2 Tawarikh 25:19

25:19 You defeated Edom ¹  and it has gone to your head. ²  Gloat over your success, ³  but stay in your palace. Why bring calamity on yourself? Why bring down yourself and Judah along with you?” ⁴ 

2 Tawarikh 32:25

32:25 But Hezekiah was ungrateful; he had a proud attitude, provoking God to be angry at him, as well as Judah and Jerusalem. ⁵ 

Ulangan 8:14

8:14 be sure ⁶  you do not feel self-important and forget the Lord your God who brought you from the land of Egypt, the place of slavery,

Ulangan 8:17

8:17 Be careful ⁷  not to say, “My own ability and skill ⁸  have gotten me this wealth.”

Ulangan 32:13-15

32:13 He enabled him ⁹  to travel over the high terrain of the land,

and he ate of the produce of the fields.

He provided honey for him from the cliffs, ¹⁰ 

and olive oil ¹¹  from the hardest of ¹²  rocks, ¹³ 

32:14 butter from the herd

and milk from the flock,

along with the fat of lambs,

rams and goats of Bashan,

along with the best of the kernels of wheat;

and from the juice of grapes you drank wine.

Israel’s Rebellion

32:15 But Jeshurun ¹⁴  became fat and kicked,

you ¹⁵  got fat, thick, and stuffed!

Then he deserted the God who made him,

and treated the Rock who saved him with contempt.

Amsal 16:18

16:18 Pride ¹⁶  goes ¹⁷  before destruction,

and a haughty spirit before a fall. ¹⁸ 

Habakuk 2:4

2:4 Look, the one whose desires are not upright will faint from exhaustion, ¹⁹ 

but the person of integrity ²⁰  will live ²¹  because of his faithfulness. ²² 

Kolose 2:18

2:18 Let no one who delights in humility and the worship of angels pass judgment on you. That person goes on at great lengths ²³  about what he has supposedly seen, but he is puffed up with empty notions by his fleshly mind. ²⁴ 

[25:19]  ¹ tn Heb “you say [to yourself], ‘look, you have defeated Edom.’”

[25:19]  ² tn Heb “and your heart is lifted up.”

[25:19]  ³ tn Heb “to glorify.”

[25:19]  ⁴ tn Heb “Why get involved in calamity and fall, you and Judah with you?”

[32:25]  ⁵ tn Heb “but not according to the benefit [given] to him did Hezekiah repay, for his heart was high, and there was anger against him and against Judah and Jerusalem.”

[32:25]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:14]  ⁶ tn The words “be sure” are not in the Hebrew text; vv. 12-14 are part of the previous sentence. For stylistic reasons a new sentence was started at the beginning of v. 12 in the translation and the words “be sure” repeated from v. 11 to indicate the connection.

[8:17]  ⁷ tn For stylistic reasons a new sentence was started at the beginning of v. 17 in the translation and the words “be careful” supplied to indicate the connection.

[8:17]  ⁸ tn Heb “my strength and the might of my hand.”

[32:13]  ⁹ tn The form of the suffix on this verbal form indicates that the verb is a preterite, not an imperfect. As such it simply states the action factually. Note as well the preterites with vav (ו) consecutive that follow in the verse.

[32:13]  ¹⁰ tn Heb “he made him suck honey from the rock.”

[32:13]  ¹¹ tn Heb “oil,” but this probably refers to olive oil; see note on the word “rock” at the end of this verse.

[32:13]  ¹² tn Heb “flinty.”

[32:13]  ¹³ sn Olive oil from rock probably suggests olive trees growing on rocky ledges and yet doing so productively. See E. H. Merrill, Deuteronomy (NAC), 415; cf. TEV “their olive trees flourished in stony ground.”

[32:15]  ¹⁴ tn To make the continuity of the referent clear, some English versions substitute “Jacob” here (NAB, NRSV) while others replace “Jeshurun” with “Israel” (NCV, CEV, NLT) or “the Lord’s people” (TEV).

[32:15]  sn Jeshurun is a term of affection derived from the Hebrew verb יָשַׁר (yashar, “be upright”). Here it speaks of Israel “in an ideal situation, with its ‘uprightness’ due more to God’s help than his own efforts” (M. Mulder, TDOT 6:475).

[32:15]  ¹⁵ tc The LXX reads the third person masculine singular (“he”) for the MT second person masculine singular (“you”), but such alterations are unnecessary in Hebrew poetic texts where subjects fluctuate frequently and without warning.

[16:18]  ¹⁶ sn The two lines of this proverb are synonymous parallelism, and so there are parasynonyms. “Pride” is paired with “haughty spirit” (“spirit” being a genitive of specification); and “destruction” is matched with “a tottering, falling.”

[16:18]  ¹⁷ tn Heb “[is] before destruction.”

[16:18]  ¹⁸ sn Many proverbs have been written in a similar way to warn against the inevitable disintegration and downfall of pride. W. McKane records an Arabic proverb: “The nose is in the heavens, the seat is in the mire” (Proverbs [OTL], 490).

[2:4]  ¹⁹ 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]  ²⁰ tn Or “righteous.” The oppressed individuals mentioned in 1:4 are probably in view here.

[2:4]  ²¹ 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]  ²² 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).

[2:18]  ²³ tn For the various views on the translation of ἐμβατεύων (embateuwn), see BDAG 321 s.v. ἐμβατεύω 4. The idea in this context seems to be that the individual in question loves to talk on and on about his spiritual experiences, but in reality they are only coming out of his own sinful flesh.

[2:18]  ²⁴ tn Grk “by the mind of his flesh.” In the translation above, σαρκός (sarkos) is taken as an attributive genitive. The phrase could also be translated “by his sinful thoughts,” since it appears that Paul is using σάρξ (sarx, “flesh”) here in a morally negative way.