v. haughtiness, arrogance
Lev 26:19 I will break the s of your pride
Num 15:30 plus the person who does something with him
1Sa 17:28 I know your s and the malice of your
Job 15:25 behaved with s against the Almighty
Job 33:17 to remove .. and separate from the man the s
Psa 19:13 preserve your servant also from the s
Psa 31:23 Jehovah .. pays .. to him who proceeds with his
Psa 59:12 let them be prisoners in their s, and by the
Psa 73:6 therefore the s crowns them; they cover themselves with
Pro 8:13 the s and the arrogance, the evil way, and the
Pro 11:2 when the s comes, also comes the
Pro 13:10 the s will conceive strife; more with
Pro 14:3 in the mouth of the fool is the rod of the s
Pro 16:18 before the breaking is the s; Y
Pro 29:23 s of man casts him down; but to the humble
Isa 10:12 will punish the fruit of the hearts of the
Isa 14:11 descended to Sheol your s, and the sound of
Isaiah 16:6; Jer 48:29 we have heard the s of Moab; very
Isa 25:11 will bring down his s and the dexterity of his hands
Jer 13:9 rot the s of Judah, and the .. s of Jerusalem
Jer 13:17 my soul will cry because of your s
Eze 7:10 the rod has budded, the sap has budded
Eze 7:24 I will cause the s of the mighty to cease, and their
Eze 32:12 they will destroy the s of Egypt, and all her
Eze 33:28 in solitude, and the s of his power will cease
Dan 4:37 can humble those who walk with him
Hos 5:5 the s of Israel will deny him to his face
Hos 7:10 the s of Israel will testify against him in
Oba 1:3. the s of your heart has deceived you, you
Zep 2:10 will come to them for their s, because they have offended
Jam 4:16 but now ye boast in your s
One of the worst forms of sin, considered by many to be the basis of all sin. The various Hebrew words reflect the deep-rooted and far-reaching nature of pride and arrogance, as they are related to terms such as presumption, vanity, vain boasting, and haughtiness. Pride makes it impossible to have a correct perspective regarding both God and man. It deceives the heart (Jer 49:16) and hardens it (Dan 5:20). It causes strife (Pro 13:10; Pro 28:25) and destruction (Pro 16:18). It was a fundamental fault of the Israelites in their walk through the desert, which caused a severe warning from the Lord (Lev 26:19) and was related to the punishment, among others, of King Uzziah (2Ch 26:16 ss. ), from Moab (Isa 25:11), Judah and Jerusalem (Jer 13:9), Jacob (Amo 6:8) and Edom (Oba 1:3). The words gr. they also convey the idea of hollow display, self-aggrandizement, and arrogance. James cites Pro 3:34 to point out that God opposes the proud (Jam 4:6). Paul clearly indicated that no one has reason to boast before God, but he also speaks of being proud or legitimately boasting (eg, 2Co 5:12; 2Co 7:4).
Source: Hispanic World Bible Dictionary
The first capital sin, which hardens the heart: (Luke 1:51, Jua 9:39-41, Luke 20:9-19, Luke 22:66-71.
– God resists the proud, Mat 23:12 Luc 18:9-14.,: Includes various sins.
– “Pride”, is wanting to “be like God”, the sin of the devil, Isa 14:14.
– The “pride”, of wanting to “know as much as God”, which was the sin of Adam and Eve, Gen 3:5, 1Jn 3:16.
– “Selfism”, “ambition”, are branches of pride, which are always manifested by “disobedience”, and the sin of Judas, of wanting God to do what we want, instead of us doing what what God wants.
– “Vanity” is feminine pride, in small.
Christian Bible Dictionary
Dr. J. Dominguez
http://bible.com/dictionary/
Source: Christian Bible Dictionary
†¢Pride.
