10:3 Yes, 1 the wicked man 2 boasts because he gets what he wants; 3
the one who robs others 4 curses 5 and 6 rejects the Lord. 7
10:4 The wicked man is so arrogant he always thinks,
“God won’t hold me accountable; he doesn’t care.” 8
10:5 He is secure at all times. 9
He has no regard for your commands; 10
he disdains all his enemies. 11
10:6 He says to himself, 12
“I will never 13 be upended,
because I experience no calamity.” 14
49:11 Their grave becomes their permanent residence,
their eternal dwelling place. 15
They name their lands after themselves, 16
52:7 “Look, here is the man who would not make 17 God his protector!
He trusted in his great wealth
and was confident about his plans to destroy others.” 18
18:11 The wealth 19 of a rich person is like 20 a strong city, 21
and it is like a high wall in his imagination. 22
18:12 Before destruction the heart 23 of a person is proud,
but humility comes 24 before honor. 25
28:15 For you say,
“We have made a treaty with death,
with Sheol 26 we have made an agreement. 27
When the overwhelming judgment sweeps by 28
it will not reach us.
For we have made a lie our refuge,
we have hidden ourselves in a deceitful word.” 29
47:7 You said,
‘I will rule forever as permanent queen!’ 30
You did not think about these things; 31
you did not consider how it would turn out. 32
47:8 So now, listen to this,
O one who lives so lavishly, 33
who lives securely,
who says to herself, 34
‘I am unique! No one can compare to me! 35
I will never have to live as a widow;
I will never lose my children.’ 36
47:9 Both of these will come upon you
suddenly, in one day!
You will lose your children and be widowed. 37
You will be overwhelmed by these tragedies, 38
despite 39 your many incantations
and your numerous amulets. 40
49:16 The terror you inspire in others 41
and the arrogance of your heart have deceived you.
You may make your home in the clefts of the rocks;
you may occupy the highest places in the hills. 42
But even if you made your home where the eagles nest,
I would bring you down from there,”
says the Lord.
1:4 Even if you were to soar high like an eagle, 43
even if you 44 were to make your nest among the stars,
I can bring you down even from there!” says the Lord.
1 tn The translation assumes כִּי (ki) is asseverative: “indeed, certainly.” Another option is to translate “for,” understanding v. 3 as giving the reason why the wicked so arrogantly seek to destroy the helpless (so NASB, NRSV).
2 tn The representative or typical evildoer is described in vv. 3-11, 13, 15. Since the singular form predominates in these verses, it has been retained in the translation.
3 tn Heb “the wicked [one] boasts on account of the desire of his appetite.” The translation assumes that the preposition עַל (’al) introduces the reason why the wicked boasts (cf. this use of עַל with הָלַל (halal) in Ps 119:164 and Ezra 3:11). In this case, the “desire of his appetite” refers by metonymy to the object desired and acquired.
4 tn The translation assumes the active participle is substantival, referring to the wicked man mentioned in the preceding line. The substantival participle is then understood as the subject of the following verbs. For other examples of the participle of בָּצַע (batsar) used of those who desire and/or acquire wealth through dishonest and/or violent means, see Prov 1:19; 15:27; Jer 6:13; 8:10; Hab 2:9.
5 tn The verb בָּרַךְ (barakh) normally means “to bless,” but in a few cases it exhibits the polarized meaning “to curse” (1 Kgs 21:10, 13; Job 1:5-11; 2:5-9). (Some regard this use of בָּרַךְ as a mere euphemism.) The verb refers to the act of pronouncing or calling down a formal curse upon the object of one’s anger.
6 tn The conjunction “and” is supplied in the translation; it does not appear in the Hebrew text.
7 tn Another option is to translate, “he blesses one who robs others, [but] he curses the
8 tn Heb “the wicked [one], according to the height of his nose, he does not seek, there is no God, all his thoughts.” The phrase “height of his nose” probably refers to an arrogant or snooty attitude; it likely pictures one with his nose turned upward toward the sky in pride. One could take the “wicked” as the subject of the negated verb “seek,” in which case the point is that the wicked do not “seek” God. The translation assumes that this statement, along with “there is no God,” is what the wicked man thinks to himself. In this case God is the subject of the verb “seek,” and the point is that God will not hold the wicked man accountable for his actions. Verse 13 strongly favors this interpretation. The statement “there is no God” is not a philosophical assertion that God does not exist, but rather a confident affirmation that he is unconcerned about how men live morally and ethically (see v. 11).
