Mazmur 17:10

17:10 They are calloused; ¹ 

they speak arrogantly. ² 

Mazmur 73:8-9

73:8 They mock ³  and say evil things; ⁴ 

they proudly threaten violence. ⁵ 

73:9 They speak as if they rule in heaven,

and lay claim to the earth. ⁶ 

Keluaran 15:9

15:9 The enemy said, ‘I will chase, ⁷  I will overtake,

I will divide the spoil;

my desire ⁸  will be satisfied on them.

I will draw ⁹  my sword, my hand will destroy them.’ ¹⁰ 

Keluaran 15:1

The Song of Triumph

15:1 ¹¹ Then Moses and the Israelites sang ¹²  this song to the Lord. They said, ¹³ 

“I will sing ¹⁴  to the Lord, for he has triumphed gloriously, ¹⁵ 

the horse and its rider ¹⁶  he has thrown into the sea.

1 Samuel 2:3

2:3 Don’t keep speaking so arrogantly, ¹⁷ 

letting proud talk come out of your mouth!

For the Lord is a God who knows;

he ¹⁸  evaluates what people do.

1 Samuel 17:43-44

17:43 The Philistine said to David, “Am I a dog, that you are coming after me with sticks?” ¹⁹  Then the Philistine cursed David by his gods. 17:44 The Philistine said to David, “Come here to me, so I can give your flesh to the birds of the sky and the wild animals of the field!” ²⁰ 

1 Samuel 17:2

17:2 Saul and the Israelite army ²¹  assembled and camped in the valley of Elah, where they arranged their battle lines to fight against ²²  the Philistines.

Kisah Para Rasul 19:23-24

19:23 At ²³  that time ²⁴  a great disturbance ²⁵  took place concerning the Way. ²⁶  19:24 For a man named Demetrius, a silversmith who made silver shrines ²⁷  of Artemis, ²⁸  brought a great deal ²⁹  of business ³⁰  to the craftsmen.

Yesaya 10:10

10:10 I overpowered kingdoms ruled by idols, ³¹ 

whose carved images were more impressive than Jerusalem’s ³²  or Samaria’s.

Yehezkiel 28:2

28:2 “Son of man, say to the prince ³³  of Tyre, ‘This is what the sovereign Lord says:

“‘Your heart is proud ³⁴  and you said, “I am a god; ³⁵ 

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. ³⁶ 

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?

Yehezkiel 29:3

29:3 Tell them, ‘This is what the sovereign Lord says:

“‘Look, I am against ³⁷  you, Pharaoh king of Egypt,

the great monster ³⁸  lying in the midst of its waterways,

who has said, “My Nile is my own, I made it for myself.” ³⁹ 

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 ⁴⁰  by my own mighty strength ⁴¹  and for my majestic honor?” 4:31 While these words were still on the king’s lips, ⁴²  a voice came down from heaven: “It is hereby announced to you, ⁴³  King Nebuchadnezzar, that your kingdom has been removed from you!

Daniel 7:8

7:8 “As I was contemplating the horns, another horn – a small one – came up between them, and three of the former horns were torn out by the roots to make room for it. ⁴⁴  This horn had eyes resembling human eyes and a mouth speaking arrogant ⁴⁵  things.

Daniel 7:25

7:25 He will speak words against the Most High.

He will harass ⁴⁶  the holy ones of the Most High continually.

His intention ⁴⁷  will be to change times established by law. ⁴⁸ 

They will be delivered into his hand

For a time, times, ⁴⁹  and half a time.

Maleakhi 3:13

Resistance to the Lord through Self-sufficiency

3:13 “You have criticized me sharply,” ⁵⁰  says the Lord, “but you ask, ‘How have we criticized you?’

Maleakhi 3:2

3:2 Who can endure the day of his coming? Who can keep standing when he appears? For he will be like a refiner’s fire, ⁵¹  like a launderer’s soap.

