Isaiah 28:15-20

28:15 For you say,

“We have made a treaty with death,

with Sheol ¹  we have made an agreement. ² 

When the overwhelming judgment sweeps by ³ 

it will not reach us.

For we have made a lie our refuge,

we have hidden ourselves in a deceitful word.” ⁴ 

28:16 Therefore, this is what the sovereign master, the Lord, says:

“Look, I am laying ⁵  a stone in Zion,

an approved ⁶  stone,

set in place as a precious cornerstone for the foundation. ⁷ 

The one who maintains his faith will not panic. ⁸ 

28:17 I will make justice the measuring line,

fairness the plumb line;

hail will sweep away the unreliable refuge, ⁹ 

the floodwaters will overwhelm the hiding place.

28:18 Your treaty with death will be dissolved; ¹⁰ 

your agreement ¹¹  with Sheol will not last. ¹² 

When the overwhelming judgment sweeps by, ¹³ 

you will be overrun by it. ¹⁴ 

28:19 Whenever it sweeps by, it will overtake you;

indeed, ¹⁵  every morning it will sweep by,

it will come through during the day and the night.” ¹⁶ 

When this announcement is understood,

it will cause nothing but terror.

28:20 For the bed is too short to stretch out on,

and the blanket is too narrow to wrap around oneself. ¹⁷ 

Isaiah 30:15-16

30:15 For this is what the master, the Lord, the Holy One of Israel says:

“If you repented and patiently waited for me, you would be delivered; ¹⁸ 

if you calmly trusted in me you would find strength, ¹⁹ 

but you are unwilling.

30:16 You say, ‘No, we will flee on horses,’

so you will indeed flee.

You say, ‘We will ride on fast horses,’

so your pursuers will be fast.

Isaiah 55:2

55:2 Why pay money for something that will not nourish you? ²⁰ 

Why spend ²¹  your hard-earned money ²²  on something that will not satisfy?

Listen carefully ²³  to me and eat what is nourishing! ²⁴ 

Enjoy fine food! ²⁵ 

Psalms 20:7-8

20:7 Some trust in chariots and others in horses, ²⁶ 

but we ²⁷  depend on ²⁸  the Lord our God.

20:8 They will fall down, ²⁹ 

but we ³⁰  will stand firm. ³¹ 

Jeremiah 17:5-7

Individuals Are Challenged to Put Their Trust in the Lord ³² 

17:5 The Lord says,

“I will put a curse on people

who trust in mere human beings,

who depend on mere flesh and blood for their strength, ³³ 

and whose hearts ³⁴  have turned away from the Lord.

17:6 They will be like a shrub ³⁵  in the desert.

They will not experience good things even when they happen.

It will be as though they were growing in the desert,

in a salt land where no one can live.

17:7 My blessing is on those people who trust in me,

who put their confidence in me. ³⁶ 

Jonah 2:8

2:8 Those who worship ³⁷  worthless idols ³⁸  forfeit the mercy that could be theirs. ³⁹ 

Matthew 15:6-8

15:6 he does not need to honor his father.’ ⁴⁰  You have nullified the word of God on account of your tradition. 15:7 Hypocrites! Isaiah prophesied correctly about you when he said,

15:8 ‘This people honors me with their lips,

but their heart ⁴¹  is far from me,

Romans 1:21-22

1:21 For although they knew God, they did not glorify him as God or give him thanks, but they became futile in their thoughts and their senseless hearts ⁴²  were darkened. 1:22 Although they claimed ⁴³  to be wise, they became fools

Romans 10:3

10:3 For ignoring the righteousness that comes from God, and seeking instead to establish their own righteousness, they did not submit to God’s righteousness.

[28:15]  ¹ sn Sheol is the underworld, land of the dead, according to the OT world view.

