Yesaya 10:15-16
Konteks10:15 Does an ax exalt itself over the one who wields it,
or a saw magnify itself over the one who cuts with it? 1
As if a scepter should brandish the one who raises it,
or a staff should lift up what is not made of wood!
10:16 For this reason 2 the sovereign master, the Lord who commands armies, will make his healthy ones emaciated. 3 His majestic glory will go up in smoke. 4
Yesaya 10:33-34
Konteks10:33 Look, the sovereign master, the Lord who commands armies,
is ready to cut off the branches with terrifying power. 5
The tallest trees 6 will be cut down,
the loftiest ones will be brought low.
10:34 The thickets of the forest will be chopped down with an ax,
and mighty Lebanon will fall. 7
Yesaya 14:25
Konteks14:25 I will break Assyria 8 in my land,
I will trample them 9 underfoot on my hills.
Their yoke will be removed from my people,
the burden will be lifted from their shoulders. 10
Yesaya 25:4-5
Konteks25:4 For you are a protector for the poor,
a protector for the needy in their distress,
a shelter from the rainstorm,
a shade from the heat.
Though the breath of tyrants 11 is like a winter rainstorm, 12
25:5 like heat 13 in a dry land,
you humble the boasting foreigners. 14
Just as the shadow of a cloud causes the heat to subside, 15
so he causes the song of tyrants to cease. 16
Yesaya 27:1
Konteks27:1 At that time 17 the Lord will punish
with his destructive, 18 great, and powerful sword
Leviathan the fast-moving 19 serpent,
Leviathan the squirming serpent;
he will kill the sea monster. 20
Yesaya 30:30-33
Konteks30:30 The Lord will give a mighty shout 21
and intervene in power, 22
with furious anger and flaming, destructive fire, 23
with a driving rainstorm and hailstones.
30:31 Indeed, the Lord’s shout will shatter Assyria; 24
he will beat them with a club.
30:32 Every blow from his punishing cudgel, 25
with which the Lord will beat them, 26
will be accompanied by music from the 27 tambourine and harp,
and he will attack them with his weapons. 28
30:33 For 29 the burial place is already prepared; 30
it has been made deep and wide for the king. 31
The firewood is piled high on it. 32
The Lord’s breath, like a stream flowing with brimstone,
will ignite it.
Yesaya 31:8-9
Konteks31:8 Assyria will fall by a sword, but not one human-made; 33
a sword not made by humankind will destroy them. 34
They will run away from this sword 35
and their young men will be forced to do hard labor.
31:9 They will surrender their stronghold 36 because of fear; 37
their officers will be afraid of the Lord’s battle flag.” 38
This is what the Lord says –
the one whose fire is in Zion,
whose firepot is in Jerusalem. 39
Yesaya 33:1-3
Konteks33:1 The destroyer is as good as dead, 40
you who have not been destroyed!
The deceitful one is as good as dead, 41
the one whom others have not deceived!
When you are through destroying, you will be destroyed;
when you finish 42 deceiving, others will deceive you!
33:2 Lord, be merciful to us! We wait for you.
Give us strength each morning! 43
Deliver us when distress comes. 44
33:3 The nations run away when they hear a loud noise; 45
the nations scatter when you spring into action! 46
Yesaya 33:9-12
Konteks33:9 The land 47 dries up 48 and withers away;
the forest of Lebanon shrivels up 49 and decays.
Sharon 50 is like the desert; 51
Bashan and Carmel 52 are parched. 53
33:10 “Now I will rise up,” says the Lord.
“Now I will exalt myself;
now I will magnify myself. 54
you give birth to chaff;
your breath is a fire that destroys you. 56
33:12 The nations will be burned to ashes; 57
like thorn bushes that have been cut down, they will be set on fire.
Yesaya 37:29-38
Konteks37:29 Because you rage against me
and the uproar you create has reached my ears, 58
I will put my hook in your nose, 59
and my bridle between your lips,
and I will lead you back
the way you came.”
37:30 60 “This will be your reminder that I have spoken the truth: 61 This year you will eat what grows wild, 62 and next year 63 what grows on its own. But the year after that 64 you will plant seed and harvest crops; you will plant vines and consume their produce. 65 37:31 Those who remain in Judah will take root in the ground and bear fruit. 66
37:32 “For a remnant will leave Jerusalem;
survivors will come out of Mount Zion.
