Discovery BoxIsaiah 36:4
Context36:4 The chief adviser said to them, “Tell Hezekiah: ‘This is what the great king, the king of Assyria, says: “What is your source of confidence? 1
Isaiah 36:15
Context36:15 Don’t let Hezekiah talk you into trusting in the Lord by saying, “The Lord will certainly rescue us; this city will not be handed over to the king of Assyria.”
Isaiah 36:20
Context36:20 Who among all the gods of these lands have rescued their lands from my power? So how can the Lord rescue Jerusalem from my power?’” 2
Isaiah 36:2
Context36:2 The king of Assyria sent his chief adviser 3 from Lachish to King Hezekiah in Jerusalem, 4 along with a large army. The chief adviser 5 stood at the conduit of the upper pool which is located on the road to the field where they wash and dry cloth. 6
Isaiah 18:5
Context18:5 For before the harvest, when the bud has sprouted,
and the ripening fruit appears, 7
he will cut off the unproductive shoots 8 with pruning knives;
he will prune the tendrils. 9
Isaiah 19:10-13
Context19:10 Those who make cloth 10 will be demoralized; 11
all the hired workers will be depressed. 12
19:11 The officials of Zoan are nothing but fools; 13
Pharaoh’s wise advisers give stupid advice.
How dare you say to Pharaoh,
“I am one of the sages,
one well-versed in the writings of the ancient kings?” 14
19:12 But where, oh where, are your wise men? 15
Let them tell you, let them find out
what the Lord who commands armies has planned for Egypt.
19:13 The officials of Zoan are fools,
the officials of Memphis 16 are misled;
the rulers 17 of her tribes lead Egypt astray.
Isaiah 19:2
Context19:2 “I will provoke civil strife in Egypt, 18
brothers will fight with each other,
as will neighbors,
cities, and kingdoms. 19
Isaiah 32:7-8
Context32:7 A deceiver’s methods are evil; 20
he dreams up evil plans 21
to ruin the poor with lies,
even when the needy are in the right. 22
32:8 An honorable man makes honorable plans;
his honorable character gives him security. 23
Isaiah 32:15-19
Context32:15 This desolation will continue until new life is poured out on us from heaven. 24
Then the desert will become an orchard
and the orchard will be considered a forest. 25
32:16 Justice will settle down in the desert
and fairness will live in the orchard. 26
32:17 Fairness will produce peace 27
and result in lasting security. 28
32:18 My people will live in peaceful settlements,
in secure homes,
and in safe, quiet places. 29
32:19 Even if the forest is destroyed 30
and the city is annihilated, 31
Psalms 22:8
Context“Commit yourself 33 to the Lord!
Let the Lord 34 rescue him!
Let the Lord 35 deliver him, for he delights in him.” 36
Matthew 27:43
Context27:43 He trusts in God – let God, if he wants to, deliver him now 37 because he said, ‘I am God’s Son’!”
[36:4] 1 tn Heb “What is this object of trust in which you are trusting?”
[36:20] 2 tn Heb “that the Lord might rescue Jerusalem from my hand?” The logic runs as follows: Since no god has ever been able to withstand the Assyrian onslaught, how can the people of Jerusalem possibly think the Lord will rescue them?
[36:2] 3 sn For a discussion of this title see M. Cogan and H. Tadmor, II Kings (AB), 229-30.
[36:2] 4 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[36:2] 5 tn Heb “he”; the referent (the chief adviser) has been specified in the translation for clarity.
[36:2] 6 tn Heb “the field of the washer”; traditionally “the fuller’s field” (so KJV, ASV, NAB, NASB, NRSV).
[18:5] 7 tn Heb “and the unripe, ripening fruit is maturing.”
[18:5] 8 tn On the meaning of זַלְזַל (zalzal, “shoot [of the vine] without fruit buds”) see HALOT 272 s.v. *זַלְזַל.
[18:5] 9 tn Heb “the tendrils he will remove, he will cut off.”
