Isaiah 2:15

2:15 for every high tower,

for every fortified wall,

Isaiah 8:8

8:8 It will spill into Judah, flooding and engulfing, as it reaches to the necks of its victims. He will spread his wings out over your entire land, ¹  O Immanuel.” ² 

Jeremiah 47:2

47:2 “Look! Enemies are gathering in the north like water rising in a river. ³ 

They will be like an overflowing stream.

They will overwhelm the whole country and everything in it like a flood.

They will overwhelm the cities and their inhabitants.

People will cry out in alarm.

Everyone living in the country will cry out in pain.

Daniel 8:9-13

8:9 From one of them came a small horn. ⁴  But it grew to be very big, toward the south and the east and toward the beautiful land. ⁵  8:10 It grew so big it reached the army ⁶  of heaven, and it brought about the fall of some of the army and some of the stars ⁷  to the ground, where it trampled them. 8:11 It also acted arrogantly against the Prince of the army, ⁸  from whom ⁹  the daily sacrifice was removed and whose sanctuary ¹⁰  was thrown down. 8:12 The army was given over, ¹¹  along with the daily sacrifice, in the course of his sinful rebellion. ¹²  It hurled ¹³  truth ¹⁴  to the ground and enjoyed success. ¹⁵ 

8:13 Then I heard a holy one ¹⁶  speaking. Another holy one said to the one who was speaking, “To what period of time does the vision pertain – this vision concerning the daily sacrifice and the destructive act of rebellion and the giving over of both the sanctuary and army to be trampled?”

Daniel 9:26-27

9:26 Now after the sixty-two weeks,

an anointed one will be cut off and have nothing. ¹⁷ 

As for the city and the sanctuary,

the people of the coming prince will destroy ¹⁸  them.

But his end will come speedily ¹⁹  like a flood. ²⁰ 

Until the end of the war that has been decreed

there will be destruction.

9:27 He will confirm a covenant with many for one week. ²¹ 

But in the middle of that week

he will bring sacrifices and offerings to a halt.

On the wing ²²  of abominations will come ²³  one who destroys,

until the decreed end is poured out on the one who destroys.”

Daniel 11:40

11:40 “At the time of the end the king of the south will attack ²⁴  him. Then the king of the north will storm against him ²⁵  with chariots, horsemen, and a large armada of ships. ²⁶  He ²⁷  will invade lands, passing through them like an overflowing river. ²⁸ 

Revelation 12:15

12:15 Then ²⁹  the serpent spouted water like a river out of his mouth after the woman in an attempt to ³⁰  sweep her away by a flood,

Revelation 17:15

17:15 Then ³¹  the angel ³²  said to me, “The waters you saw (where the prostitute is seated) are peoples, multitudes, ³³  nations, and languages.

[8:8]  ¹ tn Heb “and the spreading out of his wings [will be over] the fullness of the breadth of your land.” The metaphor changes here from raging flood to predatory bird.

[8:8]  ² sn The appearance of the name Immanuel (“God is with us”) is ironic at this point, for God is present with his people in judgment. Immanuel is addressed here as if he has already been born and will see the judgment occur. This makes excellent sense if his birth has just been recorded. There are several reasons for considering Immanuel and Maher-Shalal-Hash-Baz one and the same. 8:3 is a birth account which could easily be understood as recording the fulfillment of the birth prophecy of 7:14. The presence of a formal record/witnesses (8:1-2) suggests a sign function for the child (cf. 7:14). As in 7:14-16, the removal of Judah’s enemies would take place before the child reached a specified age (cf. 8:4). Both 7:17-25 and 8:7-8 speak of an Assyrian invasion of Judah which would follow the defeat of Israel/Syria. The major objection to this view is the fact that different names appear, but such a phenomenon is not without parallel in the OT (cf. Gen 35:18). The name Immanuel may emphasize the basic fact of God’s presence, while the name Maher focuses on the specific nature of God’s involvement. In 7:14 the mother is viewed as naming the child, while in 8:3 Isaiah is instructed to give the child’s name, but one might again point to Gen 35:18 for a precedent. The sign child’s age appears to be different in 8:4 than in 7:15-16, but 7:15-16 pertains to the judgment on Judah, as well as the defeat of Israel/Syria (cf. vv. 17-25), while 8:4 deals only with the downfall of Israel/Syria. Some argue that the suffixed form “your land” in 8:8 points to a royal referent (a child of Ahaz or the Messiah), but usage elsewhere shows that the phrase does not need to be so restricted. While the suffix can refer to the king of a land (cf. Num 20:17; 21:22; Deut 2:27; Judg 11:17, 19; 2 Sam 24:13; 1 Kgs 11:22; Isa 14:20), it can also refer to one who is a native of a particular land (cf. Gen 12:1; 32:9; Jonah 1:8). (See also the use of “his land” in Isa 13:14 [where the suffix refers to a native of a land] and 37:7 [where it refers to a king].)

