Results 41 - 60 of 94 for pride (0.000 seconds)
(0.25)(Gen 11:4)

sn The Hebrew verb <span class="hebrew">פּוּץspan> (<span class="translit">putsspan>, “scatter”) is a key term in this passage. The focal point of the account is the dispersion (“scattering”) of the nations rather than the Tower of Babel. But the passage also forms a polemic against Babylon, the pride of the east and a cosmopolitan center with a huge ziggurat. To the Hebrews it was a monument to the judgment of God on pride.

(0.22)(Jer 13:9)

tn Many of the English versions have erred in rendering this wordprideorarrogance,” with the resultant implication that the <span class="smcaps">Lordspan> is going to destroy Israels pride, i.e., humble them through the punishment of exile. However, BDB 144-45 s.v. <span class="hebrew">גָּאוֹןspan> 1 is more probably correct when they classify this passage among those that deal with the “‘<i>majesty, excellencei>’ of nations, their wealth, power, magnificence of buildings….” The closest parallels to the usage here are in <data ref="Bible:Zec 10:11">Zech 10:11data> (parallel to scepter of Egypt); <data ref="Bible:Ps 47:4">Ps 47:4data> (<data ref="BibleBHS:Ps 47:5">47:5data> HT; parallel toour heritage” = “our land”); <data ref="Bible:Is 14:11">Isa 14:11data>; and <data ref="Bible:Am 8:7">Amos 8:7data>. The term is further defined in v. <data ref="Bible:Je 13:11">11data>, where it refers to their special relationship and calling. To translate itprideorarrogancealso ruins the wordplay onruin” (<span class="hebrew">נִשְׁחַתspan> [<span class="translit">nishkhatspan>] in v. <data ref="Bible:Je 13:7">7data> and <span class="hebrew">אַשְׁחִיתspan> [<span class="translit">ʾashkhitspan>] in v. <data ref="Bible:Je 13:9">9data>).

(0.22)(Psa 90:10)

tn <i>Hebi> “and their pride [is] destruction and wickedness.” The Hebrew noun <span class="hebrew">רֹהַבspan> (<span class="translit">rohavspan>) occurs only here. BDB 923 s.v. assigns the meaningpride,” deriving the noun from the verbal root <span class="hebrew">רָהַבspan> (<span class="translit">rahavspan>, “to act stormily [boisterously, arrogantly]”). Here theprideof ones days (see v. <data ref="Bible:Ps 90:9">9data>) probably refers to ones most productive years in the prime of life. The words translateddestruction and wickednessare also paired in <data ref="Bible:Ps 10:7">Ps 10:7data>. They also appear in proximity in <data ref="Bible:Ps 7:14">Pss 7:14data> and <data ref="Bible:Ps 55:10">55:10data>. The oppressive and abusive actions of evil men are probably in view (see <data ref="Bible:Job 4:8">Job 4:8data>; <data ref="Bible:Job 5:6">5:6data>; <data ref="Bible:Job 15:35">15:35data>; <data ref="Bible:Is 10:1">Isa 10:1data>; <data ref="Bible:Is 59:4">59:4data>).

(0.21)(Job 38:11)

tn The MT literally says, “here he will put on the pride of your waves.” The verb has no expressed subject and so is made a passive voice. But there has to be some object for the verbput,” such aslimitorboundary”; the translationsconfined; halted; stoppedall serve to paraphrase such an idea. The LXX hasbrokenat this point, suggesting the verse might have been confusedbutbreaking the prideof the waves would mean controlling them. Some commentators have followed this, exchanging the verb in v. <data ref="Bible:Job 38:11">11data> with this one.

(0.20)(1Co 1:31)

sn A quotation from <data ref="Bible:Je 9:24">Jer 9:24data>. The themes of <data ref="Bible:Je 9">Jer 9data> have influenced Pauls presentation in vv. <data ref="Bible:1Co 1:26-31">26-31data>. Jeremiah calls upon the wise, the strong, and the wealthy not to trust in their resources but in their knowledge of the true Godand so to <i>boast in the Lordi>. Paul addresses the same three areas of human pride.

(0.20)(Nah 2:2)

tc The <i>BHSi> editors propose emending the MT reading <span class="hebrew">גְּאוֹןspan> (<span class="translit">g<sup>esuponspan>, “majesty; pride”) to <span class="hebrew">גֶּפֶןspan> (<span class="translit">gefenspan>, “vineyard”) due to the mention oftheir branches” (<span class="hebrew">וּזְמֹרֵיהֶםspan>, <span class="translit">uz<sup>esup>morehemspan>) in the following line (so <i>HALOTi> 169 s.v. <span class="hebrew">גָּאוֹןspan> [2.b]). However, the LXX supports the MT.

(0.20)(Eze 24:21)

tn <i>Hebi> “the object of compassion of your soul.” The accentuation in the traditional Hebrew text indicates that the descriptive phrases (“the source of your confident pride, the object in which your eyes delight, and your lifes passion”) modify the precedingmy sanctuary.”

