2 Raja-raja 19:22

19:22 Whom have you taunted and hurled insults at?

At whom have you shouted, ¹ 

and looked so arrogantly? ² 

At the Holy One of Israel! ³ 

2 Raja-raja 19:28

19:28 Because you rage against me,

and the uproar you create has reached my ears; ⁴ 

I will put my hook in your nose, ⁵ 

and my bridle between your lips,

and I will lead you back the way

you came.”

Yesaya 10:15

10:15 Does an ax exalt itself over the one who wields it,

or a saw magnify itself over the one who cuts with it? ⁶ 

As if a scepter should brandish the one who raises it,

or a staff should lift up what is not made of wood!

Yesaya 37:23-24

37:23 Whom have you taunted and hurled insults at?

At whom have you shouted

and looked so arrogantly? ⁷ 

At the Holy One of Israel! ⁸ 

37:24 Through your messengers you taunted the sovereign master, ⁹ 

‘With my many chariots I climbed up

the high mountains,

the slopes of Lebanon.

I cut down its tall cedars

and its best evergreens.

I invaded its most remote regions, ¹⁰ 

its thickest woods.

Yesaya 37:28-29

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.”

Wahyu 13:6

13:6 So ¹⁴  the beast ¹⁵  opened his mouth to blaspheme against God – to blaspheme both his name and his dwelling place, ¹⁶  that is, those who dwell in heaven.

[19:22]  ¹ tn Heb “have you raised a voice.”

[19:22]  ² tn Heb “and lifted your eyes on high?”

[19:22]  ³ sn This divine title pictures the Lord as the sovereign king who rules over his covenant people and exercises moral authority over them.

[19:28]  ⁴ tc Heb “and your complacency comes up into my ears.” The parallelism is improved if שַׁאֲנַנְךְ (sha’anankh), “your complacency,” is emended to שַׁאֲוַנְךְ (sha’avankh), “your uproar.” See M. Cogan and H. Tadmor, II Kings (AB), 237-38.

[19:28]  ⁵ sn The word picture has a parallel in Assyrian sculpture. See M. Cogan and H. Tadmor, II Kings (AB), 238.

[10:15]  ⁶ tn Heb “the one who pushes it back and forth”; KJV “him that shaketh it”; ASV “him that wieldeth it.”

[37:23]  ⁷ tn Heb “and lifted your eyes on high?” Cf. NIV “lifted your eyes in pride”; NRSV “haughtily lifted your eyes.”

[37:23]  ⁸ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[37:24]  ⁹ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay).

[37:24]  ¹⁰ tn Heb “the height of its extremity”; ASV “its farthest height.”

[37:28]  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 1QIsa^a 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.

[37:29]  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).

[37:29]  ¹³ sn The word-picture has a parallel in Assyrian sculpture. See M. Cogan and H. Tadmor, II Kings (AB), 238.

[13:6]  ¹⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the permission granted to the beast.

[13:6]  ¹⁵ tn Grk “he” (or “it”); the referent (the beast) has been specified in the translation for clarity.

[13:6]  ¹⁶ tc The reading “and his dwelling place” does not occur in codex C, but its omission is probably due to scribal oversight since the phrase has the same ending as the phrase before it, i.e., they both end in “his” (αὐτοῦ, autou). This is similar to the mistake this scribe made in 12:14 with the omission of the reading “and half a time” (καὶ ἥμισυ καιροῦ, kai {hmisu kairou).