The intense devotion of the Lord who commands armies 67 will accomplish this.
37:33 So this is what the Lord says about the king of Assyria:
‘He will not enter this city,
nor will he shoot an arrow here. 68
He will not attack it with his shielded warriors, 69
nor will he build siege works against it.
37:34 He will go back the way he came –
he will not enter this city,’ says the Lord.
37:35 I will shield this city and rescue it for the sake of my reputation and because of my promise to David my servant.”’” 70
37:36 The Lord’s messenger 71 went out and killed 185,000 troops 72 in the Assyrian camp. When they 73 got up early the next morning, there were all the corpses! 74 37:37 So King Sennacherib of Assyria broke camp and went on his way. He went home and stayed in Nineveh. 75 37:38 One day, 76 as he was worshiping 77 in the temple of his god Nisroch, 78 his sons Adrammelech and Sharezer struck him down with the sword. 79 They ran away to the land of Ararat; his son Esarhaddon replaced him as king.
Mazmur 9:5
Konteks9:5 You terrified the nations with your battle cry; 80
you destroyed the wicked; 81
you permanently wiped out all memory of them. 82
Mazmur 46:5-11
Konteks46:5 God lives within it, 83 it cannot be moved. 84
God rescues it 85 at the break of dawn. 86
46:6 Nations are in uproar, kingdoms are overthrown. 87
God 88 gives a shout, 89 the earth dissolves. 90
46:7 The Lord who commands armies is on our side! 91
The God of Jacob 92 is our protector! 93 (Selah)
46:8 Come! Witness the exploits 94 of the Lord,
who brings devastation to the earth! 95
46:9 He brings an end to wars throughout the earth; 96
he shatters 97 the bow and breaks 98 the spear;
he burns 99 the shields with fire. 100
46:10 He says, 101 “Stop your striving and recognize 102 that I am God!
I will be exalted 103 over 104 the nations! I will be exalted over 105 the earth!”
[10:15] 1 tn Heb “the one who pushes it back and forth”; KJV “him that shaketh it”; ASV “him that wieldeth it.”
[10:16] 2 sn The irrational arrogance of the Assyrians (v. 15) will prompt the judgment about to be described.
[10:16] 3 tn Heb “will send leanness against his healthy ones”; NASB, NIV “will send a wasting disease.”
[10:16] 4 tc Heb “and in the place of his glory burning will burn, like the burning of fire.” The highly repetitive text (יֵקַד יְקֹד כִּיקוֹד אֵשׁ, yeqad yiqod kiqod ’esh) may be dittographic; if the second consonantal sequence יקד is omitted, the text would read “and in the place of his glory, it will burn like the burning of fire.”
[10:33] 5 tc The Hebrew text reads “with terrifying power,” or “with a crash.” מַעֲרָצָה (ma’aratsah, “terrifying power” or “crash”) occurs only here. Several have suggested an emendation to מַעֲצָד (ma’atsad, “ax”) parallel to “ax” in v. 34; see HALOT 615 s.v. מַעֲצָד and H. Wildberger, Isaiah, 1:448.
[10:33] sn As in vv. 12 (see the note there) and 18, the Assyrians are compared to a tree/forest in vv. 33-34.
[10:33] 6 tn Heb “the exalted of the height.” This could refer to the highest branches (cf. TEV) or the tallest trees (cf. NIV, NRSV).
[10:34] 7 tn The Hebrew text has, “and Lebanon, by/as [?] a mighty one, will fall.” The translation above takes the preposition בְּ (bet) prefixed to “mighty one” as indicating identity, “Lebanon, as a mighty one, will fall.” In this case “mighty one” describes Lebanon. (In Ezek 17:23 and Zech 11:2 the adjective is used of Lebanon’s cedars.) Another option is to take the preposition as indicating agency and interpret “mighty one” as a divine title (see Isa 33:21). One could then translate, “and Lebanon will fall by [the agency of] the Mighty One.”
[14:25] 8 tn Heb “to break Assyria.”
[14:25] 9 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] 10 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.
[25:4] 11 tn Or perhaps, “the violent”; NIV, NRSV “the ruthless.”
