Isaiah 29:17

Changes are Coming

29:17 In just a very short time ¹ 

Lebanon will turn into an orchard,

and the orchard will be considered a forest. ² 

Isaiah 32:15-16

32:15 This desolation will continue until new life is poured out on us from heaven. ³ 

Then the desert will become an orchard

and the orchard will be considered a forest. ⁴ 

32:16 Justice will settle down in the desert

and fairness will live in the orchard. ⁵ 

Isaiah 65:15

65:15 Your names will live on in the curse formulas of my chosen ones. ⁶ 

The sovereign Lord will kill you,

but he will give his servants another name.

Jeremiah 17:3

17:3 and on the mountains and in the fields. ⁷ 

I will give your wealth and all your treasures away as plunder.

I will give it away as the price ⁸  for the sins you have committed throughout your land.

Malachi 1:11

1:11 For from the east to the west my name will be great among the nations. Incense and pure offerings will be offered in my name everywhere, for my name will be great among the nations,” ⁹  says the Lord who rules over all.

Matthew 8:11-13

8:11 I tell you, many will come from the east and west to share the banquet ¹⁰  with Abraham, Isaac, and Jacob ¹¹  in the kingdom of heaven, 8:12 but the sons of the kingdom will be thrown out into the outer darkness, where there will be weeping and gnashing of teeth.” ¹²  8:13 Then Jesus said to the centurion, “Go; just as you believed, it will be done for you.” And the servant ¹³  was healed at that hour.

Matthew 21:43

21:43 For this reason I tell you that the kingdom of God will be taken from you and given to a people ¹⁴  who will produce its fruit.

Acts 13:46-48

13:46 Both Paul and Barnabas replied courageously, ¹⁵  “It was necessary to speak the word of God ¹⁶  to you first. Since you reject it and do not consider yourselves worthy ¹⁷  of eternal life, we ¹⁸  are turning to the Gentiles. ¹⁹  13:47 For this ²⁰  is what the Lord has commanded us: ‘I have appointed ²¹  you to be a light ²²  for the Gentiles, to bring salvation ²³  to the ends of the earth.’” ²⁴  13:48 When the Gentiles heard this, they began to rejoice ²⁵  and praise ²⁶  the word of the Lord, and all who had been appointed for eternal life ²⁷  believed.

Acts 28:23-28

28:23 They set ²⁸  a day to meet with him, ²⁹  and they came to him where he was staying ³⁰  in even greater numbers. ³¹  From morning until evening he explained things ³²  to them, ³³  testifying ³⁴  about the kingdom of God ³⁵  and trying to convince ³⁶  them about Jesus from both the law of Moses and the prophets. 28:24 Some were convinced ³⁷  by what he said, ³⁸  but others refused ³⁹  to believe. 28:25 So they began to leave, ⁴⁰  unable to agree among themselves, after Paul made one last statement: “The Holy Spirit spoke rightly to your ancestors ⁴¹  through the prophet Isaiah 28:26 when he said,

‘Go to this people and say,

“You will keep on hearing, ⁴²  but will never understand,

and you will keep on looking, ⁴³  but will never perceive.

28:27 For the heart of this people has become dull, ⁴⁴ 

and their ears are hard of hearing, ⁴⁵ 

and they have closed their eyes,

so that they would not see with their eyes

and hear with their ears

and understand with their heart

and turn, ⁴⁶  and I would heal them.”’ ⁴⁷ 

28:28 “Therefore be advised ⁴⁸  that this salvation from God ⁴⁹  has been sent to the Gentiles; ⁵⁰  they ⁵¹  will listen!”

Romans 9:30-33

Israel’s Rejection Culpable

9:30 What shall we say then? – that the Gentiles who did not pursue righteousness obtained it, that is, a righteousness that is by faith, 9:31 but Israel even though pursuing ⁵²  a law of righteousness ⁵³  did not attain it. ⁵⁴  9:32 Why not? Because they pursued ⁵⁵  it not by faith but (as if it were possible) by works. ⁵⁶  They stumbled over the stumbling stone, ⁵⁷  9:33 just as it is written,

“Look, I am laying in Zion a stone that will cause people to stumble

and a rock that will make them fall, ⁵⁸ 

yet the one who believes in him will not be put to shame.” ⁵⁹ 

Romans 10:20--11:12

10:20 And Isaiah is even bold enough to say, “I was found by those who did not seek me; I became well known to those who did not ask for me.” ⁶⁰  10:21 But about Israel he says, “All day long I held out my hands to this disobedient and stubborn people!” ⁶¹ 

