Results 61 - 80 of 94 for pride (0.001 seconds)
(0.20)(Exo 32:9)

sn B. Jacob says the image is that of the people walking before God, and when he called to them the directions, they would not bend their neck to listen; they were resolute in doing what they intended to do (<i>Exodusi>, 943). The figure describes them as refusing to submit, but resisting in pride.

(0.20)(Exo 14:8)

tn <i>Hebi> “with a high hand”; the expression meansdefiantly,” “boldly,” orwith 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 a blow (<data ref="Bible:Job 38:15">Job 38:15data>). So the narrative here builds tension between these two resolute forces.

(0.18)(Jer 48:29)

tn <i>Hebi> “We have heard of the pride of Moab—[he is] exceedingly proudof his haughtiness, and his pride, and his haughtiness, and the loftiness of his heart.” These words are essentially all synonyms, three of them coming from the same Hebrew root (<span class="hebrew">גָּאָהspan>, <span class="translit">gaʾahspan>), and one of the words being used twice (<span class="hebrew">גָּאוֹןspan>, <span class="translit">gaʾonspan>). Since the first person singular is used in the next verse, the present translation considers theweof this verse to refer to the plural of majesty or the plural referring to the divine council, as in passages like <data ref="Bible:Ge 1:26">Gen 1:26data>; <data ref="Bible:Ge 3:22">3:22data>; <data ref="Bible:Ge 11:7">11:7data>; <data ref="Bible:Is 6:8">Isa 6:8data>, and has translated in the singular to avoid possible confusion of who theweare. Most understand the reference to be to Jeremiah and his fellow Judeans.

(0.18)(Joh 1:13)

tn The third phrase, <span class="greek">οὐδὲ ἐκ θελήματος ἀνδρόςspan> (<span class="translit">oude ek thelēmatos androsspan>), means much the same as the second one. The word here (<span class="greek">ἀνηρspan>, <span class="translit">anērspan>) is often used for a husband, resulting in the translationor a husbands decision,” or more generally, “or of any human volition whatsoever.” L. Morris may be right when he sees here an emphasis directed at the Jewish pride in race and patriarchal ancestry, although such a specific reference is difficult to prove (<i>Johni> [NICNT]<i>,i> 101).

(0.18)(Eze 19:7)

tc The Hebrew text readswidowsinstead ofstrongholds,” apparently due to a confusion of <span class="hebrew">רspan> (<span class="translit">reshspan>) and <span class="hebrew">לspan> (<span class="translit">lamedspan>). L. C. Allen (<i>Ezekieli> [WBC], 1:284) favors the traditional text, understandingwidowsin the sense ofwomen made widows.” D. I. Block, (<i>Ezekieli> [NICOT], 1:602) also defends the Hebrew text, arguing that the image is that of a dominant male lion who takes over the pride and by copulating with the females lays claim to his predecessorswidows.”

(0.18)(Isa 43:14)

tn The Hebrew text reads literally, “as for the Babylonians, in ships their joyful shout.” This might be paraphrased, “even the Babylonians in the ships [over which] they joyfully shouted.” The point would be that the Lord caused the Babylonians to flee for safety in the ships in which they took such great pride. A slight change in vocalization yields the readinginto mourning songs,” which provides a good contrast withjoyful shout.” The prefixed <span class="translit">betspan> (<span class="hebrew">בְּspan>) would indicate identity.

(0.18)(Isa 2:17)

tn <i>Hebi> “and the pride of men will be brought down, and the arrogance of men will be brought low.” As in v. <data ref="Bible:Is 2:11">11data>, the repetition of the verbs <span class="hebrew">שָׁפַלspan> (<span class="translit">shafalspan>) and <span class="hebrew">שָׁחָחspan> (<span class="translit">shakhakhspan>) from v. <data ref="Bible:Is 2:9">9data> draws attention to the appropriate nature of the judgment. Those proud men whobow lowbefore idols will be forced tobow lowbefore God when he judges their sin.

