Isaiah 7:7-8

7:7 For this reason the sovereign master, ¹  the Lord, says:

“It will not take place;

it will not happen.

7:8 For Syria’s leader is Damascus,

and the leader of Damascus is Rezin.

Within sixty-five years Ephraim will no longer exist as a nation. ² 

Isaiah 8:4-8

8:4 for before the child knows how to cry out, ‘My father’ or ‘My mother,’ the wealth of Damascus and the plunder of Samaria ³  will be carried off by the king of Assyria.” ⁴ 

8:5 The Lord spoke to me again: 8:6 “These people ⁵  have rejected the gently flowing waters of Shiloah ⁶  and melt in fear over Rezin and the son of Remaliah. ⁷  8:7 So look, the sovereign master ⁸  is bringing up against them the turbulent and mighty waters of the Euphrates River ⁹  – the king of Assyria and all his majestic power. It will reach flood stage and overflow its banks. ¹⁰  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, ¹¹  O Immanuel.” ¹² 

Micah 1:1-9

Introduction

1:1 This is the prophetic message that the Lord gave to ¹³  Micah of Moresheth. He delivered this message ¹⁴  during the reigns of ¹⁵  Jotham, Ahaz, and Hezekiah, kings of Judah. The prophecies pertain to ¹⁶  Samaria ¹⁷  and Jerusalem. ¹⁸ 

The Judge is Coming

1:2 Listen, all you nations! ¹⁹ 

Pay attention, all inhabitants of earth! ²⁰ 

The sovereign Lord will testify ²¹  against you;

the Lord will accuse you ²²  from his majestic palace. ²³ 

1:3 Look, ²⁴  the Lord is coming out of his dwelling place!

He will descend and march on the earth’s mountaintops! ²⁵ 

1:4 The mountains will disintegrate ²⁶  beneath him,

and the valleys will be split in two. ²⁷ 

The mountains will melt ²⁸  like wax in a fire,

the rocks will slide down like water cascading down a steep slope. ²⁹ 

1:5 All this is because of Jacob’s rebellion

and ³⁰  the sins of the nation ³¹  of Israel.

How has Jacob rebelled, you ask? ³² 

Samaria epitomizes their rebellion! ³³ 

Where are Judah’s pagan worship centers, you ask? ³⁴ 

They are right in Jerusalem! ³⁵ 

1:6 “I will turn Samaria ³⁶  into a heap of ruins in an open field –

vineyards will be planted there! ³⁷ 

I will tumble ³⁸  the rubble of her stone walls ³⁹  down into the valley,

and tear down her fortifications to their foundations. ⁴⁰ 

1:7 All her carved idols will be smashed to pieces;

all her metal cult statues will be destroyed by fire. ⁴¹ 

I will make a waste heap ⁴²  of all her images.

Since ⁴³  she gathered the metal ⁴⁴  as a prostitute collects her wages,

the idols will become a prostitute’s wages again.” ⁴⁵ 

1:8 For this reason I ⁴⁶  will mourn and wail;

I will walk around barefoot ⁴⁷  and without my outer garments. ⁴⁸ 

I will howl ⁴⁹  like a wild dog, ⁵⁰ 

and screech ⁵¹  like an owl. ⁵² 

1:9 For Samaria’s ⁵³  disease ⁵⁴  is incurable.

It has infected ⁵⁵  Judah;

it has spread to ⁵⁶  the leadership ⁵⁷  of my people

and has even contaminated Jerusalem! ⁵⁸ 

Zechariah 1:6

1:6 But have my words and statutes, which I commanded my servants the prophets, not outlived your fathers? ⁵⁹  Then they paid attention ⁶⁰  and confessed, ‘The Lord who rules over all has indeed done what he said he would do to us, because of our sinful ways.’”

