Pride
Pride
This word occurs thrice in the AV : in Mar 7:22 as the rendering of , in 1Jn 2:16 of , in 1Ti 3:6 as the rendering (lifted up with pride) of (the same verb is found in 1Ti 6:4, he is proud [RV_ pulled up], and in 2Ti 3:4, highminded [puffed up RV_]; it is formed from the substantive , smoke or cloud, which does not occur in the NT, but is found in the metaphorical use in 1 Clem. xiii. 1 along with and suggests the pride which beclouds the moral sense and destroys self-control). In 1Co 13:4, where we read that love vaunteth not itself ( ), is not puffed up ( ), the first verb appears to denote the arrogant or forward manner of one who sounds his own praises, the latter (cf. 1Co 4:6; 1Co 8:1) the disposition of self-conceit which loves pre-eminence.
The two words and , with their corresponding adjectives, are common in the literature of the early Church: e.g., in Hermas, Mand. VI. ii. 5, both stand together as signs of the presence within the heart of the messenger of wickedness. In Rom 1:30 with these is associated the epithet (AV_ despiteful, RV_ insolent); but indicates the unrestrained insolence of wrong-doing (common in Greek tragedy) rather than pride in the strict sense: it is essentially the contempt of others breaking forth into acts of wantonness and outrage, and therefore the strongest word of the three in the scale of guilt. In distinguishing the pride of the from that of the , R. C. Trench (NT Synonyms9, 1880, pp. 98-105) rightly refers the former to speech, the latter to thought, but not thought, it must be noted, as merely quiescent and passive. The pride of overmastering language is definitely brought out in the use of in such passages as Jam 4:16 (AV_ boastings, RV_ vauntings) and 1 Clem. xxi. 5; in 1Jn 2:16 Trench suggests that the Germ. Prahlerei is the most adequate rendering; the English pride is too vague and colourless; and Bezas gloriosus is a better rendering of than Vulg._ elatus. On the other hand, (Germ. Hochmuth) is a vice developed not so much in society as in the secrecy of the heart; none the less, it manifests itself in outward acts of arrogance, cruelty, and revengefulness. The proud of Jam 4:6; 1Pe 5:5, Pro 3:34 are those whose overweening treatment of others calls forth and merits the Divine antagonism.
B. F. Westcott (Epistles of St. John, 1886, p. 65) suggests that while may be referred to a false view of what things are in themselves, empty and unstable-a sin against truth- is a sin against love as implying a false view of what our relations to other persons are. Thus, the vainglory of life is a false view of the value of our possessions, and therefore in 1Jn 2:16 is rightly associated with life () in its external and transient significance, not in its essential principle ().
It may be noted that the verb , with its corresponding nouns and (see art._ Boasting) is often used by St. Paul in a good sense to indicate the legitimate pride with which an apostle contemplates the effects of his ministry in the life and conduct of his converts (e.g. 2Co 9:2, Php 2:16); it also expresses the sacred glorying of the inner life in God or Christ (e.g. 1Co 1:31, Php 3:3, and elsewhere)-a characteristic and very common Pauline expression.
The pride of racial exclusiveness, e.g. of Greek towards barbarian and especially of Jew towards Gentile, as done away in Christ, is a common theme with the same apostle; cf. Rom 10:12 (and argument of the whole chapter), Gal 3:28.
R. Martin Pope.
Fuente: Dictionary of the Apostolic Church
PRIDE
Is inordinate and unreasonable self-esteem, attended with insolence, and rude treatment of others. “It is sometimes, ” says a good writer, “confounded with vanity, and sometimes founded with vanity, and sometimes with dignity; but to the former passion it has no resemblance, and in many circumstances it differs from the latter. Vanity is the parent of loquacious boasting; and the person subject to it, if his pretences be admitted, has no inclination to insult the company. The proud man, on the other hand, is naturally silent, and, wrapt up in his own importance, seldom speaks but to make his audience feel their inferiority.” Pride is the high opinion that a poor little contracted soul entertains of itself. Dignity consists in just, great, and uniform actions, and is the opposite to meanness.
2. Pride manifests itself by praising ourselves, adorning our persons, attempting to appear before others in a superior light to what we are; contempt and slander of others; envy at the excellencies others possess; anxiety to gain applause; distress and rage when slighted; impatience of contradiction, and opposition to God himself.