[28:15]  ² tn Elsewhere the noun חֹזֶה (khozeh) refers to a prophet who sees visions. In v. 18 the related term חָזוּת (khazut, “vision”) is used. The parallelism in both verses (note “treaty”) seems to demand a meaning “agreement” for both nouns. Perhaps חֹזֶה and חזוּת are used in a metonymic sense in vv. 15 and 18. Another option is to propose a homonymic root. See J. N. Oswalt, Isaiah (NICOT), 1:514, and HALOT 301 s.v. II חֹזֶה.

[28:15]  ³ tn Heb “the overwhelming scourge, when it passes by” (NRSV similar).

[28:15]  ⁴ sn “Lie” and “deceitful word” would not be the terms used by the people. They would likely use the words “promise” and “reliable word,” but the prophet substitutes “lie” and “deceitful word” to emphasize that this treaty with death will really prove to be disappointing.

[28:16]  ⁵ tc The Hebrew text has a third person verb form, which does not agree with the first person suffix that precedes. The form should be emended to יֹסֵד (yosed), a Qal active participle used in a present progressive or imminent future sense.

[28:16]  ⁶ tn Traditionally “tested,” but the implication is that it has passed the test and stands approved.

[28:16]  ⁷ sn The reality behind the metaphor is not entirely clear from the context. The stone appears to represent someone or something that gives Zion stability. Perhaps the ideal Davidic ruler is in view (see 32:1). Another option is that the image of beginning a building project by laying a precious cornerstone suggests that God is about to transform Zion through judgment and begin a new covenant community that will experience his protection (see 4:3-6; 31:5; 33:20-24; 35:10).

[28:16]  ⁸ tn Heb “will not hurry,” i.e., act in panic.

[28:17]  ⁹ tn Heb “[the] refuge, [the] lie.” See v. 15.

[28:18]  ¹⁰ tn On the meaning of כָּפַר (kafar) in this context, see HALOT 494 s.v. I כפר and J. N. Oswalt, Isaiah (NICOT), 1:515, n. 9.

[28:18]  ¹¹ tn Normally the noun חָזוּת (khazut) means “vision.” See the note at v. 15.

[28:18]  ¹² tn Or “will not stand” (NIV, NRSV).

[28:18]  ¹³ tn See the note at v. 15.

[28:18]  ¹⁴ tn Heb “you will become a trampling place for it.”

[28:19]  ¹⁵ tn Or “for” (KJV, ASV, NASB, NRSV).

[28:19]  ¹⁶ tn The words “it will come through” are supplied in the translation. The verb “will sweep by” does double duty in the parallel structure.

[28:20]  ¹⁷ sn The bed and blanket probably symbolize their false sense of security. A bed that is too short and a blanket that is too narrow may promise rest and protection from the cold, but in the end they are useless and disappointing. In the same way, their supposed treaty with death will prove useless and disappointing.

[30:15]  ¹⁸ tn Heb “in returning and in quietness you will be delivered.” Many English versions render the last phrase “shall be saved” or something similar (e.g., NAB, NASB, NRSV).

[30:15]  ¹⁹ tn Heb “in quietness and in trust is your strength” (NASB and NRSV both similar).

[55:2]  ²⁰ tn Heb “for what is not food.”

[55:2]  ²¹ tn The interrogative particle and the verb “spend” are understood here by ellipsis (note the preceding line).

[55:2]  ²² tn Heb “your labor,” which stands by metonymy for that which one earns.

[55:2]  ²³ tn The infinitive absolute follows the imperative and lends emphasis to the exhortation.

[55:2]  ²⁴ tn Heb “good” (so NASB, NIV, NRSV).

[55:2]  ²⁵ tn Heb “Let your appetite delight in fine food.”

[20:7]  ²⁶ tn Heb “these in chariots and these in horses.” No verb appears; perhaps the verb “invoke” is to be supplied from the following line. In this case the idea would be that some “invoke” (i.e., trust in) their military might for victory (cf. NEB “boast”; NIV “trust”; NRSV “take pride”). Verse 8 suggests that the “some/others” mentioned here are the nation’s enemies.

[20:7]  ²⁷ tn The grammatical construction (conjunction + pronominal subject) highlights the contrast between God’s faithful people and the others mentioned in the previous line.

