Yesaya 4:2

The Branch of the Lord

4:2 At that time ¹ 

the crops given by the Lord will bring admiration and honor; ² 

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

to those who remain in Israel. ³ 

Yesaya 45:8

45:8 O sky, rain down from above!

Let the clouds send down showers ⁴  of deliverance!

Let the earth absorb it ⁵  so salvation may grow, ⁶ 

and deliverance may sprout up ⁷  along with it.

I, the Lord, create it. ⁸ 

Yesaya 53:2

53:2 He sprouted up like a twig before God, ⁹ 

like a root out of parched soil; ¹⁰ 

he had no stately form or majesty that might catch our attention, ¹¹ 

no special appearance that we should want to follow him. ¹² 

Yohanes 14:6

14:6 Jesus replied, ¹³  “I am the way, and the truth, and the life. ¹⁴  No one comes to the Father except through me.

Yohanes 14:1

Jesus’ Parting Words to His Disciples

14:1 “Do not let your hearts be distressed. ¹⁵  You believe in God; ¹⁶  believe also in me.

Yohanes 5:20-21

5:20 For the Father loves the Son and shows him everything he does, and will show him greater deeds than these, so that you will be amazed. 5:21 For just as the Father raises the dead and gives them life, ¹⁷  so also the Son gives life to whomever he wishes. ¹⁸ 

[4:2]  ¹ tn Or “in that day” (KJV).

[4:2]  ² 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]  ³ tn Heb “and the fruit of the land will become pride and beauty for the remnant of Israel.”

[45:8]  ⁴ tn Heb “let the clouds drip with”; KJV “let the skies pour down.”

[45:8]  ⁵ tn Heb “open up” (so NASB); NIV, NLT “open wide.”

[45:8]  ⁶ tc The plural verb should be emended to a singular form. The vav (ו) ending is probably virtually dittographic (note the yod at the beginning of the following word).

[45:8]  ⁷ tc The Hiphil verb form (תַצְמִיחַ, tatsmiakh) should probably be emended to a Qal (תִצְמַח, titsmakh). The יח sequence at the end of the form is probably due to dittography (note the following יַחַד, yakhad).

[45:8]  ⁸ tn The masculine singular pronominal suffix probably refers back to יָשַׁע (yasha’, “salvation”).

[53:2]  ⁹ tn Heb “before him.” Some suggest an emendation to “before us.” If the third singular suffix of the Hebrew text is retained, it probably refers to the Lord (see v. 1b). For a defense of this reading, see R. Whybray, Isaiah 40-66 (NCBC), 173-74.

[53:2]  ¹⁰ sn The metaphor in this verse suggests insignificance.

[53:2]  ¹¹ tn Heb “that we might see him.” The vav conjunctive prefixed to the imperfect introduces a result clause here. See GKC 504-5 §166.a.

[53:2]  ¹² tn Heb “that we should desire him.” The vav conjunctive prefixed to the imperfect introduces a result clause here. See GKC 504-5 §166.a.

[14:6]  ¹³ tn Grk “Jesus said to him.”

[14:6]  ¹⁴ tn Or “I am the way, even the truth and the life.”

[14:1]  ¹⁵ sn The same verb is used to describe Jesus’ own state in John 11:33, 12:27, and 13:21. Jesus is looking ahead to the events of the evening and the next day, his arrest, trials, crucifixion, and death, which will cause his disciples extreme emotional distress.

[14:1]  ¹⁶ tn Or “Believe in God.” The translation of the two uses of πιστεύετε (pisteuete) is difficult. Both may be either indicative or imperative, and as L. Morris points out (John [NICNT], 637), this results in a bewildering variety of possibilities. To complicate matters further, the first may be understood as a question: “Do you believe in God? Believe also in me.” Morris argues against the KJV translation which renders the first πιστεύετε as indicative and the second as imperative on the grounds that for the writer of the Fourth Gospel, faith in Jesus is inseparable from faith in God. But this is precisely the point that Jesus is addressing in context. He is about to undergo rejection by his own people as their Messiah. The disciples’ faith in him as Messiah and Lord would be cast into extreme doubt by these events, which the author makes clear were not at this time foreseen by the disciples. After the resurrection it is this identification between Jesus and the Father which needs to be reaffirmed (cf. John 20:24-29). Thus it seems best to take the first πιστεύετε as indicative and the second as imperative, producing the translation “You believe in God; believe also in me.”

[5:21]  ¹⁷ tn Grk “and makes them live.”

[5:21]  ¹⁸ tn Grk “the Son makes whomever he wants to live.”