3. The evil effects of pride are beyond computation. It has spread itself universally in all nations, among all characters; and as it was the first sin, as some suppose, that entered into the world, so it seems the last to be conquered. It may be considered as the parent of discontent, ingratitude, covetousness, poverty, presumption, passion, extravagance, bigotry, war, and persecution. In fact, there is hardly an evil perpetrated but what pride is connected with it in a proximate or remote sense.
4. To suppress this evil, we should consider what we are. “If we could trace our descents, ” says Seneca, “we should find all slaves to come from princes, and all princes from slaves. To be proud of knowledge, is to be blind in the light; to be proud of virtue, is to poison ourselves with the antidote; to be proud of authority, is to make our rise our downfall.” The imperfection of our nature, our scanty knowledge, contracted powers, narrow conceptions, and moral inability, are strong motives to excite us to humility. We should consider also, what punishment this sin has brought on mankind.
See the cases of Pharaoh, Haman, Nebuchadnezzar, Herod, and others. How particularly it is prohibited, Pro 16:18. 1Pe 5:5. Jam 4:6. Pro 29:23; what a torment it is to its possessor, Est 5:13; how soon all things of a sublunary nature will end; how disgraceful it renders us in the sight of God, angels, and men; what a barrier it is to our felicity and communion with God; how fruitful it is of discord; how it precludes our usefulness, and renders us really contemptible.
See HUMILITY.
Fuente: Theological Dictionary
pride
The inordinate love of our own pre-eminence. This love becomes inordinate if it blinds us to the truth that our good qualities come from God and that others have similar or even greater gifts, and if it begets a spirit of independence which is impatient of subjection to any authority, human or Divine, and leads to a depreciation and contempt of others.
Fuente: New Catholic Dictionary
Pride
Pride is the excessive love of one’s own excellence. It is ordinarily accounted one of the seven capital sins. St. Thomas, however, endorsing the appreciation of St. Gregory, considers it the queen of all vices, and puts vainglory in its place as one of the deadly sins. In giving it this pre-eminence he takes it in a most formal and complete signification. He understands it to be that frame of mind in which a man, through the love of his own worth, aims to withdraw himself from subjection to Almighty God, and sets at naught the commands of superiors. It is a species of contempt of God and of those who bear his commission. Regarded in this way, it is of course mortal sin of a most heinous sort. Indeed St. Thomas rates it in this sense as one of the blackest of sins. By it the creature refuses to stay within his essential orbit; he turns his back upon God, not through weakness or ignorance, but solely because in his self-exaltation he is minded not to submit. His attitude has something Satanic in it, and is probably not often verified in human beings. A less atrocious kind of pride is that which imples one to make much of oneself unduly and without sufficient warrant, without however any disposition to cast off the dominion of the Creator. This may happen, according to St. Gregory, either because a man regards himself as the source of such advantages as he may discern in himself, or because, whilst admitted that God has bestowed them, he reputes this to have been in response to his own merits, or because he attributes to himself gifts which he has not; or, finally, because even when these are real he unreasonably looks to be put ahead of others. Supposing the conviction indicated in the first two instances to be seriously entertained, the sin would be a grievous one and would have the added guilt of heresy. Ordinarily, however, this erroneous persuasion does not exist; it is the demeanour that is reprehensible. The last two cases generally speaking are not held to constitute grave offences. This is not true, however, whenever a man’s arrogance is the occasion of great harm to another, as, for instance, his undertaking the duties of a physician without the requisite knowledge. The same judgment is to be rendered when pride has given rise to such temper of soul that in the pursuit of its object one is ready of anything, even mortal sin. Vainglory, ambition, and presumption are commonly enumerated as the offspring vices of pride, because they are well adapted to serve its inordinate aims. Of themselves they are venial sins unless some extraneous consideration puts them in the ranks of grievous transgressions. It should be noted that presumption does not here stand for the sin against hope. It means the desire to essay what exceeds one’s capacity.
———————————–
JOSEPH F. DELANY Transcribed by Jim Holden
The Catholic Encyclopedia, Volume XIICopyright © 1911 by Robert Appleton CompanyOnline Edition Copyright © 2003 by K. KnightNihil Obstat, June 1, 1911. Remy Lafort, S.T.D., CensorImprimatur. +John Cardinal Farley, Archbishop of New York
Fuente: Catholic Encyclopedia
Pride
is inordinate and unreasonable self-esteem, attended with insolence and rude treatment of others.