Pengkhotbah 2:18

Futility of Being a Workaholic

2:18 So I loathed all the fruit of ⁵²  my effort, ⁵³ 

for which I worked so hard ⁵⁴  on earth, ⁵⁵ 

because ⁵⁶  I must leave it ⁵⁷  behind ⁵⁸  in the hands of my successor. ⁵⁹ 

Yudas 1:16

1:16 These people are grumblers and ⁶⁰  fault-finders who go ⁶¹  wherever their desires lead them, ⁶²  and they give bombastic speeches, ⁶³  enchanting folks ⁶⁴  for their own gain. ⁶⁵ 

Wahyu 13:5

13:5 The beast ⁶⁶  was given a mouth speaking proud words ⁶⁷  and blasphemies, and he was permitted ⁶⁸  to exercise ruling authority ⁶⁹  for forty-two months.

[17:10]  ¹ tn Heb “their fat they close.” The Hebrew term חֵלֶב (khelev, “fat”) appears to stand by metonymy for their calloused hearts. They attack the psalmist without feeling any pity or remorse. Some propose emending the text to חֵלֶב לִבָּמוֹ (khelev libbamo, “fat of their heart[s]; cf. Ps 119:70, “their heart is insensitive like fat”). This assumes haplography of the לב (lamed-bet) consonantal sequence.

[17:10]  ² tn Heb “[with] their mouth they speak with arrogance.”

[73:8]  ³ tn The verb מוּק (muq, “mock”) occurs only here in the OT.

[73:8]  ⁴ tn Heb “and speak with evil.”

[73:8]  ⁵ tn Heb “oppression from an elevated place they speak.” The traditional accentuation of the MT places “oppression” with the preceding line. In this case, one might translate, “they mock and speak with evil [of] oppression, from an elevated place [i.e., “proudly”] they speak.” By placing “oppression” with what follows, one achieves better poetic balance in the parallelism.

[73:9]  ⁶ tn Heb “they set in heaven their mouth, and their tongue walks through the earth.” The meaning of the text is uncertain. Perhaps the idea is that they lay claim to heaven (i.e., speak as if they were ruling in heaven) and move through the earth declaring their superiority and exerting their influence. Some take the preposition -בְּ (bet) the first line as adversative and translate, “they set their mouth against heaven,” that is, they defy God.

[15:9]  ⁷ sn W. C. Kaiser observes the staccato phrases that almost imitate the heavy, breathless heaving of the Egyptians as, with what reserve of strength they have left, they vow, “I will…, I will…, I will…” (“Exodus,” EBC 2:395).

[15:9]  ⁸ tn The form is נַפְשִׁי (nafshi, “my soul”). But this word refers to the whole person, the body and the soul, or better, a bundle of appetites in a body. It therefore can figuratively refer to the desires or appetites (Deut 12:15; 14:26; 23:24). Here, with the verb “to be full” means “to be satisfied”; the whole expression might indicate “I will be sated with them” or “I will gorge myself.” The greedy appetite was to destroy.

[15:9]  ⁹ tn The verb רִיק (riq) means “to be empty” in the Qal, and in the Hiphil “to empty.” Here the idea is to unsheathe a sword.

[15:9]  ¹⁰ tn The verb is יָרַשׁ (yarash), which in the Hiphil means “to dispossess” or “root out.” The meaning “destroy” is a general interpretation.

[15:1]  ¹¹ sn This chapter is a song of praise sung by Moses and the people right after the deliverance from the Sea. The song itself is vv. 1b-18; it falls into three sections – praise to God (1b-3), the cause for the praise (4-13), and the conclusion (14-18). The point of the first section is that God’s saving acts inspire praise from his people; the second is that God’s powerful acts deliver his people from the forces of evil; and the third section is that God’s demonstrations of his sovereignty inspire confidence in him by his people. So the Victory Song is very much like the other declarative praise psalms – the resolve to praise, the power of God, the victory over the enemies, the incomparability of God in his redemption, and the fear of the people. See also C. Cohen, “Studies in Early Israelite Poetry I: An Unrecognized Case of Three Line Staircase Parallelism in the Song of the Sea,” JANESCU 7 (1975): 13-17; D. N. Freedman, “Strophe and Meter in Exodus 15,” A Light unto My Path, 163-203; E. Levine, “Neofiti I: A Study of Exodus 15,” Bib 54 (1973): 301-30; T. C. Butler, “‘The Song of the Sea’: Exodus 15:1-18: A Study in the Exegesis of Hebrew Poetry,” DissAb 32 (1971): 2782-A.