[25:4] 12 tc The Hebrew text has, “like a rainstorm of a wall,” which might be interpreted to mean, “like a rainstorm battering against a wall.” The translation assumes an emendation of קִיר (qir, “wall”) to קֹר (qor, “cold, winter”; cf. Gen 8:22). See J. N. Oswalt, Isaiah (NICOT), 1:457, n. 6, for discussion.
[25:5] 13 tn Or “drought” (TEV).
[25:5] 14 tn Heb “the tumult of foreigners.”
[25:5] 15 tn Heb “[like] heat in the shadow of a cloud.”
[25:5] 16 tn The translation assumes that the verb יַעֲנֶה (ya’aneh) is a Hiphil imperfect from עָנָה (’anah, “be afflicted, humiliated”). In this context with “song” as object it means to “quiet” (see HALOT 853-54 s.v. II ענה). Some prefer to emend the form to the second person singular, so that it will agree with the second person verb earlier in the verse. BDB 776 s.v. III עָנָה Qal.1 understands the form as Qal, with “song” as subject, in which case one might translate “the song of tyrants will be silent.” An emendation of the form to a Niphal (יֵעָנֶה, ye’aneh) would yield the same translation.
[27:1] 17 tn Heb “in that day” (so KJV).
[27:1] 18 tn Heb “hard, severe”; cf. NAB, NRSV “cruel”; KJV “sore”; NLT “terrible.”
[27:1] 19 tn Heb “fleeing” (so NAB, NASB, NRSV). Some translate “slippery” or “slithering.”
[27:1] 20 tn The description of Leviathan should be compared with the following excerpts from Ugaritic mythological texts: (1) “Was not the dragon (Ugaritic tnn, cognate with Hebrew תַנִּין [tannin, translated “sea monster” here]) vanquished and captured? I did destroy the wriggling (Ugaritic ’qltn, cognate to Hebrew עֲקַלָּתוֹן [’aqallaton, translated “squirming” here]) serpent, the tyrant with seven heads (cf. Ps 74:14).” (See CTA 3 iii 38-39.) (2) “for all that you smote Leviathan the slippery (Ugaritic brh, cognate to Hebrew בָּרִחַ [bariakh, translated “fast-moving” here]) serpent, [and] made an end of the wriggling serpent, the tyrant with seven heads” (See CTA 5 i 1-3.)
[27:1] sn In the Ugaritic mythological texts Leviathan is a sea creature that symbolizes the destructive water of the sea and in turn the forces of chaos that threaten the established order. Isaiah here applies imagery from Canaanite mythology to Yahweh’s eschatological victory over his enemies. Elsewhere in the OT, the battle with the sea motif is applied to Yahweh’s victories over the forces of chaos at creation and in history (cf. Pss 74:13-14; 77:16-20; 89:9-10; Isa 51:9-10). Yahweh’s subjugation of the chaos waters is related to His kingship (cf. Pss 29:3, 10; 93:3-4). Apocalyptic literature employs the imagery as well. The beasts of Dan 7 emerge from the sea, while Rev 13 speaks of a seven-headed beast coming from the sea.
[30:30] 21 tn Heb “the Lord will cause the splendor of his voice to be heard.”
[30:30] 22 tn Heb “and reveal the lowering of his arm.”
[30:30] 23 tn Heb “and a flame of consuming fire.”
[30:31] 24 tn Heb “Indeed by the voice of the Lord Assyria will be shattered.”
[30:32] 25 tc The Hebrew text has “every blow from a founded [i.e., “appointed”?] cudgel.” The translation above, with support from a few medieval Hebrew
[30:32] 26 tn Heb “which the Lord lays on him.”
[30:32] 27 tn Heb “will be with” (KJV similar).
[30:32] 28 tn The Hebrew text reads literally, “and with battles of brandishing [weapons?] he will fight against him.” Some prefer to emend וּבְמִלְחֲמוֹת (uvÿmilkhamot, “and with battles of”) to וּבִמְחֹלוֹת (uvimkholot, “and with dancing”). Note the immediately preceding references to musical instruments.
[30:33] 30 tc The Hebrew text reads literally, “for arranged from before [or “yesterday”] is [?].” The meaning of תָּפְתֶּה (tafÿteh), which occurs only here, is unknown. The translation above (as with most English versions) assumes an emendation to תֹּפֶת (tofet, “Topheth”; cf. NASB, NIV, NLT) and places the final hey (ה) on the beginning of the next word as an interrogative particle. Topheth was a place near Jerusalem used as a burial ground (see Jer 7:32; 19:11).
