Daniel 5:19-20

5:19 Due to the greatness that he bestowed on him, all peoples, nations, and language groups were trembling with fear ¹  before him. He killed whom he wished, he spared ²  whom he wished, he exalted whom he wished, and he brought low whom he wished. 5:20 And when his mind ³  became arrogant ⁴  and his spirit filled with pride, he was deposed from his royal throne and his honor was removed from him.

Daniel 5:23

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 ⁵  that cannot see or hear or comprehend! But you have not glorified the God who has in his control ⁶  your very breath and all your ways!

Daniel 8:25

8:25 By his treachery ⁷  he will succeed through deceit. ⁸  He will have an arrogant attitude, ⁹  and he will destroy many who are unaware of his schemes. ¹⁰  He will rise up against the Prince of princes, yet he will be broken apart – but not by human agency. ¹¹ 

Ulangan 8:14

8:14 be sure ¹²  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 8:2

8:2 Remember the whole way by which he ¹³  has brought you these forty years through the desert ¹⁴  so that he might, by humbling you, test you to see if you have it within you to keep his commandments or not.

Kisah Para Rasul 14:10

14:10 he said with a loud voice, “Stand upright on your feet.” ¹⁵  And the man ¹⁶  leaped up and began walking. ¹⁷ 

Kisah Para Rasul 14:2

14:2 But the Jews who refused to believe ¹⁸  stirred up the Gentiles and poisoned their minds ¹⁹  against the brothers.

Kisah Para Rasul 25:19

25:19 Rather they had several points of disagreement ²⁰  with him about their own religion ²¹  and about a man named Jesus ²²  who was dead, whom Paul claimed ²³  to be alive.

Kisah Para Rasul 26:16

26:16 But get up and stand on your feet, for I have appeared to you for this reason, to designate you in advance ²⁴  as a servant and witness ²⁵  to the things ²⁶  you have seen ²⁷  and to the things in which I will appear to you.

Kisah Para Rasul 1:25

1:25 to assume the task ²⁸  of this service ²⁹  and apostleship from which Judas turned aside ³⁰  to go to his own place.” ³¹ 

Amsal 16:18

16:18 Pride ³²  goes ³³  before destruction,

and a haughty spirit before a fall. ³⁴ 

Yesaya 10:7-12

10:7 But he does not agree with this,

his mind does not reason this way, ³⁵ 

for his goal is to destroy,

and to eliminate many nations. ³⁶ 

10:8 Indeed, ³⁷  he says:

“Are not my officials all kings?

10:9 Is not Calneh like Carchemish?

Hamath like Arpad?

Samaria like Damascus? ³⁸ 

10:10 I overpowered kingdoms ruled by idols, ³⁹ 

whose carved images were more impressive than Jerusalem’s ⁴⁰  or Samaria’s.

10:11 As I have done to Samaria and its idols,

so I will do to Jerusalem and its idols.” ⁴¹ 

10:12 But when ⁴²  the sovereign master ⁴³  finishes judging ⁴⁴  Mount Zion and Jerusalem, then I ⁴⁵  will punish the king of Assyria for what he has proudly planned and for the arrogant attitude he displays. ⁴⁶ 

Yehezkiel 28:2

28:2 “Son of man, say to the prince ⁴⁷  of Tyre, ‘This is what the sovereign Lord says:

“‘Your heart is proud ⁴⁸  and you said, “I am a god; ⁴⁹ 

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. ⁵⁰ 

Yehezkiel 28:5

28:5 By your great skill ⁵¹  in trade you have increased your wealth,

and your heart is proud because of your wealth.

Yehezkiel 28:17

28:17 Your heart was proud because of your beauty;

you corrupted your wisdom on account of your splendor.

I threw you down to the ground;

I placed you before kings, that they might see you.

Habakuk 2:4-6

2:4 Look, the one whose desires are not upright will faint from exhaustion, ⁵² 

but the person of integrity ⁵³  will live ⁵⁴  because of his faithfulness. ⁵⁵ 

2:5 Indeed, wine will betray the proud, restless man! ⁵⁶ 

His appetite ⁵⁷  is as big as Sheol’s; ⁵⁸ 

like death, he is never satisfied.

He gathers ⁵⁹  all the nations;

he seizes ⁶⁰  all peoples.

