Results 81 - 94 of 94 for pride (0.001 seconds)
(0.15)(Gen 3:13)

tn This verb (the Hiphil of <span class="hebrew">נָשָׁאspan>, <span class="translit">nashaʾspan>) is used elsewhere of a king or god misleading his people into false confidence (<data ref="Bible:2Ki 18:29">2 Kgs 18:29data> = <data ref="Bible:2Ch 32:15">2 Chr 32:15data> = <data ref="Bible:Is 36:14">Isa 36:14data>; <data ref="Bible:2Ki 19:10">2 Kgs 19:10data> = <data ref="Bible:Is 37:10">Isa 37:10data>), of an ally deceiving a partner (<data ref="Bible:Ob 7">Obad 7data>), of God deceiving his sinful people as a form of judgment (<data ref="Bible:Je 4:10">Jer 4:10data>), of false prophets instilling their audience with false hope (<data ref="Bible:Je 29:8">Jer 29:8data>), and of pride and false confidence producing self-deception (<data ref="Bible:Je 37:9">Jer 37:9data>; <data ref="Bible:Je 49:16">49:16data>; <data ref="Bible:Ob 3">Obad 3data>).

(0.14)(Jer 13:9)

sn Scholars ancient and modern are divided over the significance of the statement <i>I will ruin the highly exalted position in which Judah and Jerusalem take pridei> (<i>Hebi> “I will ruin the pride of Judah and Jerusalem”). Some feel that it refers to the corrupting influence of Assyria and Babylon, and others feel that it refers to the threat of Babylonian exile. However, F. B. Huey (<i>Jeremiah, Lamentationsi> [NAC], 144) is correct in observing that the Babylonian exile did not lead to the rottenness of Judah; the corrupting influence of the foreign nations did. In Jeremiahs day this came through the age-old influences of the Canaanite worship of Baal, but also through the astral worship introduced by Ahaz and Manasseh. For an example of the corrupting influence of Assyria on Judah through Ahazs political alliances, see <data ref="Bible:2Ki 16">2 Kgs 16data> and also compare the allegory in <data ref="Bible:Eze 23:14-21">Ezek 23:14-21data>. It was while thelinen shortswere off Jeremiahs body and buried in the rocks that the linen shorts were ruined. So the <span class="smcaps">Lordspan> “ruinedthe privileged status that resulted from Israels close relationship to him (cf. v. <data ref="Bible:Je 13:11">11data>). For theproblemcreated by the <span class="smcaps">Lordspan> ruining Israel through corrupting influence, compare the notes on <data ref="Bible:Je 4:10">Jer 4:10data> and also passages like <data ref="Bible:Is 63:17">Isa 63:17data> and <data ref="Bible:Is 6:10">Isa 6:10data>. If the parable simply emphasized ruin, though, the exile could be in view.

(0.13)(1Jo 2:16)

tn The genitive <span class="greek">βίουspan> (<span class="translit">biouspan>) is difficult to translate: (1) Many understand it as objective, so that <span class="greek">βίοςspan> (<span class="translit">biosspan>, “material life”) becomes the <i>objecti> of ones <span class="greek">ἀλαζονείαspan> (<span class="translit">alazoneiaspan>; “prideorboastfulness”). Various interpretations along these lines refer to boasting about ones wealth, showing off ones possessions, boasting of ones social status or lifestyle. (2) It is also possible to understand the genitive as subjective, however, in which case the <span class="greek">βίοςspan> itself <i>producesi> the <span class="greek">ἀλαζονείαspan>. In this case, the material security of ones life and possessions produces a boastful overconfidence. This understanding better fits the context here: The focus is on people who operate purely on a human level and have no spiritual dimension to their existence. This is the person who loves the world, whose affections are all centered on the world, who has no love for God or spiritual things (“the love of the Father is not in him,” <data ref="Bible:1Jn 2:15">2:15data>).