Zechariah 5:1-4

Vision Six: The Flying Scroll

5:1 Then I turned to look, and there was a flying scroll! 5:2 Someone asked me, “What do you see?” I replied, “I see a flying scroll thirty feet long and fifteen feet wide.” ⁶¹  5:3 The speaker went on to say, “This is a curse ⁶²  traveling across the whole earth. For example, according to the curse whoever steals ⁶³  will be removed from the community; or on the other hand (according to the curse) whoever swears falsely will suffer the same fate.” 5:4 “I will send it out,” says the Lord who rules over all, “and it will enter the house of the thief and of the person who swears falsely in my name. It will land in the middle of his house and destroy both timber and stones.”

Matthew 24:35

24:35 Heaven and earth will pass away, but my words will never pass away. ⁶⁴ 

[7:7]  ¹ tn The Hebrew term translated “sovereign master” here and in vv. 14, 19 is אֲדֹנָי (’adonay).

[7:8]  ² tn Heb “Ephraim will be too shattered to be a nation”; NIV “to be a people.”

[8:4]  ³ map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

[8:4]  ⁴ sn The child’s name foreshadows what will happen to Judah’s enemies; when their defeat takes place, the child will be a reminder that God predicted the event and brought it to pass. As such the child will be a reminder of God’s protective presence with his people.

[8:6]  ⁵ tn The Hebrew text begins with “because.” In the Hebrew text vv. 6-7 are one long sentence, with v. 6 giving the reason for judgment and v. 7 formally announcing it.

[8:6]  ⁶ sn The phrase “waters of Shiloah” probably refers to a stream that originated at the Gihon Spring and supplied the city of Jerusalem with water. See J. N. Oswalt, Isaiah (NICOT), 1:225. In this context these waters stand in contrast to the flood waters of Assyria and symbolize God’s presence and blessings.

[8:6]  ⁷ tn The precise meaning of v. 6 has been debated. The translation above assumes that “these people” are the residents of Judah and that מָשׂוֹשׂ (masos) is alternate form of מָסוֹס (masos, “despair, melt”; see HALOT 606 s.v. מסס). In this case vv. 7-8 in their entirety announce God’s disciplinary judgment on Judah. However, “these people” could refer to the Israelites and perhaps also the Syrians (cf v. 4). In this case מָשׂוֹשׂ probably means “joy.” One could translate, “and rejoice over Rezin and the son of Remaliah.” In this case v. 7a announces the judgment of Israel, with vv. 7b-8 then shifting the focus to the judgment of Judah.

[8:7]  ⁸ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay).

[8:7]  ⁹ tn Heb “the mighty and abundant waters of the river.” The referent of “the river” here, the Euphrates River, has been specified in the translation for clarity. As the immediately following words indicate, these waters symbolize the Assyrian king and his armies which will, as it were, inundate the land.

[8:7]  ¹⁰ tn Heb “it will go up over all its stream beds and go over all its banks.”

[8:8]  ¹¹ 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]  ¹² 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].)

[1:1]  ¹³ tn Heb “The word of the Lord which came to.”

[1:1]  ¹⁴ tn The words “he delivered this message” are not in the Hebrew text, but are supplied in the translation for clarification.

[1:1]  ¹⁵ tn Heb “in the days of” (so KJV, NASB, NRSV).

[1:1]  ¹⁶ tn Heb “which he saw concerning.”

[1:1]  ¹⁷ map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

[1:1]  ¹⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:2]  ¹⁹ tn Heb “O peoples, all of them.”

[1:2]  ²⁰ tn Heb “O earth and all its fullness”; KJV “and all that therein is.”