9 tn Heb “they are firm, his ways, at every time.” The verb חַיִל (khayil, “be firm, be strong”) occurs only here and in Job 20:21, where it has the sense “endure.”
10 tc Heb “[on a] height, your judgments from before him.” If the MT is retained, then the idea may be that God’s “judgments” are high above (i.e., not recognized) by the wicked man. However, the syntax is awkward. The translation assumes an emendation of מָרוֹם (marom, “height”) to סָרוּ (saru, “[your judgments] are turned aside”), the final mem (ם) being dittographic (note the initial mem on the immediately following word [מִשְׁפָּטֶיךָ, mishÿfatekha, “your judgments”). “Judgments” probably refers here to God’s laws or commands, rather than his judicial decisions or acts of judgment.
11 tn Heb “all his enemies, he snorts against them.” This may picture the wicked man defiantly challenging his enemies because he is confident of success. Another option is to take יָפִיחַ (yafiakh) from the root יָפַח (yafakh, “to testify”) and translate “he testifies against all his enemies,” implying that he gets the upper hand over them in legal battles. The noun יָפֵחַ (yafeakh, “witness”) is attested in biblical Hebrew (see Prov 6:19; 12:17; 14:5, 25; 19:5, 9, and Hab 2:3). The verb, however, is not clearly attested.
12 tn Heb “he says in his heart/mind.”
13 tn Heb “for a generation and a generation.” The traditional accentuation of the MT understands these words with the following line.
14 tn Heb “who, not in calamity.” If אֲשֶׁר (’asher) is taken as a relative pronoun here, then one could translate, “[I] who [am] not in calamity.” Some emend אֲשֶׁר to אֹשֶׁר (’osher, “happiness”; see HALOT 99 s.v. אֹשֶׁר); one might then translate, “[I live in] happiness, not in calamity.” The present translation assumes that אֲשֶׁר functions here as a causal conjunction, “because, for.” For this use of אֲשֶׁר, see BDB 83 s.v. אֲשֶׁר 8.c (where the present text is not cited).
15 tc Heb “their inward part [is] their houses [are] permanent, their dwelling places for a generation and a generation.” If one follows the MT, then קֶרֶב (qerev, “inward part”) must refer to the seat of these people’s thoughts (for other examples of this use of the term, see BDB 899 s.v., though BDB prefers an emendation in this passage). In this case all three lines of v. 11 expose these people’s arrogant assumption that they will last forever, which then stands in sharp contrast to reality as summarized in v. 12. In this case one might translate the first two lines, “they think that their houses are permanent and that their dwelling places will last forever” (cf. NASB). Following the lead of several ancient versions, the present translation assumes an emendation of קִרְבָּם (qirbam, “their inward part”) to קְבָרִים (qÿvarim, “graves”). This assumes that the letters bet (ב) and resh (ר) were accidentally transposed in the MT. In this case the first two lines support the point made in v. 10, while the third line of v. 11 stands in contrast to v. 12. The phrase בֵּית עוֹלָם (bet ’olam, “permanent house”) is used of a tomb in Eccl 12:5 (as well as in Phoenician tomb inscriptions, see DNWSI 1:160 for a list of texts) and מִשְׁכָּן (mishkan, “dwelling place”) refers to a tomb in Isa 22:16. Cf. NEB, NIV, NRSV.
16 sn Naming their lands after themselves is a claim of possession.
17 tn The imperfect verbal form here draws attention to the ongoing nature of the action. The evildoer customarily rejected God and trusted in his own abilities. Another option is to take the imperfect as generalizing, “[here is the man who] does not make.”
18 tn Heb “he was strong in his destruction.” “Destruction” must refer back to the destructive plans mentioned in v. 2. The verb (derived from the root עָזַז, ’azaz, “be strong”) as it stands is either an imperfect (if so, probably used in a customary sense) or a preterite (without vav [ו] consecutive). However the form should probably be emended to וַיָּעָז (vayya’az), a Qal preterite (with vav [ו] consecutive) from עָזַז. Note the preterite form without vav (ו) consecutive in the preceding line (וַיִּבְטַח, vayyivtakh, “and he trusted”). The prefixed vav (ו) was likely omitted by haplography (note the suffixed vav [ו] on the preceding עָשְׁרוֹ, ’oshro, “his wealth”).