(0.13)(Heb 3:6)

tc The reading adopted by the translation is found in <span class="Apparatus">Pspan><sup>13,46sup> B sa, while the vast majority of <span class="smcaps">mssspan> (<span class="hebrew">אspan> A C D <span class="greek">Ψspan> 0243 0278 33 1739 1881 <span class="Apparatus">Mspan> latt) add <span class="greek">μέχρι τέλους βεβαίανspan> (<span class="translit">mechri telous bebaianspan>, “secure until the end”). The external evidence for the omission, though minimal, has excellent credentials. Considering the internal factors, B. M. Metzger (<i>TCGNTi> 595) finds it surprising that the feminine adjective <span class="greek">βεβαίανspan> should modify the neuter noun <span class="greek">καύχημαspan> (<span class="translit">kauchēmaspan>, here translatedwe take pride”), a fact that suggests that even the form of the word was borrowed from another place. Since the same phrase occurs at <data ref="Bible:Heb 3:14">Heb 3:14data>, it is likely that later scribes added it here at <data ref="Bible:Heb 3:6">Heb 3:6data> in anticipation of <data ref="Bible:Heb 3:14">Heb 3:14data>. While these words belong at <data ref="Bible:Heb 3:14">3:14data>, they seem foreign to <data ref="Bible:Heb 3:6">3:6data>.

(0.13)(Nah 2:2)

tn While <span class="hebrew">גְּאוֹןspan> (<span class="translit">geʾonspan>) sometimes has the negative connotationpride; arrogance; presumption” (<data ref="Bible:Is 13:11">Isa 13:11data>, <data ref="Bible:Is 13:19">19data>; <data ref="Bible:Is 14:11">14:11data>; <data ref="Bible:Is 16:6">16:6data>; <data ref="Bible:Is 23:9">23:9data>; <data ref="Bible:Je 13:9">Jer 13:9data>; <data ref="Bible:Je 48:29">48:29data>; <data ref="Bible:Eze 16:49">Ezek 16:49data>, <data ref="Bible:Eze 16:56">56data>; <data ref="Bible:Eze 32:12">32:12data>; <data ref="Bible:Ho 5:5">Hos 5:5data>; <data ref="Bible:Ho 7:10">7:10data>; <data ref="Bible:Am 6:8">Amos 6:8data>; <data ref="Bible:Zep 2:10">Zeph 2:10data>; <data ref="Bible:Zec 9:6">Zech 9:6data>; <data ref="Bible:Zec 10:11">10:11data>; <data ref="Bible:Zec 11:3">11:3data>; <data ref="Bible:Ps 59:13">Ps 59:13data>; <data ref="Bible:Job 35:12">Job 35:12data>; <data ref="Bible:Job 40:10">40:10data>), it probably has the positive connotationeminence; majesty; glory” (e.g., as in <data ref="Bible:Ex 15:7">Exod 15:7data>; <data ref="Bible:Is 2:10">Isa 2:10data>, <data ref="Bible:Is 2:19">19data>, <data ref="Bible:Is 2:21">21data>; <data ref="Bible:Is 4:2">4:2data>; <data ref="Bible:Is 24:14">24:14data>; <data ref="Bible:Is 60:15">60:15data>; <data ref="Bible:Mic 5:3">Mic 5:3data>; <data ref="Bible:Ps 47:5">Ps 47:5data>) in this context (BDB 145 s.v. 1.a).

(0.13)(Eze 7:20)

tc The MT readshe set up the beauty of his ornament as pride.” The verb may be repointed as plural without changing the consonantal text. The Syriac readstheir ornaments” (plural), implying <span class="hebrew">עֶדְיָםspan> (<span class="translit">ʿedyamspan>) rather than <span class="hebrew">עֶדְיוֹspan> (<span class="translit">ʿedyospan>) and meaningthey were proud of their beautiful ornaments.” This understandsornamentsin the common sense of womens jewelry, which then was used to make idols. The singular suffixhis ornamentswould refer to using items from the temple treasury to make idols. D. I. Block points out the foreshadowing of <data ref="Bible:Eze 16:17">Ezek 16:17data>, which, with Rashi and the Targum, supports the understanding that this is a reference to temple items. See D. I. Block, <i>Ezekieli> (NICOT), 1:265.

