Discovery BoxIsaiah 19:11 
Context19:11 The officials of Zoan are nothing but fools; 1
Pharaoh’s wise advisers give stupid advice.
How dare you say to Pharaoh,
“I am one of the sages,
one well-versed in the writings of the ancient kings?” 2
Isaiah 28:19
Context28:19 Whenever it sweeps by, it will overtake you;
indeed, 3 every morning it will sweep by,
it will come through during the day and the night.” 4
When this announcement is understood,
it will cause nothing but terror.
Isaiah 29:13
Context29:13 The sovereign master 5 says,
“These people say they are loyal to me; 6
they say wonderful things about me, 7
but they are not really loyal to me. 8
Their worship consists of
nothing but man-made ritual. 9
Isaiah 39:6
Context39:6 ‘Look, a time is coming when everything in your palace and the things your ancestors 10 have accumulated to this day will be carried away to Babylon; nothing will be left,’ says the Lord.
Isaiah 52:5
Context52:5 And now, what do we have here?” 11 says the Lord.
“Indeed my people have been carried away for nothing,
those who rule over them taunt,” 12 says the Lord,
“and my name is constantly slandered 13 all day long.
Isaiah 54:14
Context54:14 You will be reestablished when I vindicate you. 14
You will not experience oppression; 15
indeed, you will not be afraid.
You will not be terrified, 16
for nothing frightening 17 will come near you.
Isaiah 55:11
Context55:11 In the same way, the promise that I make
does not return to me, having accomplished nothing. 18
No, it is realized as I desire
and is fulfilled as I intend.” 19
1 tn Or “certainly the officials of Zoan are fools.” אַךְ (’akh) can carry the sense, “only, nothing but,” or “certainly, surely.”
2 tn Heb “A son of wise men am I, a son of ancient kings.” The term בֶּן (ben, “son of”) could refer to literal descent, but many understand the word, at least in the first line, in its idiomatic sense of “member [of a guild].” See HALOT 138 s.v. בֶּן and J. N. Oswalt, Isaiah (NICOT), 1:371. If this is the case, then one can take the word in a figurative sense in the second line as well, the “son of ancient kings” being one devoted to their memory as preserved in their literature.
3 tn Or “for” (KJV, ASV, NASB, NRSV).
4 tn The words “it will come through” are supplied in the translation. The verb “will sweep by” does double duty in the parallel structure.
5 tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonai).
6 tn Heb “Because these people draw near to me with their mouth.”
7 tn Heb “and with their lips they honor me.”
8 tn Heb “but their heart is far from me.” The heart is viewed here as the seat of the will, from which genuine loyalty derives.
9 tn Heb “their fear of me is a commandment of men that has been taught.”
10 tn Heb “fathers” (so KJV, NAB, NASB, NIV).
11 tn Heb “and now what [following the marginal reading (Qere)] to me here?”
12 tn The verb appears to be a Hiphil form from the root יָלַל (yalal, “howl”), perhaps here in the sense of “mock.” Some emend the form to יְהוֹלָּלוֹ (yÿhollalo) and understand a Polel form of the root הָלַל meaning here “mock, taunt.”
13 tn The verb is apparently a Hitpolal form (with assimilated tav, ת) from the root נָאַץ (na’ats), but GKC 151-52 §55.b explains it as a mixed form, combining Pual and Hitpolel readings.
14 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.
15 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.
16 tn Heb “from terror.” The rhetorical command, “be far” is understood by ellipsis here. Note the preceding context.
17 tn Heb “it,” i.e., the “terror” just mentioned.
18 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).
19 tn Heb “but it accomplishes what I desire, and succeeds [on the mission] which I send it.”
sn Verses 8-11 focus on the reliability of the divine word and support the promises before (vv. 3-5, 7b) and after (vv. 12-13) this. Israel can be certain that repentance will bring forgiveness and a new covenantal relationship because God’s promises are reliable. In contrast to human plans (or “thoughts”), which are destined to fail (Ps 94:11) apart from divine approval (Prov 19:21), and human deeds (or “ways”), which are evil and lead to destruction (Prov 1:15-19; 3:31-33; 4:19), God’s plans are realized and his deeds accomplish something positive.
