Discovery BoxPsalms 132:15-18
Context132:15 I will abundantly supply what she needs; 1
I will give her poor all the food they need. 2
132:16 I will protect her priests, 3
and her godly people will shout exuberantly. 4
132:17 There I will make David strong; 5
I have determined that my chosen king’s dynasty will continue. 6
132:18 I will humiliate his enemies, 7
and his crown will shine.
Isaiah 11:6-9
Context11:6 A wolf will reside 8 with a lamb,
and a leopard will lie down with a young goat;
an ox and a young lion will graze together, 9
as a small child leads them along.
11:7 A cow and a bear will graze together,
their young will lie down together. 10
A lion, like an ox, will eat straw.
over the hole of a snake; 12
over the nest 13 of a serpent
an infant 14 will put his hand. 15
11:9 They will no longer injure or destroy
on my entire royal mountain. 16
For there will be universal submission to the Lord’s sovereignty,
just as the waters completely cover the sea. 17
Isaiah 32:3-8
Context32:3 Eyes 18 will no longer be blind 19
and ears 20 will be attentive.
32:4 The mind that acts rashly will possess discernment 21
and the tongue that stutters will speak with ease and clarity.
32:5 A fool will no longer be called honorable;
a deceiver will no longer be called principled.
32:6 For a fool speaks disgraceful things; 22
his mind plans out sinful deeds. 23
He commits godless deeds 24
and says misleading things about the Lord;
he gives the hungry nothing to satisfy their appetite 25
and gives the thirsty nothing to drink. 26
32:7 A deceiver’s methods are evil; 27
he dreams up evil plans 28
to ruin the poor with lies,
even when the needy are in the right. 29
32:8 An honorable man makes honorable plans;
his honorable character gives him security. 30
Isaiah 32:15-20
Context32:15 This desolation will continue until new life is poured out on us from heaven. 31
Then the desert will become an orchard
and the orchard will be considered a forest. 32
32:16 Justice will settle down in the desert
and fairness will live in the orchard. 33
32:17 Fairness will produce peace 34
and result in lasting security. 35
32:18 My people will live in peaceful settlements,
in secure homes,
and in safe, quiet places. 36
32:19 Even if the forest is destroyed 37
and the city is annihilated, 38
32:20 you will be blessed,
you who plant seed by all the banks of the streams, 39
you who let your ox and donkey graze. 40
Isaiah 35:1-10
Context35:1 Let the desert and dry region be happy; 41
let the wilderness 42 rejoice and bloom like a lily!
let it rejoice and shout with delight! 44
It is given the grandeur 45 of Lebanon,
the splendor of Carmel and Sharon.
They will see the grandeur of the Lord,
the splendor of our God.
35:3 Strengthen the hands that have gone limp,
steady the knees that shake! 46
“Be strong! Do not fear!
Look, your God comes to avenge!
With divine retribution he comes to deliver you.” 48
35:5 Then blind eyes will open,
deaf ears will hear.
35:6 Then the lame will leap like a deer,
the mute tongue will shout for joy;
for water will flow 49 in the desert,
streams in the wilderness. 50
35:7 The dry soil will become a pool of water,
the parched ground springs of water.
Where jackals once lived and sprawled out,
grass, reeds, and papyrus will grow.
35:8 A thoroughfare will be there –
it will be called the Way of Holiness. 51
The unclean will not travel on it;
it is reserved for those authorized to use it 52 –
fools 53 will not stray into it.
35:9 No lions will be there,
no ferocious wild animals will be on it 54 –
they will not be found there.
Those delivered from bondage will travel on it,
35:10 those whom the Lord has ransomed will return that way. 55
They will enter Zion with a happy shout.
Unending joy will crown them, 56
happiness and joy will overwhelm 57 them;
grief and suffering will disappear. 58
Isaiah 54:11-17
Context54:11 “O afflicted one, driven away, 59 and unconsoled!
Look, I am about to set your stones in antimony
and I lay your foundation with lapis-lazuli.
54:12 I will make your pinnacles out of gems, 60
your gates out of beryl, 61
and your outer wall 62 out of beautiful 63 stones.
54:13 All your children will be followers of the Lord,
and your children will enjoy great prosperity. 64
54:14 You will be reestablished when I vindicate you. 65
You will not experience oppression; 66
indeed, you will not be afraid.
You will not be terrified, 67
for nothing frightening 68 will come near you.
54:15 If anyone dares to 69 challenge you, it will not be my doing!