(0.13)(Gen 49:4)

tn The Hebrew noun <span class="hebrew">פַּחַזspan> (<span class="translit">pakhazspan>) only occurs here in the OT. A related verb occurs twice in the prophets (<data ref="Bible:Je 23:32">Jer 23:32data>; <data ref="Bible:Zep 3:4">Zeph 3:4data>) for false prophets inventing their messages, and once in Judges for unscrupulous men bribed to murder (<data ref="Bible:Jdg 9:4">Judg 9:4data>). It would describe Reuben as beingfrothy, boiling, turbulentas water. The LXX hasrun riot,” the Vulgate haspoured out,” and <i>Tg. Onqi>. hasyou followed your own direction.” It is a reference to Reubens misconduct in <data ref="Bible:Ge 35">Gen 35data>, but the simile and the rare word invite some speculation. H. Pehlke suggestsdestructive like water,” for Reuben acted with pride and presumption; see hisAn Exegetical and Theological Study of <data ref="Bible:Ge 49:1-28">Genesis 49:1-28data>” (Th.D. dissertation, Dallas Theological Seminary, 1985).

(0.13)(Gen 3:19)

sn <i>Until you return to the groundi>. The theme of humankinds mortality is critical here in view of the temptation to be like God. Man will labor painfully to provide food, obviously not enjoying the bounty that creation promised. In place of the abundance of the orchards fruit trees, thorns and thistles will grow. Man will have to work the soil so that it will produce the grain to make bread. This will continue until he returns to the soil from which he was taken (recalling the creation in <data ref="Bible:Ge 2:7">2:7data> with the wordplay on Adam and ground). In spite of the dreams of immortality and divinity, man is but dust (<data ref="Bible:Ge 2:7">2:7data>), and will return to dust. So much for his pride.

(0.10)(Hab 2:4)

tn The meaning of this line is unclear, primarily because of the uncertainty surrounding the second word, <span class="hebrew">עֻפְּלָהspan> (<span class="translit">ʿupp<sup>esup>lahspan>). Some read this as an otherwise unattested verb <span class="hebrew">עָפַלspan> (<span class="translit">ʿafalspan>, “swell”) from which are derived nouns meaningmoundandhemorrhoid.” Thisswellingis 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. NASBas for the proud one”; NIVhe is puffed up”; NRSVLook 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 <span class="hebrew">עָלַףspan> (<span class="translit">ʿalafspan>, “be faint, exhausted”). (See its use in the Pual in <data ref="Bible:Is 51:20">Isa 51:20data>, and in the Hitpael in <data ref="Bible:Am 8:13">Amos 8:13data> and <data ref="Bible:Jon 4:8">Jonah 4:8data>.) In the antithetical parallelism of the verse, it corresponds to <span class="hebrew">חָיָהspan> (<span class="translit">khayahspan>, “live”). The phrase <span class="hebrew">לֹא יָשְׁרָה נַפְשׁוֹ בּוֹspan> (<span class="translit">loʾ yash<sup>esup>rah nafsho bospan>), literally, “not upright his desire within him,” is taken as a substantival clause that contrasts with <span class="hebrew">צַדִּיקspan> (<span class="translit">tsaddiqspan>, “the righteous one”) and serves as the subject of the preceding verb. Here <span class="hebrew">נֶפֶשׁspan> (<span class="translit">nefeshspan>) is understood in the sense ofdesire” (see BDB 660-61 s.v. <span class="hebrew">נֶפֶשׁspan> for a list of passages where the word carries this sense).

