Amsal 6:17

6:17 haughty eyes, ¹  a lying tongue, ² 

and hands that shed innocent blood, ³ 

Amsal 21:4

21:4 Haughty eyes and a proud heart –

the agricultural product ⁴  of the wicked is sin.

Mazmur 101:5

101:5 I will destroy anyone who slanders his neighbor in secret.

I will not tolerate anyone who has a cocky demeanor and an arrogant attitude. ⁵ 

Mazmur 131:1

Psalm 131 ⁶ 

A song of ascents, ⁷  by David.

131:1 O Lord, my heart is not proud,

nor do I have a haughty look. ⁸ 

I do not have great aspirations,

or concern myself with things that are beyond me. ⁹ 

Yesaya 2:11

2:11 Proud men will be brought low,

arrogant men will be humiliated; ¹⁰ 

the Lord alone will be exalted ¹¹ 

in that day.

Yesaya 3:16

Washing Away Impurity

3:16 The Lord says,

“The women ¹²  of Zion are proud.

They walk with their heads high ¹³ 

and flirt with their eyes.

They skip along ¹⁴ 

and the jewelry on their ankles jingles. ¹⁵ 

Yehezkiel 28:2-5

28:2 “Son of man, say to the prince ¹⁶  of Tyre, ‘This is what the sovereign Lord says:

“‘Your heart is proud ¹⁷  and you said, “I am a god; ¹⁸ 

I sit in the seat of gods, in the heart of the seas” –

yet you are a man and not a god,

though you think you are godlike. ¹⁹ 

28:3 Look, you are wiser than Daniel; ²⁰ 

no secret is hidden from you. ²¹ 

28:4 By your wisdom and understanding you have gained wealth for yourself;

you have amassed gold and silver in your treasuries.

28:5 By your great skill ²²  in trade you have increased your wealth,

and your heart is proud because of your wealth.

Yehezkiel 28:9

28:9 Will you still say, “I am a god,” before the one who kills you –

though you are a man and not a god –

when you are in the power of those who wound you?

Daniel 11:36-37

11:36 “Then the king ²³  will do as he pleases. He will exalt and magnify himself above every deity and he will utter presumptuous things against the God of gods. He will succeed until the time of ²⁴  wrath is completed, for what has been decreed must occur. ²⁵  11:37 He will not respect ²⁶  the gods of his fathers – not even the god loved by women. ²⁷  He will not respect any god; he will elevate himself above them all.

Habakuk 2:4

2:4 Look, the one whose desires are not upright will faint from exhaustion, ²⁸ 

but the person of integrity ²⁹  will live ³⁰  because of his faithfulness. ³¹ 

Habakuk 2:2-4

The Lord Assures Habakkuk

2:2 The Lord responded: ³² 

“Write down this message! ³³  Record it legibly on tablets,

so the one who announces ³⁴  it may read it easily. ³⁵ 

2:3 For the message is a witness to what is decreed; ³⁶ 

it gives reliable testimony about how matters will turn out. ³⁷ 

Even if the message ³⁸  is not fulfilled right away, wait patiently; ³⁹ 

for it will certainly come to pass – it will not arrive late.

2:4 Look, the one whose desires are not upright will faint from exhaustion, ⁴⁰ 

but the person of integrity ⁴¹  will live ⁴²  because of his faithfulness. ⁴³ 

[6:17]  ¹ sn The expression “high/ lofty [רָמוֹת, ramot] eyes” refers to a proud look suggesting arrogant ambition (cf. NCV “a proud look”). The use of “eyes” is a metonymy of adjunct, the look in the eyes accompanying the attitude. This term “high” is used in Num 15:30 for the sin of the “high hand,” i.e., willful rebellion or defiant sin. The usage of “haughty eyes” may be illustrated by its use with the pompous Assyrian invader (Isa 10:12-14) and the proud king of the book of Daniel (11:12). God does not tolerate anyone who thinks so highly of himself and who has such ambition.

[6:17]  ² tn Heb “a tongue of deception.” The genitive noun functions attributively. The term “tongue” functions as a metonymy. The term is used of false prophets who deceive (Jer 14:14), and of a deceiver who betrays (Ps 109:2). The Lord hates deceptive speech because it is destructive (26:28).

[6:17]  ³ sn The hands are the instruments of murder (metonymy of cause), and God hates bloodshed. Gen 9:6 prohibited shedding blood because people are the image of God. Even David being a man of blood (in war mostly) was not permitted to build the Temple (1 Chr 22:8). But shedding innocent blood was a greater crime – it usually went with positions of power, such as King Manasseh filling the streets with blood (2 Kgs 21:16), or princes doing it for gain (Ezek 22:27).

[21:4]  ⁴ tn Heb “the tillage [נִר, nir] of the wicked is sin” (so NAB). The subject picks up the subjects of the first half of the verse, indicating they are equal – the tillage consists of the arrogance and pride. The word “tillage” is figurative, of course, signifying that the agricultural product (the point of the comparison) of the wicked is sin. The relationship between the ideas is then problematic. Are pride and arrogance what the wicked produce? Some (ASV, NASB, NIV, NRSV) have followed the LXX and Tg. Prov 21:4 to read “lamp” instead (נֵר, ner), but that does not solve the difficulty of the relationship between the expressions. It does, however, say that the life ( = lamp), which is arrogance and pride, is sin.

