Jeremiah 48:30

48:30 I, the Lord, affirm that ¹  I know how arrogant they are.

But their pride is ill-founded.

Their boastings will prove to be false. ² 

Isaiah 43:14

The Lord Will Do Something New

43:14 This is what the Lord says,

your protector, ³  the Holy One of Israel: ⁴ 

“For your sake I send to Babylon

and make them all fugitives, ⁵ 

turning the Babylonians’ joyful shouts into mourning songs. ⁶ 

Isaiah 44:25

44:25 who frustrates the omens of the empty talkers ⁷ 

and humiliates ⁸  the omen readers,

who overturns the counsel of the wise men ⁹ 

and makes their advice ¹⁰  seem foolish,

Isaiah 44:2

44:2 This is what the Lord, the one who made you, says –

the one who formed you in the womb and helps you:

“Don’t be afraid, my servant Jacob,

Jeshurun, ¹¹  whom I have chosen!

Isaiah 2:9-11

2:9 Men bow down to them in homage,

they lie flat on the ground in worship. ¹² 

Don’t spare them! ¹³ 

2:10 Go up into the rocky cliffs,

hide in the ground.

Get away from the dreadful judgment of the Lord, ¹⁴ 

from his royal splendor!

2:11 Proud men will be brought low,

arrogant men will be humiliated; ¹⁵ 

the Lord alone will be exalted ¹⁶ 

in that day.

Isaiah 2:1

The Future Glory of Jerusalem

2:1 Here is the message about Judah and Jerusalem ¹⁷  that was revealed to Isaiah son of Amoz. ¹⁸ 

Isaiah 4:2

The Branch of the Lord

4:2 At that time ¹⁹ 

the crops given by the Lord will bring admiration and honor; ²⁰ 

the produce of the land will be a source of pride and delight

to those who remain in Israel. ²¹ 

Revelation 19:20

19:20 Now ²²  the beast was seized, and along with him the false prophet who had performed the signs on his behalf ²³  – signs by which he deceived those who had received the mark of the beast and those who worshiped his image. Both of them were thrown alive into the lake of fire burning with sulfur. ²⁴ 

Revelation 21:8

21:8 But to the cowards, unbelievers, detestable persons, murderers, the sexually immoral, and those who practice magic spells, ²⁵  idol worshipers, ²⁶  and all those who lie, their place ²⁷  will be in the lake that burns with fire and sulfur. ²⁸  That ²⁹  is the second death.”

Revelation 22:15

22:15 Outside are the dogs and the sorcerers ³⁰  and the sexually immoral, and the murderers, and the idolaters and everyone who loves and practices falsehood! ³¹ 

[48:30]  ¹ tn Heb “Oracle of the Lord.”

[48:30]  ² tn The meaning of this verse is somewhat uncertain: Heb “I know, oracle of the Lord,/ his arrogance and [that it is?] not true; // his boastings accomplish that which is not true.” Several of the modern English versions and commentaries redivide the verse and read something like, “I know his insolence…his boastings are false; his deeds are false (NRSV, REB).” However, the word translated “deeds” in the last line is a verb in the third person plural and can only have as its logical grammatical subject the word “boastings.” The adjective כֵּן (ken) + the negative לֹא (lo’) is evidently repeated here and applied to two different subjects “arrogance” and “boasting” to emphasize that Moab’s arrogant boasts will prove “untrue” (Cf. HALOT 459 s.v. II כֵּן 2.c for the meaning “untrue” for both this passage and the parallel one in Isa 16:6). There is some difference of opinion about the identification of the “I” in this verse. Most commentators see it as referring to the prophet. However, F. B. Huey (Jeremiah, Lamentations [NAC], 395) is probably correct in seeing it as referring to the Lord. He points to the fact that the “I” in vv. 33, 35, 38 can only refer to God. The “I know” in v. 30 also clearly has the Lord as its subject. There are other cases in the book of Jeremiah where the Lord expresses his lament over the fate of a people (cf. 14:1-6, 17-18).

[43:14]  ³ tn Or “kinsman redeemer.” See the note at 41:14.

[43:14]  ⁴ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[43:14]  ⁵ tn Heb “and I bring down [as] fugitives all of them.”

[43:14]  ⁶ tn The Hebrew text reads literally, “as for the Babylonians, in ships their joyful shout.” This might be paraphrased, “even the Babylonians in the ships [over which] they joyfully shouted.” The point would be that the Lord caused the Babylonians to flee for safety in the ships in which they took such great pride. A slight change in vocalization yields the reading “into mourning songs,” which provides a good contrast with “joyful shout.” The prefixed bet (בְּ) would indicate identity.

