2 Tawarikh 16:10

16:10 Asa was so angry at the prophet, he put him in jail. ¹  Asa also oppressed some of the people at that time.

Amsal 21:30

21:30 There is no wisdom and there is no understanding,

and there is no counsel against ²  the Lord. ³ 

Yesaya 14:24-27

14:24 ⁴ The Lord who commands armies makes this solemn vow:

“Be sure of this:

Just as I have intended, so it will be;

just as I have planned, it will happen.

14:25 I will break Assyria ⁵  in my land,

I will trample them ⁶  underfoot on my hills.

Their yoke will be removed from my people,

the burden will be lifted from their shoulders. ⁷ 

14:26 This is the plan I have devised for the whole earth;

my hand is ready to strike all the nations.” ⁸ 

14:27 Indeed, ⁹  the Lord who commands armies has a plan,

and who can possibly frustrate it?

His hand is ready to strike,

and who can possibly stop it? ¹⁰ 

Yesaya 46:10

46:10 who announces the end from the beginning

and reveals beforehand ¹¹  what has not yet occurred,

who says, ‘My plan will be realized,

I will accomplish what I desire,’

Ratapan 3:37

מ (Mem)

3:37 Whose command was ever fulfilled ¹² 

unless the Lord ¹³  decreed it?

[16:10]  ¹ tn Heb “and Asa was angry at the seer, and he put him [in] the house of stocks, because of his rage with him over this.”

[21:30]  ² tn The form לְנֶגֶד (lÿneged) means “against; over against; in opposition to.” The line indicates they cannot in reality be in opposition, for human wisdom is nothing in comparison to the wisdom of God (J. H. Greenstone, Proverbs, 232).

[21:30]  ³ sn The verse uses a single sentence to state that all wisdom, understanding, and advice must be in conformity to the will of God to be successful. It states it negatively – these things cannot be in defiance of God (e.g., Job 5:12-13; Isa 40:13-14).

[14:24]  ⁴ sn Having announced the downfall of the Chaldean empire, the Lord appends to this prophecy a solemn reminder that the Assyrians, the major Mesopotamian power of Isaiah’s day, would be annihilated, foreshadowing what would subsequently happen to Babylon and the other hostile nations.

[14:25]  ⁵ tn Heb “to break Assyria.”

[14:25]  ⁶ tn Heb “him.” This is a collective singular referring to the nation, or a reference to the king of Assyria who by metonymy stands for the entire nation.

[14:25]  ⁷ tn Heb “and his [i.e., Assyria’s] yoke will be removed from them [the people?], and his [Assyria’s] burden from his [the nation’s?] shoulder will be removed.” There are no antecedents in this oracle for the suffixes in the phrases “from them” and “from his shoulder.” Since the Lord’s land and hills are referred to in the preceding line and the statement seems to echo 10:27, it is likely that God’s people are the referents of the suffixes; the translation uses “my people” to indicate this.

[14:26]  ⁸ tn Heb “and this is the hand that is outstretched over all the nations.”

[14:27]  ⁹ tn Or “For” (KJV, NASB, NIV, NRSV).

[14:27]  ¹⁰ tn Heb “His hand is outstretched and who will turn it back?”

[46:10]  ¹¹ tn Or “from long ago”; KJV, NASB, NIV, NRSV “from ancient times.”

[3:37]  ¹² tn Heb “Who is this, he spoke and it came to pass?” The general sense is to ask whose commands are fulfilled. The phrase “he spoke and it came to pass” is taken as an allusion to the creation account (see Gen 1:3).

[3:37]  ¹³ tc The MT reads אֲדֹנָי (’adonay, “the Lord”) here rather than יהוה (YHWH, “the Lord”). See the tc note at 1:14.