' To heaven's high city I direct my journey.
Whose spangled suhurbs entertain mine eye; Mine eye, by contemplation's great attorney, Transcends the crystal pavement of the sky.
But what is heaven, great God, compared to Tliee? Without Thy presence, heaven's no heaven to me.
Without Thy presence, earth p-ives no reflection ; Without 'Thy presence, sea affords no treasure ; Witliout Thy presence, air's a ranit infection ; Without 'Thy presence, heaven itself no pleasure. If not possessed, if not enjoyed in Thee, What's earth, or sea, or air, or heaven to me? '
(Francis Quarles, Divine Eiableins, 1635).
A. J. Gpjkve. PRICKS.— See GoAD.
PRIDE. — This word occurs thrice in the AV : in Mk 7^- as the rendering of inrepr)(payla, in 1 Jn 2'8 of dXafdrem, in 1 Ti 3" as the rendering (' lifted up with pride') of rvipda (the same verb is found in 1 Ti 6*, ' he is proud ' [RV ' putted up '], and in 2 Ti 3*, ' highminded ' ['pulled up' RV]; it is formed from the substantive ti}0os, 'smoke' or 'cloud,' which does not occur in the NT, but is found in the metaphorical use in 1 Clem. xiii. 1 along with dXafiveio and suggests the pride which beclouds the moral sense and destroys self-control). In 1 Co 13^, where we read that love ' vaunteth not itself {ov TrepTrepeijerat), * is not pulled up ' (ou ffivatouTai)^ the first verb appears to denote the arrogant or forward manner of one who sounds his own praises, the latter (cf. 1 Co 4° 8') the disposition of self-conceit which loves pre-eminence.
The two words lixepij^aHa and iXa^dvem, with their corresponding adjectives, are common in the literatureof the early Church: e.g., in Hermans, Mand. VI. ii. 5, both stand together as signs of the presence within the heart of 'the messenger of wickedness.' In Ro 1^° with these is associated the epithet vfipurifis (AV 'despiteful,' RV 'insolent'); but C/3pis indi- cates 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 dXdfw;' from that of the inrep-qcpai'Oi, R. C. Trench (NT Hynonyms^, 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 lan- guage is dehnitely brought out in the use of dXafiJi/eia in such passages as Ja 4'" (AV ' boastings,' RV ' vauntings ') and 1 Clem. xxi. 5 ; in 1 Jn 2'* Trench suggests that the Germ. Prahlerei is the most adequate rendering ; the English ' pride ' is too vague and colourless ; and Beza's ' gloriosus ' is a better rendering of dXafui/ than Vulg. ' elatus.' On the other hand, iitrepricpavia (Germ. Hochmuth) is a vice developed not so much in society as in the secrecy of the heart ; none the less, it manifests
PKIEST
PRIEST
2C9
itself in outward acts of arrogance, cruelty, and revengufulness. The ' proud ' of Ja 4", 1 P 5», Pr 3'" are those whose overwceuing treatment of others calls forth and merits the Divine antagonism.
B. F. Westcutt {Kpist/es of St. John", ISSG, n. 05) suggests that while dXaj'oi'eia may be referred to a false view of what things are in themselves, empty and unstable — a sin against truth — i)Trept](pdvia 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, anil therefore dXai^dfeta in 1 Jn 2^^ is rightly associated with life (/Jios) in its external and transient significance, not in its essential principle (iuii).
It may be noted that the verb Kavxdo/iat, with its corresponding nouns (cai'xw and /caux'jffis (see art. Boasting) is often used by St. Paul in a good sense to indicate the legitimate pride with which an apostle contemplates the etiects of his ministry in the life and conduct of his converts (e.jr. 2 Co 9^ Ph 2'") ; it also expresses the sacred glorying of the inner life in God or Christ [e.ff. 1 Co P', Ph 3\ and elsewhere) — a characteristic and very common Pauline expression.
The pride of racial exclusiveness, e.c/. of Greek towards barbarian and especially of Jew towards Gentile, as done away in Christ, is a common theme with the same apostle ; cf. Ro 10'^ (and argument of the whole chapter). Gal 3-*.
R. M.\'rtin Pope.
PRIEST. — Much of the ambiguity of the term arises from its use even in the RV to represent two ditierent Greek words. The one is Upevs, a sacri- ficing priest, whose services were necessary in the ritual of any such religion as that of the ancient Jews. In other cases the term represents Trpeu- (Siirepos, ' presbyter,' from which indeed it has been derived by a process of compressing the several syllables into one. Before our period it was in use both in Egypt and in Asia Minor to designate the members of a secular corporation, and in the former case also the members of a college of priests (Deiss- mann, BiblcStudics, Eng. tr., 1901, pp. 154 if., 233(1'.), and its connotation had already come to refer to office and not to age. The implications of the word with either origin may be conveniently examined in its application in turn to Jewish officials, to Jesus Christ, to Christians generally, and to the ministry of the Church.