81:12 I gave them over to their stubborn desires; 1
they did what seemed right to them. 2
37:26 3 Certainly you must have heard! 4
Long ago I worked it out,
in ancient times I planned 5 it,
and now I am bringing it to pass.
The plan is this:
Fortified cities will crash
into heaps of ruins. 6
37:27 Their residents are powerless; 7
they are terrified and ashamed.
They are as short-lived as plants in the field
or green vegetation. 8
They are as short-lived as grass on the rooftops 9
when it is scorched by the east wind. 10
37:28 I know where you live
and everything you do
and how you rage against me. 11
37:29 Because you rage against me
and the uproar you create has reached my ears, 12
I will put my hook in your nose, 13
and my bridle between your lips,
and I will lead you back
the way you came.”
2:9 Men bow down to them in homage,
they lie flat on the ground in worship. 15
Don’t spare them! 16
2:10 Go up into the rocky cliffs,
hide in the ground.
Get away from the dreadful judgment of the Lord, 17
from his royal splendor!
2:11 Proud men will be brought low,
arrogant men will be humiliated; 18
the Lord alone will be exalted 19
in that day.
2:12 Indeed, the Lord who commands armies has planned a day of judgment, 20
for 21 all the high and mighty,
for all who are proud – they will be humiliated;
1 tn Heb “and I sent him away in the stubbornness of their heart.”
2 tn Heb “they walked in their counsel.” The prefixed verbal form is either preterite (“walked”) or a customary imperfect (“were walking”).
3 tn Having quoted the Assyrian king’s arrogant words in vv. 23-24, the Lord now speaks to the king.
4 tn Heb “Have you not heard?” The rhetorical question expresses the Lord’s amazement that anyone might be ignorant of what he is about to say.
5 tn Heb “formed” (so KJV, ASV).
6 tn Heb “and it is to cause to crash into heaps of ruins fortified cities.” The subject of the third feminine singular verb תְהִי (tÿhi) is the implied plan, referred to in the preceding lines with third feminine singular pronominal suffixes.
7 tn Heb “short of hand”; KJV, ASV “of small power”; NASB “short of strength.”
8 tn Heb “they are plants in the field and green vegetation.” The metaphor emphasizes how short-lived these seemingly powerful cities really were. See Ps 90:5-6; Isa 40:6-8, 24.
9 tn Heb “[they are] grass on the rooftops.” See the preceding note.
10 tc The Hebrew text has “scorched before the standing grain” (perhaps meaning “before it reaches maturity”), but it is preferable to emend קָמָה (qamah, “standing grain”) to קָדִים (qadim, “east wind”) with the support of 1Q Isaa; cf. J. N. Oswalt, Isaiah (NICOT), 1:657, n. 8.
11 tc Heb “your going out and your coming in and how you have raged against me.” Several scholars have suggested that this line is probably dittographic (note the beginning of the next line). However, most English translations include the statement in question at the end of v. 28 and the beginning of v. 29. Interestingly, the LXX does not have this clause at the end of v. 28 and the Qumran scroll 1QIsaa does not have it at the beginning of v. 29. In light of this ambiguous manuscript evidence, it appears best to retain the clause in both verses.
12 tc Heb “and your complacency comes up into my ears.” The parallelism is improved if שַׁאֲנַנְךָ (sha’anankha, “your complacency”) is emended to שְׁאוֹנְךָ (shÿ’onÿkha, “your uproar”). See M. Cogan and H. Tadmor, II Kings (AB), 237-38. However, the LXX seems to support the MT and Sennacherib’s cavalier dismissal of Yahweh depicts an arrogant complacency (J. N. Oswalt, Isaiah [NICOT], 1:658, n. 10).
13 sn The word-picture has a parallel in Assyrian sculpture. See M. Cogan and H. Tadmor, II Kings (AB), 238.
14 tn Heb “elders of the priests” (so KJV, NAB, NASB); NCV “the older priests”; NRSV, TEV, CEV “the senior priests.”
15 tn Heb “men bow down, men are low.” Since the verbs שָׁחָח (shakhakh) and שָׁפַל (shafal) are used later in this discourse to describe how God will humiliate proud men (see vv. 11, 17), some understand v. 9a as a prediction of judgment, “men will be brought down, men will be humiliated.” However, these prefixed verbal forms with vav (ו) consecutive appear to carry on the description that precedes and are better taken with the accusation. They draw attention to the fact that human beings actually bow down and worship before the lifeless products of their own hands.
16 tn Heb “don’t lift them up.” The idiom “lift up” (נָשָׂא with לְ, nasa’ with preposition lamed) can mean “spare, forgive” (see Gen 18:24, 26). Here the idiom plays on the preceding verbs. The idolaters are bowed low as they worship their false gods; the prophet asks God not to “lift them up.”
17 tn Heb “from the dread of the Lord,” that is, from the dread that he produces in the objects of his judgment.” The words “get away” are supplied in the translation for stylistic reasons.
18 tn Heb “and the eyes of the pride of men will be brought low, and the arrogance of men will be brought down.” The repetition of the verbs שָׁפַל (shafal) and שָׁחָח (shakhakh) from v. 9 draws attention to the appropriate nature of the judgment. Those proud men who “bow low” before idols will be forced to “bow low” before God when he judges their sin.
19 tn Or “elevated”; CEV “honored.”
20 tn Heb “indeed [or “for”] the Lord who commands armies [traditionally, the Lord of hosts] has a day.”
21 tn Or “against” (NAB, NASB, NRSV).