Mazmur 29:11

29:11 The Lord gives ¹  his people strength; ² 

the Lord grants his people security. ³ 

Mazmur 122:6

122:6 Pray ⁴  for the peace of Jerusalem!

May those who love her prosper! ⁵ 

Imamat 26:6

26:6 I will grant peace in the land so that ⁶  you will lie down to sleep without anyone terrifying you. ⁷  I will remove harmful animals ⁸  from the land, and no sword of war ⁹  will pass through your land.

Imamat 26:1

Exhortation to Obedience

26:1 “‘You must not make for yourselves idols, ¹⁰  so you must not set up for yourselves a carved image or a pillar, and you must not place a sculpted stone in your land to bow down before ¹¹  it, for I am the Lord your God.

Imamat 22:9

22:9 They must keep my charge so that they do not incur sin on account of it ¹²  and therefore die ¹³  because they profane it. I am the Lord who sanctifies them.

Yesaya 9:6-7

9:6 For a child has been ¹⁴  born to us,

a son has been given to us.

He shoulders responsibility

and is called: ¹⁵ 

Extraordinary Strategist, ¹⁶ 

Mighty God, ¹⁷ 

Everlasting Father, ¹⁸ 

Prince of Peace. ¹⁹ 

9:7 His dominion will be vast ²⁰ 

and he will bring immeasurable prosperity. ²¹ 

He will rule on David’s throne

and over David’s kingdom, ²² 

establishing it ²³  and strengthening it

by promoting justice and fairness, ²⁴ 

from this time forward and forevermore.

The Lord’s intense devotion to his people ²⁵  will accomplish this.

Yesaya 60:17-18

60:17 Instead of bronze, I will bring you gold,

instead of iron, I will bring you silver,

instead of wood, I will bring you ²⁶  bronze,

instead of stones, I will bring you ²⁷  iron.

I will make prosperity ²⁸  your overseer,

and vindication your sovereign ruler. ²⁹ 

60:18 Sounds of violence ³⁰  will no longer be heard in your land,

or the sounds of ³¹  destruction and devastation within your borders.

You will name your walls, ‘Deliverance,’

and your gates, ‘Praise.’

Yesaya 66:12

66:12 For this is what the Lord says:

“Look, I am ready to extend to her prosperity that will flow like a river,

the riches of nations will flow into her like a stream that floods its banks. ³² 

You will nurse from her breast ³³  and be carried at her side;

you will play on her knees.

Zakharia 9:8

9:8 Then I will surround my temple ³⁴  to protect it like a guard ³⁵  from anyone crossing back and forth; so no one will cross over against them anymore as an oppressor, for now I myself have seen it.

[29:11]  ¹ tn The imperfect verbal forms in v. 11 are either descriptive or generalizing.

[29:11]  ² sn Strength. This probably refers to military power; see the use of the noun in 1 Sam 2:10 and Ps 86:16.

[29:11]  ³ tn Heb “blesses his people with peace.” The Hebrew term שָׁלוֹם (shalom, “peace”) probably refers here to the protection and prosperity experienced by God’s people after the Lord intervenes in battle on their behalf.

[122:6]  ⁴ tn Heb “ask [for].”

[122:6]  ⁵ tn Or “be secure.”

[26:6]  ⁶ tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

[26:6]  ⁷ tn Heb “and there will be no one who terrifies.” The words “to sleep” have been supplied in the translation for clarity.

[26:6]  ⁸ tn Heb “harmful animal,” singular, but taken here as a collective plural (so almost all English versions).

[26:6]  ⁹ tn Heb “no sword”; the words “of war” are supplied in the translation to indicate what the metaphor of the sword represents.

[26:1]  ¹⁰ sn For the literature regarding the difficult etymology and meaning of the term for “idols” (אֱלִילִם, ’elilim), see the literature cited in the note on Lev 19:4. It appears to be a diminutive play on words with אֵל (’el, “god, God”) and, perhaps at the same time, recalls a common Semitic word for “worthless, weak, powerless, nothingness.” Snaith suggests a rendering of “worthless godlings.”

[26:1]  ¹¹ tn Heb “on.” The “sculpted stone” appears to be some sort of stone with images carved into (see B. A. Levine, Leviticus [JPSTC], 181, and J. E. Hartley, Leviticus [WBC], 449).

