2 Tawarikh 33:12

33:12 In his pain ¹  Manasseh ²  asked the Lord his God for mercy ³  and truly ⁴  humbled himself before the God of his ancestors. ⁵ 

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. ⁶ 

2 Tawarikh 33:23

33:23 He did not humble himself before the Lord as his father Manasseh had done. ⁷  Amon was guilty of great sin. ⁸ 

2 Tawarikh 34:27

34:27 ‘You displayed a sensitive spirit ⁹  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.

Imamat 26:40-41

26:40 However, when ¹⁰  they confess their iniquity and their ancestors’ iniquity which they committed by trespassing against me, ¹¹  by which they also walked ¹²  in hostility against me ¹³  26:41 (and I myself will walk in hostility against them and bring them into the land of their enemies), and ¹⁴  then their uncircumcised hearts become humbled and they make up for ¹⁵  their iniquity,

Imamat 26:2

26:2 You must keep my Sabbaths and reverence ¹⁶  my sanctuary. I am the Lord.

Kisah Para Rasul 20:19

20:19 serving the Lord with all humility ¹⁷  and with tears, and with the trials that happened to me because of the plots ¹⁸  of the Jews.

Yeremia 26:18-19

26:18 “Micah from Moresheth ¹⁹  prophesied during the time Hezekiah was king of Judah. ²⁰  He told all the people of Judah,

‘The Lord who rules over all ²¹  says,

“Zion ²²  will become a plowed field.

Jerusalem ²³  will become a pile of rubble.

The temple mount will become a mere wooded ridge.”’ ²⁴ 

26:19 King Hezekiah and all the people of Judah did not put him to death, did they? Did not Hezekiah show reverence for the Lord and seek the Lord’s favor? ²⁵  Did not ²⁶  the Lord forgo destroying them ²⁷  as he threatened he would? But we are on the verge of bringing great disaster on ourselves.” ²⁸ 

Yakobus 4:10

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

[33:12]  ¹ tn Or “distress.”

[33:12]  ² tn Heb “he”; the referent (Manasseh) has been specified in the translation for clarity.

[33:12]  ³ tn Heb “appeased the face of the Lord his God.”

[33:12]  ⁴ tn Or “greatly.”

[33:12]  ⁵ tn Heb “fathers.”

[33:19]  ⁶ 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]  ⁷ tn Heb “as Manasseh his father had humbled himself.”

[33:23]  ⁸ tn Heb “for he, Amon, multiplied guilt.”

[34:27]  ⁹ tn Heb “Because your heart was tender.”

[26:40]  ¹⁰ tn Heb “And.” Many English versions take this to be a conditional clause (“if…”) though there is no conditional particle (see, e.g., NASB, NIV, NRSV; but see the very different rendering in B. A. Levine, Leviticus [JPSTC], 190). The temporal translation offered here (“when”) takes into account the particle אָז (’az, “then”), which occurs twice in v. 41. The obvious contextual contrast between vv. 39 and 40 is expressed by “however” in the translation.

[26:40]  ¹¹ tn Heb “in their trespassing which they trespassed in me.” See the note on Lev 5:15, although the term is used in a more technical sense there in relation to the “guilt offering.”

[26:40]  ¹² tn Heb “and also which they walked.”

[26:40]  ¹³ tn Heb “with me.”

[26:41]  ¹⁴ tn Heb “or then,” although the LXX has “then” and the Syriac “and then.”

[26:41]  ¹⁵ tn Heb “and then they make up for.” On the verb “make up for” see the note on v. 34 above.

[26:2]  ¹⁶ tn Heb “and my sanctuary you shall fear.” Cf. NCV “respect”; CEV “honor.”

[20:19]  ¹⁷ sn On humility see 2 Cor 10:1; 11:7; 1 Thess 2:6; Col 3:12; Eph 4:2; Phil 2:3-11.

[20:19]  ¹⁸ sn These plots are mentioned in Acts 9:24; 20:13.

[26:18]  ¹⁹ sn Micah from Moresheth was a contemporary of Isaiah (compare Mic 1:1 with Isa 1:1) from the country town of Moresheth in the hill country southwest of Jerusalem. The prophecy referred to is found in Mic 3:12. This is the only time in the OT where an OT prophet is quoted verbatim and identified.

[26:18]  ²⁰ sn Hezekiah was co-regent with his father Ahaz from 729-715 b.c. and sole ruler from 715-686 b.c. His father was a wicked king who was responsible for the incursions of the Assyrians (2 Kgs 16; 2 Chr 28). Hezekiah was a godly king, noted for his religious reforms and for his faith in the Lord in the face of the Assyrian threat (2 Kgs 18–19; 2 Chr 32:1-23). The deliverance of Jerusalem in response to his prayers of faith (2 Kgs 19:14-19, 29-36) was undoubtedly well-known to the people of Jerusalem and Judah and may have been one of the prime reasons for their misplaced trust in the inviolability of Zion/Jerusalem (see Ps 46, 76) though the people of Micah’s day already believed it too (Mic 3:11).

[26:18]  ²¹ tn Heb “Yahweh of armies.”

[26:18]  sn For an explanation of this title for God see the study note on 2:19.

[26:18]  ²² sn Zion was first of all the citadel that David captured (2 Sam 5:6-10), then the city of David and the enclosed temple area, then the whole city of Jerusalem. It is often in poetic parallelism with Jerusalem as it is here (see, e.g., Ps 76:2; Amos 1:2).

[26:18]  ²³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[26:18]  ²⁴ sn There is irony involved in this statement. The text reads literally “high places of a forest/thicket.” The “high places” were the illicit places of worship that Jerusalem was supposed to replace. Because of their sin, Jerusalem would be like one of the pagan places of worship with no place left sacrosanct. It would even be overgrown with trees and bushes. So much for its inviolability!

[26:19]  ²⁵ tn This Hebrew idiom (חָלָה פָּנִים, khalah panim) is often explained in terms of “stroking” or “patting the face” of someone, seeking to gain his favor. It is never used in a literal sense and is found in contexts of prayer (Exod 32:11; Ps 119:158), worship (Zech 8:21-22), humble submission (2 Chr 3:12), or amendment of behavior (Dan 9:13). All were true to one extent or another of Hezekiah.

[26:19]  ²⁶ tn The he interrogative (הַ)with the negative governs all three of the verbs, the perfect and the two vav (ו) consecutive imperfects that follow it. The next clause has disjunctive word order and introduces a contrast. The question expects a positive answer.

[26:19]  ²⁷ tn For the translation of the terms involved here see the translator’s note on 18:8.

[26:19]  ²⁸ tn Or “great harm to ourselves.” The word “disaster” (or “harm”) is the same one that has been translated “destroying” in the preceding line and in vv. 3 and 13.