Whoever tries to challenge you will be defeated. 70
54:16 Look, I create the craftsman,
who fans the coals into a fire
and forges a weapon. 71
I create the destroyer so he might devastate.
54:17 No weapon forged to be used against you will succeed;
you will refute everyone who tries to accuse you. 72
This is what the Lord will do for his servants –
I will vindicate them,” 73
says the Lord.
Isaiah 55:10-13
Context55:10 74 The rain and snow fall from the sky
and do not return,
but instead water the earth
and make it produce and yield crops,
and provide seed for the planter and food for those who must eat.
55:11 In the same way, the promise that I make
does not return to me, having accomplished nothing. 75
No, it is realized as I desire
and is fulfilled as I intend.” 76
55:12 Indeed you will go out with joy;
you will be led along in peace;
the mountains and hills will give a joyful shout before you,
and all the trees in the field will clap their hands.
55:13 Evergreens will grow in place of thorn bushes,
firs will grow in place of nettles;
they will be a monument to the Lord, 77
a permanent reminder that will remain. 78
Isaiah 60:1
Context60:1 “Arise! Shine! For your light arrives!
The splendor 79 of the Lord shines on you!
Isaiah 60:22
Context60:22 The least of you will multiply into 80 a thousand;
the smallest of you will become a large nation.
When the right time comes, I the Lord will quickly do this!” 81
Isaiah 61:3-6
Context61:3 to strengthen those who mourn in Zion,
by giving them a turban, instead of ashes,
oil symbolizing joy, 82 instead of mourning,
a garment symbolizing praise, 83 instead of discouragement. 84
They will be called oaks of righteousness, 85
trees planted by the Lord to reveal his splendor. 86
61:4 They will rebuild the perpetual ruins
and restore the places that were desolate; 87
they will reestablish the ruined cities,
the places that have been desolate since ancient times.
61:5 88 “Foreigners will take care of 89 your sheep;
foreigners will work in your fields and vineyards.
61:6 You will be called, ‘the Lord’s priests,
servants of our God.’ 90
You will enjoy 91 the wealth of nations
and boast about 92 the riches you receive from them. 93
Isaiah 61:10-11
Context61:10 I 94 will greatly rejoice 95 in the Lord;
I will be overjoyed because of my God. 96
For he clothes me in garments of deliverance;
he puts on me a robe symbolizing vindication. 97
I look like a bridegroom when he wears a turban as a priest would;
I look like a bride when she puts on her jewelry. 98
61:11 For just as the ground produces its crops
and a garden yields its produce,
so the sovereign Lord will cause deliverance 99 to grow,
and give his people reason to praise him in the sight of all the nations. 100
Malachi 4:2
Context4:2 But for you who respect my name, the sun of vindication 101 will rise with healing wings, 102 and you will skip about 103 like calves released from the stall.
Acts 4:32
Context4:32 The group of those who believed were of one heart and mind, 104 and no one said that any of his possessions was his own, but everything was held in common. 105
[132:15] 1 tn Heb “I will greatly bless her provision.” The infinitive absolute is used to emphasize the verb.
[132:15] 2 tn Heb “her poor I will satisfy [with] food.”
[132:16] 3 tn Heb “and her priests I will clothe [with] deliverance.”
[132:16] 4 tn Heb “[with] shouting they will shout.” The infinitive absolute is used to emphasize the verb.
[132:17] 5 tn Heb “there I will cause a horn to sprout for David.” The horn of an ox underlies the metaphor (cf. Deut 33:17; 1 Kgs 22:11; Pss 18:2; 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt the horn” signifies military victory (see 1 Sam 2:10; Pss 89:17, 24; 92:10; Lam 2:17). In the ancient Near East powerful warrior-kings would sometimes compare themselves to a goring bull that used its horns to kill its enemies. For examples, see P. Miller, “El the Warrior,” HTR 60 (1967): 422-25, and R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 135-36.
[132:17] 6 tn Heb “I have arranged a lamp for my anointed one.” Here the “lamp” is a metaphor for the Davidic dynasty (see 1 Kgs 11:36).
[132:18] 7 tn Heb “his enemies I will clothe [with] shame.”
[11:6] 8 tn The verb גּוּר (gur) normally refers to living as a dependent, resident alien in another society.
