2 Tawarikh 12:6-7

12:6 The leaders of Israel and the king humbled themselves and said, “The Lord is just.” ¹  12:7 When the Lord saw that they humbled themselves, he gave this message to Shemaiah: ²  “They have humbled themselves, so I will not destroy them. I will deliver them soon. ³  My anger will not be unleashed against ⁴  Jerusalem through ⁵  Shishak.

2 Tawarikh 12:12

12:12 So when Rehoboam ⁶  humbled himself, the Lord relented from his anger and did not annihilate him; ⁷  Judah experienced some good things. ⁸ 

2 Tawarikh 33:12

33:12 In his pain ⁹  Manasseh ¹⁰  asked the Lord his God for mercy ¹¹  and truly ¹²  humbled himself before the God of his ancestors. ¹³ 

2 Tawarikh 33:19

33:19 The Annals of the Prophets include his prayer, give an account of how the Lord responded to it, record all his sins and unfaithful acts, and identify the sites where he built high places and erected Asherah poles and idols before he humbled himself. ¹⁴ 

2 Tawarikh 33:23

33:23 He did not humble himself before the Lord as his father Manasseh had done. ¹⁵  Amon was guilty of great sin. ¹⁶ 

2 Tawarikh 34:27

34:27 ‘You displayed a sensitive spirit ¹⁷  and humbled yourself before God when you heard his words concerning this place and its residents. You humbled yourself before me, tore your clothes and wept before me, and I have heard you,’ says the Lord.

Keluaran 10:3

10:3 So Moses and Aaron came to Pharaoh and told him, “Thus says the Lord, the God of the Hebrews: ‘How long do you refuse ¹⁸  to humble yourself before me? ¹⁹  Release my people so that they may serve me!

Imamat 26:41

26:41 (and I myself will walk in hostility against them and bring them into the land of their enemies), and ²⁰  then their uncircumcised hearts become humbled and they make up for ²¹  their iniquity,

Daniel 5:22

5:22 “But you, his son ²²  Belshazzar, have not humbled yourself, ²³  although you knew all this.

Lukas 14:11

14:11 For everyone who exalts himself will be humbled, but ²⁴  the one who humbles ²⁵  himself will be exalted.”

Lukas 18:14

18:14 I tell you that this man went down to his home justified ²⁶  rather than the Pharisee. ²⁷  For everyone who exalts ²⁸  himself will be humbled, but he who humbles himself will be exalted.”

Yakobus 4:10

4:10 Humble yourselves before the Lord and he will exalt you.

Yakobus 4:1

Passions and Pride

4:1 Where do the conflicts and where ²⁹  do the quarrels among you come from? Is it not from this, ³⁰  from your passions that battle inside you? ³¹ 

Pengkhotbah 5:6

5:6 Do not let your mouth cause you ³²  to sin,

and do not tell the priest, ³³  “It was a mistake!” ³⁴ 

Why make God angry at you ³⁵ 

so that he would destroy the work of your hands?”

[12:6]  ¹ tn Or “fair,” meaning the Lord’s punishment of them was just or fair.

[12:7]  ² tn Heb “the word of the Lord came to Shemaiah, saying.”

[12:7]  ³ tn Heb “and I will give to them soon deliverance.”

[12:7]  ⁴ tn Or “gush forth upon.”

[12:7]  ⁵ tn Heb “by the hand of.”

[12:12]  ⁶ tn Heb “he”; the referent (Rehoboam) has been specified in the translation for clarity.

[12:12]  ⁷ tn Heb “the anger of the Lord turned from him and did not destroy completely.”

[12:12]  ⁸ tn Heb “and also in Judah there were good things.”

[33:12]  ⁹ tn Or “distress.”

[33:12]  ¹⁰ tn Heb “he”; the referent (Manasseh) has been specified in the translation for clarity.

[33:12]  ¹¹ tn Heb “appeased the face of the Lord his God.”

[33:12]  ¹² tn Or “greatly.”

[33:12]  ¹³ tn Heb “fathers.”

[33:19]  ¹⁴ tn Heb “and his prayer and being entreated by him, and all his sin and his unfaithfulness and the places where he built high places and set up Asherah poles and idols before he humbled himself – behold, they are written on the words of his seers.”

[33:23]  ¹⁵ tn Heb “as Manasseh his father had humbled himself.”

[33:23]  ¹⁶ tn Heb “for he, Amon, multiplied guilt.”

[34:27]  ¹⁷ tn Heb “Because your heart was tender.”

