Daniel 5:3-4

5:3 So they brought the gold and silver ¹  vessels that had been confiscated from the temple, the house of God ²  in Jerusalem, and the king and his nobles, together with his wives and concubines, drank from them. 5:4 As they drank wine, they praised the gods of gold and silver, bronze, iron, wood, and stone.

Daniel 5:2

5:2 While under the influence ³  of the wine, Belshazzar issued an order to bring in the gold and silver vessels – the ones that Nebuchadnezzar his father ⁴  had confiscated ⁵  from the temple in Jerusalem ⁶  – so that the king and his nobles, together with his wives and his concubines, could drink from them. ⁷ 

Daniel 1:10

1:10 But he ⁸  responded to Daniel, “I fear my master the king. He is the one who has decided ⁹  your food and drink. What would happen if he saw that you looked malnourished in comparison to the other young men your age? ¹⁰  If that happened, ¹¹  you would endanger my life ¹²  with the king!”

Isaiah 2:12

2:12 Indeed, the Lord who commands armies has planned a day of judgment, ¹³ 

for ¹⁴  all the high and mighty,

for all who are proud – they will be humiliated;

Isaiah 33:10

33:10 “Now I will rise up,” says the Lord.

“Now I will exalt myself;

now I will magnify myself. ¹⁵ 

Isaiah 37:23

37:23 Whom have you taunted and hurled insults at?

At whom have you shouted

and looked so arrogantly? ¹⁶ 

At the Holy One of Israel! ¹⁷ 

Jeremiah 50:29

50:29 “Call for archers ¹⁸  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, ¹⁹ 

the Holy One of Israel. ²⁰ 

Ezekiel 28:2

28:2 “Son of man, say to the prince ²¹  of Tyre, ‘This is what the sovereign Lord says:

“‘Your heart is proud ²²  and you said, “I am a god; ²³ 

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. ²⁴ 

Ezekiel 28:5

28:5 By your great skill ²⁵  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.

Ezekiel 31:10

31:10 “‘Therefore this is what the sovereign Lord says: Because it was tall in stature, and its top reached into the clouds, and it was proud of its height,

Habakkuk 2:4

2:4 Look, the one whose desires are not upright will faint from exhaustion, ²⁶ 

but the person of integrity ²⁷  will live ²⁸  because of his faithfulness. ²⁹ 

Habakkuk 2:1

2:1 I will stand at my watch post;

I will remain stationed on the city wall. ³⁰ 

I will keep watching, so I can see what he says to me

and can know ³¹  how I should answer

when he counters my argument. ³² 

Habakkuk 3:6

3:6 He takes his battle position ³³  and shakes ³⁴  the earth;

with a mere look he frightens ³⁵  the nations.

The ancient mountains disintegrate; ³⁶ 

the primeval hills are flattened.

He travels on the ancient roads. ³⁷ 

Revelation 13:5-6

13:5 The beast ³⁸  was given a mouth speaking proud words ³⁹  and blasphemies, and he was permitted ⁴⁰  to exercise ruling authority ⁴¹  for forty-two months. 13:6 So ⁴²  the beast ⁴³  opened his mouth to blaspheme against God – to blaspheme both his name and his dwelling place, ⁴⁴  that is, those who dwell in heaven.

[5:3]  ¹ tc The present translation reads וְכַסְפָּא (vÿkhaspa’, “and the silver”) with Theodotion and the Vulgate. Cf. v. 2. The form was probably accidentally dropped from the Aramaic text by homoioteleuton.

[5:3]  ² tn Aram “the temple of the house of God.” The phrase seems rather awkward. The Vulgate lacks “of the house of God,” while Theodotion and the Syriac lack “the house.”

[5:2]  ³ tn Or perhaps, “when he had tasted” (cf. NASB) in the sense of officially initiating the commencement of the banquet. The translation above seems preferable, however, given the clear evidence of inebriation in the context (cf. also CEV “he got drunk and ordered”).

[5:2]  ⁴ tn Or “ancestor”; or “predecessor” (also in vv. 11, 13, 18). The Aramaic word translated “father” can on occasion denote these other relationships.

[5:2]  ⁵ tn Or “taken.”