[19:10] 10 tn Some interpret שָׁתֹתֶיהָ (shatoteha) as “her foundations,” i.e., leaders, nobles. See BDB 1011 s.v. שָׁת. Others, on the basis of alleged cognates in Akkadian and Coptic, repoint the form שְׁתִיתֶיהָ (shÿtiteha) and translate “her weavers.” See J. N. Oswalt, Isaiah (NICOT), 1:370.
[19:10] 11 tn Heb “crushed.” Emotional distress is the focus of the context (see vv. 8-9, 10b).
[19:10] 12 tn Heb “sad of soul”; cf. NIV, NLT “sick at heart.”
[19:11] 13 tn Or “certainly the officials of Zoan are fools.” אַךְ (’akh) can carry the sense, “only, nothing but,” or “certainly, surely.”
[19:11] 14 tn Heb “A son of wise men am I, a son of ancient kings.” The term בֶּן (ben, “son of”) could refer to literal descent, but many understand the word, at least in the first line, in its idiomatic sense of “member [of a guild].” See HALOT 138 s.v. בֶּן and J. N. Oswalt, Isaiah (NICOT), 1:371. If this is the case, then one can take the word in a figurative sense in the second line as well, the “son of ancient kings” being one devoted to their memory as preserved in their literature.
[19:12] 15 tn Heb “Where are they? Where are your wise men?” The juxtaposition of the interrogative pronouns is emphatic. See HALOT 38 s.v. אֶי.
[19:13] 16 tn Heb “Noph” (so KJV); most recent English versions substitute the more familiar “Memphis.”
[19:13] 17 tn Heb “the cornerstone.” The singular form should be emended to a plural.
[19:2] 18 tn Heb I will provoke Egypt against Egypt” (NAB similar).
[19:2] 19 tn Heb “and they will fight, a man against his brother, and a man against his neighbor, city against city, kingdom against kingdom.” Civil strife will extend all the way from the domestic level to the provincial arena.
[32:7] 20 tn Heb “as for a deceiver, his implements [or “weapons”] are evil.”
[32:7] 21 tn Or “he plans evil things”; NIV “he makes up evil schemes.”
[32:7] 22 tn Heb “to ruin the poor with words of falsehood, even when the needy speak what is just.”
[32:8] 23 tn Heb “and he upon honorable things stands.”
[32:15] 24 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] 25 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] 26 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.
[32:17] 27 tn Heb “and the product of fairness will be peace.”
[32:17] 28 tn Heb “and the work of fairness [will be] calmness and security forever.”
[32:18] 29 tn Or “in safe resting places”; NAB, NRSV “quiet resting places.”
[32:19] 30 tn Heb “and [?] when the forest descends.” The form וּבָרַד (uvarad) is often understood as an otherwise unattested denominative verb meaning “to hail” (HALOT 154 s.v. I ברד). In this case one might translate, “and it hails when the forest is destroyed” (cf. KJV, ASV, NASB, NIV). Perhaps the text alludes to a powerful wind and hail storm that knocks down limbs and trees. Some prefer to emend the form to וְיָרַד (vÿyarad), “and it descends,” which provides better, though not perfect, symmetry with the parallel line (cf. NAB). Perhaps וּבָרַד should be dismissed as dittographic. In this case the statement (“when the forest descends”) lacks a finite verb and seems incomplete, but perhaps it is subordinate to v. 20.
[32:19] 31 tn Heb “and in humiliation the city is laid low.”
[22:8] 32 tn The words “they say” are supplied in the translation for clarification and for stylistic reasons. The psalmist here quotes the sarcastic taunts of his enemies.
[22:8] 33 tn Heb “roll [yourself].” The Hebrew verb גלל here has the sense of “commit” (see Prov 16:3). The imperatival form in the Hebrew text indicates the enemies here address the psalmist. Since they refer to him in the third person in the rest of the verse, some prefer to emend the verb to a perfect, “he commits himself to the
[22:8] 34 tn Heb “Let him”; the referent (the
[22:8] 35 tn Heb “Let him”; the referent (the
[22:8] 36 tn That is, “for he [the