[20:7]  ²⁸ tn Heb “we invoke the name of.” The Hiphil of זָכַר (zakhar), when combined with the phrase “in the name,” means “to invoke” (see Josh 23:7; Isa 48:1; Amos 6:10). By invoking the Lord’s name in prayer, the people demonstrate their trust in him.

[20:8]  ²⁹ tn Or “stumble and fall down.”

[20:8]  ³⁰ tn The grammatical construction (conjunction + pronominal subject) highlights the contrast between God’s victorious people and the defeated enemies mentioned in the previous line. The perfect verbal forms either generalize or, more likely, state rhetorically the people’s confidence as they face the approaching battle. They describe the demise of the enemy as being as good as done.

[20:8]  ³¹ tn Or “rise up and remain upright.” On the meaning of the Hitpolel of עוּד (’ud), see HALOT 795 s.v. I עוד. The verbal forms (a perfect followed by a prefixed form with vav [ו] consecutive) either generalize or, more likely, state rhetorically the people’s confidence as they face the approaching battle.

[17:5]  ³² sn Verses 5-11 are a collection of wisdom-like sayings (cf. Ps 1) which set forth the theme of the two ways and their consequences. It has as its background the blessings and the curses of Deut 28 and the challenge to faith in Deut 29-30 which climaxes in Deut 30:15-20. The nation is sinful and God is weary of showing them patience. However, there is hope for individuals within the nation if they will trust in him.

[17:5]  ³³ tn Heb “who make flesh their arm.” The “arm” is the symbol of strength and the flesh is the symbol of mortal man in relation to the omnipotent God. The translation “mere flesh and blood” reflects this.

[17:5]  ³⁴ sn In the psychology of ancient Hebrew thought the heart was the center not only of the emotions but of the thoughts and motivations. It was also the seat of moral conduct (cf. its placement in the middle of the discussion of moral conduct in Prov 4:20-27, i.e., in v. 23).

[17:6]  ³⁵ tn This word occurs only here and in Jer 48:6. It has been identified as a kind of juniper, which is a short shrub with minute leaves that look like scales. For a picture and more discussion see Fauna and Flora of the Bible, 131.

[17:7]  ³⁶ tn Heb “Blessed is the person who trusts in the Lord, and whose confidence is in the Lord.” However, because this is a statement of the Lord and the translation chooses to show that the blessing comes from him, the first person is substituted for the divine name.

[2:8]  ³⁷ tn Heb “those who pay regard to.” The verbal root שָׁמַר (shamar, “to keep, to watch”) appears in the Piel stem only here in biblical Hebrew, meaning “to pay regard to” (BDB 1037 s.v. שָׁמַר). This is metonymical for the act of worship (e.g., Qal “to observe” = to worship, Ps 31:7).

[2:8]  ³⁸ tn Heb “worthlessnesses of nothingness” or “vanities of emptiness.” The genitive construct הַבְלֵי־שָׁוְא (havle-shavÿ’) forms an attributive adjective expression: “empty worthlessness” or “worthless vanities.” This ironic reference to false gods is doubly insulting (e.g., Ps 31:7). The noun הֶבֶל (hevel, “vapor, breath”) is often used figuratively to describe what is insubstantial, empty, and futile (31 times in Eccl; see also, e.g., Pss 39:4-6, 11; 144:4; Prov 13:11; 21:6; Isa 30:7; 49:4). It often refers to idols – the epitome of emptiness, nothingness, and worthlessness (Deut 32:21; 1 Kgs 16:13, 26; Ps 31:7; Jer 8:19; 10:8, 15; 14:22; 16:19; 51:18). The noun שָׁוְא (“worthlessness, emptiness, nothingness”) describes what is ineffective and lacking reality (BDB 996 s.v. שָׁוְא; e.g., Exod 20:7; Pss 60:11; 127:1; Ezek 22:28). It is also often used to refer to idols (e.g., Ps 31:7; Jer 18:15; Hos 5:11).