The Proud Babylonians are as Good as Dead

2:6 “But all these nations will someday taunt him ⁶¹ 

and ridicule him with proverbial sayings: ⁶² 

‘The one who accumulates what does not belong to him is as good as dead ⁶³ 

(How long will this go on?) ⁶⁴  –

he who gets rich by extortion!’ ⁶⁵ 

Kisah Para Rasul 12:22-23

12:22 But the crowd ⁶⁶  began to shout, ⁶⁷  “The voice of a god, ⁶⁸  and not of a man!” 12:23 Immediately an angel of the Lord ⁶⁹  struck ⁷⁰  Herod ⁷¹  down because he did not give the glory to God, and he was eaten by worms and died. ⁷² 

Kisah Para Rasul 12:1

James is Killed and Peter Imprisoned

12:1 About that time King Herod ⁷³  laid hands on ⁷⁴  some from the church to harm them. ⁷⁵ 

Titus 3:6

3:6 whom he poured out on us in full measure ⁷⁶  through Jesus Christ our Savior.

Titus 3:1

Conduct Toward Those Outside the Church

3:1 Remind them to be subject to rulers and ⁷⁷  authorities, to be obedient, to be ready for every good work.

Pengkhotbah 5:5

5:5 It is better for you not to vow

than to vow and not pay it. ⁷⁸ 

[5:19]  ¹ tn Aram “were trembling and fearing.” This can be treated as a hendiadys, “were trembling with fear.”

[5:19]  ² tn Aram “let live.” This Aramaic form is the aphel participle of חַיָה(khayah, “to live”). Theodotion and the Vulgate mistakenly take the form to be from מְחָא (mÿkha’, “to smite”).

[5:20]  ³ tn Aram “heart.”

[5:20]  ⁴ 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.

[5:23]  ⁵ tn Aram “which.”

[5:23]  ⁶ tn Aram “in whose hand [are].”

[8:25]  ⁷ tn The Hebrew term has a primary meaning of “skill, insight,” but here it has the connotation “cunning, treachery.” See BDB 968 s.v. שֵׂכֶל, שֶׂכֶל.

[8:25]  ⁸ tn Heb “he will cause deceit to succeed by his hand.”

[8:25]  ⁹ tn Heb “in his heart he will act arrogantly.”

[8:25]  ¹⁰ tn Heb “in peace.” The Hebrew word used here is difficult. It may refer to the security felt by those who did not realize the danger of imminent attack, or it may refer to the condition of being unaware of the impending danger. The latter idea is reflected in the present translation. See further, BDB 1017 s.v. שַׁלְוָה.

[8:25]  ¹¹ tn Heb “with nothingness of hand.”

[8:14]  ¹² 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.

[8:2]  ¹³ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons.

[8:2]  ¹⁴ tn Or “wilderness” (so KJV, NRSV, NLT); likewise in v. 15.

[14:10]  ¹⁵ tn BDAG 722 s.v. ὀρθός 1.a has “stand upright on your feet.”

[14:10]  ¹⁶ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[14:10]  ¹⁷ tn This verb is imperfect tense in contrast to the previous verb, which is aorist. It has been translated ingressively, since the start of a sequence is in view here.

[14:2]  ¹⁸ tn Or “who would not believe.”

[14:2]  ¹⁹ tn Or “embittered their minds” (Grk “their souls”). BDAG 502 s.v. κακόω 2 has “make angry, embitter τὰς ψυχάς τινων κατά τινος poison the minds of some persons against another Ac 14:2.”

[25:19]  ²⁰ tn Grk “several controversial issues.” BDAG 428 s.v. ζήτημα states, “in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue, argument…Ac 15:2; 26:3. ζ. περί τινος questions about someth.…18:15; 25:19.”

[25:19]  ²¹ tn On this term see BDAG 216 s.v. δεισιδαιμονία 2. It is a broad term for religion.

[25:19]  sn About their own religion. Festus made it clear that in his view as a neutral figure (and as one Luke had noted was disposed to help the Jews), he saw no guilt in Paul. The issue was a simple religious dispute.

[25:19]  ²² tn Grk “a certain Jesus.”

[25:19]  ²³ tn Or “asserted.”

[26:16]  ²⁴ tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance.’”

[26:16]  ²⁵ sn As a servant and witness. The commission is similar to Acts 1:8 and Luke 1:2. Paul was now an “eyewitness” of the Lord.

[26:16]  ²⁶ tn BDAG 719 s.v. ὁράω A.1.b states, “W. attraction of the relative ὧν = τούτων ἅ Lk 9:36; Ac 22:15. The attraction may be due to colloq. breviloquence in μάρτυρα ὧν τε εἶδες με ὧν τε ὀφθήσομαί σοι a witness to the things in which you saw me and to those in which I shall appear to you Ac 26:16b.”