(0.10)(Lam 5:2)

tn <i>Hebi> “Our inheritanceorOur inherited possessions/property.” The term <span class="hebrew">נַחֲלָהspan> (<span class="translit">nakhalahspan>) has a range of meanings: (1) “inheritance,” (2) “portion, shareand (3) “possession, property.” The land of Canaan was given by the <span class="smcaps">Lordspan> to Israel as its inheritance (<data ref="Bible:De 4:21">Deut 4:21data>; <data ref="Bible:De 15:4">15:4data>; <data ref="Bible:De 19:10">19:10data>; <data ref="Bible:De 20:16">20:16data>; <data ref="Bible:De 21:23">21:23data>; <data ref="Bible:De 24:4">24:4data>; <data ref="Bible:De 25:19">25:19data>; <data ref="Bible:De 26:1">26:1data>; <data ref="Bible:Jos 20:6">Josh 20:6data>) and distributed among the tribes, clans, and families (<data ref="Bible:Nu 16:14">Num 16:14data>; <data ref="Bible:Nu 36:2">36:2data>; <data ref="Bible:De 29:7">Deut 29:7data>; <data ref="Bible:Jos 11:23">Josh 11:23data>; <data ref="Bible:Jos 13:6">13:6data>; <data ref="Bible:Jos 14:3">14:3data>, <data ref="Bible:Jos 14:13">13data>; <data ref="Bible:Jos 17:4">17:4data>, <data ref="Bible:Jos 17:6">6data>, <data ref="Bible:Jos 17:14">14data>; <data ref="Bible:Jos 19:49">19:49data>; <data ref="Bible:Jos 23:4">23:4data>; <data ref="Bible:Jdg 18:1">Judg 18:1data>; <data ref="Bible:Eze 45:1">Ezek 45:1data>; <data ref="Bible:Eze 47:22">47:22data>; <data ref="Bible:Eze 48:29">48:29data>). Through the land, the family provided an inheritance (property) to its children, with the firstborn receiving pride of position (<data ref="Bible:Ge 31:14">Gen 31:14data>; <data ref="Bible:Nu 27:7-11">Num 27:7-11data>; <data ref="Bible:Nu 36:3">36:3data>, <data ref="Bible:Nu 36:8">8data>; <data ref="Bible:1Ki 21:3">1 Kgs 21:3data>, <data ref="Bible:1Ki 21:4">4data>; <data ref="Bible:Job 42:15">Job 42:15data>; <data ref="Bible:Pr 19:14">Prov 19:14data>; <data ref="Bible:Eze 46:16">Ezek 46:16data>). Here the parallelism betweenour inheritanceandour homeswould allow for the specific referent of the phraseour inheritanceto be (1) land or (2) material possessions, or given the nature of the poetry in Lamentations, to carry both meanings at the same time.

(0.10)(Psa 46:3)

tn <i>Hebi> “at its swelling.” The Hebrew word often meanspride.” If the sea is symbolic of hostile nations, then this may be a case of double entendre. The surging, swelling sea symbolizes the proud, hostile nations. On the surface the psalmist appears to be depicting a major natural catastrophe, perhaps a tidal wave. If so, then the situation would be hypothetical. However, the repetition of the verbs <span class="hebrew">הָמָהspan> (<span class="translit">hamahspan>, “crash; roar,” v. <data ref="Bible:Ps 46:3">3data>) and <span class="hebrew">מוֹטspan> (<span class="translit">motspan>, “shake,” v. <data ref="Bible:Ps 46:2">2data>) in v. <data ref="Bible:Ps 46:6">6data>, where nations/kingdomsroarandshake,” suggests that the language of vv. <data ref="Bible:Ps 46:2-3">2-3data> is symbolic and depicts the upheaval that characterizes relationships between the nations of the earth. As some nations (symbolized by the surging, chaotic waters) show hostility, others (symbolized by the mountains) come crashing down to destruction. The surging waters are symbolic of chaotic forces in other poetic texts (see, for example, <data ref="Bible:Is 17:12">Isa 17:12data>; <data ref="Bible:Je 51:42">Jer 51:42data>) and mountains can symbolize strong kingdoms (see, for example, <data ref="Bible:Je 51:25">Jer 51:25data>).

