Keluaran 9:16

9:16 But ¹  for this purpose I have caused you to stand: ²  to show you ³  my strength, and so that my name may be declared ⁴  in all the earth.

Mazmur 75:5-7

75:5 Do not be so certain you have won! ⁵ 

Do not speak with your head held so high! ⁶ 

75:6 For victory does not come from the east or west,

or from the wilderness. ⁷ 

75:7 For God is the judge! ⁸ 

He brings one down and exalts another. ⁹ 

Yesaya 10:6

10:6 I sent him ¹⁰  against a godless ¹¹  nation,

I ordered him to attack the people with whom I was angry, ¹² 

to take plunder and to carry away loot,

to trample them down ¹³  like dirt in the streets.

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? ¹⁴ 

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

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

Yesaya 37:26-27

37:26 ¹⁵ Certainly you must have heard! ¹⁶ 

Long ago I worked it out,

in ancient times I planned ¹⁷  it,

and now I am bringing it to pass.

The plan is this:

Fortified cities will crash

into heaps of ruins. ¹⁸ 

37:27 Their residents are powerless; ¹⁹ 

they are terrified and ashamed.

They are as short-lived as plants in the field

or green vegetation. ²⁰ 

They are as short-lived as grass on the rooftops ²¹ 

when it is scorched by the east wind. ²² 

Daniel 2:37-38

Daniel Interprets Nebuchadnezzar’s Dream

2:37 “You, O king, are the king of kings. The God of heaven has granted you sovereignty, power, strength, and honor. 2:38 Wherever human beings, ²³  wild animals, ²⁴  and birds of the sky live – he has given them into your power. ²⁵  He has given you authority over them all. You are the head of gold.

Daniel 4:35

4:35 All the inhabitants of the earth are regarded as nothing. ²⁶ 

He does as he wishes with the army of heaven

and with those who inhabit the earth.

No one slaps ²⁷  his hand

and says to him, ‘What have you done?’

Daniel 5:18-23

5:18 As for you, O king, the most high God bestowed on your father Nebuchadnezzar a kingdom, greatness, honor, and majesty. ²⁸  5:19 Due to the greatness that he bestowed on him, all peoples, nations, and language groups were trembling with fear ²⁹  before him. He killed whom he wished, he spared ³⁰  whom he wished, he exalted whom he wished, and he brought low whom he wished. 5:20 And when his mind ³¹  became arrogant ³²  and his spirit filled with pride, he was deposed from his royal throne and his honor was removed from him. 5:21 He was driven from human society, his mind ³³  was changed to that of an animal, he lived ³⁴  with the wild donkeys, he was fed grass like oxen, and his body became damp with the dew of the sky, until he came to understand that the most high God rules over human kingdoms, and he appoints over them whomever he wishes.

5:22 “But you, his son ³⁵  Belshazzar, have not humbled yourself, ³⁶  although you knew all this. 5:23 Instead, you have exalted yourself against the Lord of heaven. You brought before you the vessels from his temple, and you and your nobles, together with your wives and concubines, drank wine from them. You praised the gods of silver, gold, bronze, iron, wood, and stone – gods ³⁷  that cannot see or hear or comprehend! But you have not glorified the God who has in his control ³⁸  your very breath and all your ways!

Yohanes 11:51

11:51 (Now he did not say this on his own, ³⁹  but because he was high priest that year, he prophesied that Jesus was going to die for the Jewish nation, ⁴⁰ 

Wahyu 9:17

9:17 Now ⁴¹  this is what the horses and their riders ⁴²  looked like in my ⁴³  vision: The riders had breastplates that were fiery red, ⁴⁴  dark blue, ⁴⁵  and sulfurous ⁴⁶  yellow in color. ⁴⁷  The ⁴⁸  heads of the horses looked like lions’ heads, and fire, smoke, and sulfur ⁴⁹  came out of their mouths.

[9:16]  ¹ tn The first word is a very strong adversative, which, in general, can be translated “but, howbeit”; BDB 19 s.v. אוּלָם suggests for this passage “but in very deed.”

[9:16]  ² tn The form הֶעֱמַדְתִּיךָ (he’emadtikha) is the Hiphil perfect of עָמַד (’amad). It would normally mean “I caused you to stand.” But that seems to have one or two different connotations. S. R. Driver (Exodus, 73) says that it means “maintain you alive.” The causative of this verb means “continue,” according to him. The LXX has the same basic sense – “you were preserved.” But Paul bypasses the Greek and writes “he raised you up” to show God’s absolute sovereignty over Pharaoh. Both renderings show God’s sovereign control over Pharaoh.

[9:16]  ³ tn The Hiphil infinitive construct הַרְאֹתְךָ (har’otÿkha) is the purpose of God’s making Pharaoh come to power in the first place. To make Pharaoh see is to cause him to understand, to experience God’s power.

[9:16]  ⁴ tn Heb “in order to declare my name.” Since there is no expressed subject, this may be given a passive translation.

[75:5]  ⁵ tn Heb “do not lift up on high your horn.”

[75:5]  ⁶ tn Heb “[do not] speak with unrestrained neck.” The negative particle is understood in this line by ellipsis (note the preceding line).

[75:5]  sn The image behind the language of vv. 4-5 is that of a powerful wild ox that confidently raises its head before its enemies.