[22:9]  ¹² tn Heb “and they will not lift up on it sin.” The pronoun “it” (masculine) apparently refers to any item of food that belongs to the category of “holy offerings” (see above).

[22:9]  ¹³ tn Heb “and die in it.”

[9:6]  ¹⁴ tn The Hebrew perfect (translated “has been born” and “has been given”) is used here as the prophet takes a rhetorical stance in the future. See the note at 9:1.

[9:6]  ¹⁵ tn Or “and dominion was on his shoulders and he called his name.” The prefixed verbs with vav (ו) consecutive are used with the same rhetorical sense as the perfects in v. 6a. See the preceding note. There is great debate over the syntactical structure of the verse. No subject is indicated for the verb “he called.” If all the titles that follow are ones given to the king, then the subject of the verb must be indefinite, “one calls.” However, some have suggested that one to three of the titles that follow refer to God, not the king. For example, the traditional punctuation of the Hebrew text suggests the translation, “and the Extraordinary Strategist, the Mighty God calls his name, ‘Everlasting Father, Prince of Peace.’”

[9:6]  ¹⁶ tn Some have seen two titles here (“Wonderful” and “Counselor,” cf. KJV, ASV). However, the pattern of the following three titles (each contains two elements) and the use of the roots פָּלַא (pala’) and יָעַץ (ya’ats) together in Isa 25:1 (cf. כִּי עָשִׂיתָ פֶּלֶא עֵצוֹת מֵרָחוֹק אֱמוּנָה אֹמֶן) and 28:29 (cf. הִפְלִיא עֵצָה) suggest otherwise. The term יוֹעֵץ (yo’ets) could be taken as appositional (genitive or otherwise) of species (“a wonder, i.e., a wonder as a counselor,” cf. NAB “Wonder-Counselor”) or as a substantival participle for which פָּלַא provides the direct object (“one who counsels wonders”). יוֹעֵץ is used as a royal title elsewhere (cf. Mic 4:9). Here it probably refers to the king’s ability to devise military strategy, as suggested by the context (cf. vv. 3-4 and the following title אֵל גִּבּוֹר, ’el gibor). In Isa 11:2 (also a description of this king) עֵצָה (’etsah) is linked with גְּבוּרָה (gÿvurah, the latter being typically used of military might, cf. BDB 150 s.v.). Note also עֵצָה וּגְבוּרָה לַמִּלְחָמָה in Isa 36:5. פֶּלֶא (pele’) is typically used of God (cf. however Lam 1:9). Does this suggest the deity of the messianic ruler? The NT certainly teaches he is God, but did Isaiah necessarily have this in mind over 700 years before his birth? Since Isa 11:2 points out that this king will receive the spirit of the Lord, which will enable him to counsel, it is possible to argue that the king’s counsel is “extraordinary” because it finds its source in the divine spirit. Thus this title does not necessarily suggest that the ruler is deity.

[9:6]  ¹⁷ tn גִּבּוֹר (gibbor) is probably an attributive adjective (“mighty God”), though one might translate “God is a warrior” or “God is mighty.” Scholars have interpreted this title is two ways. A number of them have argued that the title portrays the king as God’s representative on the battlefield, whom God empowers in a supernatural way (see J. H. Hayes and S. A. Irvine, Isaiah, 181-82). They contend that this sense seems more likely in the original context of the prophecy. They would suggest that having read the NT, we might in retrospect interpret this title as indicating the coming king’s deity, but it is unlikely that Isaiah or his audience would have understood the title in such a bold way. Ps 45:6 addresses the Davidic king as “God” because he ruled and fought as God’s representative on earth. Ancient Near Eastern art and literature picture gods training kings for battle, bestowing special weapons, and intervening in battle. According to Egyptian propaganda, the Hittites described Rameses II as follows: “No man is he who is among us, It is Seth great-of-strength, Baal in person; Not deeds of man are these his doings, They are of one who is unique” (See Miriam Lichtheim, Ancient Egyptian Literature, 2:67). According to proponents of this view, Isa 9:6 probably envisions a similar kind of response when friends and foes alike look at the Davidic king in full battle regalia. When the king’s enemies oppose him on the battlefield, they are, as it were, fighting against God himself. The other option is to regard this title as a reference to God, confronting Isaiah’s readers with the divinity of this promised “child.” The use of this same title that clearly refers to God in a later passage (Isa 10:21) supports this interpretation. Other passages depict Yahweh as the great God and great warrior (Deut 10:17; Jer. 32:18). Although this connection of a child who is born with deity is unparalleled in any earlier biblical texts, Isaiah’s use of this title to make this connection represents Isaiah’s attempt (at God’s behest) to advance Israel in their understanding of the ideal Davidic king for whom they long.