[101:5]  ⁵ tn Heb “[one who has] pride of eyes and wideness [i.e., arrogance] of heart, him I will not endure.”

[131:1]  ⁶ sn Psalm 131. The psalmist affirms his humble dependence on the Lord and urges Israel to place its trust in God.

[131:1]  ⁷ sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.

[131:1]  ⁸ tn Heb “and my eyes are not lifted up.”

[131:1]  ⁹ tn Heb “I do not walk in great things, and in things too marvelous for me.”

[2:11]  ¹⁰ 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.

[2:11]  ¹¹ tn Or “elevated”; CEV “honored.”

[3:16]  ¹² tn Heb “daughters” (so KJV, NAB, NRSV).

[3:16]  ¹³ tn Heb “with an outstretched neck.” They proudly hold their heads high so that others can see the jewelry around their necks.

[3:16]  ¹⁴ tn Heb “walking and skipping, they walk.”

[3:16]  ¹⁵ tn Heb “and with their feet they jingle.”

[28:2]  ¹⁶ tn Or “ruler” (NIV, NCV).

[28:2]  ¹⁷ tn Heb “lifted up.”

[28:2]  sn See Prov 16:5.

[28:2]  ¹⁸ tn Or “I am divine.”

[28:2]  ¹⁹ tn Heb “and you made your heart (mind) like the heart (mind) of gods.”

[28:3]  ²⁰ sn Or perhaps “Danel” (so TEV), referring to a ruler known from Canaanite legend. See the note on “Daniel” in 14:14. A reference to Danel (preserved in legend at Ugarit, near the northern end of the Phoenician coast) makes more sense here when addressing Tyre than in 14:14.

[28:3]  ²¹ sn The tone here is sarcastic, reflecting the ruler’s view of himself.

[28:5]  ²² tn Or “wisdom.”

[11:36]  ²³ sn The identity of this king is problematic. If vv. 36-45 continue the description of Antiochus Epiphanes, the account must be viewed as erroneous, since the details do not match what is known of Antiochus’ latter days. Most modern scholars take this view, concluding that this section was written just shortly before the death of Antiochus and that the writer erred on several key points as he tried to predict what would follow the events of his own day. Conservative scholars, however, usually understand the reference to shift at this point to an eschatological figure, viz., the Antichrist. The chronological gap that this would presuppose to be in the narrative is not necessarily a problem, since by all accounts there are many chronological gaps throughout the chapter, as the historical figures intended by such expressions as “king of the north” and “king of the south” repeatedly shift.

[11:36]  ²⁴ tn The words “the time of” are added in the translation for clarification.

[11:36]  ²⁵ tn Heb “has been done.” The Hebrew verb used here is the perfect of certitude, emphasizing the certainty of fulfillment.

[11:37]  ²⁶ tn Heb “consider.”

[11:37]  ²⁷ tn Heb “[the one] desired by women.” The referent has been specified in the translation for clarity.

[2:4]  ²⁸ tn The meaning of this line is unclear, primarily because of the uncertainty surrounding the second word, עֲפְּלָה (’apÿlah). Some read this as an otherwise unattested verb עָפַל (’afal, “swell”) from which are derived nouns meaning “mound” and “hemorrhoid.” This “swelling” is then understood in an abstract sense, “swell with pride.” This would yield a translation, “As for the proud, his desires are not right within him” (cf. NASB “as for the proud one”; NIV “he is puffed up”; NRSV “Look at the proud!”). A multitude of other interpretations of this line, many of which involve emendations of the problematic form, may be found in the commentaries and periodical literature. The present translation assumes an emendation to a Pual form of the verb עָלַף (’alaf, “be faint, exhausted”). (See its use in the Pual in Isa 51:20, and in the Hitpael in Amos 8:13 and Jonah 4:8.) In the antithetical parallelism of the verse, it corresponds to חָיָה (khayah, “live”). The phrase לֹא יָשְׁרָה נַפְשׁוֹ בּוֹ (lo’ yoshrah nafsho bo), literally, “not upright his desire within him,” is taken as a substantival clause that contrasts with צַדִּיק (tsadiq, “the righteous one”) and serves as the subject of the preceding verb. Here נֶפֶשׁ (nefesh) is understood in the sense of “desire” (see BDB 660-61 s.v. נֶפֶשׁ for a list of passages where the word carries this sense).

[2:4]  ²⁹ tn Or “righteous.” The oppressed individuals mentioned in 1:4 are probably in view here.

[2:4]  ³⁰ tn Or “will be preserved.” In the immediate context this probably refers to physical preservation through both the present oppression and the coming judgment (see Hab 3:16-19).