[26:16]  ²⁷ tc ‡ Some mss read “of the things in which you have seen me.” The accusative object με (me, “me”) is found after εἶδές (eide") in B C*^vid 614 945 1175 1505 1739 1891 2464 pc sy sa; it is lacking in Ì⁷⁴ א A C² E Ψ 096 Ï latt bo. The external evidence is relatively evenly divided, though there is a slight preference for the omission. NA²⁷ includes the word in brackets, indicating some doubt as to its authenticity.

[1:25]  ²⁸ tn Grk “to take the place.”

[1:25]  ²⁹ tn Or “of this ministry.”

[1:25]  ³⁰ tn Or “the task of this service and apostleship which Judas ceased to perform.”

[1:25]  ³¹ sn To go to his own place. This may well be a euphemism for Judas’ judged fate. He separated himself from them, and thus separated he would remain.

[16:18]  ³² 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]  ³³ tn Heb “[is] before destruction.”

[16:18]  ³⁴ 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).

[10:7]  ³⁵ tn Heb “but he, not so does he intend, and his heart, not so does it think.”

[10:7]  ³⁶ tn Heb “for to destroy [is] in his heart, and to cut off nations, not a few.”

[10:8]  ³⁷ tn Or “For” (KJV, ASV, NASB, NRSV).

[10:9]  ³⁸ sn Calneh … Carchemish … Hamath … Arpad … Samaria … Damascus. The city states listed here were conquered by the Assyrians between 740-717 b.c. The point of the rhetorical questions is that no one can stand before Assyria’s might. On the geographical, rather than chronological arrangement of the cities, see J. N. Oswalt, Isaiah (NICOT), 1:264, n. 4.

[10:10]  ³⁹ tn Heb “Just as my hand found the kingdoms of the idol[s].” The comparison is expanded in v. 11a (note “as”) and completed in v. 11b (note “so”).

[10:10]  ⁴⁰ map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:11]  ⁴¹ tn The statement is constructed as a rhetorical question in the Hebrew text: “Is it not [true that] just as I have done to Samaria and its idols, so I will do to Jerusalem and its idols?”

[10:11]  sn This statement indicates that the prophecy dates sometime between 722-701 b.c.

[10:12]  ⁴² tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[10:12]  ⁴³ tn The Hebrew term translated “sovereign master” here and in vv. 16, 23, 24, 33 is אֲדֹנָי (’adonay).

[10:12]  ⁴⁴ tn Heb “his work on/against.” Cf. NAB, NASB, NRSV “on”; NIV “against.”

[10:12]  ⁴⁵ tn The Lord is speaking here, as in vv. 5-6a.

[10:12]  ⁴⁶ tn Heb “I will visit [judgment] on the fruit of the greatness of the heart of the king of Assyria, and on the glory of the height of his eyes.” The proud Assyrian king is likened to a large, beautiful fruit tree.

[28:2]  ⁴⁷ tn Or “ruler” (NIV, NCV).

[28:2]  ⁴⁸ tn Heb “lifted up.”

[28:2]  sn See Prov 16:5.

[28:2]  ⁴⁹ tn Or “I am divine.”

[28:2]  ⁵⁰ tn Heb “and you made your heart (mind) like the heart (mind) of gods.”

[28:5]  ⁵¹ tn Or “wisdom.”

[2:4]  ⁵² 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]  ⁵³ tn Or “righteous.” The oppressed individuals mentioned in 1:4 are probably in view here.

[2:4]  ⁵⁴ 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]  ⁵⁵ 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).

[2:5]  ⁵⁶ tn Heb “Indeed wine betrays a proud man and he does not dwell.” The meaning of the last verb, “dwell,” is uncertain. Many take it as a denominative of the noun נָוָה (navah, “dwelling place”). In this case it would carry the idea, “he does not settle down,” and would picture the drunkard as restless (cf. NIV “never at rest”; NASB “does not stay at home”). Some relate the verb to an Arabic cognate and translate the phrase as “he will not succeed, reach his goal.”

[2:5]  sn The Babylonian tyrant is the proud, restless man described in this line as the last line of the verse, with its reference to the conquest of the nations, makes clear. Wine is probably a metaphor for imperialistic success. The more success the Babylonians experience, the more greedy they become just as a drunkard wants more and more wine to satisfy his thirst. But eventually this greed will lead to their downfall, for God will not tolerate such imperialism and will judge the Babylonians appropriately (vv. 6-20).

