Yesaya 37:29

37:29 Because you rage against me

and the uproar you create has reached my ears, ¹ 

I will put my hook in your nose, ² 

and my bridle between your lips,

and I will lead you back

the way you came.”

Yesaya 37:2

37:2 Eliakim the palace supervisor, Shebna the scribe, and the leading priests, ³  clothed in sackcloth, sent this message to the prophet Isaiah son of Amoz:

Kisah Para Rasul 19:28

19:28 When ⁴  they heard ⁵  this they became enraged ⁶  and began to shout, ⁷  “Great is Artemis ⁸  of the Ephesians!”

Mazmur 32:9

32:9 Do not be ⁹  like an unintelligent horse or mule, ¹⁰ 

which will not obey you

unless they are controlled by a bridle and bit. ¹¹ 

Amsal 26:3

26:3 A whip for the horse and a bridle for the donkey,

and a rod for the backs of fools! ¹² 

[37:29]  ¹ 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]  ² sn The word-picture has a parallel in Assyrian sculpture. See M. Cogan and H. Tadmor, II Kings (AB), 238.

[37:2]  ³ tn Heb “elders of the priests” (so KJV, NAB, NASB); NCV “the older priests”; NRSV, TEV, CEV “the senior priests.”

[19:28]  ⁴ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[19:28]  ⁵ tn Grk “And hearing.” The participle ἀκούσαντες (akousante") has been taken temporally.

[19:28]  ⁶ tn Grk “they became filled with rage” (an idiom). The reaction of the Ephesians here is like that of the Jews earlier, though Luke referred to “zeal” or “jealousy” in the former case (Acts 7:54).

[19:28]  ⁷ tn Grk “and began shouting, saying.” The imperfect verb ἔκραζον (ekrazon) has been translated as an ingressive imperfect. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[19:28]  ⁸ sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[32:9]  ⁹ tn The verb form is plural (i.e., “do not all of you be”); the psalmist addresses the whole group.

[32:9]  ¹⁰ tn Heb “like a horse, like a mule without understanding.”

[32:9]  ¹¹ tn Heb “with a bridle and bit, its [?] to hold, not to come near to you.” The meaning of the Hebrew noun עֲדִי (’adiy) is uncertain. Normally the word refers to “jewelry,” so some suggest the meaning “trappings” here (cf. NASB). Some emend the form to לְחֵיהֶם (lÿkhehem, “their jawbones”) but it is difficult to see how the present Hebrew text, even if corrupt, could have derived from this proposed original reading. P. C. Craigie (Psalms 1-50 [WBC], 265) takes the form from an Arabic root and translates “whose gallop.” Cf. also NRSV “whose temper must be curbed.”

[26:3]  ¹² sn A fool must be disciplined by force like an animal – there is no reasoning. The fool is as difficult to manage as the donkey or horse.