Israel’s Rejection not Complete nor Final

11:1 So I ask, God has not rejected his people, has he? Absolutely not! For I too am an Israelite, a descendant of Abraham, from the tribe of Benjamin. 11:2 God has not rejected his people whom he foreknew! Do you not know what the scripture says about Elijah, how he pleads with God against Israel? 11:3 “Lord, they have killed your prophets, they have demolished your altars; I alone am left and they are seeking my life!” ⁶²  11:4 But what was the divine response ⁶³  to him? “I have kept for myself seven thousand people ⁶⁴  who have not bent the knee to Baal.” ⁶⁵ 

11:5 So in the same way at the present time there is a remnant chosen by grace. 11:6 And if it is by grace, it is no longer by works, otherwise grace would no longer be grace. 11:7 What then? Israel failed to obtain what it was diligently seeking, but the elect obtained it. The ⁶⁶  rest were hardened, 11:8 as it is written,

“God gave them a spirit of stupor,

eyes that would not see and ears that would not hear,

to this very day.” ⁶⁷ 

11:9 And David says,

“Let their table become a snare and trap,

a stumbling block and a retribution for them;

11:10 let their eyes be darkened so that they may not see,

and make their backs bend continually.” ⁶⁸ 

11:11 I ask then, they did not stumble into an irrevocable fall, ⁶⁹  did they? Absolutely not! But by their transgression salvation has come to the Gentiles, to make Israel ⁷⁰  jealous. 11:12 Now if their transgression means riches for the world and their defeat means riches for the Gentiles, how much more will their full restoration ⁷¹  bring?

[29:17]  ¹ tn The Hebrew text phrases this as a rhetorical question, “Is it not yet a little, a short [time]?”

[29:17]  ² sn The meaning of this verse is debated, but it seems to depict a reversal in fortunes. The mighty forest of Lebanon (symbolic of the proud and powerful, see 2:13; 10:34) will be changed into a common orchard, while the common orchard (symbolic of the oppressed and lowly) will grow into a great forest. See J. N. Oswalt, Isaiah (NICOT), 1:538.

[32:15]  ³ tn Heb “until a spirit is emptied out on us from on high.” The words “this desolation will continue” are supplied in the translation for clarification and stylistic purposes. The verb עָרָה (’arah), used here in the Niphal, normally means “lay bare, expose.” The term רוּחַ (ruakh, “spirit”) is often understood here as a reference to the divine spirit (cf. 44:3 and NASB, NIV, CEV, NLT), but it appears here without an article (cf. NRSV “a spirit”), pronominal suffix, or a genitive (such as “of the Lord”). The translation assumes that it carries an impersonal nuance “vivacity, vigor” in this context.

[32:15]  ⁴ sn The same statement appears in 29:17b, where, in conjunction with the preceding line, it appears to picture a reversal. Here it seems to depict supernatural growth. The desert will blossom into an orchard, and the trees of the orchard will multiply and grow tall, becoming a forest.

[32:16]  ⁵ sn This new era of divine blessing will also include a moral/ethical transformation, as justice and fairness fill the land and replace the social injustice so prevalent in Isaiah’s time.

[65:15]  ⁶ tn Heb “you will leave your name for an oath to my chosen ones.”

[17:3]  ⁷ tc This reading follows some of the ancient versions. The MT reads, “hills. My mountain in the open field [alluding to Jerusalem] and your wealth…I will give.” The vocalization of the noun plus pronoun and the unusual form of the expression to allude to Jerusalem calls into question the originality of the MT. The MT reads הֲרָרִי (harari) which combines the suffix for a singular noun with a pointing of the noun in the plural, a form which would be without parallel (compare the forms in Ps 30:8 for the singular noun with suffix and Deut 8:9 for the plural noun with suffix). Likewise, Jerusalem was not “in the open field.” For a similar expression compare Jer 13:27.

[17:3]  ⁸ tc Or “I will give away your wealth, all your treasures, and your places of worship…” The translation follows the emendation suggested in the footnote in BHS, reading בִּמְחִיר (bimkhir) in place of בָּמֹתֶיךָ (bamotekha). The forms are graphically very close and one could explain the origin of either from the other. The parallel in 15:13-14 reads לֹא בִּמְחִיר (lo’ bimkhir). The text here may be a deliberate play on that one. The emended text makes decidedly better sense contextually than the MT unless some sardonic reference to their idolatry is intended.

