Proverbs 6:17

6:17 haughty eyes, ¹  a lying tongue, ² 

and hands that shed innocent blood, ³ 

Proverbs 8:13

8:13 The fear of the Lord is to hate ⁴  evil;

I hate arrogant pride ⁵  and the evil way

and perverse utterances. ⁶ 

Proverbs 30:13

30:13 There is a generation whose eyes are so lofty, ⁷ 

and whose eyelids are lifted up disdainfully. ⁸ 

Psalms 10:4

10:4 The wicked man is so arrogant he always thinks,

“God won’t hold me accountable; he doesn’t care.” ⁹ 

Isaiah 2:11

2:11 Proud men will be brought low,

arrogant men will be humiliated; ¹⁰ 

the Lord alone will be exalted ¹¹ 

in that day.

Isaiah 2:17

2:17 Proud men will be humiliated,

arrogant men will be brought low; ¹² 

the Lord alone will be exalted ¹³ 

in that day.

Isaiah 3:16

Washing Away Impurity

3:16 The Lord says,

“The women ¹⁴  of Zion are proud.

They walk with their heads high ¹⁵ 

and flirt with their eyes.

They skip along ¹⁶ 

and the jewelry on their ankles jingles. ¹⁷ 

Luke 18:14

18:14 I tell you that this man went down to his home justified ¹⁸  rather than the Pharisee. ¹⁹  For everyone who exalts ²⁰  himself will be humbled, but he who humbles himself will be exalted.”

Luke 18:1

Prayer and the Parable of the Persistent Widow

18:1 Then ²¹  Jesus ²²  told them a parable to show them they should always ²³  pray and not lose heart. ²⁴ 

Luke 5:5

5:5 Simon ²⁵  answered, ²⁶  “Master, ²⁷  we worked hard all night and caught nothing! But at your word ²⁸  I will lower ²⁹  the nets.”

[6:17]  ¹ sn The expression “high/ lofty [רָמוֹת, ramot] eyes” refers to a proud look suggesting arrogant ambition (cf. NCV “a proud look”). The use of “eyes” is a metonymy of adjunct, the look in the eyes accompanying the attitude. This term “high” is used in Num 15:30 for the sin of the “high hand,” i.e., willful rebellion or defiant sin. The usage of “haughty eyes” may be illustrated by its use with the pompous Assyrian invader (Isa 10:12-14) and the proud king of the book of Daniel (11:12). God does not tolerate anyone who thinks so highly of himself and who has such ambition.

[6:17]  ² tn Heb “a tongue of deception.” The genitive noun functions attributively. The term “tongue” functions as a metonymy. The term is used of false prophets who deceive (Jer 14:14), and of a deceiver who betrays (Ps 109:2). The Lord hates deceptive speech because it is destructive (26:28).

[6:17]  ³ sn The hands are the instruments of murder (metonymy of cause), and God hates bloodshed. Gen 9:6 prohibited shedding blood because people are the image of God. Even David being a man of blood (in war mostly) was not permitted to build the Temple (1 Chr 22:8). But shedding innocent blood was a greater crime – it usually went with positions of power, such as King Manasseh filling the streets with blood (2 Kgs 21:16), or princes doing it for gain (Ezek 22:27).

[8:13]  ⁴ tn The verb שָׂנֵא (sane’) means “to hate.” In this sentence it functions nominally as the predicate. Fearing the Lord is hating evil.

[8:13]  ⁵ tn Since both גֵּאָה (ge’ah, “pride”) and גָּאוֹן (ga’on, “arrogance; pride”) are both from the same verbal root גָּאָה (ga’ah, “to rise up”), they should here be interpreted as one idea, forming a nominal hendiadys: “arrogant pride.”

[8:13]  ⁶ tn Heb “and a mouth of perverse things.” The word “mouth” is a metonymy of cause for what is said; and the noun תַהְפֻּכוֹת (tahpukhot, “perverse things”) means destructive things (the related verb is used for the overthrowing of Sodom).

[30:13]  ⁷ tn Heb “how high are its eyes!” This is a use of the interrogative pronoun in exclamatory sentences (R. J. Williams, Hebrew Syntax, 25, §127).

[30:13]  ⁸ tn Heb “its eyelids are lifted up,” a gesture indicating arrogance and contempt or disdain for others. To make this clear, the present translation supplies the adverb “disdainfully” at the end of the verse.

[10:4]  ⁹ tn Heb “the wicked [one], according to the height of his nose, he does not seek, there is no God, all his thoughts.” The phrase “height of his nose” probably refers to an arrogant or snooty attitude; it likely pictures one with his nose turned upward toward the sky in pride. One could take the “wicked” as the subject of the negated verb “seek,” in which case the point is that the wicked do not “seek” God. The translation assumes that this statement, along with “there is no God,” is what the wicked man thinks to himself. In this case God is the subject of the verb “seek,” and the point is that God will not hold the wicked man accountable for his actions. Verse 13 strongly favors this interpretation. The statement “there is no God” is not a philosophical assertion that God does not exist, but rather a confident affirmation that he is unconcerned about how men live morally and ethically (see v. 11).

[2:11]  ¹⁰ tn Heb “and the eyes of the pride of men will be brought low, and the arrogance of men will be brought down.” The repetition of the verbs שָׁפַל (shafal) and שָׁחָח (shakhakh) from v. 9 draws attention to the appropriate nature of the judgment. Those proud men who “bow low” before idols will be forced to “bow low” before God when he judges their sin.

[2:11]  ¹¹ tn Or “elevated”; CEV “honored.”

[2:17]  ¹² tn Heb “and the pride of men will be brought down, and the arrogance of men will be brought low.” As in v. 11, the repetition of the verbs שָׁפַל (shafal) and שָׁחָח (shakhakh) from v. 9 draws attention to the appropriate nature of the judgment. Those proud men who “bow low” before idols will be forced to “bow low” before God when he judges their sin.

[2:17]  ¹³ tn Or “elevated”; NCV “praised”; CEV “honored.”

[3:16]  ¹⁴ tn Heb “daughters” (so KJV, NAB, NRSV).

[3:16]  ¹⁵ tn Heb “with an outstretched neck.” They proudly hold their heads high so that others can see the jewelry around their necks.

[3:16]  ¹⁶ tn Heb “walking and skipping, they walk.”

[3:16]  ¹⁷ tn Heb “and with their feet they jingle.”

[18:14]  ¹⁸ sn The prayer that was heard and honored was the one given with humility; in a surprising reversal it was the tax collector who went down to his home justified.

[18:14]  ¹⁹ tn Grk “the other”; the referent (the Pharisee, v. 10) has been specified in the translation for clarity.

[18:14]  ²⁰ sn Everyone who exalts himself. See Luke 14:11. Jesus often called for humility and condemned those who sought honor.

[18:1]  ²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:1]  ²² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:1]  ²³ tn Or “should pray at all times” (L&N 67.88).

[18:1]  ²⁴ sn This is one of the few parables that comes with an explanation at the start: …they should always pray and not lose heart. It is part of Luke’s goal in encouraging Theophilus (1:4).

[5:5]  ²⁵ tn Grk “And Simon.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:5]  ²⁶ tn Grk “answering, Simon said.” This is redundant in contemporary English and has been simplified in the translation to “Simon answered.”

[5:5]  ²⁷ tn The word ἐπιστάτης is a term of respect for a person of high status (see L&N 87.50).

[5:5]  ²⁸ tn The expression “at your word,” which shows Peter’s obedience, stands first in the Greek clause for emphasis.

[5:5]  ²⁹ tn Or “let down.”