[11:6] 9 tc The Hebrew text reads, “and an ox, and a young lion, and a fatling together.” Since the preceding lines refer to two animals and include a verb, many emend וּמְרִיא (umÿri’, “and the fatling”) to an otherwise unattested verb יִמְרְאוּ (yimrÿ’u, “they will graze”); cf. NAB, TEV, CEV. One of the Qumran copies of Isaiah confirms this suggestion (1QIsaa). The present translation assumes this change.
[11:7] 10 tn Heb “and a cow and a bear will graze – together – they will lie down, their young.” This is a case of pivot pattern; יַחְדָּו (yakhddav, “together”) goes with both the preceding and following statements.
[11:8] 11 tn Heb “one sucking,” i.e., still being nursed by his mother.
[11:8] 12 tn Or perhaps, “cobra” (cf. NAB, NASB, NIV, NCV); KJV, ASV, NRSV “asp.”
[11:8] 13 tc The Hebrew text has the otherwise unattested מְאוּרַת (mÿ’urat, “place of light”), i.e., opening of a hole. Some prefer to emend to מְעָרַת (mÿ’arat, “cave, den”).
[11:8] 14 tn Heb “one who is weaned” (cf. KJV, ASV, NASB, NRSV).
[11:8] 15 sn The transformation of the animal kingdom depicted here typifies what will occur in human society under the just rule of the ideal king (see vv. 3-5). The categories “predator-prey” (i.e., oppressor-oppressed) will no longer exist.
[11:9] 16 tn Heb “in all my holy mountain.” In the most basic sense the Lord’s “holy mountain” is the mountain from which he rules over his kingdom (see Ezek 28:14, 16). More specifically it probably refers to Mount Zion/Jerusalem or to the entire land of Israel (see Pss 2:6; 15:1; 43:3; Isa 56:7; 57:13; Ezek 20:40; Ob 16; Zeph 3:11). If the Lord’s universal kingdom is in view in this context (see the note on “earth” at v. 4), then the phrase would probably be metonymic here, standing for God’s worldwide dominion (see the next line).
[11:9] 17 tn Heb “for the earth will be full of knowledge of the Lord, as the waters cover the sea.” The translation assumes that a universal kingdom is depicted here, but אֶרֶץ (’erets) could be translated “land” (see the note at v. 4). “Knowledge of the Lord” refers here to a recognition of the Lord’s sovereignty which results in a willingness to submit to his authority. See the note at v. 2.
[32:3] 18 tn Heb “Eyes that see.”
[32:3] 19 tn The Hebrew text as vocalized reads literally “will not gaze,” but this is contradictory to the context. The verb form should be revocalized as תְּשֹׁעֶינָה (tÿsho’enah) from שָׁעַע (sha’a’, “be blinded”); see Isa 6:10; 29:9.
[32:3] 20 tn Heb “ears that hear.”
[32:4] 21 tn Heb “the heart of rashness will understand knowledge”; cf. NAB “The flighty will become wise and capable.”
[32:6] 22 tn Or “foolishness,” in a moral-ethical sense. See 9:17.
[32:6] 23 tn Heb “and his heart commits sin”; KJV, ASV “his heart will work iniquity”; NASB “inclines toward wickedness.”
[32:6] 24 tn Heb “in order to do [or “so that he does”] what is godless [or “defiled”].”
[32:6] 25 tn Heb “so that he leaves empty the appetite [or “desire”] of the hungry.”
[32:6] 26 tn Heb “and the drink of the thirsty he causes to fail.”
[32:7] 27 tn Heb “as for a deceiver, his implements [or “weapons”] are evil.”
[32:7] 28 tn Or “he plans evil things”; NIV “he makes up evil schemes.”
[32:7] 29 tn Heb “to ruin the poor with words of falsehood, even when the needy speak what is just.”
[32:8] 30 tn Heb “and he upon honorable things stands.”
[32:15] 31 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] 32 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] 33 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] 34 tn Heb “and the product of fairness will be peace.”
[32:17] 35 tn Heb “and the work of fairness [will be] calmness and security forever.”
[32:18] 36 tn Or “in safe resting places”; NAB, NRSV “quiet resting places.”
[32:19] 37 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] 38 tn Heb “and in humiliation the city is laid low.”
[32:20] 39 tn Heb “by all the waters.”
[32:20] 40 tn Heb “who set free the foot of the ox and donkey”; NIV “letting your cattle and donkeys range free.”
[35:1] 41 tn The final mem (ם) on the verb יְשֻׂשׂוּם (yÿsusum) is dittographic (note the initial mem on the following noun מִדְבָּר [midbar]). The ambiguous verbal form is translated as a jussive because it is parallel to the jussive form תָגֵל (tagel). The jussive is used rhetorically here, not as a literal command or prayer.