(0.18)(Isa 2:11)

tn <i>Hebi> “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 <span class="hebrew">שָׁפַלspan> (<span class="translit">shafalspan>) and <span class="hebrew">שָׁחָחspan> (<span class="translit">shakhakhspan>) from v. <data ref="Bible:Is 2:9">9data> draws attention to the appropriate nature of the judgment. Those proud men whobow lowbefore idols will be forced tobow lowbefore God when he judges their sin.

(0.18)(Pro 11:2)

tn <i>Hebi> “Pride came, then shame came.” The verbs are a perfect and a preterite with <i>vavi> consecutive of <span class="hebrew">בּוֹאspan> (<span class="translit">boʾspan>, “to enter; to come”). Because the second verb is sequential to the first, the first may be subordinated as a temporal clause. Proverbs in Hebrew utilize the past tense as a prototypical example. English also does so, although less frequently, as incuriosity killed the cat.”

(0.18)(Psa 119:32)

tn <i>Hebi> “for you make wide my heart.” Theheartis viewed here as the seat of the psalmists volition and understanding. The <span class="smcaps">Lordspan> gives the psalmist the desire and moral understanding that are foundational to the willing obedience depicted metaphorically in the preceding line. In <data ref="Bible:Is 60:5">Isa 60:5data> the expressionyour heart will be widemeansyour heart will swell with pride,” but here the nuance appears to be different.

(0.18)(Num 20:12)

tn There is debate as to exactly what the sin of Moses was. Some interpreters think that the real sin might have been that he refused to do this at first, but that fact has been suppressed from the text. Some think the text was deliberately vague to explain why they could not enter the land without demeaning them. Others simply, and more likely, note that in Moses there was unbelief, pride, anger, impatiencedisobedience.

(0.18)(Exo 15:1)

tn This causal clause gives the reason for and summary of the praise. The Hebrew expression has <span class="hebrew">כִּי־גָּאֹה גָּאָהspan> (<span class="translit">ki gaʾoh gaʾahspan>). The basic idea of the verb isrise up loftilyorproudly.” But derivatives of the root carry the nuance of majesty or pride (S. R. Driver, <i>Exodusi>, 132). So the idea of the perfect tense with its infinitive absolute may meanhe is highly exaltedorhe has done majesticallyorhe is gloriously glorious.”

(0.18)(Gen 11:9)

sn <i>Babeli>. Here is the climax of the account, a parody on the pride of Babylon. In the Babylonian literature the name <span class="translit">bab-ilispan> meantthe gate of God,” but in Hebrew it sounds like the word forconfusion,” and so retained that connotation. The nameBabel” (<span class="hebrew">בָּבֶלspan>, <span class="translit">bavelspan>) and the verb translatedconfused” (<span class="hebrew">בָּלַלspan>, <span class="translit">balalspan>) form a paronomasia (sound play). For the many wordplays and other rhetorical devices in Genesis, see J. P. Fokkelman, <i>Narrative Art in Genesisi> (SSN).

(0.15)(Jon 1:9)

tn <i>Hebi> “The <span class="smcaps">Lordspan>, the God of heaven, I fear.” The Hebrew word order is unusual. Normally the verb appears first, but here the direct object, “the <span class="smcaps">Lordspan>, the God of heaven,” precedes the verb. Jonah emphasizes the object of his worship. In contrast to the Phoenician sailors who worship pagan polytheistic gods, Jonah took pride in his theological orthodoxy. Ironically, hisfearof the <span class="smcaps">Lordspan> in this case was limited to this profession of theological orthodoxy because his actions betrayed his refusal to trulyfearGod by obeying him.