[44:25]  ⁷ tc The Hebrew text has בַּדִּים (baddim), perhaps meaning “empty talkers” (BDB 95 s.v. III בַּד). In the four other occurrences of this word (Job 11:3; Isa 16:6; Jer 48:30; 50:36) the context does not make the meaning of the term very clear. Its primary point appears to be that the words spoken are meaningless or false. In light of its parallelism with “omen readers,” some have proposed an emendation to בָּרִים (barim, “seers”). The Mesopotamian baru-priests were divination specialists who played an important role in court life. See R. Wilson, Prophecy and Society in Ancient Israel, 93-98. Rather than supporting an emendation, J. N. Oswalt (Isaiah [NICOT], 2:189, n. 79) suggests that Isaiah used בַּדִּים purposively as a derisive wordplay on the Akkadian word baru (in light of the close similarity of the d and r consonants).

[44:25]  ⁸ tn Or “makes fools of” (NIV, NRSV); NAB and NASB both similar.

[44:25]  ⁹ tn Heb “who turns back the wise” (so NRSV); NIV “overthrows the learning of the wise”; TEV “The words of the wise I refute.”

[44:25]  ¹⁰ tn Heb “their knowledge” (so KJV, NAB, NASB, NRSV).

[44:2]  ¹¹ sn Jeshurun is a poetic name for Israel; it occurs here and in Deut 32:15; 33:5, 26.

[2:9]  ¹² 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.

[2:9]  ¹³ 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.”

[2:10]  ¹⁴ 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.

[2:11]  ¹⁵ 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.

[2:11]  ¹⁶ tn Or “elevated”; CEV “honored.”

[2:1]  ¹⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:1]  ¹⁸ tn Heb “the word which Isaiah son of Amoz saw concerning Judah and Jerusalem.”

[4:2]  ¹⁹ tn Or “in that day” (KJV).

[4:2]  ²⁰ tn Heb “and the vegetation of the Lord will become beauty and honor.” Many English versions understand the phrase צֶמַח יְהוָה (tsemakh yÿhvah) as a messianic reference and render it, “the Branch of the Lord” (so KJV, NAB, NASB, NIV, NRSV, NLT, and others). Though צֶמַח (tsemakh) is used by later prophets of a royal descendant (Jer 23;5; 33:15; Zech 3:8; 6:12), those passages contain clear contextual indicators that a human ruler is in view and that the word is being used in a metaphorical way of offspring. However, in Isa 4:2 there are no such contextual indicators. To the contrary, in the parallel structure of the verse צֶמַח יְהוָה corresponds to “produce of the land,” a phrase that refers elsewhere exclusively to literal agricultural produce (see Num 13:20, 26; Deut 1:25). In the majority of its uses צֶמַח refers to literal crops or vegetation (in Ps 65:10 the Lord is the source of this vegetation). A reference to the Lord restoring crops would make excellent sense in Isa 4 and the prophets frequently included this theme in their visions of the future age (see Isa 30:23-24; 32:20; Jer 31:12; Ezek 34:26-29; and Amos 9:13-14).

[4:2]  ²¹ tn Heb “and the fruit of the land will become pride and beauty for the remnant of Israel.”

[19:20]  ²² tn Here καί (kai) has been translated as “now” to indicate the introduction of an unexpected development in the account: The opposing armies do not come together in battle; rather the leader of one side is captured.

[19:20]  ²³ tn For this meaning see BDAG 342 s.v. ἐνώπιον 4.b, “by the authority of, on behalf of Rv 13:12, 14; 19:20.”

[19:20]  ²⁴ tn Traditionally, “brimstone.”

[21:8]  ²⁵ tn On the term φαρμακεία (farmakeia, “magic spells”) see L&N 53.100: “the use of magic, often involving drugs and the casting of spells upon people – ‘to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.’ φαρμακεία: ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη ‘with your magic spells you deceived all the peoples (of the world)’ Re 18:23.”

[21:8]  ²⁶ tn Grk “idolaters.”

[21:8]  ²⁷ tn Grk “their share.”

[21:8]  ²⁸ tn Traditionally, “brimstone.”

[21:8]  ²⁹ tn Grk “sulfur, which is.” The relative pronoun has been translated as “that” to indicate its connection to the previous clause. The nearest logical antecedent is “the lake [that burns with fire and sulfur],” although “lake” (λίμνη, limnh) is feminine gender, while the pronoun “which” (ὅ, Jo) is neuter gender. This means that (1) the proper antecedent could be “their place” (Grk “their share,”) agreeing with the relative pronoun in number and gender, or (2) the neuter pronoun still has as its antecedent the feminine noun “lake,” since agreement in gender between pronoun and antecedent was not always maintained, with an explanatory phrase occurring with a neuter pronoun regardless of the case of the antecedent. In favor of the latter explanation is Rev 20:14, where the phrase “the lake of fire” is in apposition to the phrase “the second death.”

[22:15]  ³⁰ tn On the term φάρμακοι (farmakoi) see L&N 53.101.

[22:15]  ³¹ tn Or “lying,” “deceit.”