(0.10)(Psa 10:4)

tn <i>Hebi> “the wicked [one], according to the height of his nose, he does not seek, there is no God, all his thoughts.” The phraseheight of his noseprobably refers to an arrogant or snooty attitude; it likely pictures one with his nose turned upward toward the sky in pride. One could take thewickedas the subject of the negated verbseek,” in which case the point is that the wicked do notseekGod. The translation assumes that this statement, along withthere is no God,” is what the wicked man thinks to himself. In this case God is the subject of the verbseek,” and the point is that God will not hold the wicked man accountable for his actions. Verse <data ref="Bible:Ps 10:13">13data> strongly favors this interpretation. The statementthere is no Godis 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. <data ref="Bible:Ps 10:11">11data>).

(0.08)(Ecc 8:10)

tc The MT reads <span class="hebrew">וְיִשְׁתַּכְּחוּspan> (<span class="translit">v<sup>esup>yishtakk<sup>esup>khuspan>, “and they were forgotten”; Hitpael imperfect third person masculine plural from <span class="hebrew">שָׁכַחspan>, <span class="translit">shakhakhspan>, “to forget”). Apart from the MT reading here, the verb <span class="hebrew">שָׁכַחspan> “to forgetnever occurs elsewhere in the Hitpael (<i>HALOTi> 1490 s.v. I <span class="hebrew">שׁכחspan>; BDB 1013 s.v. <span class="hebrew">שָׁכַחspan>). Many medieval Hebrew <span class="smcaps">mssspan> read <span class="hebrew">וישׁתבּחוspan> “and they boasted” (Hitpael imperfect third person masculine singular from <span class="hebrew">שָׁבַחspan>, <span class="translit">shavakhspan>, “praise, boast”). This alternate textual tradition is reflected in the Greek versions, e.g., Old Greek: <span class="greek">και ἐπῃνέθησανspan> (<span class="translit">kai epēnethēsanspan>, “and they were praised”), Aquila and Theodotion: <span class="greek">και ἐκαυχήσαντοspan> (<span class="translit">kai ekauchēsantospan>, “and they boasted”), and Symmachus: <span class="greek">και ἐπαινούμενοιspan> (<span class="translit">kai epainoumenoispan>, “and they were praised”). This is also reflected in the Vulgate. The English versions are divided; several follow the MT and translatethey were forgotten” (KJV, ASV, NASB, MLB, NJPS), but a good number adopt the alternate textual tradition and translate eitherthey were praisedorthey boasted” (NEB, RSV, NAB, NIV, NRSV). The context of <data ref="Bible:Ecc 8:10-17">8:10-17data>, which focuses on the enigmatic contradictions in divine retribution (sometimes the wicked are not punished), favors the alternate tradition. The wicked boast that they can come and go as they please in the temple, flaunting their irreligion without fearing divine retribution (<data ref="Bible:Ecc 8:10">8:10data>). This thought is continued in v. <data ref="Bible:Ecc 8:11">11data>: failure to execute a sentence against a criminal emboldens the wicked to commit more crimes, confident they will not suffer retribution. It is likely that the original reading of <span class="hebrew">וישׁתבחוspan> was confused for <span class="hebrew">וישׁתכחוspan> because the root <span class="hebrew">שָׁבַחspan> (“to praise; to boast”) is much rarer than the common root <span class="hebrew">שָׁכַחspan> (“to forget”). The phrase is best renderedthey boasted” (NEBpriding themselves”) rather thanthey were praised” (NAB, RSV, NRSV, NIV)—the verb <span class="hebrew">שָׁבַחspan> meansto praisein Piel, butto boastin Hitpael (<data ref="Bible:Ps 106:47">Ps 106:47data>; <data ref="Bible:1Ch 16:35">1 Chr 16:35data>; <i>HALOTi> 1387 s.v. I <span class="hebrew">שׁבחspan>; BDB 986 s.v. <span class="hebrew">שָׁבַחspan>). This approach is adopted by the committee for the Jerusalem Hebrew Bible Project: see D. Barthélemy, ed., <i>Preliminary and Interim Report on the Hebrew Old Testament Text Projecti>, 3:584-85.

