Jeremiah 14:14

14:14 Then the Lord said to me, “Those prophets are prophesying lies while claiming my authority! ¹  I did not send them. I did not commission them. ²  I did not speak to them. They are prophesying to these people false visions, worthless predictions, ³  and the delusions of their own mind.

Jeremiah 17:9

17:9 The human mind is more deceitful than anything else.

It is incurably bad. ⁴  Who can understand it?

Isaiah 30:10

30:10 They ⁵  say to the visionaries, “See no more visions!”

and to the seers, “Don’t relate messages to us about what is right! ⁶ 

Tell us nice things,

relate deceptive messages. ⁷ 

Isaiah 30:2

30:2 They travel down to Egypt

without seeking my will, ⁸ 

seeking Pharaoh’s protection,

and looking for safety in Egypt’s protective shade. ⁹ 

Isaiah 2:9-11

2:9 Men bow down to them in homage,

they lie flat on the ground in worship. ¹⁰ 

Don’t spare them! ¹¹ 

2:10 Go up into the rocky cliffs,

hide in the ground.

Get away from the dreadful judgment of the Lord, ¹² 

from his royal splendor!

2:11 Proud men will be brought low,

arrogant men will be humiliated; ¹³ 

the Lord alone will be exalted ¹⁴ 

in that day.

Isaiah 2:1

The Future Glory of Jerusalem

2:1 Here is the message about Judah and Jerusalem ¹⁵  that was revealed to Isaiah son of Amoz. ¹⁶ 

Isaiah 4:1-2

4:1 Seven women will grab hold of

one man at that time. ¹⁷ 

They will say, “We will provide ¹⁸  our own food,

we will provide ¹⁹  our own clothes;

but let us belong to you ²⁰  –

take away our shame!” ²¹ 

The Branch of the Lord

4:2 At that time ²² 

the crops given by the Lord will bring admiration and honor; ²³ 

the produce of the land will be a source of pride and delight

to those who remain in Israel. ²⁴ 

Isaiah 4:2-3

The Branch of the Lord

4:2 At that time ²⁵ 

the crops given by the Lord will bring admiration and honor; ²⁶ 

the produce of the land will be a source of pride and delight

to those who remain in Israel. ²⁷ 

4:3 Those remaining in Zion, ²⁸  those left in Jerusalem, ²⁹ 

will be called “holy,” ³⁰ 

all in Jerusalem who are destined to live. ³¹ 

Isaiah 4:2

The Branch of the Lord

4:2 At that time ³² 

the crops given by the Lord will bring admiration and honor; ³³ 

the produce of the land will be a source of pride and delight

to those who remain in Israel. ³⁴ 

Isaiah 2:13-16

2:13 for all the cedars of Lebanon,

that are so high and mighty,

for all the oaks of Bashan; ³⁵ 

2:14 for all the tall mountains,

for all the high hills, ³⁶ 

2:15 for every high tower,

for every fortified wall,

2:16 for all the large ships, ³⁷ 

for all the impressive ³⁸  ships. ³⁹ 

[14:14]  ¹ tn Heb “Falsehood those prophets are prophesying in my name.” In the OT, the “name” reflected the person’s character (cf. Gen 27:36; 1 Sam 25:25) or his reputation (Gen 11:4; 2 Sam 8:13). To speak in someone’s name was to act as his representative or carry his authority (1 Sam 25:9; 1 Kgs 21:8).

[14:14]  ² tn Heb “I did not command them.” Compare 1 Chr 22:12 for usage.

[14:14]  ³ tn Heb “divination and worthlessness.” The noun “worthlessness” stands as a qualifying “of” phrase (= to an adjective; an attributive genitive in Hebrew) after a noun in Zech 11:17; Job 13:4. This is an example of hendiadys where two nouns are joined by “and” with one serving as the qualifier of the other.

[17:9]  ⁴ tn Or “incurably deceitful”; Heb “It is incurable.” For the word “deceitful” compare the usage of the verb in Gen 27:36 and a related noun in 2 Kgs 10:19. For the adjective “incurable” compare the usage in Jer 15:18. It is most commonly used with reference to wounds or of pain. In Jer 17:16 it is used metaphorically for a “woeful day” (i.e., day of irreparable devastation).

[30:10]  ⁵ tn Heb “who” (so NASB, NRSV). A new sentence was started here in the translation for stylistic reasons.

