Daniel 4:30-33
Konteks4:30 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! 4:32 You will be driven from human society, and you will live with the wild animals. You will be fed grass like oxen, and seven periods of time will pass by for you before 5 you understand that the Most High is ruler over human kingdoms and gives them to whomever he wishes.”
4:33 Now in that very moment 6 this pronouncement about 7 Nebuchadnezzar came true. 8 He was driven from human society, he ate grass like oxen, and his body became damp with the dew of the sky, until his hair became long like an eagle’s feathers, and his nails like a bird’s claws. 9
Daniel 4:37
Konteks4:37 Now I, Nebuchadnezzar, praise and exalt and glorify the King of heaven, for all his deeds are right and his ways are just. He is able to bring down those who live 10 in pride.
Keluaran 9:17
Konteks9:17 You are still exalting 11 yourself against my people by 12 not releasing them.
Keluaran 18:11
Konteks18:11 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
Ayub 15:25-27
Konteks15:25 for he stretches out his hand against God, 14
and vaunts himself 15 against the Almighty,
15:26 defiantly charging against him 16
with a thick, strong shield! 17
15:27 Because he covered his face with fat, 18
and made 19 his hips bulge with fat, 20
Ayub 40:11-12
Konteks40:11 Scatter abroad 21 the abundance 22 of your anger.
Look at every proud man 23 and bring him low;
40:12 Look at every proud man and abase him;
crush the wicked on the spot! 24
Amsal 16:5
Konteks16:5 The Lord abhors 25 every arrogant person; 26
rest assured 27 that they will not go unpunished. 28
Amsal 16:18
Konteks16:18 Pride 29 goes 30 before destruction,
and a haughty spirit before a fall. 31
Yesaya 14:12-17
Konteks14:12 Look how you have fallen from the sky,
O shining one, son of the dawn! 32
You have been cut down to the ground,
O conqueror 33 of the nations! 34
14:13 You said to yourself, 35
“I will climb up to the sky.
Above the stars of El 36
I will set up my throne.
I will rule on the mountain of assembly
on the remote slopes of Zaphon. 37
14:14 I will climb up to the tops 38 of the clouds;
I will make myself like the Most High!” 39
14:15 But you were brought down 40 to Sheol,
to the remote slopes of the pit. 41
14:16 Those who see you stare at you,
they look at you carefully, thinking: 42
“Is this the man who shook the earth,
the one who made kingdoms tremble?
14:17 Is this the one who made the world like a desert,
who ruined its 43 cities,
and refused to free his prisoners so they could return home?”’ 44
Lukas 1:51-52
Konteks1:51 He has demonstrated power 45 with his arm; he has scattered those whose pride wells up from the sheer arrogance 46 of their hearts.
1:52 He has brought down the mighty 47 from their thrones, and has lifted up those of lowly position; 48
Lukas 18:14
Konteks18:14 I tell you that this man went down to his home justified 49 rather than the Pharisee. 50 For everyone who exalts 51 himself will be humbled, but he who humbles himself will be exalted.”
[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.”
[4:33] 8 tn Aram “was fulfilled.”
[4:33] 9 tn The words “feathers” and “claws” are not present in the Aramaic text, but have been added in the translation for clarity.
[9:17] 11 tn מִסְתּוֹלֵל (mistolel) is a Hitpael participle, from a root that means “raise up, obstruct.” So in the Hitpael it means to “raise oneself up,” “elevate oneself,” or “be an obstructionist.” See W. C. Kaiser, Jr., “Exodus,” EBC 2:363; U. Cassuto, Exodus, 116.
[9:17] 12 tn The infinitive construct with lamed here is epexegetical; it explains how Pharaoh has exalted himself – “by not releasing the people.”
[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.”
[15:25] 14 sn The symbol of the outstretched hand is the picture of attempting to strike someone, or shaking a fist at someone; it is a symbol of a challenge or threat (see Isa 5:25; 9:21; 10:4).
[15:25] 15 tn The Hitpael of גָּבַר (gavar) means “to act with might” or “to behave like a hero.” The idea is that the wicked boldly vaunts himself before the
[15:26] 16 tn Heb “he runs against [or upon] him with the neck.” The RSV takes this to mean “with a stiff neck.” Several commentators, influenced by the LXX’s “insolently,” have attempted to harmonize with some idiom for neck (“outstretched neck,” for example). Others have made more extensive changes. Pope and Anderson follow Tur-Sinai in accepting “with full battle armor.” But the main idea seems to be that of a headlong assault on God.
[15:26] 17 tn Heb “with the thickness of the bosses of his shield.” The bosses are the convex sides of the bucklers, turned against the foe. This is a defiant attack on God.
[15:27] 18 sn This verse tells us that he is not in any condition to fight, because he is bloated and fat from luxurious living.
[15:27] 19 tn D. W. Thomas defends a meaning “cover” for the verb עָשָׂה (’asah). See “Translating Hebrew `asah,” BT 17 [1966]: 190-93.
[15:27] 20 tn The term פִּימָה (pimah), a hapax legomenon, is explained by the Arabic fa’ima, “to be fat.” Pope renders this “blubber.” Cf. KJV “and maketh collops of fat on his flanks.”
[40:11] 21 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] 22 tn Heb “the overflowings.”
[40:11] 23 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] 24 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.).
