Discovery BoxIsaiah 1:9
Context1:9 If the Lord who commands armies 1 had not left us a few survivors,
we would have quickly become like Sodom, 2
we would have become like Gomorrah.
Isaiah 4:2-3
Contextthe crops given by the Lord will bring admiration and honor; 4
the produce of the land will be a source of pride and delight
to those who remain in Israel. 5
4:3 Those remaining in Zion, 6 those left in Jerusalem, 7
will be called “holy,” 8
all in Jerusalem who are destined to live. 9
Isaiah 6:13
Context6:13 Even if only a tenth of the people remain in the land, it will again be destroyed, 10 like one of the large sacred trees 11 or an Asherah pole, when a sacred pillar on a high place is thrown down. 12 That sacred pillar symbolizes the special chosen family.” 13
Isaiah 37:4
Context37:4 Perhaps the Lord your God will hear all these things the chief adviser has spoken on behalf of his master, the king of Assyria, who sent him to taunt the living God. 14 When the Lord your God hears, perhaps he will punish him for the things he has said. 15 So pray for this remnant that remains.’” 16
Isaiah 37:31-32
Context37:31 Those who remain in Judah will take root in the ground and bear fruit. 17
37:32 “For a remnant will leave Jerusalem;
survivors will come out of Mount Zion.
The intense devotion of the Lord who commands armies 18 will accomplish this.
Ezra 9:14
Context9:14 Shall we once again break your commandments and intermarry with these abominable peoples? Would you not be so angered by us that you would wipe us out, with no survivor or remnant?
Romans 9:27-29
Context9:27 And Isaiah cries out on behalf of Israel, “Though the number of the children 19 of Israel are as the sand of the sea, only the remnant will be saved, 9:28 for the Lord will execute his sentence on the earth completely and quickly.” 20 9:29 Just 21 as Isaiah predicted,
“If the Lord of armies 22 had not left us descendants,
we would have become like Sodom,
and we would have resembled Gomorrah.” 23
[1:9] 1 tn Traditionally, “the Lord of hosts.” The title pictures God as the sovereign king who has at his disposal a multitude of attendants, messengers, and warriors to do his bidding. In some contexts, like this one, the military dimension of his rulership is highlighted. In this case, the title pictures him as one who leads armies into battle against his enemies.
[1:9] 2 tc The translation assumes that כִּמְעָט (kim’at, “quickly,” literally, “like a little”) goes with what follows, contrary to the MT accents, which take it with what precedes. In this case, one could translate the preceding line, “If the Lord who commands armies had not left us a few survivors.” If כִּמְעָט goes with the preceding line (following the MT accents), this expression highlights the idea that there would only be a few survivors (H. Wildberger, Isaiah, 1:20; H. Zobel, TDOT 8:456). Israel would not be almost like Sodom but exactly like Sodom.
[4:2] 3 tn Or “in that day” (KJV).
[4:2] 4 tn Heb “and the vegetation of the Lord will become beauty and honor.” Many English versions understand the phrase צֶמַח יְהוָה (tsemakh yÿhvah) as a messianic reference and render it, “the Branch of the Lord” (so KJV, NAB, NASB, NIV, NRSV, NLT, and others). Though צֶמַח (tsemakh) is used by later prophets of a royal descendant (Jer 23;5; 33:15; Zech 3:8; 6:12), those passages contain clear contextual indicators that a human ruler is in view and that the word is being used in a metaphorical way of offspring. However, in Isa 4:2 there are no such contextual indicators. To the contrary, in the parallel structure of the verse צֶמַח יְהוָה corresponds to “produce of the land,” a phrase that refers elsewhere exclusively to literal agricultural produce (see Num 13:20, 26; Deut 1:25). In the majority of its uses צֶמַח refers to literal crops or vegetation (in Ps 65:10 the Lord is the source of this vegetation). A reference to the Lord restoring crops would make excellent sense in Isa 4 and the prophets frequently included this theme in their visions of the future age (see Isa 30:23-24; 32:20; Jer 31:12; Ezek 34:26-29; and Amos 9:13-14).