[2:8]  ³⁹ tn Heb “abandon their mercy/loyalty.” The meaning of חַסְדָּם יַעֲזֹבוּ (khasdam ya’azovu, “forsake their mercy/loyalty”) is greatly debated. There are two exegetical issues that are mutually related. First, does the noun חֶסֶד (khesed) here mean (1) “mercy, kindness” that man receives from God, or (2) “loyalty, faithfulness” that man must give to God (see BDB 338-39 s.v חֶסֶד; HALOT 336-37 s.v. חֶסֶד)? Second, the third masculine plural suffix on חַסְדָּם (“their loyalty/mercy”) has been taken as (1) subjective genitive, referring to the loyal allegiance they ought to display to the true God: “they abandon the loyalty they should show.” Examples of subjective genitives are: “This is your kindness (חַסְדֵּךְ, khasdek) which you must do for me: every place to which we come, say of me, ‘He is my brother’” (Gen 20:13; also cf. Gen 40:14; 1 Sam 20:14-15). Several English versions take this approach: “forsake their faithfulness” (NASB), “abandon their faithful love” (NJB), “abandon their loyalty” (NEB, REB), “forsake their true loyalty” (RSV, NRSV), “turn their backs on all God’s mercies” (NLT), “have abandoned their loyalty to you” (TEV). (2) This has also been taken as objective genitive, referring to the mercy they might have received from God: “they forfeit the mercy that could be theirs.” The ancient versions interpret חַסְדָּם in this sense: “they do not know the source of their welfare” (Tg. Jonah 2:8), “forsake the source of their welfare” (Vulgate), and “abandon their own mercy” (LXX). Several English versions follow this approach: “forsake their source of mercy” (NAB); “forfeit the grace that could be theirs” (NIV), “forsake their own welfare” (JPS, NJPS), “forsake their own mercy” (KJV, ASV), “forsake their own Mercy” (NKJV), “turn from the God who offers them mercy” (CEV). This is a difficult lexical/syntactical problem. On the one hand, the next line contrasts their failure with Jonah’s boast of loyalty to the true God – demonstrating that he, unlike pagan idolaters, deserves to be delivered. On the other hand, the only other use of חֶסֶד in the book refers to “mercy” God bestows (4:2) – something that Jonah did not believe that the (repentant) pagan idolaters had a right to receive. BDB 339 s.v. I חֶסֶד II takes this approach – “He is חַסְדָּם their goodness, favour Jonah 2:9” – and cites other examples of חֶסֶד with suffixes referring to God: חַסְדִּי (khasdi) “my kindness” = he shows kindness to me (Ps 144:2); and אֱלֹהֵי חַסְדִּי (’elohe khasdi) “the God of my kindness” = the God who shows kindness to me (Ps 59:18).

[15:6]  ⁴⁰ tc The logic of v. 5 would seem to demand that both father and mother are in view in v. 6. Indeed, the majority of mss (C L W Θ 0106 ˹ Ï) have “or his mother” (ἢ τὴν μητέρα αὐτοῦ, h thn mhtera autou) after “honor his father” here. However, there are significant witnesses that have variations on this theme (καὶ τὴν μητέρα αὐτοῦ [kai thn mhtera autou, “and his mother”] in Φ 565 1241 pc and ἢ τὴν μητέρα [“or mother”] in 073 ˹³ 33 579 700 892 pc), which is usually an indication of a predictable addition to the text rather than an authentic reading. Further, the shorter reading (without any mention of “mother”) is found in early and important witnesses (א B D sa). Although it is possible that the shorter reading came about accidentally (due to the repetition of –ερα αὐτοῦ), the evidence more strongly suggests that the longer readings were intentional scribal alterations.

[15:8]  ⁴¹ tn The term “heart” is a collective singular in the Greek text.

[1:21]  ⁴² tn Grk “heart.”

[1:22]  ⁴³ tn The participle φάσκοντες (faskonte") is used concessively here.