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 

Deuteronomy 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,

Deuteronomy 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.

Deuteronomy 14:10

14:10 but whatever does not have fins and scales you may not eat; it is ritually impure to you.

Deuteronomy 14:2

14:2 For you are a people holy ¹⁵  to the Lord your God. He ¹⁶  has chosen you to be his people, prized ¹⁷  above all others on the face of the earth.

Deuteronomy 25:19

25:19 So when the Lord your God gives you relief from all the enemies who surround you in the land he ¹⁸  is giving you as an inheritance, ¹⁹  you must wipe out the memory of the Amalekites from under heaven ²⁰  – do not forget! ²¹ 

Deuteronomy 26:16

Narrative Interlude

26:16 Today the Lord your God is commanding you to keep these statutes and ordinances, something you must do with all your heart and soul. ²² 

Deuteronomy 32:25

32:25 The sword will make people childless outside,

and terror will do so inside;

they will destroy ²³  both the young man and the virgin,

the infant and the gray-haired man.

Proverbs 16:18

16:18 Pride ²⁴  goes ²⁵  before destruction,

and a haughty spirit before a fall. ²⁶ 

Isaiah 10:7-12

10:7 But he does not agree with this,

his mind does not reason this way, ²⁷ 

for his goal is to destroy,

and to eliminate many nations. ²⁸ 

10:8 Indeed, ²⁹  he says:

“Are not my officials all kings?

10:9 Is not Calneh like Carchemish?

Hamath like Arpad?

Samaria like Damascus? ³⁰ 

10:10 I overpowered kingdoms ruled by idols, ³¹ 

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

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

so I will do to Jerusalem and its idols.” ³³ 

10:12 But when ³⁴  the sovereign master ³⁵  finishes judging ³⁶  Mount Zion and Jerusalem, then I ³⁷  will punish the king of Assyria for what he has proudly planned and for the arrogant attitude he displays. ³⁸ 

Ezekiel 28:2

28:2 “Son of man, say to the prince ³⁹  of Tyre, ‘This is what the sovereign Lord says:

“‘Your heart is proud ⁴⁰  and you said, “I am a god; ⁴¹ 

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. ⁴² 

Ezekiel 28:5

28:5 By your great skill ⁴³  in trade you have increased your wealth,

and your heart is proud because of your wealth.

Ezekiel 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.

Habakkuk 2:4-6

2:4 Look, the one whose desires are not upright will faint from exhaustion, ⁴⁴ 

but the person of integrity ⁴⁵  will live ⁴⁶  because of his faithfulness. ⁴⁷ 

2:5 Indeed, wine will betray the proud, restless man! ⁴⁸ 

His appetite ⁴⁹  is as big as Sheol’s; ⁵⁰ 

like death, he is never satisfied.

He gathers ⁵¹  all the nations;

he seizes ⁵²  all peoples.

The Proud Babylonians are as Good as Dead

2:6 “But all these nations will someday taunt him ⁵³ 

and ridicule him with proverbial sayings: ⁵⁴ 

‘The one who accumulates what does not belong to him is as good as dead ⁵⁵ 

(How long will this go on?) ⁵⁶  –

he who gets rich by extortion!’ ⁵⁷ 

Acts 12:22-23

12:22 But the crowd ⁵⁸  began to shout, ⁵⁹  “The voice of a god, ⁶⁰  and not of a man!” 12:23 Immediately an angel of the Lord ⁶¹  struck ⁶²  Herod ⁶³  down because he did not give the glory to God, and he was eaten by worms and died. ⁶⁴ 

Acts 12:1

James is Killed and Peter Imprisoned

12:1 About that time King Herod ⁶⁵  laid hands on ⁶⁶  some from the church to harm them. ⁶⁷ 

Acts 3:6

3:6 But Peter said, “I have no silver or gold, ⁶⁸  but what I do have I give you. In the name ⁶⁹  of Jesus Christ ⁷⁰  the Nazarene, stand up and ⁷¹  walk!”

Acts 3:1

Peter and John Heal a Lame Man at the Temple

3:1 Now Peter and John were going up to the temple at the time ⁷²  for prayer, ⁷³  at three o’clock in the afternoon. ⁷⁴ 

Acts 5:5

5:5 When Ananias heard these words he collapsed and died, and great fear gripped ⁷⁵  all who heard about it.

[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.

[14:2]  ¹⁵ tn Or “set apart.”

[14:2]  ¹⁶ tn Heb “The Lord.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[14:2]  ¹⁷ tn Or “treasured.” The Hebrew term סְגֻלָּה (sÿgullah) describes Israel as God’s choice people, those whom he elected and who are most precious to him (cf. Exod 19:4-6; Deut 14:2; 26:18; 1 Chr 29:3; Ps 135:4; Eccl 2:8 Mal 3:17). See E. Carpenter, NIDOTTE 3:224.

[25:19]  ¹⁸ tn Heb “ the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[25:19]  ¹⁹ tn The Hebrew text includes “to possess it.”

[25:19]  ²⁰ tn Or “from beneath the sky.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.