1. It is sometimes, says a good writer, confounded with vanity, and sometimes with dignity; but to the former passion it has no resemblance, and in many circumstances it differs from the latter. Vanity is the parent of loquacious boasting, and the person subject to it, if his pretences be admitted has no inclination to insult the company. The proud man, on the other hand, is naturally silent, and wrapped up in his own importance, seldom speaks but to make his audience feel their inferiority. Pride is the high opinion that a poor, little, contracted soul entertains of itself. Dignity consists in just, great, and uniform actions, and is the opposite of meanness.
2. Pride manifests itself by praising ourselves, adoring our persons, attempting to appear before others in a superior light to what we are; contempt and slander of others; envy at the excellences others possess; anxiety to gain applause; distress and rage when slighted; impatience of contradiction, and opposition to God himself.
3. The evil effects of pride are beyond computation. It has spread itself universally in all nations, among all characters; and as it was the first sin, as some suppose, that entered into the world, so it seems the last to be conquered. It may be considered as the parent of discontent, ingratitude, covetousness, poverty, presumption, passion, extravagance, bigotry, war, and persecution. In fact, there is hardly an evil perpetrated but pride is connected with it in a proximate or remote sense.
4. To suppress this evil, we should consider what we are. If we could trace our descents, says Seneca, we should find all slaves to come from princes, and all princes from slaves. To be proud of knowledge is to be blind in the light; to be proud of virtue is to poison ourselves with the antidote; to be proud of authority is to make our rise our downfall. The imperfection of our nature, our scanty knowledge, contracted powers, narrow conceptions, and moral inability are strong motives to excite us to humility. We should consider, also, what punishments this sin has brought on mankind. See the cases of Pharaoh, Haman, Nebuchadnezzar, Herod, and others; how particularly it is prohibited (Pro 16:18; 1 Peter 5, 5; Jam 4:6; Pro 29:23); what a torment it is to its possessor (Est 5:13); howl soon all things of a sublunary nature will .end; how disgraceful it renders us in the sight of God, angels, and men; what a barrier it is to our felicity and communion with God; how fruitful it is of discord; how it precludes our usefulness, and renders us really contemptible. Comp. Blackie, Morals, p, 244; Edwards, Works; Robert Hall, Works; Bates, Works; Brown, Philosophy of the Mind; Wesl. Mag. 1846, p. 1113; 1847, p. 548 sq.; Malcom, Theol. Index, s.v. See Humility.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
PRIDE
Pride is possibly the most common sin of all. It is the root sin, the means that Satan used in successfully tempting the original humans to rebel against their maker (Gen 3:1-6; 1Jn 2:16). It remains a characteristic feature of fallen human nature and one of the hardest evils to overcome (Pro 16:18; Dan 5:20; Oba 1:3; Mar 7:21-22; Rom 1:28-30).
The essence of pride is self-centredness. The pleasure of the proud is not just to have something, but to have more of it than anyone else; not just to be something, but to be better than anyone else (Pro 14:21; Mat 23:5-7; Mat 23:12; 1Jn 2:16). Pride causes people to rebel against God because he is above them, and despise fellow human beings because, in their view, they are below them (Exo 5:2; Isa 14:12-15; Luk 18:9-11).
To feel pleasure at being praised is not pride, provided the pleasure comes from having pleased someone else (Mat 25:21). But if the pleasure is that of delighting in oneself or holding a high opinion of oneself, that is pride (Mat 6:2; Mat 6:5; Joh 12:43). In like manner, to feel pleasure in some other person or thing (to feel proud of it) is not pride in the sinful sense, providing it is only unselfish admiration (Hag 1:8; Gal 6:14). But if the pleasure is a feeling of conceit, the pride is sinful (Isa 25:11; Dan 4:30).
Pride is a sin that is particularly hateful to God (Pro 8:13; Pro 16:5). Those who practise it bring against themselves Gods opposition, and guarantee for themselves a humiliating punishment (Lev 26:19; Pro 29:23; Isa 13:11; Isa 16:6; Dan 4:37; Luk 1:51; Luk 18:14; Jam 4:6). (See also BOASTING; HUMILITY; HYPOCRISY.)
Fuente: Bridgeway Bible Dictionary
Pride
PRIDE.The condemnation of pride has always been very pronounced in Christian thought. It is one of the faults most distinctly incompatible with the ethics of the NT. Certain other systems of religion have not so strenuously combated this feeling. In fact, some may not unreasonably be regarded as having contributed to its indulgence. An elementary attribute in the Christian conception of character is humility.