[30:33] 31 tn The Hebrew text reads literally, “Also it is made ready for the king, one makes it deep and wide.” If one takes the final hey (ה) on תָּפְתֶּה (tafÿteh) and prefixes it to גָּם (gam) as an interrogative particle (see the preceding note), one can translate, “Is it also made ready for the king?” In this case the question is rhetorical and expects an emphatic affirmative answer, “Of course it is!”
[30:33] 32 tn Heb “its pile of wood, fire and wood one makes abundant.”
[30:33] sn Apparently this alludes to some type of funeral rite.
[31:8] 33 tn Heb “Assyria will fall by a sword, not of a man.”
[31:8] 34 tn Heb “and a sword not of humankind will devour him.”
[31:8] 35 tn Heb “he will flee for himself from before a sword.”
[31:9] 36 tn Heb “rocky cliff” (cf. ASV, NASB “rock”), viewed metaphorically as a place of defense and security.
[31:9] 37 tn Heb “His rocky cliff, because of fear, will pass away [i.e., “perish”].”
[31:9] 38 tn Heb “and they will be afraid of the flag, his officers.”
[31:9] 39 sn The “fire” and “firepot” here symbolize divine judgment, which is heating up like a fire in Jerusalem, waiting to be used against the Assyrians when they attack the city.
[33:1] 40 tn Heb “Woe [to] the destroyer.”
[33:1] sn In this context “the destroyer” appears to refer collectively to the hostile nations (vv. 3-4). Assyria would probably have been primary in the minds of the prophet and his audience.
[33:1] 41 tn Heb “and the deceitful one”; NAB, NIV “O traitor”; NRSV “you treacherous one.” In the parallel structure הוֹי (hoy, “woe [to]”) does double duty.
[33:1] 42 tc The form in the Hebrew text appears to derive from an otherwise unattested verb נָלָה (nalah). The translation follows the Qumran scroll 1QIsaa in reading ככלתך, a Piel infinitival form from the verbal root כָּלָה (kalah), meaning “finish.”
[33:2] 43 tn Heb “Be their arm each morning.” “Arm” is a symbol for strength. The mem suffixed to the noun has been traditionally understood as a third person suffix, but this is contrary to the context, where the people speak of themselves in the first person. The mem (מ) is probably enclitic with ellipsis of the pronoun, which can be supplied from the context. See J. N. Oswalt, Isaiah (NICOT), 1:589, n. 1.
[33:2] 44 tn Heb “[Be] also our deliverance in the time of distress.”
[33:3] 45 tn Heb “at the sound of tumult the nations run away.”
[33:3] 46 tn Heb “because of your exaltation the nations scatter.”
[33:9] 47 tn Or “earth” (KJV); NAB “the country.”
[33:9] 48 tn Or “mourns” (BDB 5 s.v. I אָבַל). HALOT 6-7 lists homonyms I אבל (“mourn”) and II אבל (“dry up”). They propose the second here on the basis of parallelism. See 24:4.
[33:9] 49 tn Heb “Lebanon is ashamed.” The Hiphil is exhibitive, expressing the idea, “exhibits shame.” In this context the statement alludes to the withering of vegetation.
[33:9] 50 sn Sharon was a fertile plain along the Mediterranean coast. See 35:2.
[33:9] 51 tn Or “the Arabah” (NIV). See 35:1.
[33:9] 52 sn Both of these areas were known for their trees and vegetation. See 2:13; 35:2.
[33:9] 53 tn Heb “shake off [their leaves]” (so ASV, NRSV); NAB “are stripped bare.”
[33:10] 54 tn Or “lift myself up” (KJV); NLT “show my power and might.”
[33:11] 55 tn The second person verb and pronominal forms in this verse are plural. The hostile nations are the addressed, as the next verse makes clear.
[33:11] 56 sn The hostile nations’ plans to destroy God’s people will come to nothing; their hostility will end up being self-destructive.
[33:12] 57 tn Heb “will be a burning to lime.” See Amos 2:1.
