QIsaa reads וחללתי meaning and I profaned.

1QIsaa: you made heavy. 1QIsab and Masoretic have an alternative form meaning the same: הכבדת.

1QIsaa: your yoke (plene spelling). 1QIsab and Masoretic have the defective spelling עלך.

1QIsaa: heavy (plene spelling). 1QIsab and Masoretic have the defective spelling מאד.

1QIsab, Mas, LXX: your heart. 1QIsaa reads לבכי, which is either an alternative spelling, or the scribe didn’t finish writing the whole of the letter ה, to give the usual plene spelling: לבכה.

1QIsaa: not (plene spelling). 1QIsab and Masoretic have the defective spelling לא.

1QIsaa: voluptuous one. 4QIsad and Masoretic have an alternative spelling עדינה.

1QIsaa, Mas: who sits (plene spelling). 4QIsad has the defective spelling הישבת.

1QIsaa: who says (plene spelling). 1QIsab and Masoretic have the defective spelling האמרה.

1QIsaa, Mas: in her heart. 1QIsab has an alternative spelling בלבה. This spelling is seen in v7 above.

4QIsad^(vid), Mas, LXX: shall I know. 1QIsaa reads אראה meaning shall I see.

1QIsaa: and they shall come (plene spelling). 1QIsab and Masoretic have the defective spelling ותבואינה.

1QIsaa: despite numerous (plene spelling). 1QIsab and Masoretic have the defective spelling ברב.

1QIsaa: she (plene spelling). 1QIsab and Masoretic have the defective spelling היא.

1QIsaa, LXX: and not. 1QIsab and Masoretic have לא meaning not.

1QIsaa, LXX: and not. 1QIsab and Masoretic have לא meaning not.

1QIsab, Mas, LXX: Now. 1QIsaa reads ועמודי meaning But stand.

1QIsaa: and until today according to your numerous evil plans. 1QIsab^(vid) and Masoretic read אולי תוכלי הועיל אולי תערוצי נלאית ברב עצתיך meaning perhaps you may have the power to benefit; perhaps you may cause fear. You grow weary with your numerous evil plans. LXX reads · meaning if you have the power to benefit. You have grown weary with your evil plans.

1QIsab, LXX: the heavens. 1QIsaa and Masoretic read שמים meaning heavens.

1QIsaa: to warm oneself (plene spelling). 1QIsab and Masoretic have the defective spelling לחמם. However the Masoretes vowel pointed this as לַחְמָם/Lekhemam; the spelling of 1QIsaa gives the pronunciation as Lekhowmam. LXX omits.

1QIsaa: and hidden things (plene spelling). Masoretic has the defective spelling ונצורות. 4QIsab^(vid) reads ונוצרות which is either an orthographic alternative spelling, or is the active participle rather than the passive as 1QIsaa and Masoretic, and would mean and guard things. LXX reads meaning which are about to occur, indicating the LXX had a different Vorlage here (להיות?).

4QIsab, Mas, LXX: If. 1QIsaa reads וגם meaning And if.

1QIsaa: not (plene spelling). 4QIsab and Masoretic have the defective spelling לא.

1QIsaa: they shall call. 4QIsad^(vid) and Masoretic read קרא meaning and are called. LXX reads meaning you shall be called, which supports the reading of 1QIsaa.

1QIsaa: to you (plene spelling). 4QIsad and Masoretic have the pronoun-final spelling לך.

1QIsaa: to cut you off (pronoun-medial spelling). 4QIsad and Masoretic have the pronoun-final spelling הכריתך.

1QIsaa: for (plene spelling). 4QIsad and Masoretic have the defective spelling כיא.

1QIsaa: what purpose (plene spelling). 4QIsad and Masoretic have the defective spelling איך.

1QIsaa: He (plene spelling). 4QIsad and Masoretic have the defective spelling הוא.

4QIsac: the first (plene spelling). 1QIsaa reads רישון, and 4QIsad and Masoretic read ראשון, both forms of the defective spelling meaning the same thing.

1QIsaa, Mas: and. 4QIsad reads גם, a different word meaning the same thing. Both indicate an added force that the conjunction ו doesn’t.