1. It is remarkable that the word for pride () occurs only once in the recorded conversations of our Lord, and the adj. proud () only once in the Gospels (Luk 1:51). In Mar 7:22 pride is classed as one of the things which defile a man. It is in the positive precepts and general example and teaching of the Master that we find the principles which have made pride so repugnant to the Christian consciousness. Chief of all these forces is the example of our Lords own life. The Incarnation was itself the most transcendent exhibition of humility. In it men saw their Lord counting it not a prize to be on an equality with God, emptying Himself, and taking the form of a servant. In the essential abasement of this earthly life He humbled Himself to the particular extremes of endurance of personal ill-treatment and obedience even unto death. Henceforth lowliness of station and self-forgetting passivity were consecrated by the Divine example. In the same degree the possessors of power and place were taught the limitations and responsibilities of their position, and shown the insensate evil of scornfully regarding men of inferior circumstances.
2. Before the Birth of Christ this characteristic of His mission was heralded in Marys song. She who described herself as a handmaiden of low estate could rejoice that in the coming Kingdom the proud would be scattered in, or by (Luk 1:51 (Revised Version margin) ), the disposition of their hearts. Princes would be brought down, and rich men sent empty away. On the other hand, those of low degree would be exalted, and the hungry abundantly satisfied. The Magnificat proclaimed the truths that whilst poverty and obscurity are not bars to acceptance with God, there are evils peculiarly belonging to high rank which utterly disqualify.
3. The Temptation (Mat 4:1-11 || Luk 4:1-13) was largely an attempt to work on feelings of pride in the mind of Jesus. He was urged to prove His superiority to the conditions of ordinary humanity by a self-glorifying triumph over the laws of nature. The Tempter strove to make Him do so either (1) by providing for His special physical needs, or (2) by a public display of His might. In the offer (3) of universal sovereignty, the lures of authority and glory were especially emphasized.
4. In His definite teaching our Lord laid especial stress on the virtues of humility and lowliness of mind as fundamental requisites in His loyal followers. The Beatitude of the meek struck the dominant keynote in this respect. Men were invited to learn of Him, for He was meek and lowly in heart (Mat 11:29). His disciples could apply to Him the prophetic description that He was meek (Mat 21:5). More than once He seems to have uttered the apothegm, Whosoever shall exalt himself shall be humbled, and whosoever shall humble himself shall be exalted (Mat 23:12, Luk 14:11; Luk 18:14). Various specific forms of pride were rebuked and cautioned against.
(1) Several times our Lord severely censured exhibitions of spiritual pride. This vice called forth peculiar indignation and detestation in Him. The religious ostentation of the Pharisees was unsparingly reprobated. The types are eternally stigmatized who can thank God they are not as others are, who from the heights of their own complacency can look down on the supposed inferior spirituality of their fellows (Luk 18:9 ff.); who parade in public places their devotions (Mat 6:5); who do all their works to be seen of men, and obtrude their religious symbols (Mat 23:5); who for a pretence make long prayers (Luk 20:47). This species of religious self-satisfaction, of spurious spirituality, elicited the scathing invective of Christ in an altogether unparalleled degree. He declared that the publicans and harlots went into the Kingdom of God before such proud professors (Mat 21:31).
(2) The strictures our Lord passed on the racial pride of the Jews drew against Him their fiercest anger. He showed how vain were their boasted privileges when He proclaimed that many should be admitted to the Kingdom from all quarters of the earth, but the children of the Kingdom rejected (Mat 8:12). He tried to make them realize from their own Scriptures the futility of their reliance on descent, by referring to the favour shown Naaman the Syrian and the widow of Zarephath (Luk 4:25 ff.). The parables of the Labourers in the Vineyard (Mat 20:1 ff.) and of the Householders rebellious servants (Mat 21:33 ff.) were plainly intended to make His hearers see how little worth was in their lofty pretensions as the children of Abrahamthe chosen people.
(3) Intellectual haughtiness was also decidedly condemned by Christ. The inclination that springs from the consciousness of ability or learning to scornfully depreciate those of more meagre mental equipment, is one of the most insidious forms of pride. To it certain natures fall victims who would consider family pretensions or religious assumptions of superiority vulgar and discreditable. Many who would loathe the commonly recognized vaingloriousness of the Pharisees are dangerously near sharing in the mental arrogance which prompted the latter to sneer, This multitude which knoweth not the law are accursed (Joh 7:49).