[75:6]  ⁷ tn Heb “for not from the east or from the west, and not from the wilderness of the mountains.” If one follows this reading the sentence is elliptical. One must supply “does help come,” or some comparable statement. However, it is possible to take הָרִים (harim) as a Hiphil infinitive from רוּם (rum), the same verb used in vv. 4-5 of “lifting up” a horn. In this case one may translate the form as “victory.” In this case the point is that victory does not come from alliances with other nations.

[75:7]  ⁸ tn Or “judges.”

[75:7]  ⁹ tn The imperfects here emphasize the generalizing nature of the statement.

[10:6]  ¹⁰ sn Throughout this section singular forms are used to refer to Assyria; perhaps the king of Assyria is in view (see v. 12).

[10:6]  ¹¹ tn Or “defiled”; cf. ASV “profane”; NAB “impious”; NCV “separated from God.”

[10:6]  ¹² tn Heb “and against the people of my anger I ordered him.”

[10:6]  ¹³ tn Heb “to make it [i.e., the people] a trampled place.”

[10:15]  ¹⁴ tn Heb “the one who pushes it back and forth”; KJV “him that shaketh it”; ASV “him that wieldeth it.”

[37:26]  ¹⁵ tn Having quoted the Assyrian king’s arrogant words in vv. 23-24, the Lord now speaks to the king.

[37:26]  ¹⁶ tn Heb “Have you not heard?” The rhetorical question expresses the Lord’s amazement that anyone might be ignorant of what he is about to say.

[37:26]  ¹⁷ tn Heb “formed” (so KJV, ASV).

[37:26]  ¹⁸ tn Heb “and it is to cause to crash into heaps of ruins fortified cities.” The subject of the third feminine singular verb תְהִי (tÿhi) is the implied plan, referred to in the preceding lines with third feminine singular pronominal suffixes.

[37:27]  ¹⁹ tn Heb “short of hand”; KJV, ASV “of small power”; NASB “short of strength.”

[37:27]  ²⁰ tn Heb “they are plants in the field and green vegetation.” The metaphor emphasizes how short-lived these seemingly powerful cities really were. See Ps 90:5-6; Isa 40:6-8, 24.

[37:27]  ²¹ tn Heb “[they are] grass on the rooftops.” See the preceding note.

[37:27]  ²² tc The Hebrew text has “scorched before the standing grain” (perhaps meaning “before it reaches maturity”), but it is preferable to emend קָמָה (qamah, “standing grain”) to קָדִים (qadim, “east wind”) with the support of 1Q Isa^a; cf. J. N. Oswalt, Isaiah (NICOT), 1:657, n. 8.

[2:38]  ²³ tn Aram “the sons of man.”

[2:38]  ²⁴ tn Aram “the beasts of the field.”

[2:38]  ²⁵ tn Aram “hand.”

[4:35]  ²⁶ tc The present translation reads כְּלָא (kÿla’), with many medieval Hebrew MSS, rather than כְּלָה (kÿlah) of BHS.

[4:35]  ²⁷ tn Aram “strikes against.”

[5:18]  ²⁸ tn Or “royal greatness and majestic honor,” if the four terms are understood as a double hendiadys.

[5:19]  ²⁹ tn Aram “were trembling and fearing.” This can be treated as a hendiadys, “were trembling with fear.”

[5:19]  ³⁰ tn Aram “let live.” This Aramaic form is the aphel participle of חַיָה(khayah, “to live”). Theodotion and the Vulgate mistakenly take the form to be from מְחָא (mÿkha’, “to smite”).

[5:20]  ³¹ tn Aram “heart.”

[5:20]  ³² sn The point of describing Nebuchadnezzar as arrogant is that he had usurped divine prerogatives, and because of his immense arrogance God had dealt decisively with him.

[5:21]  ³³ tn Aram “heart.”

[5:21]  ³⁴ tn Aram “his dwelling.”

[5:22]  ³⁵ tn Or “descendant”; or “successor.”

[5:22]  ³⁶ tn Aram “your heart.”

[5:23]  ³⁷ tn Aram “which.”

[5:23]  ³⁸ tn Aram “in whose hand [are].”

[11:51]  ³⁹ tn Grk “say this from himself.”

[11:51]  ⁴⁰ tn The word “Jewish” is not in the Greek text, but is clearly implied by the context (so also NIV; TEV “the Jewish people”).

[9:17]  ⁴¹ tn Here καί (kai) has been translated as “now” to indicate the introduction of the description of the horses and riders, which is somewhat parenthetical in the narrative.

[9:17]  ⁴² tn Grk “and those seated on them.”

[9:17]  ⁴³ tn Grk “the vision”; the Greek article has been translated as a possessive pronoun (ExSyn 215).

[9:17]  ⁴⁴ tn L&N 79.31 states, “‘fiery red’ (probably with a tinge of yellow or orange).”

[9:17]  ⁴⁵ tn On this term BDAG 1022 s.v. ὑακίνθινος states, “hyacinth-colored, i.e. dark blue (dark red?) w. πύρινος Rv 9:17.”

[9:17]  ⁴⁶ tn On this term BDAG 446 s.v. θειώδης states, “sulphurous Rv 9:17.”

[9:17]  ⁴⁷ sn The colors of the riders’ breastplates parallel the three plagues of fire, smoke, and sulfur in v. 18.

[9:17]  ⁴⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:17]  ⁴⁹ tn Traditionally, “brimstone.”