[16:5] 25 tn Heb “an abomination of the
[16:5] 26 tn Heb “every proud of heart”; NIV “all the proud of heart.” “Heart” is the genitive of specification; the phrase is talking about people who have proud hearts, whose ideas are arrogant. These are people who set themselves presumptuously against God (e.g., 2 Chr 26:16; Ps 131:1; Prov 18:12).
[16:5] 27 tn Heb “hand to hand.” This idiom means “you can be assured” (e.g., Prov 11:21).
[16:5] 28 tc The LXX has inserted two couplets here: “The beginning of a good way is to do justly, // and it is more acceptable with God than to do sacrifices; // he who seeks the
[16:5] tn The B-line continues the A-line, but explains what it means that they are an abomination to the
[16:18] 29 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] 30 tn Heb “[is] before destruction.”
[16:18] 31 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).
[14:12] 32 tn The Hebrew text has הֵילֵל בֶּן־שָׁחַר (helel ben-shakhar, “Helel son of Shachar”), which is probably a name for the morning star (Venus) or the crescent moon. See HALOT 245 s.v. הֵילֵל.
[14:12] sn What is the background for the imagery in vv. 12-15? This whole section (vv. 4b-21) is directed to the king of Babylon, who is clearly depicted as a human ruler. Other kings of the earth address him in vv. 9ff., he is called “the man” in v. 16, and, according to vv. 19-20, he possesses a physical body. Nevertheless the language of vv. 12-15 has led some to see a dual referent in the taunt song. These verses, which appear to be spoken by other pagan kings to a pagan king (cf. vv. 9-11), contain several titles and motifs that resemble those of Canaanite mythology, including references to Helel son of Shachar, the stars of El, the mountain of assembly, the recesses of Zaphon, and the divine title Most High. Apparently these verses allude to a mythological story about a minor god (Helel son of Shachar) who tried to take over Zaphon, the mountain of the gods. His attempted coup failed and he was hurled down to the underworld. The king of Babylon is taunted for having similar unrealized delusions of grandeur. Some Christians have seen an allusion to the fall of Satan here, but this seems contextually unwarranted (see J. Martin, “Isaiah,” BKCOT, 1061).
[14:12] 33 tn Some understand the verb to from חָלַשׁ (khalash, “to weaken”), but HALOT 324 s.v. II חלשׁ proposes a homonym here, meaning “to defeat.”
[14:12] 34 sn In this line the taunting kings hint at the literal identity of the king, after likening him to the god Helel and a tree. The verb גָדַע (gada’, “cut down”) is used of chopping down trees in 9:10 and 10:33.
[14:13] 35 tn Heb “you, you said in your heart.”
[14:13] 36 sn In Canaanite mythology the stars of El were astral deities under the authority of the high god El.
[14:13] 37 sn Zaphon, the Canaanite version of Olympus, was the “mountain of assembly” where the gods met.
[14:14] 38 tn Heb “the high places.” This word often refers to the high places where pagan worship was conducted, but here it probably refers to the “backs” or tops of the clouds. See HALOT 136 s.v. בָּמָה.
[14:14] 39 sn Normally in the OT the title “Most High” belongs to the God of Israel, but in this context, where the mythological overtones are so strong, it probably refers to the Canaanite high god El.
[14:15] 40 tn The prefixed verb form is taken as a preterite. Note the use of perfects in v. 12 to describe the king’s downfall.
[14:15] 41 tn The Hebrew term בּוּר (bor, “cistern”) is sometimes used metaphorically to refer to the place of the dead or the entrance to the underworld.
[14:16] 42 tn The word “thinking” is supplied in the translation in order to make it clear that the next line records their thoughts as they gaze at him.
[14:17] 43 tc The pronominal suffix is masculine, even though its antecedent appears to be the grammatically feminine noun “world.” Some have suggested that the form עָרָיו (’arayv, plural noun with third masculine singular suffix) should be emended to עָרֶיהָ (’areha, plural noun with third feminine singular suffix). This emendation may be unnecessary in light of other examples of lack of agreement a suffix and its antecedent noun.
[14:17] 44 tn Heb “and his prisoners did not let loose to [their] homes.” This really means, “he did not let loose his prisoners and send them back to their homes.’ On the elliptical style, see GKC 366 §117.o.
[1:51] 45 tn Or “shown strength,” “performed powerful deeds.” The verbs here switch to aorist tense through 1:55. This is how God will act in general for his people as they look to his ultimate deliverance.
[1:51] 46 tn Grk “in the imaginations of their hearts.” The psalm rebukes the arrogance of the proud, who think that power is their sovereign right. Here διανοίᾳ (dianoia) can be understood as a dative of sphere or reference/respect.
[1:52] 48 tn Or “those of humble position”
[1:52] sn The contrast between the mighty and those of lowly position is fundamental for Luke. God cares for those that the powerful ignore (Luke 4:18-19).
[18:14] 49 sn The prayer that was heard and honored was the one given with humility; in a surprising reversal it was the tax collector who went down to his home justified.
[18:14] 50 tn Grk “the other”; the referent (the Pharisee, v. 10) has been specified in the translation for clarity.
[18:14] 51 sn Everyone who exalts himself. See Luke 14:11. Jesus often called for humility and condemned those who sought honor.