19 sn This proverb forms a contrast with the previous one. The rich, unlike the righteous, trust in wealth and not in God.
20 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
21 tn Heb “city of his strength”; NIV “fortified city.” This term refers to their place of refuge, what they look to for security and protection in time of trouble.
22 tc The MT reads בְּמַשְׂכִּיתוֹ (bÿmaskito, “in his imaginations”). The LXX, Tg. Prov 18:11, and the Latin reflect בִּמְשֻׂכָּתוֹ (bimsukato, “like a fence [or, high wall]”) that is, wealth provides protection. The MT reading, on the other hand, suggests that this security is only in the mind.
23 sn The term “heart” is a metonymy of subject, referring to the seat of the spiritual and intellectual capacities – the mind, the will, the motivations and intentions. Proud ambitions and intentions will lead to a fall.
24 tn Heb “[is] before honor”; cf. CEV “humility leads to honor.”
25 sn The way to honor is through humility (e.g., Prov 11:2; 15:33; 16:18). The humility and exaltation of Jesus provides the classic example (Phil 2:1-10).
26 sn Sheol is the underworld, land of the dead, according to the OT world view.
27 tn Elsewhere the noun חֹזֶה (khozeh) refers to a prophet who sees visions. In v. 18 the related term חָזוּת (khazut, “vision”) is used. The parallelism in both verses (note “treaty”) seems to demand a meaning “agreement” for both nouns. Perhaps חֹזֶה and חזוּת are used in a metonymic sense in vv. 15 and 18. Another option is to propose a homonymic root. See J. N. Oswalt, Isaiah (NICOT), 1:514, and HALOT 301 s.v. II חֹזֶה.
28 tn Heb “the overwhelming scourge, when it passes by” (NRSV similar).
29 sn “Lie” and “deceitful word” would not be the terms used by the people. They would likely use the words “promise” and “reliable word,” but the prophet substitutes “lie” and “deceitful word” to emphasize that this treaty with death will really prove to be disappointing.
30 tn Heb “Forever I [will be] permanent queen”; NIV “the eternal queen”; CEV “queen forever.”
31 tn Heb “you did not set these things upon your heart [or “mind”].”
32 tn Heb “you did not remember its outcome”; NAB “you disregarded their outcome.”
33 tn Or perhaps, “voluptuous one” (NAB); NAB “you sensual one”; NLT “You are a pleasure-crazy kingdom.”
34 tn Heb “the one who says in her heart.”
35 tn Heb “I [am], and besides me there is no other.” See Zeph 2:15.
36 tn Heb “I will not live [as] a widow, and I will not know loss of children.”
37 tn Heb “loss of children and widowhood.” In the Hebrew text the phrase is in apposition to “both of these” in line 1.
38 tn Heb “according to their fullness, they will come upon you.”
39 tn For other examples of the preposition bet (בְּ) having the sense of “although, despite,” see BDB 90 s.v. III.7.
40 sn Reference is made to incantations and amulets, both of which were important in Mesopotamian religion. They were used to ward off danger and demons.
41 tn The meaning of this Hebrew word (תִּפְלֶצֶת, tifletset) is uncertain because it occurs only here. However, it is related to a verb root that refers to the shaking of the pillars (of the earth) in Job 9:6 and a noun (מִפְלֶצֶת, mifletset) that refers to “horror” or “shuddering” used in Job 21:6; Isa 21:4; Ezek 7:18; Ps 55:6. This is the nuance that is accepted by BDB, KBL, HAL and a majority of the modern English versions. The suffix is an objective genitive. The fact that the following verb is masculine singular suggests that the text here (הִשִּׁיא אֹתָךְ, hishi’ ’otakh) is in error for הִשִּׁיאָתָךְ (hishi’atakh; so G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 [WBC], 327, n. 16.a).
42 tn The Hebrew text of the first four lines reads: “Your terror [= the terror you inspire] has deceived you, [and] the arrogance of your heart, you who dwell in the clefts of the rock, who occupy the heights of the hill.” The sentence is broken up and restructured to better conform with English style.
43 sn The eagle was often used in the ancient Near East as a symbol of strength and swiftness.
44 tc The present translation follows the reading תָּשִׂים (tasim; active) rather than שִׁים (sim; passive) of the MT (“and your nest be set among the stars,” NAB). Cf. LXX, Syriac, Vg.