[9:6]  ¹⁸ tn This title must not be taken in an anachronistic Trinitarian sense. (To do so would be theologically problematic, for the “Son” is the messianic king and is distinct in his person from God the “Father.”) Rather, in its original context the title pictures the king as the protector of his people. For a similar use of “father” see Isa 22:21 and Job 29:16. This figurative, idiomatic use of “father” is not limited to the Bible. In a Phoenician inscription (ca. 850-800 b.c.) the ruler Kilamuwa declares: “To some I was a father, to others I was a mother.” In another inscription (ca. 800 b.c.) the ruler Azitawadda boasts that the god Baal made him “a father and a mother” to his people. (See ANET 499-500.) The use of “everlasting” might suggest the deity of the king (as the one who has total control over eternity), but Isaiah and his audience may have understood the term as royal hyperbole emphasizing the king’s long reign or enduring dynasty (for examples of such hyperbolic language used of the Davidic king, see 1 Kgs 1:31; Pss 21:4-6; 61:6-7; 72:5, 17). The New Testament indicates that the hyperbolic language (as in the case of the title “Mighty God”) is literally realized in the ultimate fulfillment of the prophecy, for Jesus will rule eternally.

[9:6]  ¹⁹ tn This title pictures the king as one who establishes a safe socio-economic environment for his people. It hardly depicts him as a meek individual, for he establishes peace through military strength (as the preceding context and the first two royal titles indicate). His people experience safety and prosperity because their invincible king destroys their enemies. See Pss 72 and 144 for parallels to these themes.

[9:7]  ²⁰ tc The Hebrew text has לְםַרְבֵּה (lÿmarbeh), which is a corrupt reading. לם is dittographic; note the preceding word, שָׁלוֹם (shalom). The corrected text reads literally, “great is the dominion.”

[9:7]  ²¹ tn Heb “and to peace there will be no end” (KJV and ASV both similar). On the political and socio-economic sense of שָׁלוֹם (shalom) in this context, see the note at v. 6 on “Prince of Peace.”

[9:7]  ²² tn Heb “over the throne of David, and over his kingdom.” The referent of the pronoun “his” (i.e., David) has been specified in the translation for clarity.

[9:7]  ²³ tn The feminine singular pronominal suffix on this form and the following one (translated “it” both times) refers back to the grammatically feminine noun “kingdom.”

[9:7]  ²⁴ tn Heb “with/by justice and fairness”; ASV “with justice and with righteousness.”

[9:7]  ²⁵ tn Heb “the zeal of the Lord.” In this context the Lord’s “zeal” refers to his intense devotion to and love for his people which prompts him to vindicate them and to fulfill his promises to David and the nation.

[60:17]  ²⁶ tn The words “I will bring you” are supplied in the translation; they are understood by ellipsis (see the preceding lines).

[60:17]  ²⁷ tn The words “I will bring you” are supplied in the translation; they are understood by ellipsis (see the first two lines of the verse).

[60:17]  ²⁸ tn Or “peace” (KJV and many other English versions).

[60:17]  ²⁹ tn The plural indicates degree. The language is ironic; in the past Zion was ruled by oppressive tyrants, but now personified prosperity and vindication will be the only things that will “dominate” the city.

[60:18]  ³⁰ tn The words “sounds of” are supplied in the translation for stylistic reasons.

[60:18]  ³¹ tn The words “sounds of” are supplied in the translation for stylistic reasons.

[66:12]  ³² tn Heb “Look, I am ready to extend to her like a river prosperity [or “peace”], and like an overflowing stream, the riches of nations.”

[66:12]  ³³ tn The words “from her breast” are supplied in the translation for clarification (see v. 11).

[9:8]  ³⁴ tn Heb “house” (so NAB, NIV, NRSV).

[9:8]  ³⁵ tn Though a hapax legomenon, the מִצָּבָה (mitsavah) of the MT (from נָצַב, natsav, “take a stand”) is preferable to the suggestion מַצֵּבָה (matsevah, “pillar”) or even מִצָּבָא (mitsava’, “from” or “against the army”). The context favors the idea of the Lord as a protector.