[25:19]  ²¹ sn This command is fulfilled in 1 Sam 15:1-33.

[26:16]  ²² tn Or “mind and being”; cf. NCV “with your whole being”; TEV “obey them faithfully with all your heart.”

[32:25]  ²³ tn A verb is omitted here in the Hebrew text; for purposes of English style one suitable to the context is supplied.

[16:18]  ²⁴ 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]  ²⁵ tn Heb “[is] before destruction.”

[16:18]  ²⁶ 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]  ²⁷ tn Heb “but he, not so does he intend, and his heart, not so does it think.”

[10:7]  ²⁸ tn Heb “for to destroy [is] in his heart, and to cut off nations, not a few.”

[10:8]  ²⁹ tn Or “For” (KJV, ASV, NASB, NRSV).

[10:9]  ³⁰ 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]  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.

[10:11]  ³³ 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?”

[10:12]  ³⁴ 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]  ³⁵ tn The Hebrew term translated “sovereign master” here and in vv. 16, 23, 24, 33 is אֲדֹנָי (’adonay).

[10:12]  ³⁶ tn Heb “his work on/against.” Cf. NAB, NASB, NRSV “on”; NIV “against.”

[10:12]  ³⁷ tn The Lord is speaking here, as in vv. 5-6a.

[10:12]  ³⁸ 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]  ³⁹ tn Or “ruler” (NIV, NCV).

[28:2]  ⁴⁰ tn Heb “lifted up.”

[28:2]  ⁴¹ tn Or “I am divine.”

[28:2]  ⁴² tn Heb “and you made your heart (mind) like the heart (mind) of gods.”

[28:5]  ⁴³ tn Or “wisdom.”

[2:4]  ⁴⁴ 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]  ⁴⁵ tn Or “righteous.” The oppressed individuals mentioned in 1:4 are probably in view here.

[2:4]  ⁴⁶ 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]  ⁴⁷ 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]  ⁴⁸ 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]  ⁴⁹ 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]  ⁵⁰ 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]  ⁵¹ tn Heb “he gathers for himself.”

[2:5]  ⁵² tn Heb “he collects for himself.”

[2:6]  ⁵³ 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]  ⁵⁴ tn Heb “and a mocking song, riddles, against him? And one will say.”

[2:6]  ⁵⁵ 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]  ⁵⁶ tn This question is interjected parenthetically, perhaps to express rhetorically the pain and despair felt by the Babylonians’ victims.

[2:6]  ⁵⁷ 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]  ⁵⁸ 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]  ⁵⁹ 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]  ⁶⁰ sn The voice of a god. Contrast the response of Paul and Barnabas in Acts 14:13-15.

[12:23]  ⁶¹ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[12:23]  ⁶² 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]  ⁶³ tn Grk “him”; the referent (Herod) has been specified in the translation for clarity.

[12:23]  ⁶⁴ 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]  ⁶⁵ 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]  ⁶⁶ tn Or “King Herod had some from the church arrested.”

[12:1]  ⁶⁷ tn Or “to cause them injury.”

[3:6]  ⁶⁸ tn Or “I have no money.” L&N 6.69 classifies the expression ἀργύριον καὶ χρυσίον (argurion kai crusion) as an idiom that is a generic expression for currency, thus “money.”

[3:6]  ⁶⁹ sn In the name. Note the authority in the name of Jesus the Messiah. His presence and power are at work for the man. The reference to “the name” is not like a magical incantation, but is designed to indicate the agent who performs the healing. The theme is quite frequent in Acts (2:38 plus 21 other times).

[3:6]  ⁷⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:6]  ⁷¹ tc The words “stand up and” (ἔγειρε καί, egeire kai) are not in a few mss (א B D sa), but are included in A C E Ψ 095 33 1739 Ï lat sy mae bo. The external testimony is thus fairly evenly divided, with few but important representatives of the Alexandrian and Western texttypes supporting the shorter reading. Internally, the words look like a standard scribal emendation, and may have been motivated by other healing passages where Jesus gave a similar double command (cf. Matt 9:5; Mark 2:9, [11]; Luke 5:23; [6:8]; John 5:8). On the other hand, there is some motivation for deleting ἔγειρε καί here, namely, unlike Jesus’ healing miracles, Peter raises (ἤγειρεν, hgeiren) the man to his feet (v. 7) rather than the man rising on his own. In light of the scribal tendency to harmonize, especially in immediate context, the longer reading is slightly preferred.

[3:1]  ⁷² tn Grk “hour.”

[3:1]  ⁷³ sn Going up to the temple at the time for prayer. The earliest Christians, being of Jewish roots, were still participating in the institutions of Judaism at this point. Their faith in Christ did not make them non-Jewish in their practices.

[3:1]  ⁷⁴ tn Grk “at the ninth hour.” This is calculated from sunrise (Josephus, Ant. 14.4.3 [14.65]; Dan 9:21).

[5:5]  ⁷⁵ tn Or “fear came on,” “fear seized”; Grk “fear happened to.”