Source: Christian Bible Dictionary
see, HUMILITY
vet, (Iat. “superbia”). A desire and claim for superiority over others, coupled with a refusal to submit to God; claim to self-sufficiency and self-exaltation. It is a state opposite to that of humility (see HUMILITY). The arrogant does not recognize his dependence as a creature of his Creator, nor the mutual dependence with his fellow beings. It was Satan’s sin (Ez. 28; cf. Is. 14:1-23). He was the motive that led to the sin of disobedience in Eden (Gen. 3: 1-6). He is the motive in fallen man, leading him to a constant fight of emulation to achieve superiority and dominance over his fellow man. The Christian does not cease to be susceptible to this sin (1 Tim. 3:6) and is exhorted against such an evil state of mind (2 Cor. 12:20; Tit. 1:7; Jas. 4:6, 16; 1 5:5). Pride is the ideal of the pagan man, who marches in search of the superman, idealizing strength, aggressiveness and mutual competition, disdaining compassion and helping the weak as counterproductive to what he considers as progress towards his “man”. new”. Pride is a state peculiarly abhorred by God (Lev. 26:19; Num. 15:30; Ps. 31:23; Pr. 16:18; Is. 2:11, 17; Ez. 7:24; Dn. 4:37; etc.) and leads to the most disastrous of ends (Prov. 15:25; Mal. 4:1).
Source: New Illustrated Bible Dictionary
Vice that is considered in the Christian tradition as capital sin. It consists of exalting oneself with contempt for others and considering oneself far above one’s own material, moral, intellectual and social wealth.
It is parallel to concepts such as pride, vanity, haughtiness, presumption, boasting, arrogance. The concept of pride should not be confused with that of self-esteem, which is the just appreciation or serene recognition of one’s own merits.
In its nature, pride implies self-overestimation accompanied by a contemptuous attitude towards others, under the firm presumption of one’s own worth, power or superiority.
It is a common attitude in the arrogant man. It is the source of many other ethical disorders. It is usually considered the worst of sins and the rebellion against God is attributed to the devil out of pride, applying to him the prophetic text placed in his mouth: “I will scale the throne of the Most High and make myself like him” (Is. 14.14).
Christianly it is rejectable, and it is frequently repudiated throughout Biblical history (Prov. 11.2 Is. 9.18; Job 11.12; Eccli. 13.1) and in the Gospel message (Mc. 7.22; Lc. 1. 51; Rom. 1.30 ; 2 Petr. 2.18; 2 Tim. 3.2)
It is the most opposite to the attitude of Christ himself, who “humbled himself to death, even death on a cross.” (Philip. 2. 8). It is what Jesus condemned in the Pharisees with the harsh words of Matthew (Mt. 23. 3-20) and in all his teachings: “He who exalts himself will be humbled” (Lk. 11. 5). And also Mary, in the Canticle of the Magnificat, affirmed that God “humbles the proud and fills the humble with good things” (Lk. 1.51)
The Christian message against pride has been a preferred theme in all Christian asceticism, not only because of the natural sense that moves man to reject the arrogant, but also because of a special revelational reference that picks up the permanent echo of the Word of God.
Pedro Chico González, Dictionary of Catechesis and Religious Pedagogy, Editorial Bruño, Lima, Peru 2006
Source: Dictionary of Catechesis and Religious Pedagogy
(v. capital vices)
(ESQUERDA BIFET, Juan, Dictionary of Evangelization, BAC, Madrid, 1998)
Source: Dictionary of Evangelization
Pride is at the root of the first sin, when man wants to be like God (Gen 3:5). It is the most serious sin, the most intolerant attitude of man, harshly punished by God (Gen 3,5.6-17; 11,5-17; Ex 5,2; 1 Sam 17,1-8; 14,11; Jer 48 ,29; 49,16; Ez 16,49; 28,2; 31,10; Tob 4,15; Dan 4,19.27; Prov 6,17; 11,2); the sin most whipped by Jesus (Mt 23; Lk 1,51-52; 10,15: 14,7.11; 18,24; 22,24). The parable of the Pharisee and the publican (Lk 18,914) clearly highlights the attitude of the proud and the humble.