[4:2] 5 tn Heb “and the fruit of the land will become pride and beauty for the remnant of Israel.”
[4:3] 6 tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[4:3] 7 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[4:3] 8 tn Or “set apart,” cf. CEV “special.”
[4:3] 9 tn Heb “all who are written down for life in Jerusalem.” A city register is envisioned; everyone whose name appears on the roll will be spared. This group comprises the remnant of the city referred to earlier in the verse.
[6:13] 10 tn Or “be burned” (NRSV); NIV “laid waste.”
[6:13] 11 tn Heb “like a massive tree or like a big tree” (perhaps, “like a terebinth or like an oak”).
[6:13] 12 tn The Hebrew text has “which in the felling, a sacred pillar in them.” Some take מַצֶּבֶת (matsevet) as “stump,” and translate, “which, when chopped down, have a stump remaining in them.” But elsewhere מַצֶּבֶת refers to a memorial pillar (2 Sam 18:18) and the word resembles מַצֶּבָה (matsevah, “sacred pillar”). בָּם (bam, “in them”) may be a corruption of בָּמָה (bamah, “high place”; the Qumran scroll 1QIsaa has במה). אֳשֶׁר (’asher, “which”) becomes a problem in this case, but one might emend the form to וּכְּאֲשֵׁרָה (ukÿ’asherah, “or like an Asherah pole”) and translate, “like one of the large sacred trees or an Asherah pole.” Though the text is difficult, the references to sacred trees and a sacred pillar suggest that the destruction of a high place is in view, an apt metaphor for the judgment of idolatrous Judah.
[6:13] 13 tn Heb “a holy offspring [is] its sacred pillar.” If מַצֶּבֶת (matsevet) is taken as “stump,” one can see in this statement a brief glimpse of hope. The tree (the nation) is chopped down, but the stump (a righteous remnant) remains from which God can restore the nation. However, if מַצֶּבֶת is taken as “sacred pillar” (מַצֶּבָה, matsevah; see the previous note), it is much more difficult to take the final statement in a positive sense. In this case “holy offspring” alludes to God’s ideal for his covenant people, the offspring of the patriarchs. Ironically that “holy” nation is more like a “sacred pillar” and it will be thrown down like a sacred pillar from a high place and its land destroyed like the sacred trees located at such shrines. Understood in this way, the ironic statement is entirely negative in tone, just like the rest of the preceding announcement of judgment. It also reminds the people of their failure; they did not oppose pagan religion, instead they embraced it. Now they will be destroyed in the same way they should have destroyed paganism.
[37:4] 14 tn Heb “all the words of the chief adviser whom his master, the king of Assyria, sent to taunt the living God.”
[37:4] 15 tn Heb “and rebuke the words which the Lord your God hears.”
[37:4] 16 tn Heb “and lift up a prayer on behalf of the remnant that is found.”
[37:31] 17 tn Heb “The remnant of the house of Judah that is left will add roots below and produce fruit above.”
[37:32] 18 tn Heb “the zeal of the Lord who commands armies [traditionally, the Lord of hosts].” In this context the Lord’s “zeal” refers to his intense devotion to and love for his people which prompts him to protect and restore them.
[9:28] 20 tc In light of the interpretive difficulty of this verse, a longer reading seems to have been added to clarify the meaning. The addition, in the middle of the sentence, makes the whole verse read as follows: “For he will execute his sentence completely and quickly in righteousness, because the Lord will do it quickly on the earth.” The shorter reading is found largely in Alexandrian
[9:29] 21 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:29] 22 tn Traditionally, “Lord of hosts”; Grk “Lord Sabaoth,” which means “Lord of the [heavenly] armies,” sometimes translated more generally as “Lord Almighty.”
