Yesaya 4:2
Konteksthe 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 5:6
Konteks5:6 I will make it a wasteland;
no one will prune its vines or hoe its ground, 4
and thorns and briers will grow there.
I will order the clouds
not to drop any rain on it.
Yesaya 7:23
Konteks7:23 At that time 5 every place where there had been a thousand vines worth a thousand shekels will be overrun 6 with thorns and briers.
Yesaya 7:25
Konteks7:25 They will stay away from all the hills that were cultivated, for fear of the thorns and briers. 7 Cattle will graze there and sheep will trample on them. 8
Yesaya 9:8
Konteks9:8 9 The sovereign master 10 decreed judgment 11 on Jacob,
and it fell on Israel. 12
Yesaya 9:10
Konteks9:10 “The bricks have fallen,
but we will rebuild with chiseled stone;
the sycamore fig trees have been cut down,
but we will replace them with cedars.” 13
Yesaya 19:7
Konteks19:7 along with the plants by the mouth of the river. 14
All the cultivated land near the river
will turn to dust and be blown away. 15
Yesaya 28:27
Konteks28:27 Certainly 16 caraway seed is not threshed with a sledge,
nor is the wheel of a cart rolled over cumin seed. 17
Certainly caraway seed is beaten with a stick,
and cumin seed with a flail.
Yesaya 55:10
Konteks55:10 18 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.
Yesaya 55:13
Konteks55:13 Evergreens will grow in place of thorn bushes,
firs will grow in place of nettles;
they will be a monument to the Lord, 19
a permanent reminder that will remain. 20
Yesaya 62:9
Konteks62:9 But those who harvest the grain 21 will eat it,
and will praise the Lord.
Those who pick the grapes will drink the wine 22
in the courts of my holy sanctuary.”
[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.”
[5:6] 4 tn Heb “it will not be pruned or hoed” (so NASB); ASV and NRSV both similar.
[7:23] 5 tn Heb “in that day.” The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[7:23] 6 tn Heb “will become” (so NASB); NAB “shall be turned to.”
[7:25] 7 tn Heb “and all the hills which were hoed with a hoe, you will not go there [for] fear of the thorns and briers.”
[7:25] 8 tn Heb “and it will become a pasture for cattle and a trampling place for sheep.”
[7:25] sn At this point one is able to summarize the content of the “sign” (vv. 14-15) as follows: A young woman known to be present when Isaiah delivered this message to Ahaz (perhaps a member of the royal family or the prophetess mentioned in 8:3) would soon give birth to a boy whom the mother would name Immanuel, “God is with us.” Eventually Immanuel would be forced to eat sour milk and honey, which would enable him to make correct moral decisions. How would this situation come about and how would it constitute a sign? Before this situation developed, the Israelites and Syrians would be defeated. But then the Lord would usher in a period of time unlike any since the division of the kingdom almost 200 years before. The Assyrians would overrun the land, destroy the crops, and force the people to subsist on goats’ milk and honey. At that time, as the people saw Immanuel eating his sour milk and honey, the Davidic family would be forced to acknowledge that God was indeed with them. He was present with them in the Syrian-Israelite crisis, fully capable of rescuing them; but he was also present with them in judgment, disciplining them for their lack of trust. The moral of the story is quite clear: Failure to appropriate God’s promises by faith can turn potential blessing into disciplinary judgment.
[9:8] 9 sn The following speech (9:8-10:4) assumes that God has already sent judgment (see v. 9), but it also announces that further judgment is around the corner (10:1-4). The speech seems to describe a series of past judgments on the northern kingdom which is ready to intensify further in the devastation announced in 10:1-4. It may have been written prior to the Assyrian conquest of the northern kingdom in 734-733
[9:8] 10 tn The Hebrew term translated “sovereign master” here and in v. 17 is אֲדֹנָי (’adonay).
[9:8] 11 tn Heb “sent a word” (so KJV, ASV, NRSV); NASB “sends a message.”
[9:8] 12 tn The present translation assumes that this verse refers to judgment that had already fallen. Both verbs (perfects) are taken as indicating simple past; the vav (ו) on the second verb is understood as a simple vav conjunctive. Another option is to understand the verse as describing a future judgment (see 10:1-4). In this case the first verb is a perfect of certitude; the vav on the second verb is a vav consecutive.
[9:10] 13 sn Though judgment (see v. 8) had taken away the prosperity they did have (symbolized by the bricks and sycamore fig trees), they arrogantly expected the future to bring even greater prosperity (symbolized by the chiseled stone and cedars).
[19:7] 14 tn Heb “the plants by the river, by the mouth of the river.”
[19:7] 15 tn Heb “will dry up, [being] scattered, and it will vanish.”
[28:27] 16 tn Or “For” (KJV, ASV, NASB).
[28:27] 17 sn Both of these seeds are too small to use the ordinary threshing techniques.
[55:10] 18 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.
[55:13] 19 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] 20 tn Or, more literally, “a permanent sign that will not be cut off.”
[62:9] 21 tn Heb “it,” the grain mentioned in v. 8a.
[62:9] 22 tn Heb “and those who gather it will drink it.” The masculine singular pronominal suffixes attached to “gather” and “drink” refer back to the masculine noun תִּירוֹשׁ (tirosh, “wine”) in v. 8b.