[2:5]  ⁵⁷ tn Heb “who opens wide like Sheol his throat.” Here נֶפֶשׁ (nefesh) is understood in a physical sense, meaning “throat,” which in turn is figurative for the appetite. See H. W. Wolff, Anthropology of the Old Testament, 11-12.

[2:5]  ⁵⁸ sn Sheol is the proper name of the subterranean world which was regarded as the land of the dead. In ancient Canaanite thought Death was a powerful god whose appetite was never satisfied. In the OT Sheol/Death, though not deified, is personified as greedy and as having a voracious appetite. See Prov 30:15-16; Isa 5:14; also see L. I. J. Stadelmann, The Hebrew Conception of the World, 168.

[2:5]  ⁵⁹ tn Heb “he gathers for himself.”

[2:5]  ⁶⁰ tn Heb “he collects for himself.”

[2:6]  ⁶¹ tn Heb “Will not these, all of them, take up a taunt against him…?” The rhetorical question assumes the response, “Yes, they will.” The present translation brings out the rhetorical force of the question by rendering it as an affirmation.

[2:6]  ⁶² tn Heb “and a mocking song, riddles, against him? And one will say.”

[2:6]  ⁶³ tn Heb “Woe [to] the one who increases [what is] not his.” The Hebrew term הוֹי (hoy, “woe,” “ah”) was used in funeral laments and carries the connotation of death.

[2:6]  ⁶⁴ tn This question is interjected parenthetically, perhaps to express rhetorically the pain and despair felt by the Babylonians’ victims.

[2:6]  ⁶⁵ tn Heb “and the one who makes himself heavy [i.e., wealthy] [by] debts.” Though only appearing in the first line, the term הוֹי (hoy) is to be understood as elliptical in the second line.

[12:22]  ⁶⁶ tn The translation “crowd” is given by BDAG 223 s.v. δῆμος; the word often means a gathering of citizens to conduct public business. Here it is simply the group of people gathered to hear the king’s speech.

[12:22]  ⁶⁷ tn The imperfect verb ἐπεφώνει (epefwnei) is taken ingressively in the sequence of events. Presumably the king had started his speech when the crowd began shouting.

[12:22]  ⁶⁸ sn The voice of a god. Contrast the response of Paul and Barnabas in Acts 14:13-15.

[12:23]  ⁶⁹ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[12:23]  ⁷⁰ sn On being struck…down by an angel, see Acts 23:3; 1 Sam 25:28; 2 Sam 12:15; 2 Kgs 19:35; 2 Chr 13:20; 2 Macc 9:5.

[12:23]  ⁷¹ tn Grk “him”; the referent (Herod) has been specified in the translation for clarity.

[12:23]  ⁷² sn He was eaten by worms and died. Josephus, Ant. 19.8.2 (19.343-352), states that Herod Agrippa I died at Caesarea in a.d. 44. The account by Josephus, while not identical to Luke’s account, is similar in many respects: On the second day of a festival, Herod Agrippa appeared in the theater with a robe made of silver. When it sparkled in the sun, the people cried out flatteries and declared him to be a god. The king, carried away by the flattery, saw an owl (an omen of death) sitting on a nearby rope, and immediately was struck with severe stomach pains. He was carried off to his house and died five days later. The two accounts can be reconciled without difficulty, since while Luke states that Herod was immediately struck down by an angel, his death could have come several days later. The mention of worms with death adds a humiliating note to the scene. The formerly powerful ruler had been thoroughly reduced to nothing (cf. Jdt 16:17; 2 Macc 9:9; cf. also Josephus, Ant. 17.6.5 [17.168-170], which details the sickness which led to Herod the Great’s death).

[12:1]  ⁷³ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great). His mediocre career is summarized in Josephus, Ant. 18-19. This event took place in a.d. 42 or 43.

[12:1]  ⁷⁴ tn Or “King Herod had some from the church arrested.”

[12:1]  ⁷⁵ tn Or “to cause them injury.”

[3:6]  ⁷⁶ tn Or “on us richly.”

[3:1]  ⁷⁷ tc Most later witnesses (D² 0278 Ï lat sy) have καί (kai, “and”) after ἀρχαῖς (arcai", “rulers”), though the earliest and best witnesses (א A C D* F G Ψ 33 104 1739 1881) lack the conjunction. Although the καί is most likely not authentic, it has been added in translation due to the requirements of English style. For more discussion, see TCGNT 586.

[5:5]  ⁷⁸ tn The word “it” does not appear in the Hebrew text, but is supplied in the translation for clarity.