[10:3]  ¹⁸ tn The verb is מֵאַנְתָּ (me’anta), a Piel perfect. After “how long,” the form may be classified as present perfect (“how long have you refused), for it describes actions begun previously but with the effects continuing. (See GKC 311 §106.g-h). The use of a verb describing a state or condition may also call for a present translation (“how long do you refuse”) that includes past, present, and potentially future, in keeping with the question “how long.”

[10:3]  ¹⁹ tn The clause is built on the use of the infinitive construct to express the direct object of the verb – it answers the question of what Pharaoh was refusing to do. The Niphal infinitive construct (note the elision of the ה [hey] prefix after the preposition [see GKC 139 §51.l]) is from the verb עָנָה (’anah). The verb in this stem would mean “humble oneself.” The question is somewhat rhetorical, since God was not yet through humbling Pharaoh, who would not humble himself. The issue between Yahweh and Pharaoh is deeper than simply whether or not Pharaoh will let the Israelites leave Egypt.

[26:41]  ²⁰ tn Heb “or then,” although the LXX has “then” and the Syriac “and then.”

[26:41]  ²¹ tn Heb “and then they make up for.” On the verb “make up for” see the note on v. 34 above.

[5:22]  ²² tn Or “descendant”; or “successor.”

[5:22]  ²³ tn Aram “your heart.”

[14:11]  ²⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context, which involves the reversal of expected roles.

[14:11]  ²⁵ sn The point of the statement the one who humbles himself will be exalted is humility and the reversal imagery used to underline it is common: Luke 1:52-53; 6:21; 10:15; 18:14.

[18:14]  ²⁶ sn The prayer that was heard and honored was the one given with humility; in a surprising reversal it was the tax collector who went down to his home justified.

[18:14]  ²⁷ tn Grk “the other”; the referent (the Pharisee, v. 10) has been specified in the translation for clarity.

[18:14]  ²⁸ sn Everyone who exalts himself. See Luke 14:11. Jesus often called for humility and condemned those who sought honor.

[4:1]  ²⁹ tn The word “where” is repeated in Greek for emphasis.

[4:1]  ³⁰ tn Grk “from here.”

[4:1]  ³¹ tn Grk “in your members [i.e., parts of the body].”

[5:6]  ³² tn Heb “your flesh.” The term בָּשָׂר (basar, “flesh”) is a synecdoche of part (i.e., flesh) for the whole (i.e., whole person), e.g., Gen 2:21; 6:12; Ps 56:4[5]; 65:2[3]; 145:21; Isa 40:5, 6; see HALOT 164 s.v. בָּשָׂר; E. W. Bullinger, Figures of Speech, 642.

[5:6]  ³³ tc The MT reads הַמַּלְאָךְ (hammal’akh, “messenger”), while the LXX reads τοῦ θεοῦ (tou qeou, “God”) which reflects an alternate textual tradition of הָאֱלֹהִים (ha’elohim, “God”). The textual problem was caused by orthographic confusion between similarly spelled words. The LXX might have been trying to make sense of a difficult expression. The MT is preferred as the original. All the major translations follow the MT except for Moffatt (“God”).

[5:6]  tn Heb “the messenger.” The term מַלְאָךְ (mal’akh, “messenger”) refers to a temple priest (e.g., Mal 2:7; cf. HALOT 585 s.v. מַלְאָךְ 2.b; BDB 521 s.v. מַלְאָךְ 1.c). The priests recorded what Israelite worshipers vowed (Lev 27:14-15). When an Israelite delayed in fulfilling a vow, a priest would remind him to pay what he had vowed. Although the traditional rabbinic view is that Qoheleth refers to an angelic superintendent over the temple, Rashi suggested that it is a temple-official. Translations reflect both views: “his representative” (NAB), “the temple messenger” (NIV), “the messenger” (RSV, NRSV, NASB, MLB, NJPS), “the angel” (KJV, ASV, Douay) and “the angel of God” (NEB).

[5:6]  ³⁴ tn The Hebrew noun שְׁגָגָה (shÿgagah) denotes “error; mistake” and refers to a sin of inadvertence or unintentional sin (e.g., Lev 4:2, 22, 27; 5:18; 22:14; Num 15:24-29; 35:11, 15; Josh 20:3, 9; Eccl 5:5; 10:5); see HALOT 1412 s.v. שְׁגָגָה; BDB 993 s.v. שְׁגָגָה. In this case, it refers to a rash vow thoughtlessly made, which the foolish worshiper claims was a mistake (e.g., Prov 20:25).

[5:6]  ³⁵ tn Heb “at your voice.” This is an example of metonymy (i.e., your voice) of association (i.e., you).