(0.06)(Nah 2:2)

tn The verb form <span class="hebrew">שָׁבspan> (<span class="translit">shavspan>) may be a perfect or a participle, probably based on the root <span class="hebrew">שׁוּבspan> (<span class="translit">shuvspan>, “return, restore”). It has been understood in many ways: “hath turned away” (KJV), “will restore” (NASB, NIV), “is restoring” (NRSV, ESV), oris about to restore” (R. Smith, <i>MicahMalachii> [WBC] 79). The past and future tense translations both treat the Hebrew form as a perfect, the past tense being the most common for the Hebrew perfect and the future tense based on an understanding of the Hebrew as aprophetic perfect.” Typically aprophetic perfectis part of a report from a point of view after the events have taken place, such as a prophet reporting a vision that he has seen or is unfolding (<data ref="Bible:Nu 24:17">Num 24:17data>). From the speakers perspective the events of the vision are in the past, though the corresponding events of human history will be in the future. The present tense and near future renderings are common for the participle, the latter especially true in prophecy. The Qal form of the verb is normally intransitive (“return”), but occurs here with the direct object marker. This occurs elsewhere 14 times meaningrestore,” but always with <span class="hebrew">שְׁבוּתspan> or <span class="hebrew">שְׁבִיתspan> (<span class="translit">sh<sup>esup>vutspan> or <span class="translit">sh<sup>esup>vitspan>, “fortuneorcaptivity”) as in <data ref="Bible:De 30:3">Deut 30:3data>; <data ref="Bible:Je 29:14">Jer 29:14data>; <data ref="Bible:Eze 16:53">Ezek 16:53data>; <data ref="Bible:Joe 3:1">Joel 3:1data>; <data ref="Bible:Am 9:14">Amos 9:14data>; <data ref="Bible:Zep 3:20">Zeph 3:20data>. This would be the sole example meaningrestorewithout the apparently cognate direct object. Still, most scholars derive <span class="hebrew">שָׁבspan> from the root <span class="hebrew">שׁוּבspan> (<span class="translit">shuvspan>). W. A. Maier (<i>Nahumi>, 232) contends, however, that <span class="hebrew">שָׁבspan> is derived from I <span class="hebrew">שָׁבַבspan> (<span class="translit">shavavspan>, “to cut off, to destroy, to smite”) which is related to Arabic <span class="translit">sabbaspan> (“to cut”), Aramaic <span class="translit">sibbaʾspan> (“splinter”), and New Hebrew. Maier admits that this would be the only occurrence of a verb from I <span class="hebrew">שָׁבָבspan> in the OT, but he argues that the appearance of the plural noun <span class="hebrew">שְׁבָבִיםspan> (<span class="translit">sh<sup>esup>vavimspan>, “splinters”) in <data ref="Bible:Ho 8:6">Hos 8:6data> provides adequate support. While worth investigating, Maiers proposal is problematic in relying on cognate evidence that is all late and proposing a rare word to replace a well-known Hebrew term which frequently appears in climactic contexts in prophetic speeches. On the other hand, it is easy to believe that a common word might be misunderstood in place of a rare term. And in this case either the verb or the syntax is rare, though an attested meaning of <span class="hebrew">שׁוּבspan> (<span class="translit">shuvspan>, “to restore”) makes good sense in this context. The LXX took it in a negative sensehas turned aside.” On the other hand, it is nuanced in a positive, salvific sense by the Vulgate, Targum, and Syriac. The salvific nuance is best for the following reasons: (1) its direct object is <span class="hebrew">גְּאוֹןspan> (<span class="translit">geʾonspan>) which should be understood in the positive sense ofmajesty; exaltation; glory” (see following note on the wordmajesty”); (2) the motive clause introduced by <span class="hebrew">כִּיspan> (<span class="translit">kispan>, “for”) would make little sense, saying that the reason the <span class="smcaps">Lordspan> was about to destroy Nineveh was because he had turned away the pride of Judah; however, it makes good sense to say that the <span class="smcaps">Lordspan> would destroy Nineveh because he was about to deliver Judah; and (3) a reference to the <span class="smcaps">Lordspan> turning aside from Judah would be out of harmony with the rest of the book.