(0.20)(Jer 51:41)

sn <i>Hebi> “Sheshach.” The study note on <data ref="Bible:Je 25:26">Jer 25:26data> explains the use of this name for Babylon; see a similar phenomemon in a note on <data ref="Bible:Je 51:1">51:1data>. Babylon is here calledthe pride of the whole earthbecause it was renowned for its size, its fortifications, and its beautiful buildings.

(0.20)(Jer 51:41)

tn <i>Hebi> “How Sheshach has been captured, and the pride of the whole earth has been seized! How Babylon has become an object of horror among the nations!” For the usage ofHowhere, see the translators note on <data ref="Bible:Je 50:23">50:23data>.

(0.20)(Pro 27:2)

snMouthandlipsare metonymies of cause; they meanwhat is said.” People should try to avoid praising themselves. Self praise can easily become a form of pride, even if it begins with trivial things. It does not establish a reputation; reputation comes from what others think about you.

(0.20)(Pro 16:18)

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” (<i>Proverbsi> [OTL], 490).

(0.20)(Pro 11:12)

tn <i>Hebi> “despises” (so NASB) orbelittles” (so NRSV). The participle <span class="hebrew">בָּזspan> (<span class="translit">bazspan>, from <span class="hebrew">בּוּזspan>, <span class="translit">buzspan>) meansto despise; to show contempt forsomeone. It reflects an attitude of pride and judgmentalism. In view of the parallel line, in this situation it would reflect perhaps some public denunciation of another person.

(0.20)(Pro 6:3)

tn In the Hitpael the verb <span class="hebrew">רָפַסspan> (<span class="translit">rafasspan>) meansto stamp oneself downorto humble oneself” (cf. KJV, NASB, NIV). BDB 952 s.v. Hithp suggestsbecome a suppliant.” G. R. Driver related it to the Akkadian cognate <span class="translit">rapasuspan>, “trample,” and interpreted as trampling oneself, swallowing pride, being unremitting in effort (“Some Hebrew Verbs, Nouns, and Pronouns,” <i>JTSi> 30 [1929]: 374).

(0.20)(Pro 3:34)

tn <i>Hebi> “with those who mock he will mock.” The repetition of the root <span class="hebrew">לִיץspan> (<span class="translit">litsspan>, “to scorn; to mock”) connotes poetic justice; the punishment fits the crime. Scoffers are characterized by arrogant pride (e.g., <data ref="Bible:Pr 21:24">Prov 21:24data>), as the antithetical parallelism withthe humblehere emphasizes.

(0.20)(Psa 10:2)

tn <i>Hebi> “because of the pride of [the] wicked he burns [i.e., hotly pursues] [the] oppressed.” The singular forms <span class="hebrew">רָשָׁעspan> (<span class="translit">rashaʿspan>, “wicked”) and <span class="hebrew">עָנִיspan> (<span class="translit">ʿanispan>, “oppressed”) are collective and representative, as indicated in the next line, which uses plural verb forms to describe the actions of both.

(0.20)(Job 41:34)

tn <i>Hebi> “the sons of pride.” Dhorme repoints the last word to getall the wild beasts,” but this misses the point of the verse. This animal looks over every proud creaturebut he is king of them all in that department.

(0.20)(Job 33:17)

tc Here too the sense of the MT is difficult to recover. Some translations took it to mean that God hides pride from man. Many commentators changed <span class="hebrew">יְכַסֶּהspan> (<span class="translit">y<sup>esup>khassehspan>, “covers”) to <span class="hebrew">יְכַסֵּחַspan> (<span class="translit">y<sup>esup>khasseakhspan>, “he cuts away”), or <span class="hebrew">יְכַלֶּהspan> (<span class="translit">y<sup>esup>khallehspan>, “he puts an end to”). The various emendations are not all that convincing.

(0.20)(Job 16:15)

tn There is no English term that captures exactly whathornis meant to do. Drawn from the animal world, the image was meant to convey strength and pride and victory. Some modern commentators have made other proposals for the line. Svi Rin suggested from Ugaritic that the verb be translatedlowerordip” (“UgariticOld Testament Affinities,” <i>BZi> 7 [1963]: 22-33).

(0.20)(Job 10:15)

sn The action of lifting up the head is a symbol of pride and honor and self-respect (<data ref="Bible:Jdg 8:28">Judg 8:28data>)—likehold your head high.” In <data ref="Bible:Job 11:15">11:15data> the one who is at peace with God lifts his head (face).

(0.20)(Num 33:3)

tn <i>Hebi> “with a high hand”; the expression meansdefiantly; boldlyorwith confidence.” The phrase is usually used for arrogant sin and pride, the defiant fist, as it were. The image of the high hand can also mean the hand raised to deliver the blow (<data ref="Bible:Job 38:15">Job 38:15data>).