[1:2]  ²¹ tn Heb “May the sovereign Lord testify against you.” The verb וִיהִי (vihiy) is jussive, which normally conveys a volitional sense of an urgent request or prayer (“may he testify!”). However, GKC 325-26 §109.k notes that here the jussive form is used without any volitional sense for the ordinary imperfect, as a rhythmic shortening at the beginning of a sentence, thus removed as far as possible from the principal accent (cf. Gen 49:17; Deut 28:8; 1 Sam 10:5; 2 Sam 5:24; Hos 6:1; 11:4; Amos 5:14; Zeph 2:13; Zech 9:5; Pss 72:16-17; 104:31; Job 18:12; 20:23, 26, 28; 27:8; 33:21; 34:37; Ruth 3:4). Thus, the translation here renders the jussive as an ordinary imperfect. Some translations render it in a traditional jussive sense: (1) urgent request: “And let my Lord God be your accuser” (NJPS); or (2) dependent purpose/result: “that the Sovereign Lord may witness against you” (NIV).

[1:2]  ²² tn Heb “the Lord from his majestic palace.” Since the verb is omitted it is unclear whether the implied term be supplied from the preceding line (“he will testify against you”) or the following line (“he is leaving”). So the line may be rendered “the Lord will accuse you from his majestic temple” or “the Lord will come forth from his majestic temple.” Most translations render it literally, but some remove the ambiguity: “the Lord God accuses you from his holy temple” (CEV); “He speaks from his holy temple” (TEV).

[1:2]  ²³ tn Or “his holy temple” (KJV, NAB, NASB, NIV, NRSV, NLT). This refers to the Lord’s dwelling in heaven, however, rather than the temple in Jerusalem (note the following verse, which describes a theophany).

[1:3]  ²⁴ tn Or “For look.” The expression כִּי־הִנֵּה (ki-hinneh) may function as an explanatory introduction (“For look!”; Isa 26:21; 60:2; 65:17, 18: 66:15; Jer 1:15; 25:29; 30:10; 45:5; 46:27; 50:9; Ezek 30:9; 36:9; Zech 2:10; 3:8), or as an emphatic introduction (“Look!”; Jdgs 3:15; Isa 3:1; Jer 8:17; 30:3; 49:15; Hos 9:6; Joel 3:1 [HT 4:1]; Amos 4:2, 13; 6:11, 14; 9:9; Hab 1:6; Zech 2:9 [HT 2:13]; Zech 3:9; 11:16).

[1:3]  ²⁵ tn Or “high places” (KJV, NASB, NIV, NRSV, NLT).

[1:4]  ²⁶ tn Or “melt” (NAB, NASB, NIV, NRSV, NLT). This is a figurative description of earthquakes, landslides, and collapse of the mountains, rather than some sort of volcanic activity (note the remainder of the verse).

[1:4]  ²⁷ sn The mountains will disintegrate…the valleys will be split in two. This imagery pictures an earthquake and accompanying landslide.

[1:4]  ²⁸ tn The words “the mountains will melt” are supplied in the translation for clarification. The simile extends back to the first line of the verse.

[1:4]  ²⁹ tn The words “the rocks will slide down” are supplied in the translation for clarification. This simile elaborates on the prior one and further develops the imagery of the verse’s first line.

[1:5]  ³⁰ tn Heb “and because of.” This was simplified in the translation for stylistic reasons.

[1:5]  ³¹ tn Heb “house.”

[1:5]  ³² tn Heb “What is the rebellion of Jacob?”

[1:5]  ³³ tn Heb “Is it not Samaria?” The negated rhetorical question expects the answer, “It certainly is!” To make this clear the question has been translated as a strong affirmative statement.

[1:5]  ³⁴ tn Heb “What are Judah’s high places?”

[1:5]  ³⁵ tn Heb “Is it not Jerusalem?” The rhetorical question expects the answer, “It certainly is!”

[1:6]  ³⁶ map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

[1:6]  ³⁷ tn Heb “into a planting place for vineyards.”

[1:6]  ³⁸ tn Heb “pour” (so NASB, NIV); KJV, NRSV “pour down”; NAB “throw down”; NLT “roll.”

[1:6]  ³⁹ tn Heb “her stones.” The term stones is a metonymy for the city walls whose foundations were constructed of stone masonry.

[1:6]  ⁴⁰ tn Heb “I will uncover her foundations.” The term “foundations” refers to the lower courses of the stones of the city’s outer fortification walls.