[15:1]  ¹² tn The verb is יָשִׁיר (yashir), a normal imperfect tense form. But after the adverb “then” this form is to be treated as a preterite (see GKC 314-15 §107.c).

[15:1]  ¹³ tn Heb “and they said, saying.” This has been simplified in the translation for stylistic reasons.

[15:1]  ¹⁴ tn The form is the singular cohortative, expressing the resolution of Moses to sing the song of praise (“I will” being stronger than “I shall”).

[15:1]  ¹⁵ tn This causal clause gives the reason for and summary of the praise. The Hebrew expression has כִּי־גָּאֹה גָּאָה (ki ga’oh ga’ah). The basic idea of the verb is “rise up loftily” or “proudly.” But derivatives of the root carry the nuance of majesty or pride (S. R. Driver, Exodus, 132). So the idea of the perfect tense with its infinitive absolute may mean “he is highly exalted” or “he has done majestically” or “he is gloriously glorious.”

[15:1]  ¹⁶ sn The common understanding is that Egypt did not have people riding horses at this time, and so the phrase the horse and its rider is either viewed as an anachronism or is interpreted to mean charioteers. The word “to ride” can mean on a horse or in a chariot. Some have suggested changing “rider” to “chariot” (re-vocalization) to read “the horse and its chariot.”

[2:3]  ¹⁷ tn Heb “proudly, proudly.” If MT is original, the repetition of the word is for emphasis, stressing the arrogance of those addressed. However, a few medieval Hebrew manuscripts and some other textual witnesses do not reflect the repetition, suggesting that the Hebrew text may be dittographic.

[2:3]  ¹⁸ tc The MT (Qere) reads “and by him actions are weighed.” The translation assumes that reading of the Qere וְלוֹ (vÿlo, “and by him”), which is supported by many medieval Hebrew mss, is correct, rather than the reading of the Kethib וְלוֹא (vÿlo’, “and not”).

[17:43]  ¹⁹ sn Sticks is a pejorative reference to David’s staff (v. 40); the same Hebrew word (מַקֵּל, maqqel) is used for both.

[17:44]  ²⁰ tc Many medieval Hebrew mss have “the earth” here, instead of the MT’s “the field.”

[17:2]  ²¹ tn Heb “the men of Israel” (so KJV, NASB); NAB, NIV, NRSV “the Israelites.”

[17:2]  ²² tn Heb “to meet.”

[19:23]  ²³ tn Grk “There happened at that time.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Instead the verb “took place” has been supplied in the translation.

[19:23]  ²⁴ tn BDAG 512 s.v. κατά B.2.a, “in definite indications of time…Of the past: κ. ἐκεῖνον τὸν καιρόν at that time, then…Ac 12:1; 19:23.”

[19:23]  ²⁵ tn Grk “no little disturbance” (an idiom; see BDAG 991 s.v. τάραχος 2).

[19:23]  ²⁶ sn The Way refers to the Christian movement (Christianity).

[19:24]  ²⁷ tn BDAG 665 s.v. ναός 1.a states, “Specif. of temples: of replicas of the temple of Artemis at Ephesus 19:24…but here, near ἱερόν vs. 27…ναός can be understood in the more restricted sense shrine, where the image of the goddess stood.”

[19:24]  ²⁸ sn Artemis was the name of a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[19:24]  ²⁹ tn Grk “brought not a little business” (an idiom).

