To my knowledge the psychological theory of Self-Conscious Emotions (SCE) has not been applied to biblical texts on pride. This paper intends to look at the pride of Babylon in Isaiah 47 from the perspective provided by SCE espoused by psychologists J. L. Tracy, R. W. Robin, and J. P. Tangney. According to these psychologists, pride is an important self-conscious emotion, and is elicited when evaluating oneself on the basis of one’s achievements. The theory of SCE argues that pride is not a single, unified construct. Psychologists distinguish the pride that results from a specific achievement (e.g., I won because I practiced) from pride in one’s global self (e.g., I won because I’m always great). They call the former authentic pride and the latter hubristic pride. In terms of causal designation, attributing positive events to internal, unstable, controllable causes (e.g., effort) should lead to authentic pride, whereas attributing those same events to internal, stable, uncontrollable causes (e.g., ability) should lead to hubristic pride. Authentic pride leads to pro-social behaviors (e.g., cooperation, helping, or altruism), while hubristic pride tends toward to anti-social behaviors (e.g., harming, non-cooperation, abuse, or harassment). Based on this theory, this paper analyzes the dynamics of the pride of Babylon in Isaiah 47 as a self-conscious emotion. It argues that Babylon had the right to authentic pride for her military might, and science of omens and astronomy. She became hubristic because she thought these achievements were internally stable and uncontrollable by anyone. The hubris of Babylon led her to become oppressive. Divine intervention described in Isaiah 47 in the form of deprivation of Babylon’s throne, land (exile), and the sources of her security, is to be understood as de-securitization and destabilization of Babylon. Since everything Babylon counted as stable and uncontrollable (leading her to hubristic pride) is rendered unstable and controllable, Isaiah 47 can be read as a call to authentic pride. This approach differs from the traditional viewpoint of the Church Fathers and modern exegetes, which used Babylon as a hermeneutical tool to identify the enemies of God, sowed seeds of suspicion against any form of pride, and categorized the divine intervention in Isaiah 47 as evidence of the humiliation and reversal of fortune of the prideful. Finally, this paper opens the possibility of applying the theory of SCE to other biblical texts on pride.