Daniel 4:30-31

4:30 The king uttered these words: “Is this not the great Babylon that I have built for a royal residence ¹  by my own mighty strength ²  and for my majestic honor?” 4:31 While these words were still on the king’s lips, ³  a voice came down from heaven: “It is hereby announced to you, ⁴  King Nebuchadnezzar, that your kingdom has been removed from you!

Daniel 5:20-24

5:20 And when his mind ⁵  became arrogant ⁶  and his spirit filled with pride, he was deposed from his royal throne and his honor was removed from him. 5:21 He was driven from human society, his mind ⁷  was changed to that of an animal, he lived ⁸  with the wild donkeys, he was fed grass like oxen, and his body became damp with the dew of the sky, until he came to understand that the most high God rules over human kingdoms, and he appoints over them whomever he wishes.

5:22 “But you, his son ⁹  Belshazzar, have not humbled yourself, ¹⁰  although you knew all this. 5:23 Instead, you have exalted yourself against the Lord of heaven. You brought before you the vessels from his temple, and you and your nobles, together with your wives and concubines, drank wine from them. You praised the gods of silver, gold, bronze, iron, wood, and stone – gods ¹¹  that cannot see or hear or comprehend! But you have not glorified the God who has in his control ¹²  your very breath and all your ways! 5:24 Therefore the palm of a hand was sent from him, and this writing was inscribed.

Keluaran 18:11

18:11 Now I know that the Lord is greater than all the gods, for in the thing in which they dealt proudly against them he has destroyed them.” ¹³ 

Keluaran 18:2

18:2 Jethro, Moses’ father-in-law, took Moses’ wife Zipporah after he had sent her back,

Keluaran 33:11-12

33:11 The Lord would speak to Moses face to face, ¹⁴  the way a person speaks ¹⁵  to a friend. Then Moses ¹⁶  would return to the camp, but his servant, Joshua son of Nun, a young man, did not leave the tent. ¹⁷ 

33:12 Moses said to the Lord, “See, you have been saying to me, ‘Bring this people up,’ ¹⁸  but you have not let me know whom you will send with me. But you said, ‘I know you by name, ¹⁹  and also you have found favor in my sight.’

Keluaran 33:19

33:19 And the Lord ²⁰  said, “I will make all my goodness ²¹  pass before your face, and I will proclaim the Lord by name ²²  before you; I will be gracious to whom I will be gracious, I will show mercy to whom I will show mercy.” ²³ 

Ayub 40:11-12

40:11 Scatter abroad ²⁴  the abundance ²⁵  of your anger.

Look at every proud man ²⁶  and bring him low;

40:12 Look at every proud man and abase him;

crush the wicked on the spot! ²⁷ 

Yehezkiel 16:56

16:56 In your days of majesty, ²⁸  was not Sodom your sister a byword in your mouth,

Yehezkiel 16:63

16:63 Then you will remember, be ashamed, and remain silent ²⁹  when I make atonement for all you have done, ³⁰  declares the sovereign Lord.’”

Yakobus 4:6-7

4:6 But he gives greater grace. Therefore it says, “God opposes the proud, but he gives grace to the humble.” ³¹  4:7 So submit to God. But resist the devil and he will flee from you.

Yakobus 4:1

Passions and Pride

4:1 Where do the conflicts and where ³²  do the quarrels among you come from? Is it not from this, ³³  from your passions that battle inside you? ³⁴ 

Pengkhotbah 5:5-6

5:5 It is better for you not to vow

than to vow and not pay it. ³⁵ 

5:6 Do not let your mouth cause you ³⁶  to sin,

and do not tell the priest, ³⁷  “It was a mistake!” ³⁸ 

Why make God angry at you ³⁹ 

so that he would destroy the work of your hands?”

[4:30]  ¹ tn Aram “house.”

[4:30]  ² tn Aram “by the might of my strength.”

[4:31]  ³ tn Aram “in the mouth of the king.”

[4:31]  ⁴ tn Aram “to you they say.”

[5:20]  ⁵ tn Aram “heart.”

[5:20]  ⁶ sn The point of describing Nebuchadnezzar as arrogant is that he had usurped divine prerogatives, and because of his immense arrogance God had dealt decisively with him.

[5:21]  ⁷ tn Aram “heart.”

[5:21]  ⁸ tn Aram “his dwelling.”

[5:22]  ⁹ tn Or “descendant”; or “successor.”

[5:22]  ¹⁰ tn Aram “your heart.”

[5:23]  ¹¹ tn Aram “which.”

[5:23]  ¹² tn Aram “in whose hand [are].”

[18:11]  ¹³ tn The end of this sentence seems not to have been finished, or it is very elliptical. In the present translation the phrase “he has destroyed them” is supplied. Others take the last prepositional phrase to be the completion and supply only a verb: “[he was] above them.” U. Cassuto (Exodus, 216) takes the word “gods” to be the subject of the verb “act proudly,” giving the sense of “precisely (כִּי, ki) in respect of these things of which the gods of Egypt boasted – He is greater than they (עֲלֵיהֶם, ‘alehem).” He suggests rendering the clause, “excelling them in the very things to which they laid claim.”

[33:11]  ¹⁴ tn “Face to face” is circumstantial to the action of the verb, explaining how they spoke (see GKC 489-90 §156.c). The point of this note of friendly relationship with Moses is that Moses was “at home” in this tent speaking with God. Moses would derive courage from this when he interceded for the people (B. Jacob, Exodus, 966).

[33:11]  ¹⁵ tn The verb in this clause is a progressive imperfect.

[33:11]  ¹⁶ tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.