(0.15)(Oba 1:3)

tn The Hebrew imperfect verb used here is best understood in a modal sense (“Who <i>cani> bring me down?”) rather than in the sense of a simple future (“Who <i>willi> bring me down?”). So also in v. <data ref="Bible:Ob 4">4data> (“I <i>cani> bring you down”). The question is not so much whether this will happen at some time in the future, but whether it even lies in the realm of possible events. In their hubris the Edomites were boasting that no one had the capability of breaching their impregnable defenses. However, their pride caused them to fail to consider the vast capabilities of Yahweh as warrior.

(0.15)(Eze 28:13)

sn The imagery of the lament appears to draw upon an extrabiblical Eden tradition about the expulsion of the first man (see v. <data ref="Bible:Eze 28:14">14data> and the note there) from the garden due to his pride. The biblical Eden tradition speaks of cherubim placed as guardians at the garden entrance following the sin of Adam and Eve (<data ref="Bible:Ge 3:24">Gen 3:24data>), but no guardian cherub like the one described in verse <data ref="Bible:Eze 28:14">14data> is depicted or mentioned in the biblical account. Ezekiels imagery also appears to reflect Mesopotamian and Canaanite mythology at certain points. See D. I. Block, <i>Ezekieli> (NICOT), 2:119-20.

(0.15)(Jer 22:6)

sn <i>Lebanoni> was well known for its cedars, and the palace (and the temple) had used a good deal of such timber in its construction (see <data ref="Bible:1Ki 5:6">1 Kgs 5:6data>, <data ref="Bible:1Ki 5:8-10">8-10data>; <data ref="Bible:1Ki 7:2-3">7:2-3data>). In this section several references are made to cedar (see vv. <data ref="Bible:Je 22:7">7data>, <data ref="Bible:Je 22:14">14data>, <data ref="Bible:Je 22:15">15data>, <data ref="Bible:Je 22:23">23data>), and allusion has also been made to the paneled and colonnade armory of the Forest of Lebanon (<data ref="Bible:Je 2:14">2:14data>). It appears to have been a source of pride and luxury, perhaps at the expense of justice. Gilead was also noted in antiquity for its forests as well as for its fertile pastures.

(0.15)(Isa 25:11)

tn The Hebrew text has, “he will bring down his pride along with the [?] of his hands.” The meaning of <span class="hebrew">אָרְבּוֹתspan> (<span class="translit">ʾarbotspan>), which occurs only here in the OT, is unknown. Some (see BDB 70 s.v. <span class="hebrew">אָרְבָּהspan>) translateartifice, cleverness,” relating the form to the verbal root <span class="hebrew">אָרָבspan> (<span class="translit">ʾaravspan>, “to lie in wait, ambush”), but this requires some convoluted semantic reasoning. <i>HALOTi> 83 s.v. *<span class="hebrew">אָרְבָּהspan> suggests the meaning “[nimble] movements.” The translation above, which attempts to relate the form to the preceding context, is purely speculative.

(0.15)(Psa 56:2)

tn Some take the Hebrew term <span class="hebrew">מָרוֹםspan> (<span class="translit">maromspan>, “on high; above”) as an adverb modifying the preceding participle and translate, “proudly” (cf. NASB; NIVin their pride”). The present translation assumes the term is a divine title here. The <span class="smcaps">Lordspan> is pictured as enthronedon highin <data ref="Bible:Ps 92:8">Ps 92:8data>. (Note the substantival use of the term in <data ref="Bible:Is 24:4">Isa 24:4data> and see C. A. Briggs and E. G. Briggs (<i>Psalmsi> [ICC], 2:34), who prefer to place the term at the beginning of the next verse.)

(0.15)(Psa 20:7)

tn <i>Hebi> “these in chariots and these in horses.” No verb appears; the verbinvokeis to be supplied from the following line. The convention of backward ellipsis can apply to the final word of the 2nd line, as in this verse. In this case the idea would be that someinvoke” (i.e., trust in) their military might for victory (cf. NEBboast”; NIVtrust”; NRSVtake pride”). Verse <data ref="Bible:Ps 20:8">8data> suggests that thesome/othersmentioned here are the nations enemies.