[1:7]  ⁴¹ tn Heb “and all her prostitute’s wages will be burned with fire.”

[1:7]  ⁴² tn Heb “I will make desolate” (so NASB).

[1:7]  ⁴³ tn Or “for” (KJV, NASB, NRSV).

[1:7]  ⁴⁴ tn No object is specified in the Hebrew text; the words “the metal” are supplied from the context.

[1:7]  ⁴⁵ tn Heb “for from a prostitute’s wages she gathered, and to a prostitute’s wages they will return.” When the metal was first collected it was comparable to the coins a prostitute would receive for her services. The metal was then formed into idols, but now the Lord’s fiery judgment would reduce the metal images to their original condition.

[1:8]  ⁴⁶ tn The prophet is probably the speaker here.

[1:8]  ⁴⁷ tn Or “stripped.” The precise meaning of this Hebrew word is unclear. It may refer to walking barefoot (see 2 Sam 15:30) or to partially stripping oneself (see Job 12:17-19).

[1:8]  ⁴⁸ tn Heb “naked.” This probably does not refer to complete nudity, but to stripping off one’s outer garments as an outward sign of the destitution felt by the mourner.

[1:8]  ⁴⁹ tn Heb “I will make lamentation.”

[1:8]  ⁵⁰ tn Or “a jackal”; CEV “howling wolves.”

[1:8]  ⁵¹ tn Heb “[make] a mourning.”

[1:8]  ⁵² tn Or perhaps “ostrich” (cf. ASV, NAB, NASB, NRSV, NLT).

[1:9]  ⁵³ tn Heb “her”; the referent (Samaria) has been specified in the translation for clarity.

[1:9]  ⁵⁴ tc The MT reads the plural “wounds”; the singular is read by the LXX, Syriac, and Vg.

[1:9]  ⁵⁵ tn Heb “come to.”

[1:9]  ⁵⁶ tn Or “reached.”

[1:9]  ⁵⁷ tn Heb “the gate.” Kings and civic leaders typically conducted important business at the city gate (see 1 Kgs 22:10 for an example), and the term is understood here to refer by metonymy to the leadership who would be present at the gate.

[1:9]  ⁵⁸ tn Heb “to Jerusalem.” The expression “it has contaminated” do not appear in the Hebrew text, but have been supplied to fill out the parallelism with the preceding line.

[1:6]  ⁵⁹ tc BHS suggests אֶתְכֶם (’etkhem, “you”) for the MT אֲבֹתֵיכֶם (’avotekhem, “your fathers”) to harmonize with v. 4. In v. 4 the ancestors would not turn but in v. 6 they appear to have done so. The subject in v. 6, however, is to be construed as Zechariah’s own listeners.

[1:6]  ⁶⁰ tn Heb “they turned” (so ASV). Many English versions have “they repented” here; cf. CEV “they turned back to me.”

[5:2]  ⁶¹ tn Heb “twenty cubits…ten cubits” (so NAB, NRSV). These dimensions (“thirty feet long and fifteen feet wide”) can hardly be referring to the scroll when unrolled since that would be all out of proportion to the normal ratio, in which the scroll would be 10 to 15 times as long as it was wide. More likely, the scroll is 15 feet thick when rolled, a hyperbole expressing the enormous amount and the profound significance of the information it contains.

[5:3]  ⁶² tn The Hebrew word translated “curse” (אָלָה, ’alah) alludes to the covenant sanctions that attend the violation of God’s covenant with Israel (cf. Deut 29:12, 14, 20-21).

[5:3]  ⁶³ sn Stealing and swearing falsely (mentioned later in this verse) are sins against mankind and God respectively and are thus violations of the two major parts of the Ten Commandments. These two stipulations (commandments 8 and 3) represent the whole law.

[24:35]  ⁶⁴ sn The words that Jesus predicts here will never pass away. They are more stable and lasting than creation itself. For this kind of image, see Isa 40:8; 55:10-11.