[47:2]  ³ tn Heb “Behold! Waters are rising from the north.” The metaphor of enemy armies compared to overflowing water is seen also in Isa 8:8-9 (Assyria) and 46:7-8 (Egypt). Here it refers to the foe from the north (Jer 1:14; 4:6; etc) which is specifically identified with Babylon in Jer 25. The metaphor has been turned into a simile in the translation to help the average reader identify that a figure is involved and to hint at the referent.

[8:9]  ⁴ sn This small horn is Antiochus IV Epiphanes, who controlled the Seleucid kingdom from ca. 175-164 B.C. Antiochus was extremely hostile toward the Jews and persecuted them mercilessly.

[8:9]  ⁵ sn The expression the beautiful land (Heb. הַצֶּבִי [hatsÿvi] = “the beauty”) is a cryptic reference to the land of Israel. Cf. 11:16, 41, where it is preceded by the word אֶרֶץ (’erets, “land”).

[8:10]  ⁶ tn Traditionally, “host.” The term refers to God’s heavenly angelic assembly, which he sometimes leads into battle as an army.

[8:10]  ⁷ sn In prescientific Israelite thinking the stars were associated with the angelic members of God’s heavenly assembly. See Judg 5:20; Job 38:7; Isa 40:26. In west Semitic mythology the stars were members of the high god’s divine assembly (see Isa 14:13).

[8:11]  ⁸ sn The prince of the army may refer to God (cf. “whose sanctuary” later in the verse) or to the angel Michael (cf. 12:1).

[8:11]  ⁹ tn Or perhaps “and by him,” referring to Antiochus rather than to God.

[8:11]  ¹⁰ sn Here the sanctuary is a reference to the temple of God in Jerusalem.

[8:12]  ¹¹ tc The present translation reads וּצְבָאָהּ נִתַּן (utsÿva’ah nittan) for the MT וְצָבָא תִּנָּתֵן (vÿtsava’ tinnaten). The context suggests a perfect rather than an imperfect verb.

[8:12]  ¹² tn Heb “in (the course of) rebellion.” The meaning of the phrase is difficult to determine. It could mean “due to rebellion,” referring to the failures of the Jews, but this is not likely since it is not a point made elsewhere in the book. The phrase more probably refers to the rebellion against God and the atrocities against the Jews epitomized by Antiochus.

[8:12]  ¹³ tc Two medieval Hebrew MSS and the LXX have a passive verb here: “truth was hurled to the ground” (cf. NIV, NCV, TEV).

[8:12]  ¹⁴ sn Truth here probably refers to the Torah. According to 1 Macc 1:56, Antiochus initiated destruction of the sacred books of the Jews.

[8:12]  ¹⁵ tn Heb “it acted and prospered.”

[8:13]  ¹⁶ sn The holy one referred to here is presumably an angel. Cf. 4:13[10], 23 [20].

[9:26]  ¹⁷ sn The expression have nothing is difficult. Presumably it refers to an absence of support or assistance for the anointed one at the time of his “cutting off.” The KJV rendering “but not for himself,” apparently suggesting a vicarious death, cannot be defended.

[9:26]  ¹⁸ tc Some witnesses (e.g., the Syriac) understand a passive verb and the preposition עִם (’im, “with) rather than the noun עַם (’am, “people”), thus reading “the city and the sanctuary will be destroyed with the coming prince.”

[9:26]  ¹⁹ tn The words “will come speedily” are not in the Hebrew text but have been added in the translation for clarity.

[9:26]  ²⁰ sn Flood here is a metaphor for sudden destruction.

[9:27]  ²¹ tn Heb “one seven” (also later in this line).

[9:27]  ²² tn The referent of the Hebrew word כְּנַף (kÿnaf, “wing”) is unclear here. The LXX and Theodotion have “the temple.” Some English versions (e.g., NAB, NIV) take this to mean “a wing of the temple,” but this is not clear.

[9:27]  ²³ tn The Hebrew text does not have this verb, but it has been supplied in the translation for clarity.

[11:40]  ²⁴ tn Heb “engage in thrusting.”

[11:40]  ²⁵ tn The referent of the pronoun is most likely the king of the south, in which case the text describes the king of the north countering the attack of the king of the south.

[11:40]  ²⁶ tn Heb “many ships.”

[11:40]  ²⁷ tn This most likely refers to the king of the north who, in response to the aggression of the king of the south, launches an invasion of the southern regions.

[11:40]  ²⁸ tn Heb “and will overflow and pass over.”

[12:15]  ²⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:15]  ³⁰ tn Grk “so that he might make her swept away.”

[17:15]  ³¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[17:15]  ³² tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[17:15]  ³³ tn Grk “and multitudes,” but καί (kai) has not been translated here and before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.