2:11 Proud men will be brought low,
arrogant men will be humiliated; 1
the Lord alone will be exalted 2
in that day.
for 4 all the high and mighty,
for all who are proud – they will be humiliated;
it comes with all the destructive power of the sovereign judge. 6
every human heart loses its courage. 8
13:8 They panic –
cramps and pain seize hold of them
like those of a woman who is straining to give birth.
They look at one another in astonishment;
their faces are flushed red. 9
it is a day of cruelty and savage, raging anger, 11
and annihilating its sinners.
13:10 Indeed the stars in the sky and their constellations
no longer give out their light; 14
the sun is darkened as soon as it rises,
and the moon does not shine. 15
and wicked people for their sin.
I will put an end to the pride of the insolent,
I will bring down the arrogance of tyrants. 18
13:12 I will make human beings more scarce than pure gold,
and people more scarce 19 than gold from Ophir.
and the earth will shake loose from its foundation, 21
because of the fury of the Lord who commands armies,
in the day he vents his raging anger. 22
1 tn Heb “and the eyes of the pride of men will be brought low, and the arrogance of men will be brought down.” The repetition of the verbs שָׁפַל (shafal) and שָׁחָח (shakhakh) from v. 9 draws attention to the appropriate nature of the judgment. Those proud men who “bow low” before idols will be forced to “bow low” before God when he judges their sin.
2 tn Or “elevated”; CEV “honored.”
3 tn Heb “indeed [or “for”] the Lord who commands armies [traditionally, the Lord of hosts] has a day.”
4 tn Or “against” (NAB, NASB, NRSV).
5 tn Heb “the day of the Lord” (so KJV, NAB).
6 tn Heb “like destruction from the sovereign judge it comes.” The comparative preposition (כְּ, kÿ) has here the rhetorical nuance, “in every way like.” The point is that the destruction unleashed will have all the earmarks of divine judgment. One could paraphrase, “it comes as only destructive divine judgment can.” On this use of the preposition in general, see GKC 376 §118.x.
sn The divine name used here is שַׁדַּי (shaddai, “Shaddai”). Shaddai (or El Shaddai) is the sovereign king/judge of the world who grants life/blesses and kills/judges. In Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness. The patriarchs knew God primarily as El Shaddai (Exod 6:3). While the origin and meaning of this name is uncertain (see discussion below) its significance is clear. The name is used in contexts where God appears as the source of fertility and life. In Gen 17:1-8 he appears to Abram, introduces himself as El Shaddai, and announces his intention to make the patriarch fruitful. In the role of El Shaddai God repeats these words (now elevated to the status of a decree) to Jacob (35:11). Earlier Isaac had pronounced a blessing upon Jacob in which he asked El Shaddai to make Jacob fruitful (28:3). Jacob later prays that his sons will be treated with mercy when they return to Egypt with Benjamin (43:14). The fertility theme is not as apparent here, though one must remember that Jacob viewed Benjamin as the sole remaining son of the favored and once-barren Rachel (cf. 29:31; 30:22-24; 35:16-18). It is quite natural that he would appeal to El Shaddai to preserve Benjamin’s life, for it was El Shaddai’s miraculous power which made it possible for Rachel to give him sons in the first place. In 48:3 Jacob, prior to blessing Joseph’s sons, tells him how El Shaddai appeared to him at Bethel (cf. chapter 28) and promised to make him fruitful. When blessing Joseph on his deathbed Jacob refers to Shaddai (we should probably read “El Shaddai,” along with a few Hebrew
7 tn Heb “drop”; KJV “be faint”; ASV “be feeble”; NAB “fall helpless.”
8 tn Heb “melts” (so NAB).
9 tn Heb “their faces are faces of flames.” Their faces are flushed with fear and embarrassment.
10 tn Heb “the day of the Lord.”
11 tn Heb “[with] cruelty, and fury, and rage of anger.” Three synonyms for “anger” are piled up at the end of the line to emphasize the extraordinary degree of divine anger that will be exhibited in this judgment.
12 tn Heb “making desolate.”
13 tn Or “land” (KJV, NAB, NASB, NIV, NLT).
14 tn Heb “do not flash forth their light.”
15 tn Heb “does not shed forth its light.”
17 tn Or “I will bring disaster on the world.” Hebrew רָעָה (ra’ah) could refer to the judgment (i.e., disaster, calamity) or to the evil that prompts it. The structure of the parallel line favors the latter interpretation.
18 tn Or perhaps, “the violent”; cf. NASB, NIV “the ruthless.”
19 tn The verb is supplied in the translation from the first line. The verb in the first line (“I will make scarce”) does double duty in the parallel structure of the verse.
20 tn Or “the sky.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
21 tn Heb “from its place” (so NAB, NASB, NIV, NCV).
22 tn Heb “and in the day of the raging of his anger.”