Exodus 9:17

9:17 You are still exalting ¹  yourself against my people by ²  not releasing them.

Exodus 10:3

10:3 So Moses and Aaron came to Pharaoh and told him, “Thus says the Lord, the God of the Hebrews: ‘How long do you refuse ³  to humble yourself before me? ⁴  Release my people so that they may serve me!

Exodus 10:1

The Eighth Blow: Locusts

10:1 ⁵ The Lord said ⁶  to Moses, “Go to Pharaoh, for I have hardened his heart and the heart of his servants, in order to display ⁷  these signs of mine before him, ⁸ 

Exodus 2:3

2:3 But when she was no longer able to hide him, she took a papyrus basket ⁹  for him and sealed it with bitumen and pitch. She put the child in it and set it among the reeds along the edge of the Nile. ¹⁰ 

Nehemiah 9:10

9:10 You performed awesome signs ¹¹  against Pharaoh, against his servants, and against all the people of his land, for you knew that the Egyptians ¹²  had acted presumptuously ¹³  against them. You made for yourself a name that is celebrated to this day.

Nehemiah 9:16

9:16 “But they – our ancestors ¹⁴  – behaved presumptuously; they rebelled ¹⁵  and did not obey your commandments.

Nehemiah 9:29

9:29 And you solemnly admonished them in order to return them to your law, but they behaved presumptuously and did not obey your commandments. They sinned against your ordinances – those by which an individual, if he obeys them, ¹⁶  will live. They boldly turned from you; ¹⁷  they rebelled ¹⁸  and did not obey.

Job 40:11-12

40:11 Scatter abroad ¹⁹  the abundance ²⁰  of your anger.

Look at every proud man ²¹  and bring him low;

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

crush the wicked on the spot! ²² 

Psalms 31:23

31:23 Love the Lord, all you faithful followers ²³  of his!

The Lord protects those who have integrity,

but he pays back in full the one who acts arrogantly. ²⁴ 

Psalms 119:21

119:21 You reprimand arrogant people.

Those who stray from your commands are doomed. ²⁵ 

Daniel 4:37

4:37 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 ²⁶  in pride.

Luke 1:51

1:51 He has demonstrated power ²⁷  with his arm; he has scattered those whose pride wells up from the sheer arrogance ²⁸  of their hearts.

James 4:6

4:6 But he gives greater grace. Therefore it says, “God opposes the proud, but he gives grace to the humble.” ²⁹ 

James 4:1

Passions and Pride

4:1 Where do the conflicts and where ³⁰  do the quarrels among you come from? Is it not from this, ³¹  from your passions that battle inside you? ³² 

James 5:5

5:5 You have lived indulgently and luxuriously on the earth. You have fattened your hearts in a day of slaughter. ³³ 

[9:17]  ¹ 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]  ² tn The infinitive construct with lamed here is epexegetical; it explains how Pharaoh has exalted himself – “by not releasing the people.”

[10:3]  ³ tn The verb is מֵאַנְתָּ (me’anta), a Piel perfect. After “how long,” the form may be classified as present perfect (“how long have you refused), for it describes actions begun previously but with the effects continuing. (See GKC 311 §106.g-h). The use of a verb describing a state or condition may also call for a present translation (“how long do you refuse”) that includes past, present, and potentially future, in keeping with the question “how long.”

[10:3]  ⁴ tn The clause is built on the use of the infinitive construct to express the direct object of the verb – it answers the question of what Pharaoh was refusing to do. The Niphal infinitive construct (note the elision of the ה [hey] prefix after the preposition [see GKC 139 §51.l]) is from the verb עָנָה (’anah). The verb in this stem would mean “humble oneself.” The question is somewhat rhetorical, since God was not yet through humbling Pharaoh, who would not humble himself. The issue between Yahweh and Pharaoh is deeper than simply whether or not Pharaoh will let the Israelites leave Egypt.

[10:1]  ⁵ sn The Egyptians dreaded locusts like every other ancient civilization. They had particular gods to whom they looked for help in such catastrophes. The locust-scaring deities of Greece and Asia were probably looked to in Egypt as well (especially in view of the origins in Egypt of so many of those religious ideas). The announcement of the plague falls into the now-familiar pattern. God tells Moses to go and speak to Pharaoh but reminds Moses that he has hardened his heart. Yahweh explains that he has done this so that he might show his power, so that in turn they might declare his name from generation to generation. This point is stressed so often that it must not be minimized. God was laying the foundation of the faith for Israel – the sovereignty of Yahweh.