MNE
FERNANDEZ RAMOS, Felipe (Dir.), Dictionary of Jesus of Nazareth, Editorial Monte Carmelo, Burbos, 2001
Source: Dictionary of Jesus of Nazareth
1. Pride and its effects. Pride, “hateful to the Lord and to men” (Sir 10,7), is also ridiculous in man “who is dust and ashes” (Sir 10,9). It has more or less severe forms. There is the vain person who covets honors (Lk 14, 7; Mt 23, 6s), who aspires to greatness, sometimes of a spiritual order (Rom 12, 16.3), who envies others (Gal 5, 26); the insolent one with a haughty look (Prov 6,17; 21,24); the arrogant rich man who flaunts his luxury (Am 6,8) and whose wealth makes him presumptuous (Sant 4, 16; Un 2,16); the proud *hypocrite, who does everything to be seen and whose heart is corrupted (Mt 23,5.25-28); the * Pharisee who trusts in his so-called justice and despises others (Lk 18:9-14).
Finally, at the top is the arrogant, who, rejecting all dependence, pretends to be equal to God (Gen 3,5; cf. Phil 2,6; Jn 5,18); he does not like reprimands (Prov 15,12) and is horrified by * humility (Ecclesiastes 13,20); he sins brazenly (Num 15,30s) and laughs at the servants and the promises of God (Ps 119,51; 2Pe 3,3s).
God curses the proud and is horrified (Ps 119,21; Lk 16,15); he who is contaminated with pride (Mark 7, 22) is closed to *grace (lPe 5, 5) and to *faith (Jn 5,44); blinded by his guilt (Mt 23,24; Jn 9,39ss), he cannot find the wisdom (‘Prov 14,6) that calls him to * conversion (Prov 1, 22-28).
Treating him makes one similar to him (Eclo 13,1); therefore, he who avoids it is blessed (Ps 1,1).
2. The pride of the pagans, oppressors of Israel. Where the proud reign, who ignore the true God, the weak are reduced to servitude. Israel experienced it in Egypt, where Pharaoh tried to oppose God’s liberation of him (Ex 5,2). Israel will be constantly under the threat of being enslaved by the pagans, whose arrogant power “launches a challenge to the living God” (lSa 17,26). From the giant Goliath to the persecutor Antiochus (1 Sa 17,4; 2Mac 9,4-10), passing through Sennacherib (2Ki 18,33ss), the pride expressed by the intolerable saying of Holofernes is the same: “Who is God, but Nebuchadnezzar? (Jdt 6.2).
The type of this dominating arrogance of the States that today are called totalitarian, is *Babylon, which was designated as “the sovereign of the kingdoms” (cf. Is 13,19) and that pretended to be “forever” saying in his heart: “I, and nothing but me” (Is 47,5-10). Collective pride, whose symbol is the tower of Babel, which stands unfinished on the threshold of biblical history: its builders intended to create a *name reaching heaven (Gen 11:4).
3. The pride of the wicked, oppressors of the poor. In Israel itself, pride can produce the fruits of oppression and impiety. The law prescribed kindness to the weak (Ex 22,21-27) and invited the king not to be proud, either accumulating too much silver and gold, or rising above his brothers (Dt 17, 17.20). The arrogant, in order to enrich himself, does not hesitate to crush the poor, whose blood pays for the luxury of the rich (Am 8,4-8; Jer 22,13ss). But this contempt for the poor is contempt for God and his justice. The proud are impious, like the pagans. The persecuted (Ps 10,2ss) and filled with contempt for them (Ps 123,4) appeal to God in the psalms, underlining the arrogance of their persecutors (Ps 73,6-9), whose heart is insensitive (Ps 119 .70). To the Pharisees who have pride and love of money in their hearts, Jesus reminds them that one cannot serve two masters: who is attached to the. wealth cannot…