Yesaya 30:19

30:19 For people will live in Zion;

in Jerusalem ¹  you will weep no more. ² 

When he hears your cry of despair, he will indeed show you mercy;

when he hears it, he will respond to you. ³ 

Yesaya 62:5

62:5 As a young man marries a young woman,

so your sons ⁴  will marry you.

As a bridegroom rejoices over a bride,

so your God will rejoice over you.

Yohanes 16:22

16:22 So also you have sorrow ⁵  now, but I will see you again, and your hearts will rejoice, and no one will take your joy away from you. ⁶ 

Yohanes 7:17

7:17 If anyone wants to do God’s will, ⁷  he will know about my teaching, whether it is from God or whether I speak from my own authority. ⁸ 

[30:19]  ¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[30:19]  ² tn Heb “For people in Zion will live, in Jerusalem, you will weep no more.” The phrase “in Jerusalem” could be taken with what precedes. Some prefer to emend יֵשֵׁב (yeshev, “will live,” a Qal imperfect) to יֹשֵׁב (yoshev, a Qal active participle) and translate “For [you] people in Zion, who live in Jerusalem, you will weep no more.”

[30:19]  ³ tn Heb “he will indeed show you mercy at the sound of your crying out; when he hears, he will answer you.”

[62:5]  ⁴ tc The Hebrew text has “your sons,” but this produces an odd metaphor and is somewhat incongruous with the parallelism. In the context (v. 4b, see also 54:5-7) the Lord is the one who “marries” Zion. Therefore several prefer to emend “your sons” to בֹּנָיִךְ (bonayikh, “your builder”; e.g., NRSV). In Ps 147:2 the Lord is called the “builder of Jerusalem.” However, this emendation is not the best option for at least four reasons. First, although the Lord is never called the “builder” of Jerusalem in Isaiah, the idea of Zion’s children possessing the land does occur (Isa 49:20; 54:3; cf. also 14:1; 60:21). Secondly, all the ancient versions support the MT reading. Thirdly, although the verb בָּעַל (ba’al) can mean “to marry,” its basic idea is “to possess.” Consequently, the verb stresses a relationship more than a state. All the ancient versions render this verb “to dwell in” or “to dwell with.” The point is not just that the land will be reinhabited, but that it will be in a relationship of “belonging” to the Israelites. Hence a relational verb like בָּעַל is used (J. N. Oswalt, Isaiah [NICOT], 2:581). Finally, “sons” is a well-known metaphor for “inhabitants” (J. de Waard, Isaiah, 208).

[16:22]  ⁵ tn Or “distress.”

[16:22]  ⁶ sn An allusion to Isa 66:14 LXX, which reads: “Then you will see, and your heart will be glad, and your bones will flourish like the new grass; and the hand of the Lord will be made known to his servants, but he will be indignant toward his enemies.” The change from “you will see [me]” to I will see you places more emphasis on Jesus as the one who reinitiates the relationship with the disciples after his resurrection, but v. 16 (you will see me) is more like Isa 66:14. Further support for seeing this allusion as intentional is found in Isa 66:7, which uses the same imagery of the woman giving birth found in John 16:21. In the context of Isa 66 the passages refer to the institution of the messianic kingdom, and in fact the last clause of 66:14 along with the following verses (15-17) have yet to be fulfilled. This is part of the tension of present and future eschatological fulfillment that runs throughout the NT, by virtue of the fact that there are two advents. Some prophecies are fulfilled or partially fulfilled at the first advent, while other prophecies or parts of prophecies await fulfillment at the second.

[7:17]  ⁷ tn Grk “his will.”

[7:17]  ⁸ tn Grk “or whether I speak from myself.”