[30:10]  ⁶ tn Heb “Do not see for us right things.”

[30:10]  ⁷ tn Heb “Tell us smooth things, see deceptive things.”

[30:2]  ⁸ tn Heb “those who go to descend to Egypt, but [of] my mouth they do not inquire.”

[30:2]  ⁹ tn Heb “to seek protection in the protection of Pharaoh, and to seek refuge in the shade of Egypt.”

[2:9]  ¹⁰ tn Heb “men bow down, men are low.” Since the verbs שָׁחָח (shakhakh) and שָׁפַל (shafal) are used later in this discourse to describe how God will humiliate proud men (see vv. 11, 17), some understand v. 9a as a prediction of judgment, “men will be brought down, men will be humiliated.” However, these prefixed verbal forms with vav (ו) consecutive appear to carry on the description that precedes and are better taken with the accusation. They draw attention to the fact that human beings actually bow down and worship before the lifeless products of their own hands.

[2:9]  ¹¹ tn Heb “don’t lift them up.” The idiom “lift up” (נָשָׂא with לְ, nasa’ with preposition lamed) can mean “spare, forgive” (see Gen 18:24, 26). Here the idiom plays on the preceding verbs. The idolaters are bowed low as they worship their false gods; the prophet asks God not to “lift them up.”

[2:10]  ¹² tn Heb “from the dread of the Lord,” that is, from the dread that he produces in the objects of his judgment.” The words “get away” are supplied in the translation for stylistic reasons.

[2:11]  ¹³ tn Heb “and the eyes of the pride of men will be brought low, and the arrogance of men will be brought down.” The repetition of the verbs שָׁפַל (shafal) and שָׁחָח (shakhakh) from v. 9 draws attention to the appropriate nature of the judgment. Those proud men who “bow low” before idols will be forced to “bow low” before God when he judges their sin.

[2:11]  ¹⁴ tn Or “elevated”; CEV “honored.”

[2:1]  ¹⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:1]  ¹⁶ tn Heb “the word which Isaiah son of Amoz saw concerning Judah and Jerusalem.”

[4:1]  ¹⁷ tn Or “in that day” (ASV).

[4:1]  ¹⁸ tn Heb “eat” (so NASB, NIV, NRSV); CEV “buy.”

[4:1]  ¹⁹ tn Heb “wear” (so NASB, NRSV); NCV “make.”

[4:1]  ²⁰ tn Heb “only let your name be called over us.” The Hebrew idiom “call the name over” indicates ownership. See 2 Sam 12:28, and BDB 896 s.v. I ָקרָא Niph. 2.d.(4). The language reflects the cultural reality of ancient Israel, where women were legally the property of their husbands.

[4:1]  ²¹ sn This refers to the humiliation of being unmarried and childless. The women’s words reflect the cultural standards of ancient Israel, where a woman’s primary duties were to be a wife and mother.

[4:2]  ²² tn Or “in that day” (KJV).

[4:2]  ²³ 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]  ²⁴ tn Heb “and the fruit of the land will become pride and beauty for the remnant of Israel.”

[4:2]  ²⁵ tn Or “in that day” (KJV).

[4:2]  ²⁶ 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]  ²⁷ tn Heb “and the fruit of the land will become pride and beauty for the remnant of Israel.”

[4:3]  ²⁸ 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]  ²⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:3]  ³⁰ tn Or “set apart,” cf. CEV “special.”

[4:3]  ³¹ 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.

[4:2]  ³² tn Or “in that day” (KJV).

[4:2]  ³³ 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]  ³⁴ tn Heb “and the fruit of the land will become pride and beauty for the remnant of Israel.”

[2:13]  ³⁵ sn The cedars of Lebanon and oaks of Bashan were well-known for their size and prominence. They make apt symbols here for powerful men who think of themselves as prominent and secure.

[2:14]  ³⁶ sn The high mountains and hills symbolize the apparent security of proud men, as do the high tower and fortified wall of v. 15.

[2:16]  ³⁷ tn Heb “the ships of Tarshish.” This probably refers to large ships either made in or capable of traveling to the distant western port of Tarshish.

[2:16]  ³⁸ tn Heb “desirable”; NAB, NIV “stately”; NRSV “beautiful.”

[2:16]  ³⁹ tn On the meaning of this word, which appears only here in the Hebrew Bible, see H. R. Cohen, Biblical Hapax Legomena (SBLDS), 41-42.