[2:4]  ³¹ tn Or “loyalty”; or “integrity.” The Hebrew word אֱמוּנָה (’emunah) has traditionally been translated “faith,” but the term nowhere else refers to “belief” as such. When used of human character and conduct it carries the notion of “honesty, integrity, reliability, faithfulness.” The antecedent of the suffix has been understood in different ways. It could refer to God’s faithfulness, but in this case one would expect a first person suffix (the original form of the LXX has “my faithfulness” here). Others understand the “vision” to be the antecedent. In this case the reliability of the prophecy is in view. For a statement of this view, see J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 111-12. The present translation assumes that the preceding word “[the person of] integrity” is the antecedent. In this case the Lord is assuring Habakkuk that those who are truly innocent will be preserved through the coming oppression and judgment by their godly lifestyle, for God ultimately rewards this type of conduct. In contrast to these innocent people, those with impure desires (epitomized by the greedy Babylonians; see v. 5) will not be able to withstand God’s judgment (v. 4a).

[2:2]  ³² tn Heb “the Lord answered and said.” The redundant expression “answered and said” has been simplified in the translation as “responded.”

[2:2]  ³³ tn Heb “[the] vision.”

[2:2]  ³⁴ tn Or “reads from.”

[2:2]  ³⁵ tn Heb “might run,” which here probably means “run [through it quickly with one’s eyes],” that is, read it easily.

[2:3]  ³⁶ tn Heb “For the vision is still for the appointed time.” The Hebrew word עוֹד (’od, “still”) is better emended to עֵד (’ed, “witness”) in light of the parallelism (see the note on the word “turn out” in the following line). The “appointed time” refers to the time when the divine judgment anticipated in vv. 6-20 will be realized.

[2:3]  ³⁷ tn Heb “and a witness to the end and it does not lie.” The Hebrew term יָפֵחַ (yafeakh) has been traditionally understood as a verb form from the root פּוּחַ (puakh, “puff, blow”; cf. NEB “it will come in breathless haste”; NASB “it hastens toward the goal”) but recent scholarship has demonstrated that it is actually a noun meaning “witness” (cf. NIV “it speaks of the end / and will not prove false”; NRSV “it speaks of the end, and does not lie”). See J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 106. “The end” corresponds to “the appointed time” of the preceding line and refers to the time when the prophecy to follow will be fulfilled.

[2:3]  ³⁸ tn Heb “it”; the referent (the message) has been specified in the translation for clarity.

[2:3]  ³⁹ tn Heb “If it should delay, wait for it.” The Hebrew word חָזוֹן (khazon, “vision, message”) is the subject of the third person verbs in v. 3 and the antecedent of the pronominal suffix in the phrase “for it.”

[2:4]  ⁴⁰ tn The meaning of this line is unclear, primarily because of the uncertainty surrounding the second word, עֲפְּלָה (’apÿlah). Some read this as an otherwise unattested verb עָפַל (’afal, “swell”) from which are derived nouns meaning “mound” and “hemorrhoid.” This “swelling” is then understood in an abstract sense, “swell with pride.” This would yield a translation, “As for the proud, his desires are not right within him” (cf. NASB “as for the proud one”; NIV “he is puffed up”; NRSV “Look at the proud!”). A multitude of other interpretations of this line, many of which involve emendations of the problematic form, may be found in the commentaries and periodical literature. The present translation assumes an emendation to a Pual form of the verb עָלַף (’alaf, “be faint, exhausted”). (See its use in the Pual in Isa 51:20, and in the Hitpael in Amos 8:13 and Jonah 4:8.) In the antithetical parallelism of the verse, it corresponds to חָיָה (khayah, “live”). The phrase לֹא יָשְׁרָה נַפְשׁוֹ בּוֹ (lo’ yoshrah nafsho bo), literally, “not upright his desire within him,” is taken as a substantival clause that contrasts with צַדִּיק (tsadiq, “the righteous one”) and serves as the subject of the preceding verb. Here נֶפֶשׁ (nefesh) is understood in the sense of “desire” (see BDB 660-61 s.v. נֶפֶשׁ for a list of passages where the word carries this sense).

[2:4]  ⁴¹ tn Or “righteous.” The oppressed individuals mentioned in 1:4 are probably in view here.

[2:4]  ⁴² tn Or “will be preserved.” In the immediate context this probably refers to physical preservation through both the present oppression and the coming judgment (see Hab 3:16-19).

[2:4]  ⁴³ tn Or “loyalty”; or “integrity.” The Hebrew word אֱמוּנָה (’emunah) has traditionally been translated “faith,” but the term nowhere else refers to “belief” as such. When used of human character and conduct it carries the notion of “honesty, integrity, reliability, faithfulness.” The antecedent of the suffix has been understood in different ways. It could refer to God’s faithfulness, but in this case one would expect a first person suffix (the original form of the LXX has “my faithfulness” here). Others understand the “vision” to be the antecedent. In this case the reliability of the prophecy is in view. For a statement of this view, see J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 111-12. The present translation assumes that the preceding word “[the person of] integrity” is the antecedent. In this case the Lord is assuring Habakkuk that those who are truly innocent will be preserved through the coming oppression and judgment by their godly lifestyle, for God ultimately rewards this type of conduct. In contrast to these innocent people, those with impure desires (epitomized by the greedy Babylonians; see v. 5) will not be able to withstand God’s judgment (v. 4a).