[37:29] 58 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] 59 sn The word-picture has a parallel in Assyrian sculpture. See M. Cogan and H. Tadmor, II Kings (AB), 238.
[37:30] 60 tn At this point the word concerning the king of Assyria (vv. 22-29) ends and the Lord again addresses Hezekiah and the people directly (see v. 21).
[37:30] 61 tn Heb “and this is your sign.” In this case the אוֹת (’ot, “sign”) is a future reminder of God’s intervention designated before the actual intervention takes place. For similar “signs” see Exod 3:12 and Isa 7:14-25.
[37:30] 62 sn This refers to crops that grew up on their own (that is, without cultivation) from the seed planted in past years.
[37:30] 63 tn Heb “and in the second year” (so ASV).
[37:30] 64 tn Heb “in the third year” (so KJV, NAB).
[37:30] 65 tn The four plural imperatival verb forms in v. 30b are used rhetorically. The Lord commands the people to plant, harvest, etc. to emphasize the certainty of restored peace and prosperity.
[37:31] 66 tn Heb “The remnant of the house of Judah that is left will add roots below and produce fruit above.”
[37:32] 67 tn Heb “the zeal of the Lord who commands armies [traditionally, the Lord of hosts].” In this context the Lord’s “zeal” refers to his intense devotion to and love for his people which prompts him to protect and restore them.
[37:33] 68 tn Heb “there” (so KJV, NASB, NRSV). In terms of English style “here” is expected in collocation with “this” in the previous line.
[37:33] 69 tn Heb “[with] a shield” (so ASV, NASB, NRSV).
[37:35] 70 tn Heb “for my sake and for the sake of David my servant.”
[37:36] 71 tn Traditionally, “the angel of the Lord” (so NASB, NIV, NRSV, NLT).
[37:36] 72 tn The word “troops” is supplied in the translation for smoothness and clarity.
[37:36] 73 tn This refers to the Israelites and/or the rest of the Assyrian army.
[37:36] 74 tn Heb “look, all of them were dead bodies”; NLT “they found corpses everywhere.”
[37:37] 75 tn Heb “and Sennacherib king of Assyria departed and went and returned and lived in Nineveh.”
[37:38] 76 sn The assassination of King Sennacherib probably took place in 681
[37:38] 77 tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[37:38] 78 sn No such Mesopotamian god is presently known. Perhaps the name Nisroch is a corruption of Nusku.
[37:38] 79 sn Extra-biblical sources also mention the assassination of Sennacherib, though they refer to only one assassin. See M. Cogan and H. Tadmor, II Kings (AB), 239-40.
[9:5] 80 tn The verb גָּעַר (ga’ar) is often understood to mean “rebuke” and in this context taken to refer to the
[9:5] 81 tn The singular form is collective (note “nations” and “their name”). In the psalms the “wicked” (רְשָׁעִים, rÿsha’im) are typically proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander (Ps 50:16-20), and cheat others (Ps 37:21). In this context the hostile nations who threaten Israel/Judah are in view.
[9:5] 82 tn Heb “their name you wiped out forever and ever.” The three perfect verbal forms in v. 5 probably refer to a recent victory (definite past or present perfect use), although they might express what is typical (characteristic use).
[46:5] 83 tn Heb “God [is] within her.” The feminine singular pronoun refers to the city mentioned in v. 4.
[46:5] 84 tn Another option is to translate the imperfect verbal form as future, “it will not be upended.” Even if one chooses this option, the future tense must be understood in a generalizing sense. The verb מוֹט (mot), translated “upended” here, is used in v. 2 of the mountains “tumbling” into the seas and in v. 6 of nations being “upended.” By way of contrast, Jerusalem, God’s dwelling place, is secure and immune from such turmoil and destruction.
[46:5] 85 tn Or “helps her.” The imperfect draws attention to the generalizing character of the statement.
[46:5] 86 tn Heb “at the turning of morning.” (For other uses of the expression see Exod 14:27 and Judg 19:26).
[46:5] sn At the break of dawn. The “morning” is viewed metaphorically as a time of deliverance and vindication after the dark “night” of trouble (see Ps 30:5; Isa 17:14). There may be an allusion here to Exod 14:27 (where the Lord destroyed the Egyptians at the “break of dawn”) or, more likely, to the miraculous deliverance of Jerusalem from the Assyrian siege, when the people discovered the dead bodies of the Assyrian army in the morning (Isa 37:36).