[33:11]  ¹⁷ sn Moses did not live in the tent. But Joshua remained there most of the time to guard the tent, it seems, lest any of the people approach it out of curiosity.

[33:12]  ¹⁸ tn The Hiphil imperative is from the same verb that has been used before for bringing the people up from Egypt and leading them to Canaan.

[33:12]  ¹⁹ tn That is, “chosen you.”

[33:19]  ²⁰ tn Heb “and he said”; the referent (the Lord) has been specified in the translation for clarity.

[33:19]  ²¹ sn The word “goodness” refers to the divine appearance in summary fashion.

[33:19]  ²² tn The expression “make proclamation in the name of Yahweh” (here a perfect tense with vav [ו] consecutive for future) means to declare, reveal, or otherwise make proclamation of who Yahweh is. The “name of Yahweh” (rendered “the name of the Lord” throughout) refers to his divine attributes revealed to his people, either in word or deed. What will be focused on first will be his grace and compassion.

[33:19]  ²³ sn God declares his mercy and grace in similar terms to his earlier self-revelation (“I am that I am”): “I will be gracious to whom I will be gracious.” In other words, the grace and mercy of God are bound up in his own will. Obviously, in this passage the recipients of that favor are the penitent Israelites who were forgiven through Moses’ intercession. The two words are at the heart of God’s dealings with people. The first is חָנַן (khanan, “to be gracious, show favor”). It means to grant favor or grace to someone, grace meaning unmerited favor. All of God’s dealings are gracious, but especially in forgiving sins and granting salvation it is critical. Parallel to this is רָחַם (rakham), a word that means “show compassion, tender mercy.” It is a word that is related to the noun “womb,” the connection being in providing care and protection for that which is helpless and dependent – a motherly quality. In both of these constructions the verbs simply express what God will do, without explaining why. See further, J. R. Lundbom, “God’s Use of the Idem per idem to Terminate Debate,” HTR 71 (1978): 193-201; and J. Piper, “Prolegomena to Understanding Romans 9:14-15: An Interpretation of Exodus 33:19,” JETS 22 (1979): 203-16.

[40:11]  ²⁴ tn The verb was used for scattering lightning (Job 37:11). God is challenging Job to unleash his power and judge wickedness in the world.

[40:11]  ²⁵ tn Heb “the overflowings.”

[40:11]  ²⁶ tn The word was just used in the positive sense of excellence or majesty; now the exalted nature of the person refers to self-exaltation, or pride.

[40:12]  ²⁷ tn The expression translated “on the spot” is the prepositional phrase תַּחְתָּם (takhtam, “under them”). “Under them” means in their place. But it can also mean “where someone stands, on the spot” (see Exod 16:29; Jos 6:5; Judg 7:21, etc.).

[16:56]  ²⁸ tn Or “pride.”

[16:63]  ²⁹ tn Heb “and your mouth will not be open any longer.”

[16:63]  ³⁰ tn Heb “when I make atonement for you for all which you have done.”

[4:6]  ³¹ sn A quotation from Prov 3:34.

[4:1]  ³² tn The word “where” is repeated in Greek for emphasis.

[4:1]  ³³ tn Grk “from here.”

[4:1]  ³⁴ tn Grk “in your members [i.e., parts of the body].”

[5:5]  ³⁵ tn The word “it” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[5:6]  ³⁶ tn Heb “your flesh.” The term בָּשָׂר (basar, “flesh”) is a synecdoche of part (i.e., flesh) for the whole (i.e., whole person), e.g., Gen 2:21; 6:12; Ps 56:4[5]; 65:2[3]; 145:21; Isa 40:5, 6; see HALOT 164 s.v. בָּשָׂר; E. W. Bullinger, Figures of Speech, 642.

[5:6]  ³⁷ tc The MT reads הַמַּלְאָךְ (hammal’akh, “messenger”), while the LXX reads τοῦ θεοῦ (tou qeou, “God”) which reflects an alternate textual tradition of הָאֱלֹהִים (ha’elohim, “God”). The textual problem was caused by orthographic confusion between similarly spelled words. The LXX might have been trying to make sense of a difficult expression. The MT is preferred as the original. All the major translations follow the MT except for Moffatt (“God”).

[5:6]  tn Heb “the messenger.” The term מַלְאָךְ (mal’akh, “messenger”) refers to a temple priest (e.g., Mal 2:7; cf. HALOT 585 s.v. מַלְאָךְ 2.b; BDB 521 s.v. מַלְאָךְ 1.c). The priests recorded what Israelite worshipers vowed (Lev 27:14-15). When an Israelite delayed in fulfilling a vow, a priest would remind him to pay what he had vowed. Although the traditional rabbinic view is that Qoheleth refers to an angelic superintendent over the temple, Rashi suggested that it is a temple-official. Translations reflect both views: “his representative” (NAB), “the temple messenger” (NIV), “the messenger” (RSV, NRSV, NASB, MLB, NJPS), “the angel” (KJV, ASV, Douay) and “the angel of God” (NEB).

[5:6]  ³⁸ tn The Hebrew noun שְׁגָגָה (shÿgagah) denotes “error; mistake” and refers to a sin of inadvertence or unintentional sin (e.g., Lev 4:2, 22, 27; 5:18; 22:14; Num 15:24-29; 35:11, 15; Josh 20:3, 9; Eccl 5:5; 10:5); see HALOT 1412 s.v. שְׁגָגָה; BDB 993 s.v. שְׁגָגָה. In this case, it refers to a rash vow thoughtlessly made, which the foolish worshiper claims was a mistake (e.g., Prov 20:25).

[5:6]  ³⁹ tn Heb “at your voice.” This is an example of metonymy (i.e., your voice) of association (i.e., you).