[19:24]  ³⁰ sn A great deal of business. The charge that Christianity brought economic and/or social upheaval was made a number of times in Acts: 16:20-21; 17:6-7; 18:13.

[10:10]  ³¹ 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]  ³² 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.

[28:2]  ³³ tn Or “ruler” (NIV, NCV).

[28:2]  ³⁴ tn Heb “lifted up.”

[28:2]  sn See Prov 16:5.

[28:2]  ³⁵ tn Or “I am divine.”

[28:2]  ³⁶ tn Heb “and you made your heart (mind) like the heart (mind) of gods.”

[29:3]  ³⁷ tn Or “I challenge you.” The phrase “I am against you” may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, “Die Herausforderungsformel ‘h!nn#n' ?l?K>,’” ZAW 45 (1933): 101-8.

[29:3]  ³⁸ tn Heb “jackals,” but many medieval Hebrew mss read correctly “the serpent.” The Hebrew term appears to refer to a serpent in Exod 7:9-10, 12; Deut 32:33; and Ps 91:13. It also refers to large creatures that inhabit the sea (Gen 1:21; Ps 148:7). In several passages it is associated with the sea or with the multiheaded sea monster Leviathan (Job 7:12; Ps 74:13; Isa 27:1; 51:9). Because of the Egyptian setting of this prophecy and the reference to the creature’s scales (v. 4), many understand a crocodile to be the referent here (e.g., NCV “a great crocodile”; TEV “you monster crocodile”; CEV “a giant crocodile”).

[29:3]  ³⁹ sn In Egyptian theology Pharaoh owned and controlled the Nile. See J. D. Currid, Ancient Egypt and the Old Testament, 240-44.

[4:30]  ⁴⁰ tn Aram “house.”

[4:30]  ⁴¹ tn Aram “by the might of my strength.”

[4:31]  ⁴² tn Aram “in the mouth of the king.”

[4:31]  ⁴³ tn Aram “to you they say.”

[7:8]  ⁴⁴ tn Aram “were uprooted from before it.”

[7:8]  ⁴⁵ tn Aram “great.” So also in vv. 11, 20.

[7:25]  ⁴⁶ tn Aram “wear out” (so KJV, ASV, NRSV); NASB, NLT “wear down.” The word is a hapax legomenon in biblical Aramaic, but in biblical Hebrew it especially refers to wearing out such things as garments. Here it is translated “harass…continually.”

[7:25]  ⁴⁷ tn Aram “he will think.”

[7:25]  ⁴⁸ tn Aram “times and law.” The present translation is based on the understanding that the expression is a hendiadys.

[7:25]  ⁴⁹ sn Although the word times is vocalized in the MT as a plural, it probably should be regarded as a dual. The Masoretes may have been influenced here by the fact that in late Aramaic (and Syriac) the dual forms fall out of use. The meaning would thus be three and a half “times.”

[3:13]  ⁵⁰ tn Heb “your words are hard [or “strong”] against me”; cf. NIV “said harsh things against me”; TEV, NLT “said terrible things about me.”

[3:2]  ⁵¹ sn The refiner’s fire was used to purify metal and refine it by melting it and allowing the dross, which floated to the top, to be scooped off.

[2:18]  ⁵² tn The phrase “the fruit of” does not appear in the Hebrew text, but is supplied in the translation for clarity (see the following note on the phrase “hard labor”).