[46:6] 87 tn Heb “nations roar, kingdoms shake.” The Hebrew verb הָמָה (hamah, “roar, be in uproar”) is used in v. 3 of the waves crashing, while the verb מוֹט (mot, “overthrown”) is used in v. 2 of mountains tumbling into the sea (see also v. 5, where the psalm affirms that Jerusalem “cannot be moved”). The repetition of the verbs suggests that the language of vv. 2-3 is symbolic and depicts the upheaval that characterizes relationships between the nations of the earth. As some nations (symbolized by the surging, chaotic waters) show hostility, others (symbolized by the mountains) come crashing down to destruction. The surging waters are symbolic of chaotic forces in other poetic texts (see, for example, Isa 17:12; Jer 51:42) and mountains can symbolize strong kingdoms (see, for example, Jer 51:25).
[46:6] 88 tn Heb “He.” God is the obvious referent here (see v. 5), and has been specified in the translation for clarity.
[46:6] 89 tn Heb “offers his voice.” In theophanic texts the phrase refers to God’s thunderous shout which functions as a battle cry (see Pss 18:13; 68:33).
[46:6] 90 tn Or “melts.” See Amos 9:5. The image depicts the nation’s helplessness before Jerusalem’s defender, who annihilates their armies (see vv. 8-9). The imperfect verbal form emphasizes the characteristic nature of the action described.
[46:7] 91 tn Heb “the
[46:7] 92 tn That is, Israel, or Judah (see Ps 20:1).
[46:7] 93 tn Heb “our elevated place” (see Pss 9:9; 18:2).
[46:8] 94 sn In this context the Lord’s exploits are military in nature (see vv. 8b-9).
[46:8] 95 tn Heb “who sets desolations in the earth” (see Isa 13:9). The active participle describes God’s characteristic activity as a warrior.
[46:9] 96 tn Heb “[the] one who causes wars to cease unto the end of the earth.” The participle continues the description begun in v. 8b and indicates that this is the
[46:9] 97 tn The verb שָׁבַר (shavar, “break”) appears in the Piel here (see Ps 29:5). In the OT it occurs thirty-six times in the Piel, always with multiple objects (the object is either a collective singular or grammatically plural or dual form). The Piel may highlight the repetition of the pluralative action, or it may suggest an intensification of action, indicating repeated action comprising a whole, perhaps with the nuance “break again and again, break in pieces.” Another option is to understand the form as resultative: “make broken” (see IBHS 404-7 §24.3). The imperfect verbal form carries on and emphasizes the generalizing nature of the description.
[46:9] 98 tn The perfect verbal form with vav (ו) consecutive carries along the generalizing emphasis of the preceding imperfect.
[46:9] 99 tn The imperfect verbal form carries on and emphasizes the generalizing nature of the description.
[46:9] 100 tn Heb “wagons he burns with fire.” Some read “chariots” here (cf. NASB), but the Hebrew word refers to wagons or carts, not chariots, elsewhere in the OT. In this context, where military weapons are mentioned, it is better to revocalize the form as עֲגִלוֹת (’agilot, “round shields”), a word which occurs only here in the OT, but is attested in later Hebrew and Aramaic.
[46:10] 101 tn The words “he says” are supplied in the translation for clarification.
[46:10] 102 tn Heb “do nothing/be quiet (see 1 Sam 15:16) and know.” This statement may be addressed to the hostile nations, indicating they should cease their efforts to destroy God’s people, or to Judah, indicating they should rest secure in God’s protection. Since the psalm is an expression of Judah’s trust and confidence, it is more likely that the words are directed to the nations, who are actively promoting chaos and are in need of a rebuke.
[46:10] 103 tn Elsewhere in the psalms the verb רוּם (rum, “be exalted”) when used of God, refers to his exalted position as king (Pss 18:46; 99:2; 113:4; 138:6) and/or his self-revelation as king through his mighty deeds of deliverance (Pss 21:13; 57:5, 11).
[46:11] 106 tn Heb “the
[46:11] 107 tn That is, Israel, or Judah (see Ps 20:1).
[46:11] 108 tn Heb “our elevated place” (see Pss 9:9; 18:2).