[10:1]  ⁶ tn Heb “and Yahweh said.”

[10:1]  ⁷ tn The verb is שִׁתִי (shiti, “I have put”); it is used here as a synonym for the verb שִׂים (sim). Yahweh placed the signs in his midst, where they will be obvious.

[10:1]  ⁸ tn Heb “in his midst.”

[2:3]  ⁹ sn See on the meaning of this basket C. Cohen, “Hebrew tbh: Proposed Etymologies,” JANESCU 9 (1972): 36-51. This term is used elsewhere only to refer to the ark of Noah. It may be connected to the Egyptian word for “chest.”

[2:3]  ¹⁰ sn The circumstances of the saving of the child Moses have prompted several attempts by scholars to compare the material to the Sargon myth. See R. F. Johnson, IDB 3:440-50; for the text see L. W. King, Chronicles concerning Early Babylonian Kings, 2:87-90. Those who see the narrative using the Sargon story’s pattern would be saying that the account presents Moses in imagery common to the ancient world’s expectations of extraordinary achievement and deliverance. In the Sargon story the infant’s mother set him adrift in a basket in a river; he was loved by the gods and destined for greatness. Saying Israel used this to invent the account in Exodus would undermine its reliability. But there are other difficulties with the Sargon comparison, not the least of which is the fact that the meaning and function of the Sargon story are unclear. Second, there is no outside threat to the child Sargon. The account simply shows how a child was exposed, rescued, nurtured, and became king (see B. S. Childs, Exodus [OTL], 8-12). Third, other details do not fit: Moses’ father is known, Sargon’s is not; Moses is never abandoned, since he is never out of the care of his parents, and the finder is a princess and not a goddess. Moreover, without knowing the precise function and meaning of the Sargon story, it is almost impossible to explain its use as a pattern for the biblical account. By itself, the idea of a mother putting a child by the river if she wants him to be found would have been fairly sensible, for that is where the women of the town would be washing their clothes or bathing. If someone wanted to be sure the infant was discovered by a sympathetic woman, there would be no better setting (see R. A. Cole, Exodus [TOTC], 57). While there need not be a special genre of storytelling here, it is possible that Exodus 2 might have drawn on some of the motifs and forms of the other account to describe the actual event in the sparing of Moses – if they knew of it. If so it would show that Moses was cast in the form of the greats of the past.

[9:10]  ¹¹ tn Heb “signs and wonders.” This phrase is a hendiadys. The second noun functions adjectivally, while the first noun retains its full nominal sense: “awesome signs” or “miraculous signs.”

[9:10]  ¹² tn Heb “they”; the referent (the Egyptians) has been specified in the translation for clarity.

[9:10]  ¹³ tn Or “arrogantly” (so NASB); NRSV “insolently.”

[9:16]  ¹⁴ tn Heb “and our fathers.” The vav is explicative.

[9:16]  ¹⁵ tn Heb “they stiffened their neck” (so also in the following verse).

[9:29]  ¹⁶ tn Heb “if a man keep.” See note on the word “obey” in Neh 1:5.

[9:29]  ¹⁷ tn Heb “they gave a stubborn shoulder.”

[9:29]  ¹⁸ tn Heb “they stiffened their neck.”

[40:11]  ¹⁹ 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]  ²⁰ tn Heb “the overflowings.”

[40:11]  ²¹ 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]  ²² 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.).

[31:23]  ²³ tn A “faithful follower” (חָסִיד, khasid) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 16:10; 31:23; 37:28; 86:2; 97:10).

[31:23]  ²⁴ tn The participial forms in the second and third lines characterize the Lord as one who typically protects the faithful and judges the proud.

[119:21]  ²⁵ tn Heb “accursed.” The traditional punctuation of the Hebrew text takes “accursed” with the previous line (“arrogant, accursed ones”), but it is preferable to take it with the second line as the predicate of the statement.

[4:37]  ²⁶ tn Aram “walk.”

[1:51]  ²⁷ 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]  ²⁸ 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.

[4:6]  ²⁹ sn A quotation from Prov 3:34.

[4:1]  ³⁰ tn The word “where” is repeated in Greek for emphasis.

[4:1]  ³¹ tn Grk “from here.”

[4:1]  ³² tn Grk “in your members [i.e., parts of the body].”

[5:5]  ³³ sn James’ point seems to be that instead of seeking deliverance from condemnation, they have defied God’s law (fattened your hearts) and made themselves more likely objects of his judgment (in a day of slaughter).