[35:1] 42 tn Or “Arabah” (NASB); NAB, NIV, TEV “desert.”
[35:2] 43 tn The ambiguous verb form תִּפְרַח (tifrakh) is translated as a jussive because it is parallel to the jussive form תָגֵל (tagel).
[35:2] 44 tn Heb “and let it rejoice, yes [with] rejoicing and shouting.” גִּילַת (gilat) may be an archaic feminine nominal form (see GKC 421 §130.b).
[35:2] 45 tn Or “glory” (KJV, NIV, NRSV); also a second time later in this verse.
[35:3] 46 tn Heb “staggering knees”; KJV, ASV, NRSV “feeble knees”; NIV “knees that give way.”
[35:4] 47 tn Heb “Say to the hasty of heart,” i.e., those whose hearts beat quickly from fear.
[35:4] 48 tn The jussive form וְיֹשַׁעֲכֶם (vÿyosha’akhem), which is subordinated to the preceding imperfect with vav conjunctive, indicates purpose.
[35:6] 49 tn Heb “burst forth” (so NAB); KJV “break out.”
[35:6] 50 tn Or “Arabah” (NASB); KJV, NIV, NRSV, NLT “desert.”
[35:8] 51 tc The Hebrew text reads literally, “and there will be there a road and a way, and the Way of Holiness it will be called.” וְדֶרֶךְ (vÿderekh, “and a/the way”) is accidentally duplicated; the Qumran scroll 1QIsaa does not reflect the repetition of the phrase.
[35:8] 52 tn The precise meaning of this line is uncertain. The text reads literally “and it is for them, the one who walks [on the] way.” In this context those authorized to use the Way of Holiness would be morally upright people who are the recipients of God’s deliverance, in contrast to the morally impure and foolish who are excluded from the new covenant community.
[35:8] 53 tn In this context “fools” are those who are morally corrupt, not those with limited intellectual capacity.
[35:9] 54 tn Heb “will go up on it”; TEV “will pass that way.”
[35:10] 55 tn Heb “and the redeemed will walk, the ransomed of the Lord will return.”
[35:10] 56 tn Heb “[will be] on their head[s].” “Joy” may be likened here to a crown (cf. 2 Sam 1:10). The statement may also be an ironic twist on the idiom “earth/dust on the head” (cf. 2 Sam 1:2; 13:19; 15:32; Job 2:12), referring to a mourning practice.
[35:10] 57 tn Heb “will overtake” (NIV); NLT “they will be overcome with.”
[35:10] 58 tn Heb “grief and groaning will flee”; KJV “sorrow and sighing shall flee away.”
[54:11] 59 tn Or, more literally, “windblown, storm tossed.”
[54:12] 60 tn Perhaps, “rubies” (so ASV, NAB, NIV, NRSV, NLT).
[54:12] 61 tn On the meaning of אֶקְדָּח (’eqdakh), which occurs only here, see HALOT 82 s.v.
[54:12] 62 tn Heb “border” (so ASV); NASB “your entire wall.”
[54:12] 63 tn Heb “delightful”; KJV “pleasant.”
[54:13] 64 tn Heb “and great [will be] the peace of your sons.”
[54:14] 65 tn Heb “in righteousness [or “vindication”] you will be established.” The precise meaning of צְדָקָה (tsÿdaqah) here is uncertain. It could mean “righteousness, justice,” indicating that the city will be a center for justice. But the context focuses on deliverance, suggesting that the term means “deliverance, vindication” here.
[54:14] 66 tn Heb “Be far from oppression!” The imperative is used here in a rhetorical manner to express certainty and assurance. See GKC 324 §110.c.
[54:14] 67 tn Heb “from terror.” The rhetorical command, “be far” is understood by ellipsis here. Note the preceding context.
[54:14] 68 tn Heb “it,” i.e., the “terror” just mentioned.
[54:15] 69 tn The infinitive absolute precedes the finite verb here for emphasis.
[54:15] 70 tn Heb “will fall over you.” The expression נָפַל עַל (nafal ’al) can mean “attack,” but here it means “fall over to,” i.e., “surrender to.”
[54:16] 71 tn Heb “who brings out an implement for his work.”
[54:17] 72 tn Heb “and every tongue that rises up for judgment with you will prove to be guilty.”