[1:11]  ⁹ sn My name will be great among the nations. In what is clearly a strongly ironic shift of thought, the Lord contrasts the unbelief and virtual paganism of the postexilic community with the conversion and obedience of the nations that will one day worship the God of Israel.

[8:11]  ¹⁰ tn Grk “and recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. The word “banquet” has been supplied to clarify for the modern reader the festive nature of the imagery. The banquet imagery is a way to describe the fellowship and celebration of being among the people of God at the end.

[8:11]  ¹¹ tn Grk “and Isaac and Jacob,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[8:12]  ¹² sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.

[8:13]  ¹³ tc ‡ Most mss read αὐτοῦ (autou, “his”) after “servant.” It is unlikely that the pronoun was accidentally overlooked by such diverse witnesses as א B 0250 0281 ˹ 33 latt. More likely is the probability that Western, Byzantine, and some other scribes added the word for clarification (so C L W Θ 0233 ˹³ Ï sy sa). NA²⁷ has the pronoun in brackets, indicating doubts as to its authenticity.

[21:43]  ¹⁴ tn Or “to a nation” (so KJV, NASB, NLT).

[13:46]  ¹⁵ tn Grk “Both Paul and Barnabas spoke out courageously and said.” The redundancy is removed in the translation and the verb “replied” is used in keeping with the logical sequence of events. The theme of boldness reappears: Acts 4:24-30; 9:27-28.

[13:46]  ¹⁶ tn Grk “It was necessary that the word of God be spoken.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.

[13:46]  ¹⁷ tn Or “and consider yourselves unworthy.”

[13:46]  ¹⁸ tn Grk “behold, we.” In this context ἰδού (idou) is not easily translated into English.

[13:46]  ¹⁹ sn This turning to the Gentiles would be a shocking rebuke to 1st century Jews who thought they alone were the recipients of the promise.

[13:47]  ²⁰ tn Here οὕτως (Joutws) is taken to refer to what follows, the content of the quotation, as given for this verse by BDAG 742 s.v. οὕτω/οὕτως 2.

[13:47]  ²¹ tn BDAG 1004 s.v. τίθημι 3.a has “τιθέναι τινὰ εἴς τι place/appoint someone to or for (to function as) someth….Ac 13:47.” This is a double accusative construction of object (“you”) and complement (“a light”).

[13:47]  ²² sn Paul alludes here to the language of the Servant in Isaiah, pointing to Isa 42:6; 49:6. He and Barnabas do the work of the Servant in Isaiah.

[13:47]  ²³ tn Grk “that you should be for salvation,” but more simply “to bring salvation.”

[13:47]  ²⁴ sn An allusion to Isa 42:6 and 49:6. The expression the ends of the earth recalls Luke 3:6 and Acts 1:8. Paul sees himself and Barnabas as carrying out the commission of Luke 24:27. (See 2 Cor 6:2, where servant imagery also appears concerning Paul’s message.)

[13:48]  ²⁵ tn The imperfect verb ἔχαιρον (ecairon) and the following ἐδόξαζον (edoxazon) are translated as ingressive imperfects.

[13:48]  ²⁶ tn Or “glorify.” Although “honor” is given by BDAG 258 s.v. δοξάζω as a translation, it would be misleading here, because the meaning is “to honor in the sense of attributing worth to something,” while in contemporary English usage one speaks of “honoring” a contract in the sense of keeping its stipulations. It is not a synonym for “obey” in this context (“obey the word of the Lord”), but that is how many English readers would understand it.

[13:48]  ²⁷ sn Note the contrast to v. 46 in regard to eternal life.

[28:23]  ²⁸ tn Grk “Having set.” The participle ταξάμενοι (taxamenoi) has been translated as a finite verb due to requirements of contemporary English style.

[28:23]  ²⁹ tn Grk “Having set a day with him”; the words “to meet” are not in the Greek text, but are implied.

[28:23]  ³⁰ tn Or “came to him in his rented quarters.”

[28:23]  ³¹ tn BDAG 848 s.v. πολύς 1.b.β.ב states, “(even) more πλείονες in even greater numbers Ac 28:23.”

[28:23]  ³² tn The word “things” is not in the Greek text, but has been supplied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[28:23]  ³³ tn Grk “to whom he explained.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced by the pronoun (“them”) and a new sentence begun at this point in the translation.