[5:2]  ⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:2]  ⁷ sn Making use of sacred temple vessels for an occasion of reveling and drunkenness such as this would have been a religious affront of shocking proportions to the Jewish captives.

[1:10]  ⁸ tn Heb “The overseer of the court officials.” The subject has been specified in the translation for the sake of clarity.

[1:10]  ⁹ tn Heb “assigned.” See v. 5.

[1:10]  ¹⁰ tn Heb “Why should he see your faces thin from the young men who are according to your age?” The term translated “thin” occurs only here and in Gen 40:6, where it appears to refer to a dejected facial expression. The word is related to an Arabic root meaning “be weak.” See HALOT 277 s.v. II זעף.

[1:10]  ¹¹ tn The words “if that happened” are not in the Hebrew text but have been added in the translation for clarity.

[1:10]  ¹² tn Heb “my head.” Presumably this is an implicit reference to capital punishment (cf. NCV, TEV, CEV, NLT), although this is not entirely clear.

[2:12]  ¹³ tn Heb “indeed [or “for”] the Lord who commands armies [traditionally, the Lord of hosts] has a day.”

[2:12]  ¹⁴ tn Or “against” (NAB, NASB, NRSV).

[33:10]  ¹⁵ tn Or “lift myself up” (KJV); NLT “show my power and might.”

[37:23]  ¹⁶ tn Heb “and lifted your eyes on high?” Cf. NIV “lifted your eyes in pride”; NRSV “haughtily lifted your eyes.”

[37:23]  ¹⁷ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[50:29]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ 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.

[28:2]  ²¹ tn Or “ruler” (NIV, NCV).

[28:2]  ²² tn Heb “lifted up.”

[28:2]  ²³ tn Or “I am divine.”

[28:2]  ²⁴ tn Heb “and you made your heart (mind) like the heart (mind) of gods.”

[28:5]  ²⁵ tn Or “wisdom.”

[2:4]  ²⁶ 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]  ²⁷ tn Or “righteous.” The oppressed individuals mentioned in 1:4 are probably in view here.

[2:4]  ²⁸ 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]  ²⁹ 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).

[2:1]  ³⁰ sn Habakkuk compares himself to a watchman stationed on the city wall who keeps his eyes open for approaching messengers or danger.

[2:1]  ³¹ tn The word “know” is supplied in the translation for clarification.

[2:1]  ³² tn Heb “concerning my correction [or, “reproof”].”

[3:6]  ³³ tn Heb “he stands.”

[3:6]  ³⁴ tn This verb has been traditionally understood as “measure” (from מוּד, mud), but the immediately following context (vv. 6b-7) favors the meaning “shake” from מָוד (mavd; see HALOT 555 s.v.).

[3:6]  ³⁵ tn Heb “makes [the nations] jump [in fear].”

[3:6]  ³⁶ tn Or “crumbled,” broke into pieces.”

[3:6]  ³⁷ tn Heb “ancient ways [or, “doings”] are his.” The meaning of this line is unclear. Traditionally it has been translated, “his ways are eternal.” However, in this context (see vv. 3, 7) it is more likely that the line speaks of the Lord taking the same route as in the days of Moses and Deborah (see Deut 33:2; Judg 5:4). See J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 154.

[13:5]  ³⁸ 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]  ³⁹ tn For the translation “proud words” (Grk “great things” or “important things”) see BDAG 624 s.v. μέγας 4.b.

[13:5]  ⁴⁰ tn Grk “to it was granted.”

[13:5]  ⁴¹ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:6]  ⁴² tn Here καί (kai) has been translated as “so” to indicate the implied result of the permission granted to the beast.

[13:6]  ⁴³ tn Grk “he” (or “it”); the referent (the beast) has been specified in the translation for clarity.

[13:6]  ⁴⁴ tc The reading “and his dwelling place” does not occur in codex C, but its omission is probably due to scribal oversight since the phrase has the same ending as the phrase before it, i.e., they both end in “his” (αὐτοῦ, autou). This is similar to the mistake this scribe made in 12:14 with the omission of the reading “and half a time” (καὶ ἥμισυ καιροῦ, kai {hmisu kairou).