[54:17] 73 tn Heb “this is the inheritance of the servants of the Lord, and their vindication from me.”
[55:10] 74 tn This verse begins in the Hebrew text with כִּי כַּאֲשֶׁר (ki ka’asher, “for, just as”), which is completed by כֵּן (ken, “so, in the same way”) at the beginning of v. 11. For stylistic reasons, this lengthy sentence is divided up into separate sentences in the translation.
[55:11] 75 tn Heb “so is the word which goes out from my mouth, it does not return to empty.” “Word” refers here to divine promises, like the ones made just prior to and after this (see vv. 7b, 12-13).
[55:11] 76 tn Heb “but it accomplishes what I desire, and succeeds [on the mission] which I send it.”
[55:13] 77 tn Heb “to the Lord for a name.” For שֵׁם (shem) used in the sense of “monument,” see also 56:5, where it stands parallel to יָד (yad).
[55:13] 78 tn Or, more literally, “a permanent sign that will not be cut off.”
[60:1] 79 tn Or “glory” (so most English versions).
[60:22] 80 tn Heb “will become” (so NASB, NIV).
[60:22] 81 tn Heb “I, the Lord, in its time, I will quickly do it.”
[61:3] 82 tn Heb “oil of joy” (KJV, ASV); NASB, NIV, NRSV “the oil of gladness.”
[61:3] 83 tn Heb “garment of praise.”
[61:3] 84 tn Heb “a faint spirit” (so NRSV); KJV, ASV “the spirit of heaviness”; NASB “a spirit of fainting.”
[61:3] 85 tn Rather than referring to the character of the people, צֶדֶק (tsedeq) may carry the nuance “vindication” here, suggesting that God’s restored people are a testimony to his justice. See v. 2, which alludes to the fact that God will take vengeance against the enemies of his people. Cf. NAB “oaks of justice.”
[61:3] 86 tn Heb “a planting of the Lord to reveal splendor.”
[61:4] 87 tn Heb “and the formerly desolate places they will raise up.”
[61:5] 88 sn The Lord speaks in vv. 7-8 (and possibly v. 9). It is not clear where the servant’s speech (see vv. 1-3a) ends and the Lord’s begins. Perhaps the direct address to the people signals the beginning of the Lord’s speech.
[61:5] 89 tn Heb “will stand [in position] and shepherd.”
[61:6] 90 tn The Hebrew text adds, “it will be said concerning you.”
[61:6] 91 tn Heb “eat” (KJV, NAB, NASB); NIV “feed on”; NLT “be fed with.”
[61:6] 92 tc The form in the Hebrew text is probably a corruption of יִתְאַמְּרוּ (yit’ammÿru), a Hitpael from אָמַר (’amar), meaning “boast about” (see HALOT 67 s.v. II אמר, HALOT 416 s.v. ימר, and BDB 56 s.v. אָמַר).
[61:6] 93 tn Heb “their glory” (i.e., riches).
[61:10] 94 sn The speaker in vv. 10-11 is not identified, but it is likely that the personified nation (or perhaps Zion) responds here to the Lord’s promise of restoration.
[61:10] 95 tn The infinitive absolute appears before the finite verb for emphasis.
[61:10] 96 tn Heb “my being is happy in my God”; NAB “in my God is the joy of my soul.”
[61:10] 97 tn Heb “robe of vindication”; KJV, NASB, NIV, NRSV “robe of righteousness.”
[61:10] 98 tn Heb “like a bridegroom [who] acts like a priest [by wearing] a turban, and like a bride [who] wears her jewelry.” The words “I look” are supplied for stylistic reasons and clarification.
[61:11] 99 tn Or perhaps, “righteousness,” but the context seems to emphasize deliverance and restoration (see v. 10 and 62:1).
[61:11] 100 tn Heb “and praise before all the nations.”
[4:2] 101 tn Here the Hebrew word צְדָקָה (tsÿdaqah), usually translated “righteousness” (so KJV, NIV, NRSV, NLT; cf. NAB “justice”), has been rendered as “vindication” because it is the vindication of God’s people that is in view in the context. Cf. BDB 842 s.v. צְדָקָה 6; “righteousness as vindicated, justification, salvation, etc.”
[4:2] 102 sn The point of the metaphor of healing wings is unclear. The sun seems to be compared to a bird. Perhaps the sun’s “wings” are its warm rays. “Healing” may refer to a reversal of the injury done by evildoers (see Mal 3:5).