[2:18]  ⁵³ tn Heb “I hated all my toil for which I had toiled.” The term עֲמָלִי (’amali, “my toil”) is repeated throughout 2:18-21. In each case, it functions as a metonymy of cause (i.e., toil) for effect (i.e., fruit of labor). See, e.g., Ps 105:44; BDB 765 s.v עָמַל 3. The metonymy is indicated by several factors: (1) The 3rd person masculine singular suffix (“it”) on אַנִּיחֶנּוּ (’annikhennu, “I must leave it”) in 2:18, and on יִתְּנֶנּוּ (yittÿnennu, “I must give it”) in 2:21 refer to his wealth, that is, the fruit of his labor. (2) In 2:21 the 3rd person masculine singular suffix on שֶׁלֹּא עָמַל־בּוֹ (shello’ ’amal-bo, “who did not work for it”) refers to the inheritance that Qoheleth must turn over to his successor, namely, the fruit of his labor. (3) While he himself enjoyed the fruit of his labor, he despaired that he had to turn the fruit of his labor over to his successor: “So I loathed all the [fruit of] my labor” (2:18a) and “I began to despair about the [fruit of] my labor” (2:20a). Although most translations render עֲמָלִי as “my toil” in 2:18, the metonymy is recognized by several English translations: “So I hated all the fruit of my labor for which I had labored” (NASB); “So I detested all the fruits of my labor” (NAB); “I hated all the things I had toiled for” (NIV); and “So I loathed all the wealth that I was gaining” (NJPS).

[2:18]  ⁵⁴ tn Qoheleth uses an internal cognate accusative construction (accusative noun and verb from the same root) for emphasis: עֲמָלִי שֶׁאֲנִי עָמֵל (’amali she’ani ’amel, “my toil for which I had toiled”). See IBHS 167 §10.2.1g.

[2:18]  ⁵⁵ tn Heb “under the sun.”

[2:18]  ⁵⁶ tn The relative pronoun שֶׁ (she) on שֶׁאַנִּיחֶנּוּ (she’annikhennu, relative pronoun שֶׁ + Hiphil imperfect 1st person common singular from נוּחַ, nuakh, “to leave” + 3rd person masculine singular suffix) is causal: “Because I must leave it behind.”

[2:18]  ⁵⁷ tn The 3rd person masculine singular suffix on אַנִּיחֶנּוּ (’annikhennu, “I must leave it”) refers to Qoheleth’s wealth, that is, the fruit of his labor (see the note on the phrase “hard labor” in 2:18). The suffix is rendered literally by nearly all translations; however, a few make its referent explicit: “I have to leave its fruits” (NEB), “I must leave them [= all the fruits of my labor]” (NAB).

[2:18]  ⁵⁸ tn The verb נוּחַ (nuakh, “to rest”) denotes “to leave [something] behind” in the hands of someone (e.g., Ps 119:121; Eccl 2:18); see HALOT 680 s.v. נוח B.2.c. The imperfect functions in a modal sense of obligation or necessity. At death, Qoheleth will be forced to pass on his entire estate and the fruit of his labors to his successor.

[2:18]  ⁵⁹ tn Heb “to a man who will come after me.”

[1:16]  ⁶⁰ tn “And” is not in Greek, but is supplied for the sake of English style.

[1:16]  ⁶¹ tn Or “going.” Though the participle is anarthrous, so also is the subject. Thus, the participle could be either adverbial or adjectival.

[1:16]  ⁶² tn Grk “(who go/going) according to their own lusts.”

[1:16]  ⁶³ tn Grk “and their mouth speaks bombastic things.”

[1:16]  sn They give bombastic speeches. The idiom of opening one’s mouth in the NT often implied a public oration from a teacher or one in authority. Cf. Matt 5:2; Luke 4:22; Acts 1:16; 3:18; 10:34; Eph 6:19; Rev 13:5-6.

[1:16]  ⁶⁴ sn Enchanting folks (Grk “awing faces”) refers to the fact that the speeches of these false teachers are powerful and seductive.

[1:16]  ⁶⁵ tn Or “to their own advantage.”

[13:5]  ⁶⁶ tn Grk “and there was given to him.” Here the passive construction has been simplified, the referent (the beast) has been specified for clarity, and καί (kai) has not been translated because of differences between Greek and English style.

[13:5]  ⁶⁷ tn For the translation “proud words” (Grk “great things” or “important things”) see BDAG 624 s.v. μέγας 4.b.

[13:5]  ⁶⁸ tn Grk “to it was granted.”

[13:5]  ⁶⁹ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.