The tendency to indulge in lofty contempt from the intellectual throne is strikingly portrayed in Tennysons Palace of Art
O God-like isolation which art mine,
I can but count thee perfect gain,
What time I watch the darkening droves of swine
That range on yonder plain.
All such disdainfulness for the simple and unlearned was impressively forbidden by Christs warning, See that ye despise not one of these little ones (Mat 18:10; cf. a striking sermon by Bp. Boyd Carpenter on The Dangers of Contempt). Again, our Lord bore witness to the supreme importance of simplicity and innocence, as opposed to superciliousness and pride, when He said of the little children, Of such is the kingdom of heaven (Luk 18:16), and added that the only attitude which qualified for admission was that of a little child. It is noteworthy that the same dispositions of receptivity and absence of hard preconceptions are insisted on by scientists as prime requisites for the student of the kingdom of nature.
(4) The pride that comes from the enjoyment of high official or social rank was discountenanced in one of the most surprising actions of our Lords earthly lifethe episode of the Feet-washing (John 13). It was a vivid, unforgetable lesson in the duty of self-abasing service. No one who then was present was likely to fall into the sin of presuming on privileges of position, or treating subordinates with selfish, slighting inconsiderateness. The imagination of succeeding generations has been intensely impressed by the spectacle of the Son of God washing the travel-stained feet of His poor followers. The pride that jealously exacts sub-servience could not be more effectually proscribed. The homily against those whose self-importance made them claim the place of honour at entertainments (Luk 14:7 ff.) is directed against the same grandiose assumptions. This social arrogance of the Pharisees was one of the points in our Lords indictment of them. They loved the chief place at feasts, and the chief seats in the synagogues, and to be called Rabbi (Mat 23:5 ff.). Any tendency among His disciples to assume lordship was strictly, tenderly suppressed. Once He called them together when such claims were mooted, and pointed out to them how among the outside Gentiles there were those who lorded it and exercised authority. In contrast to that should be their practice. Whoever of them was ambitious of greatness and supremacy could attain it only along the lines of submissive service (Mat 20:25 f.). They had Him as an example, who came not to receive service, but to minister to the needs of others, even to the point of giving up His life for them (Mat 20:28). They were not to arrogate to themselves titles implying mastership (Mat 23:8; Mat 23:10). The question of leadership among them was met by Christ taking a little child and placing it beside himself ( ), and saying that the reception of a little child meant the reception of Himself and of His Father who sent Him (Luk 9:46 ff.). In the light of how so stupendous a glory was to be won, their own shortsighted strivings after precedence stood exposed. All such grasping at power and place was a contradiction or the true conception of honour. It was he who humbled himself as a little child that was greatest (Mat 18:4).
5. The essential vice of pride was glanced at in one of these conversations when the Master said, All ye are brethren (Mat 23:8). Pride is an injury to the bond of brotherhood; it is disloyalty in the Christian household; it is a breach of fellowship. The selfish despising of our fellow-creatures is a contradiction of the law of love. It cannot coexist with a true-hearted affection for all men. Pride is self-centred, and plumes itself on the gap between ourselves and those beneath us. It revels in the feeling of superiority. Nothing could be more opposed than this to the self-sacrificing love which is bent on raising and helping. Pride also betrays a lack of perception as to our own true position before God. It reveals an undue magnifying of relative differences.
6. The word pride is often used in another and a harmless sense which may imply no more than a fit appreciation of benefits, a lofty sense of honour, a dignified aloofness that will not stoop to what is mean or defiling. In this better sense Milton can speak of modest pride, and Moore deplore the loss of the pride of former days. The distinction is clear between this pardonable and highly useful feelinga feeling which may be accompanied with real humilityand a haughtiness of spirit, a contemptuous looking down on others, a selfish glorying in ones own superiority. See also Humility, Meekness.
Literature.Aristotle, Nic. Ethiopic iv. 3; Kant, Met. of Ethiopic (Clarks ed.), 241; Liddon, Univ. Serm. ii. 203, BL [Note: L Bampton Lecture.] 8 [Note: designates the particular edition of the work referred] , 491; Medd, The One Mediator, 416; Alford, Quebec Chapel Serm. ii. 15; Stalker, Seven Deadly Sins, I; Wickham in Oxford Univ. Serm. (ed. Bebb), 332; Bunyan, Pilg. Prog., Pt. ii. The Valley of Humiliation; Longfellows King Robert of Sicily; Bp. Magee, The Gospel and the Age (Knowledge without Love).
