Pride

Pride is identified here as the real motive behind the census — David doesn't need the numbers strategically; he wants them because they will make him feel powerful and self-sufficient.

Pride is identified here as the third and perhaps most dangerous worldly desire — the obsession with self-sufficiency and status that convinces a person they need neither God nor others.

Pride is cited here as one of the core failures that brought Saul down — his half-hearted obedience masking a deeper pattern of self-serving defiance toward God.

Pride is identified here as the force distorting Saul's perception of reality — his jealousy has grown so consuming that he genuinely casts himself as the wronged party while hunting an innocent man.

Nabal's pride is the engine of the crisis here — his arrogant dismissal of David as a runaway servant, despite knowing exactly who he was, sets four hundred armed men in motion.

Pride is the end product Paul associates with false knowledge — those who chase intellectual superiority over the gospel end up not enlightened but inflated, and ultimately drift from the faith entirely.

Pride is conspicuously absent in Solomon's request — rather than boasting of his own resources or status, he openly admits the project's limits and asks for expertise he lacks.

Pride is introduced in the chapter intro as the single fatal flaw that undoes Uzziah's remarkable reign — the cautionary theme the entire chapter builds toward.

Pride is the named fault of Uzziah that Jotham deliberately does not repeat — his father's self-exalting entry into the Temple is the specific failure Jotham studies and refuses to imitate.

Pride is the unexpected villain of this section — after surviving an empire and a terminal illness, Hezekiah's heart lifts itself up, illustrating how spiritual danger often peaks after rescue, not during crisis.

Pride is named here as one of the veils that can prevent people from seeing what Scripture actually says — listed alongside ignorance and unreadiness as internal barriers to perceiving Christ.

Pride here is used in its positive, pastoral sense — the boasting and confidence Paul had placed in the Corinthians, which he feared his hard letter might have destroyed but which was ultimately vindicated.

Pride is identified here as the force multiplying the chapter's death toll — Ahaziah's refusal to change course doesn't just harm him, it drags his soldiers into the consequences.

Pride is identified as the mechanism by which Amaziah's legitimate victory became a liability — Jehoash diagnoses it precisely: 'your heart has lifted you up,' rewriting his sense of his own capability.

Pride is identified as the chapter's central villain — Naaman's pride nearly prevented his healing, and Gehazi's pride-driven greed (believing he deserved compensation Elisha refused) results in the leprosy Naaman was freed from.

Pride is identified here as the force driving Hanun's escalation — cornered by his own rash decision, he refuses any off-ramp and accelerates toward a war he cannot win.

Pride is invoked here in its positive sense — the royal family should have been Israel's source of honor and strength — which makes the scene of collective weeping in the palace all the more devastating.

Pride is the warning embedded here — David's men invoke it implicitly by insisting he sit out future battles, guarding against the nostalgia that could drive him back into danger he can no longer handle.

Pride is identified here as the underlying engine of the nine-month census project — David names his action as foolishness, recognizing that measuring his own power was the fundamental spiritual error.

Pride is identified as the driving force behind the man of lawlessness — his self-exaltation above every god is the final, extreme expression of humanity's oldest sin.

Pride here carries deliberate ambiguity — God swears 'by the pride of Jacob,' which could mean his own glory as Israel's true treasure, or could be biting irony aimed at the very arrogance that brought Israel to this moment.

Pride is cited here as one of the internal failures that external rule-keeping cannot actually fix — the quiet indictment being that the most rule-observant person can still be driven by ego, jealousy, and self-inflation.

Pride is shown here as a battlefield danger — the southern king's swelling heart after capturing the northern army is the very thing that blinds him to the counterattack being assembled.

Pride is the specific sin that triggers the judgment — not a pattern of evil acts but a single sentence of self-glorification that reveals the heart beneath, the belief that Babylon's greatness was the king's own achievement.

Pride is identified here as Belshazzar's defining failure — not ignorance but willful arrogance in the face of a cautionary tale he personally knew, making his judgment a consequence of knowledge rejected rather than truth never received.

Pride is implicitly rebuked here as Moses insists the proper response to being uniquely chosen is not self-congratulation but obedience — the unprecedented nature of Israel's election demands humility, not boasting.

Pride is identified here as the enemy of patience — it demands outcomes on your timeline and makes the process about you, whereas wisdom trusts that how something ends matters far more than how impressively it begins.

Pride is introduced as the invisible engine driving Ahasuerus's six-month spectacle — his need to be seen and feared sets every subsequent disaster in motion.

Pride is identified here as the engine driving Haman's genocidal rage — one man's wounded ego at being ignored by Mordecai escalates into a plot to destroy an entire people.

Pride is exposed here in its rawest form — Haman's explicit admission that wealth, power, and royal favor mean nothing to him as long as one man withholds his respect, showing how pride devours everything it touches.

Pride is named here as the force that blinds Haman so completely that he cannot conceive of the king honoring anyone but him — and so he designs the very ceremony of his own humiliation.

Pride is identified here as the force keeping Pharaoh locked in self-destruction — the irrational compulsion to maintain control even as everything around him collapses.

Pride is identified here as the fatal flaw driving Pharaoh's repeated refusals — his insistence on his own authority over his people's welfare and God's clear demands.