[28:23]  ³⁴ tn BDAG 233 s.v. διαμαρτύρομαι 1 has “to make a solemn declaration about the truth of someth. testify of, bear witness to (orig. under oath)…God’s kingdom 28:23.”

[28:23]  ³⁵ sn Testifying about the kingdom of God. The topic is important. Paul’s preaching was about the rule of God and his promise in Jesus. Paul’s text was the Jewish scriptures.

[28:23]  ³⁶ tn Or “persuade.”

[28:24]  ³⁷ tn Or “persuaded.”

[28:24]  ³⁸ tn Grk “by the things spoken.”

[28:24]  ³⁹ sn Some were convinced…but others refused to believe. Once again the gospel caused division among Jews, as in earlier chapters of Acts (13:46; 18:6).

[28:25]  ⁴⁰ tn The imperfect verb ἀπελύοντο (apeluonto) has been translated as an ingressive imperfect.

[28:25]  ⁴¹ tn Or “forefathers”; Grk “fathers.”

[28:26]  ⁴² tn Grk “you will hear with hearing” (an idiom).

[28:26]  ⁴³ tn Or “seeing”; Grk “you will look by looking” (an idiom).

[28:27]  ⁴⁴ tn Or “insensitive.”

[28:27]  ⁴⁵ tn Grk “they hear heavily with their ears” (an idiom for slow comprehension).

[28:27]  ⁴⁶ sn Note how the failure to respond to the message of the gospel is seen as a failure to turn.

[28:27]  ⁴⁷ sn A quotation from Isa 6:9-10.

[28:28]  ⁴⁸ tn Grk “Therefore let it be known to you.”

[28:28]  ⁴⁹ tn Or “of God.”

[28:28]  ⁵⁰ sn The term Gentiles is in emphatic position in the Greek text of this clause. Once again there is the pattern: Jewish rejection of the gospel leads to an emphasis on Gentile inclusion (Acts 13:44-47).

[28:28]  ⁵¹ tn Grk “they also.”

[9:31]  ⁵² tn Or “who pursued.” The participle could be taken adverbially or adjectivally.

[9:31]  ⁵³ tn Or “a legal righteousness,” that is, a righteousness based on law. This translation would treat the genitive δικαιοσύνης (dikaiosunh") as an attributed genitive (see ExSyn 89-91).

[9:31]  ⁵⁴ tn Grk “has not attained unto the law.”

[9:32]  ⁵⁵ tn Grk “Why? Because not by faith but as though by works.” The verb (“they pursued [it]”) is to be supplied from the preceding verse for the sake of English style; yet a certain literary power is seen in Paul’s laconic style.

[9:32]  ⁵⁶ tc Most mss, especially the later ones (א² D Ψ 33 Ï sy), read νόμου (nomou, “of the law”) here, echoing Paul’s usage in Rom 3:20, 28 and elsewhere. The qualifying phrase is lacking in א* A B F G 6 629 630 1739 1881 pc lat co. The longer reading thus is weaker externally and internally, being motivated apparently by a need to clarify.

[9:32]  ⁵⁷ tn Grk “the stone of stumbling.”

[9:33]  ⁵⁸ tn Grk “a stone of stumbling and a rock of offense.”

[9:33]  ⁵⁹ sn A quotation from Isa 28:16; 8:14.

[10:20]  ⁶⁰ sn A quotation from Isa 65:1.

[10:21]  ⁶¹ sn A quotation from Isa 65:2.

[11:3]  ⁶² sn A quotation from 1 Kgs 19:10, 14.

[11:4]  ⁶³ tn Grk “the revelation,” “the oracle.”

[11:4]  ⁶⁴ tn The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it appears to be a generic usage (“people”) since when Paul speaks of a remnant of faithful Israelites (“the elect,” v. 7), he is not referring to males only. It can also be argued, however, that it refers only to adult males here (“men”), perhaps as representative of all the faithful left in Israel.

[11:4]  ⁶⁵ sn A quotation from 1 Kgs 19:18.

[11:7]  ⁶⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:8]  ⁶⁷ sn A quotation from Deut 29:4; Isa 29:10.

[11:10]  ⁶⁸ sn A quotation from Ps 69:22-23.

[11:11]  ⁶⁹ tn Grk “that they might fall.”

[11:11]  ⁷⁰ tn Grk “them”; the referent (Israel, cf. 11:7) has been specified in the translation for clarity.

[11:12]  ⁷¹ tn Or “full inclusion”; Grk “their fullness.”