Yeremia 48:29

48:29 I have heard how proud the people of Moab are,

I know how haughty they are.

I have heard how arrogant, proud, and haughty they are,

what a high opinion they have of themselves. ¹ 

Amsal 16:18

16:18 Pride ²  goes ³  before destruction,

and a haughty spirit before a fall. ⁴ 

Amsal 18:21

18:21 Death and life are in the power ⁵  of the tongue, ⁶ 

and those who love its use ⁷  will eat its fruit.

Amsal 29:23

29:23 A person’s pride ⁸  will bring him low, ⁹ 

but one who has a lowly spirit ¹⁰  will gain honor.

Yesaya 25:4-5

25:4 For you are a protector for the poor,

a protector for the needy in their distress,

a shelter from the rainstorm,

a shade from the heat.

Though the breath of tyrants ¹¹  is like a winter rainstorm, ¹² 

25:5 like heat ¹³  in a dry land,

you humble the boasting foreigners. ¹⁴ 

Just as the shadow of a cloud causes the heat to subside, ¹⁵ 

so he causes the song of tyrants to cease. ¹⁶ 

Yesaya 49:25

49:25 Indeed,” says the Lord,

“captives will be taken from a warrior;

spoils will be rescued from a conqueror.

I will oppose your adversary

and I will rescue your children.

Obaja 1:3

1:3 Your presumptuous heart ¹⁷  has deceived you –

you who reside in the safety of the rocky cliffs, ¹⁸ 

whose home is high in the mountains. ¹⁹ 

You think to yourself, ²⁰ 

‘No one can ²¹  bring me down to the ground!’ ²² 

[48:29]  ¹ tn Heb “We have heard of the pride of Moab – [he is] exceedingly proud – of his haughtiness, and his pride, and his haughtiness, and the loftiness of his heart.” These words are essentially all synonyms, three of them coming from the same Hebrew root (גָּאָה, ga’ah) and one of the words being used twice (גָּאוֹן). Since the first person singular is used in the next verse, the present translation considers the “we” of this verse to refer to the plural of majesty or the plural referring to the divine council in such passages as Gen 1:26; 3:22; 11:7; Isa 6:8 and has translated in the singular to avoid possible confusion of who the “we” are. Most understand the reference to be to Jeremiah and his fellow Judeans.

[16:18]  ² 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]  ³ tn Heb “[is] before destruction.”

[16:18]  ⁴ 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).

[18:21]  ⁵ tn Heb “in the hand of.”

[18:21]  ⁶ sn What people say can lead to life or death. The Midrash on Psalms shows one way the tongue [what is said] can cause death: “The evil tongue slays three, the slanderer, the slandered, and the listener” (Midrash Tehillim 52:2). See J. G. Williams, “The Power of Form: A Study of Biblical Proverbs,” Semeia 17 (1980): 35-38.

[18:21]  ⁷ tn The referent of “it” must be the tongue, i.e., what the tongue says (= “its use”). So those who enjoy talking, indulging in it, must “eat” its fruit, whether good or bad. The expression “eating the fruit” is an implied comparison; it means accept the consequences of loving to talk (cf. TEV).

[29:23]  ⁸ tn Heb “pride of a man,” with “man” functioning as a possessive. There is no indication in the immediate context that this is restricted only to males.

[29:23]  ⁹ tn There is a wordplay here due to the repetition of the root שָׁפֵל (shafel). In the first line the verb תִּשְׁפִּילֶנּוּ (tishpilennu) is the Hiphil imperfect of the root, rendered “will bring him low.” In the second line the word is used in the description of the “lowly of spirit,” שְׁפַל־רוּחַ (shÿfal-ruakh). The contrast works well: The proud will be brought “low,” but the one who is “lowly” will be honored. In this instance the wordplay can be preserved in the translation.

[29:23]  ¹⁰ tn Heb “low in spirit”; KJV “humble in spirit.” This refers to an attitude of humility.

[29:23]  sn The Hebrew word translated “lowly” forms an implied comparison: To be humble is like being low, base, earthbound; whereas pride is often compared to being high, lofty – at least in one’s own eyes.

[25:4]  ¹¹ tn Or perhaps, “the violent”; NIV, NRSV “the ruthless.”

[25:4]  ¹² tc The Hebrew text has, “like a rainstorm of a wall,” which might be interpreted to mean, “like a rainstorm battering against a wall.” The translation assumes an emendation of קִיר (qir, “wall”) to קֹר (qor, “cold, winter”; cf. Gen 8:22). See J. N. Oswalt, Isaiah (NICOT), 1:457, n. 6, for discussion.

[25:5]  ¹³ tn Or “drought” (TEV).

[25:5]  ¹⁴ tn Heb “the tumult of foreigners.”

[25:5]  ¹⁵ tn Heb “[like] heat in the shadow of a cloud.”

[25:5]  ¹⁶ tn The translation assumes that the verb יַעֲנֶה (ya’aneh) is a Hiphil imperfect from עָנָה (’anah, “be afflicted, humiliated”). In this context with “song” as object it means to “quiet” (see HALOT 853-54 s.v. II ענה). Some prefer to emend the form to the second person singular, so that it will agree with the second person verb earlier in the verse. BDB 776 s.v. III עָנָה Qal.1 understands the form as Qal, with “song” as subject, in which case one might translate “the song of tyrants will be silent.” An emendation of the form to a Niphal (יֵעָנֶה, ye’aneh) would yield the same translation.

[1:3]  ¹⁷ tn Heb “the presumption of your heart”; NAB, NIV “the pride of your heart”; NASB “arrogance of your heart.”

[1:3]  ¹⁸ tn Heb “in the concealed places of the rock”; KJV, NAB, NASB, NIV, NRSV “in the clefts of the rock”; NCV “the hollow places of the cliff”; CEV “a mountain fortress.”

[1:3]  sn The word rock in Hebrew (סֶלַע, sela’) is a wordplay on Sela, the name of a prominent Edomite city. Its impregnability was a cause for arrogance on the part of its ancient inhabitants.

[1:3]  ¹⁹ tn Heb “on high (is) his dwelling”; NASB “in the loftiness of your dwelling place”; NRSV “whose dwelling (abode NAB) is in the heights.”

[1:3]  ²⁰ tn Heb “the one who says in his heart.”

[1:3]  ²¹ tn The Hebrew imperfect verb used here is best understood in a modal sense (“Who can bring me down?”) rather than in the sense of a simple future (“Who will bring me down?”). So also in v. 4 (“I can bring you down”). The question is not so much whether this will happen at some time in the future, but whether it even lies in the realm of possible events. In their hubris the Edomites were boasting that no one had the capability of breaching their impregnable defenses. However, their pride caused them to fail to consider the vast capabilities of Yahweh as warrior.

[1:3]  ²² tn Heb “Who can bring me down?” This rhetorical question implies a negative answer: “No one!”