W. S. Kerr.
Fuente: A Dictionary Of Christ And The Gospels
Pride
General references
Exo 18:10-11; Lev 26:19; Deu 8:11-14; Deu 8:17-20; Jdg 9:14-15; 1Sa 2:3-5; 1Ki 20:11; 2Ki 14:9-10; 2Ch 25:18-19; Job 11:12; Job 12:2-3; Job 13:2; Job 13:5; Job 15:1-13; Job 18:3-4; Job 21:31-32; Job 32:9-13; Job 37:24; Psa 9:20; Psa 10:2-6; Psa 10:11; Psa 12:3-4; Psa 18:27; Psa 31:23; Psa 49:11; Psa 52:7; Psa 73:6; Psa 73:8-9; Psa 75:4-6; Psa 101:5; Psa 119:21; Psa 119:69-70; Psa 119:78; Psa 138:6; Pro 3:34; Pro 6:16-17; Pro 8:13; Pro 10:17; Pro 11:2; Pro 11:12; Pro 12:9; Pro 12:15; Pro 13:10; Pro 14:21; Pro 15:5; Pro 15:10; Pro 15:12; Pro 15:25; Pro 15:32; Pro 16:5; Pro 16:18-19; Pro 17:19; Pro 18:11-12; Pro 20:6; Pro 21:4; Pro 21:24; Pro 25:14; Pro 25:27; Pro 26:5; Pro 26:12; Pro 26:16; Pro 27:2; Pro 28:11; Pro 28:25; Pro 29:8; Pro 29:23; Pro 30:12-13; Isa 2:11-17; Isa 3:16-26; Isa 5:8; Isa 5:15; Isa 9:9-10; Isa 10:5-16; Isa 13:11; Isa 14:12-16; Isa 22:16; Isa 22:19; Isa 23:7; Isa 23:9; Isa 24:4; Isa 24:21; Isa 26:5; Isa 28:3; Isa 47:7-10; Jer 9:23-24; Jer 13:9; Jer 13:15; Jer 13:17; Jer 48:7; Jer 48:14-15; Jer 48:29; Isa 16:6-7; Jer 49:4; Jer 49:16; Jer 50:31-32; Eze 16:56; Eze 28:2-9; Eze 28:17; Eze 30:6; Eze 31:10-14; Dan 4:37; Dan 11:45; Hos 5:5; Hos 7:10; Hos 10:11; Oba 1:3-4; Nah 3:19; Hab 2:4-5; Hab 2:9; Zep 2:10; Zep 2:15; Zep 3:11; Mal 4:1; Mat 23:6-7; Mat 23:10-12; Mat 20:26-27; Mar 10:43; Luk 9:46; Luk 18:14; Mar 7:21-22; Mar 12:38-39; Luk 20:45-47; Luk 1:51-52; Luk 11:43; Luk 14:8-9; Rom 1:22; Rom 1:29-30; Rom 11:17-21; Rom 11:25; Rom 12:3; Rom 12:16; 1Co 1:29; 1Co 3:18; 1Co 4:6-8; 1Co 4:10; 1Co 5:2; 1Co 5:6; 1Co 8:1-2; 1Co 10:12; 1Co 13:4; 1Co 14:38; 2Co 10:5; 2Co 10:12; 2Co 10:18; 2Co 12:7; Gal 6:3; Eph 4:17; Phi 2:3; 1Ti 2:9; 1Ti 3:6; 1Ti 6:3-4; 1Ti 6:17; 2Ti 3:2; 2Ti 3:4; Jas 3:1; Jas 4:6; 1Pe 5:3; 1Pe 5:5; 1Jn 2:16; Rev 3:17-18; Rev 18:7-8 Rich, The; Ambition
Instances of:
– Ahithophel
2Sa 17:23
– Naaman, refusing to wash in Jordan
2Ki 5:11-13
– Hezekiah, in displaying his resources
2Ki 20:13; 2Ch 32:31; Isa 39:2
– Uzziah
2Ch 26:16-19
– Haman
Est 3:5; Est 5:11; Est 5:13; Est 6:6; Est 7:10
– Kings of Tyre
Eze 28:2
– Nebuchadnezzar
Dan 4:30-34; Dan 5:20
Fuente: Nave’s Topical Bible
Pride
is translated “pride” in 1Jo 2:16, AV. See BOAST, B, No. 2, VAINGLORY.
“pride,” Mar 7:22, see HAUGHTY.
“lifted up with pride,” 1Ti 3:6, AV (RV, “puffed up”). See HIGH-MINDED.