Discovery BoxIsaiah 29:22 
Context29:22 So this is what the Lord, the one who delivered Abraham, says to the family of Jacob: 1
“Jacob will no longer be ashamed;
their faces will no longer show their embarrassment. 2
Isaiah 30:18-19
Context30:18 For this reason the Lord is ready to show you mercy;
he sits on his throne, ready to have compassion on you. 3
Indeed, the Lord is a just God;
all who wait for him in faith will be blessed. 4
30:19 For people will live in Zion;
in Jerusalem 5 you will weep no more. 6
When he hears your cry of despair, he will indeed show you mercy;
when he hears it, he will respond to you. 7
Isaiah 55:7
Context55:7 The wicked need to abandon their lifestyle 8
and sinful people their plans. 9
They should return 10 to the Lord, and he will show mercy to them, 11
and to their God, for he will freely forgive them. 12
Isaiah 66:2
Contextthat is how they came to be,” 14 says the Lord.
I show special favor 15 to the humble and contrite,
who respect what I have to say. 16
1 tn Heb “So this is what the Lord says to the house of Jacob, the one who ransomed Abraham.” The relative pronoun must refer back to “the Lord,” not to the immediately preceding “Jacob.” It is uncertain to what event in Abraham’s experience this refers. Perhaps the name “Abraham” stands here by metonymy for his descendants through Jacob. If so, the Exodus is in view.
2 tn Heb “and his face will no longer be pale.”
3 tn Heb “Therefore the Lord waits to show you mercy, and therefore he is exalted to have compassion on you.” The logical connection between this verse and what precedes is problematic. The point seems to be that Judah’s impending doom does not bring God joy. Rather the prospect of their suffering stirs within him a willingness to show mercy and compassion, if they are willing to seek him on his terms.
4 tn Heb “Blessed are all who wait for him.”
5 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
6 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.”
7 tn Heb “he will indeed show you mercy at the sound of your crying out; when he hears, he will answer you.”
8 tn Heb “Let the wicked one abandon his way.” The singular is collective.
9 tn Heb “and the man of evil his thoughts.” The singular is collective.
10 tn Heb “let him return.” The singular is collective, meaning “let them.”
11 tn The imperfect with vav (ו) conjunctive after the jussive indicates purpose/result.
12 sn The appeal and promise of vv. 6-7 echoes the language of Deut 4:25-31; 30:1-10; and 1 Kgs 8:46-53, all of which anticipate the exile and speak of the prerequisites for restoration.
13 tn Heb “all these.” The phrase refers to the heavens and earth, mentioned in the previous verse.
14 tn Heb “and all these were.” Some prefer to emend וַיִּהְיוּ (vayyihyu, “and they were”) to וְלִי הָיוּ (vÿli hayu, “and to me they were”), i.e., “and they belong to me.”
15 tn Heb “and to this one I look” (KJV and NASB both similar).
16 tn Heb “to the humble and the lowly in spirit and the one who trembles at my words.”
