Isaiah 2:12
Parallel Verses
English Standard Version
For the LORD of hosts has a day against all that is proud and lofty, against all that is lifted up—and it shall be brought low;

King James Bible
For the day of the LORD of hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up; and he shall be brought low:

American Standard Version
For there shall be a day of Jehovah of hosts upon all that is proud and haughty, and upon all that is lifted up; and it shall be brought low;

Douay-Rheims Bible
Because the day of the Lord of hosts shall be upon every one that is proud and highminded, and upon every one that is arrogant, and he shall be humbled.

English Revised Version
For there shall be a day of the LORD of hosts upon all that is proud and haughty, and upon all that is lifted up; and it shall be brought low:

Webster's Bible Translation
For the day of the LORD of hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up; and he shall be brought low:

Isaiah 2:12 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

"For Thou hast rejected Thy people, the house of Jacob; for they are filled with things from the east, and are conjurors like the Philistines; and with the children of foreigners they go hand in hand." Here again we have "for" (Chi) twice in succession; the first giving the reason for the warning cry, the second vindicating the reason assigned. The words are addressed to Jehovah, not to the people. Saad., Gecatilia, and Rashi adopt the rendering, "Thou has given up thy nationality;" and this rendering is supported by J. D. Michaelis, Hitzig, and Luzzatto. But the word means "people," not "nationality;" and the rendering is inadmissible, and would never have been thought of were it not that there was apparently something strange in so sudden an introduction of an address to God. But in Isaiah 2:9; Isaiah 9:2, and other passages, the prophecy takes the form of a prayer. And nâtash (cast off) with âm (people) for its object recals such passages as Psalm 94:14 and 1 Samuel 12:22. Jehovah had put away His people, i.e., rejected them, and left them to themselves, for the following reasons: (1.) Because they were "full from the east" (mikkedem: min denotes the source from which a person draws and fills himself, Jeremiah 51:34; Ezekiel 32:6), i.e., full of eastern manners and customs, more especially of idolatrous practices. By "the east" (kedem) we are to understand Arabia as far as the peninsula of Sinai, and also the Aramaean lands of the Euphrates. Under Uzziah and Jotham, whose sway extended to Elath, the seaport town of the Elanitic Gulf, the influence of the south-east predominated; but under Ahaz and Hezekiah, on account of their relations to Asshur, Aram, and Babylon, that of the north-east. The conjecture of Gesenius, that we should read mikkesem, i.e., of soothsaying, it a very natural one; but it obliterates without any necessity the name of the region from which Judah's imitative propensities received their impulse and materials. (2.) They were onenim ( equals meonenim, Micah 5:11, from the poelonen: 2 Kings 21:6), probably "cloud-gatherers" or "storm-raisers,"

(Note: There is no force in the explanation "concealing," i.e., practising secret arts; for the meaning "cover" or "conceal" is arbitrarily transferred to the verb onen, from gânan and Cânan, which are supposed to be cognate roots. As a denominative of ânân, the cloud, however (on this name for the clouds, see at Isaiah 4:5), onen might mean "he gathered auguries from the clouds." Or if we take onen as a synonym of innen in Genesis 9:14, it would mean "to raise storms," which would give the rendering νεφοδιῶκται, tempestarii, storm-raisers. The derivation of onen from Ny(i, in the sense of the Arabic 'âna (impf. ya ı̄nu), as it were to ogle, oculo maligno petere et fascinare, founders on annen, the word used in the Targums, which cannot possibly be traced to Ny(i. From a purely philological standpoint, however, there is still another explanation possible. From the idea of coming to meet we get the transitive meaning to hold back, shut in, or hinder, particularly to hold back a horse by the reins (inân), or when applied to sexual relations, 'unna ('unnina, u'inna) )an el-mar'ati, "he is prevented (by magic) from approaching his wife," Beside the Arabic 'innı̄n and ma'nūn (to render sexually impotent by witchcraft), we find the Syriac 'anono used in the same sense.)

like the Philistines (the people conquered by Uzziah, and then again by Hezekiah), among whom witchcraft was carried on in guilds, whilst a celebrated oracle of Baal-Zebub existed at Ekron. (3.) And they make common cause with children of foreigners. This is the explanation adopted by Gesenius, Knobel, and others. Sâphak with Cappaim signifies to clap hands (Job 27:23). The hiphil followed by Beth is only used here in the sense of striking hands with a person. Luzzatto explains it as meaning, "They find satisfaction in the children of foreigners; it is only through them that they are contented;" but this is contrary to the usage of the language, according to which hispik in post-biblical Hebrew signifies either suppeditare or (like saphak in 1 Kings 20:10) sufficere. Jerome renders it pueris alienis adhaeserunt; but yalde nâc'rim does not mean pueri alieni, boys hired for licentious purposes, but the "sons of strangers" generally (Isaiah 60:10; Isaiah 61:5), with a strong emphasis upon their unsanctified birth, the heathenism inherited from their mother's womb. With heathen by birth, the prophet would say, the people of Jehovah made common cause.

Isaiah 2:12 Parallel Commentaries

Treasury of Scripture Knowledge

the day

Isaiah 13:6,9 Howl you; for the day of the LORD is at hand; it shall come as a destruction from the Almighty...

Jeremiah 46:10 For this is the day of the Lord GOD of hosts, a day of vengeance, that he may avenge him of his adversaries: and the sword shall devour...

Ezekiel 13:5 You have not gone up into the gaps, neither made up the hedge for the house of Israel to stand in the battle in the day of the LORD.

Amos 5:18 Woe to you that desire the day of the LORD! to what end is it for you? the day of the LORD is darkness, and not light.

Malachi 4:5 Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the LORD:

1 Corinthians 5:5 To deliver such an one to Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.

1 Thessalonians 5:2 For yourselves know perfectly that the day of the Lord so comes as a thief in the night.

upon

Isaiah 23:9 The LORD of hosts has purposed it, to stain the pride of all glory, and to bring into contempt all the honorable of the earth.

Proverbs 6:16,17 These six things does the LORD hate: yes, seven are an abomination to him...

Proverbs 16:5 Every one that is proud in heart is an abomination to the LORD: though hand join in hand, he shall not be unpunished.

Daniel 4:37 Now I Nebuchadnezzar praise and extol and honor the King of heaven, all whose works are truth, and his ways judgment...

Daniel 5:20-24 But when his heart was lifted up, and his mind hardened in pride, he was deposed from his kingly throne...

Matthew 23:12 And whoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted.

Luke 14:11 For whoever exalts himself shall be abased; and he that humbles himself shall be exalted.

James 4:6 But he gives more grace. Why he said, God resists the proud, but gives grace to the humble.

Cross References
2 Samuel 22:28
You save a humble people, but your eyes are on the haughty to bring them down.

Job 24:1
"Why are not times of judgment kept by the Almighty, and why do those who know him never see his days?

Job 40:11
Pour out the overflowings of your anger, and look on everyone who is proud and abase him.

Job 40:12
Look on everyone who is proud and bring him low and tread down the wicked where they stand.

Psalm 131:1
A Song of Ascents. Of David. O LORD, my heart is not lifted up; my eyes are not raised too high; I do not occupy myself with things too great and too marvelous for me.

Isaiah 13:6
Wail, for the day of the LORD is near; as destruction from the Almighty it will come!

Isaiah 24:4
The earth mourns and withers; the world languishes and withers; the highest people of the earth languish.

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