Yeremia 50:29

50:29 “Call for archers ¹  to come against Babylon!

Summon against her all who draw the bow!

Set up camp all around the city!

Do not allow anyone to escape!

Pay her back for what she has done.

Do to her what she has done to others.

For she has proudly defied me, ² 

the Holy One of Israel. ³ 

Yeremia 50:32

50:32 You will stumble and fall, you proud city;

no one will help you get up.

I will set fire to your towns;

it will burn up everything that surrounds you.” ⁴ 

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. ⁵ 

Yeremia 49:16

49:16 The terror you inspire in others ⁶ 

and the arrogance of your heart have deceived you.

You may make your home in the clefts of the rocks;

you may occupy the highest places in the hills. ⁷ 

But even if you made your home where the eagles nest,

I would bring you down from there,”

says the Lord.

Ayub 40:11-12

40:11 Scatter abroad ⁸  the abundance ⁹  of your anger.

Look at every proud man ¹⁰  and bring him low;

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

crush the wicked on the spot! ¹¹ 

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 ¹²  by my own mighty strength ¹³  and for my majestic honor?” 4:31 While these words were still on the king’s lips, ¹⁴  a voice came down from heaven: “It is hereby announced to you, ¹⁵  King Nebuchadnezzar, that your kingdom has been removed from you!

Habakuk 2:4-5

2:4 Look, the one whose desires are not upright will faint from exhaustion, ¹⁶ 

but the person of integrity ¹⁷  will live ¹⁸  because of his faithfulness. ¹⁹ 

2:5 Indeed, wine will betray the proud, restless man! ²⁰ 

His appetite ²¹  is as big as Sheol’s; ²² 

like death, he is never satisfied.

He gathers ²³  all the nations;

he seizes ²⁴  all peoples.

Yakobus 4:6

4:6 But he gives greater grace. Therefore it says, “God opposes the proud, but he gives grace to the humble.” ²⁵ 

Yakobus 4:1

Passions and Pride

4:1 Where do the conflicts and where ²⁶  do the quarrels among you come from? Is it not from this, ²⁷  from your passions that battle inside you? ²⁸ 

Pengkhotbah 5:5

5:5 It is better for you not to vow

than to vow and not pay it. ²⁹ 

[50:29]  ¹ tn For this word see BDB 914 s.v. III רַב and compare usage in Prov 26:10 and Job 16:12 and compare the usage of the verb in Gen 49:23. Based on this evidence, it is not necessary to emend the form to רֹבִים (rovim) as many commentators contend.

[50:29]  ² tn Heb “for she has acted insolently against the Lord.” Once again there is the problem of the Lord speaking about himself in the third person (or the prophet dropping his identification with the Lord). As in several other places the present translation, along with several other modern English versions (TEV, CEV, NIrV), has substituted the first person to maintain consistency with the context.

[50:29]  ³ sn The Holy One of Israel is a common title for the Lord in the book of Isaiah. It is applied to the Lord only here and in 51:5 in the book of Jeremiah. It is a figure where an attribute of a person is put as a title of a person (compare “your majesty” for a king). It pictures the Lord as the sovereign king who rules over his covenant people and exercises moral authority over them.

[50:32]  ⁴ tn Heb “And the proud one will fall and there will be no one to help him up. I will start a fire in his towns and it will consume all that surround him.” The personification continues but now the stance is indirect (third person) rather than direct (second person). It is easier for the modern reader who is not accustomed to such sudden shifts if the second person is maintained. The personification of the city (or nation) as masculine is a little unusual; normally cities and nations are personified as feminine, as daughters or mothers.

[48:29]  ⁵ 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.

[49:16]  ⁶ tn The meaning of this Hebrew word (תִּפְלֶצֶת, tifletset) is uncertain because it occurs only here. However, it is related to a verb root that refers to the shaking of the pillars (of the earth) in Job 9:6 and a noun (מִפְלֶצֶת, mifletset) that refers to “horror” or “shuddering” used in Job 21:6; Isa 21:4; Ezek 7:18; Ps 55:6. This is the nuance that is accepted by BDB, KBL, HAL and a majority of the modern English versions. The suffix is an objective genitive. The fact that the following verb is masculine singular suggests that the text here (הִשִּׁיא אֹתָךְ, hishi’ ’otakh) is in error for הִשִּׁיאָתָךְ (hishi’atakh; so G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 [WBC], 327, n. 16.a).

[49:16]  ⁷ tn The Hebrew text of the first four lines reads: “Your terror [= the terror you inspire] has deceived you, [and] the arrogance of your heart, you who dwell in the clefts of the rock, who occupy the heights of the hill.” The sentence is broken up and restructured to better conform with English style.

[40:11]  ⁸ 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]  ⁹ tn Heb “the overflowings.”

[40:11]  ¹⁰ 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]  ¹¹ 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.).

[4:30]  ¹² tn Aram “house.”

[4:30]  ¹³ tn Aram “by the might of my strength.”

[4:31]  ¹⁴ tn Aram “in the mouth of the king.”

[4:31]  ¹⁵ tn Aram “to you they say.”

[2:4]  ¹⁶ 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]  ¹⁷ tn Or “righteous.” The oppressed individuals mentioned in 1:4 are probably in view here.

[2:4]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ 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]  ²¹ 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]  ²² 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]  ²³ tn Heb “he gathers for himself.”

[2:5]  ²⁴ tn Heb “he collects for himself.”

[4:6]  ²⁵ sn A quotation from Prov 3:34.

[4:1]  ²⁶ tn The word “where” is repeated in Greek for emphasis.

[4:1]  ²⁷ tn Grk “from here.”

[4:1]  ²⁸ tn Grk “in your members [i.e., parts of the body].”

[5:5]  ²⁹ tn The word “it” does not appear in the Hebrew text, but is supplied in the translation for clarity.