1 Raja-raja 21:29

21:29 “Have you noticed how Ahab shows remorse ¹  before me? Because he shows remorse before me, I will not bring disaster on his dynasty during his lifetime, but during the reign of his son.” ² 

1 Raja-raja 21:2

21:2 Ahab said to Naboth, “Give me your vineyard so I can make a vegetable garden out of it, for it is adjacent to my palace. I will give you an even better vineyard in its place, or if you prefer, ³  I will pay you silver for it.” ⁴ 

1 Raja-raja 7:14

7:14 He was the son of a widow from the tribe of Naphtali, ⁵  and his father was a craftsman in bronze from Tyre. He had the skill and knowledge ⁶  to make all kinds of works of bronze. He reported to King Solomon and did all the work he was assigned.

1 Raja-raja 1:12

1:12 Now ⁷  let me give you some advice as to how ⁸  you can save your life and your son Solomon’s life.

1 Raja-raja 1:19

1:19 He has sacrificed many cattle, steers, and sheep and has invited all the king’s sons, Abiathar the priest, and Joab, the commander of the army, but he has not invited your servant Solomon.

1 Raja-raja 1:27

1:27 Has my master the king authorized this without informing your servants ⁹  who should succeed my master the king on his throne?” ¹⁰ 

Ayub 42:6

42:6 Therefore I despise myself, ¹¹ 

and I repent in dust and ashes!

Amsal 18:12

18:12 Before destruction the heart ¹²  of a person is proud,

but humility comes ¹³  before honor. ¹⁴ 

Yesaya 1:5

1:5 ¹⁵ Why do you insist on being battered?

Why do you continue to rebel? ¹⁶ 

Your head has a massive wound, ¹⁷ 

your whole body is weak. ¹⁸ 

Yesaya 2:11

2:11 Proud men will be brought low,

arrogant men will be humiliated; ¹⁹ 

the Lord alone will be exalted ²⁰ 

in that day.

Yeremia 13:18

13:18 The Lord told me, ²¹ 

“Tell the king and the queen mother,

‘Surrender your thrones, ²² 

for your glorious crowns

will be removed ²³  from your heads. ²⁴ 

Roma 2:4

2:4 Or do you have contempt for the wealth of his kindness, forbearance, and patience, and yet do not know ²⁵  that God’s kindness leads you to repentance?

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 ²⁶  do the quarrels among you come from? Is it not from this, ²⁷  from your passions that battle inside you? ²⁸ 

Pengkhotbah 5:6

5:6 Do not let your mouth cause you ²⁹  to sin,

and do not tell the priest, ³⁰  “It was a mistake!” ³¹ 

Why make God angry at you ³² 

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

[21:29]  ¹ tn Or “humbles himself.” The expression occurs a second time later in this verse.

[21:29]  ² tn Heb “I will not bring the disaster during his days, [but] in the days of his son I will bring the disaster on his house.”

[21:2]  ³ tn Heb “if it is good in your eyes.”

[21:2]  ⁴ tc The Old Greek translation includes the following words: “And it will be mine as a garden of herbs.”

[7:14]  ⁵ tn 2 Chr 2:14 (13 HT) says “from the daughters of Dan.”

[7:14]  ⁶ tn Heb “he was filled with the skill, understanding, and knowledge.”

[1:12]  ⁷ tn Heb “now, come.” The imperative of הָלַךְ (halakh) is here used as an introductory interjection. See BDB 234 s.v. חָלַךְ.

[1:12]  ⁸ tn Or “so that.”

[1:27]  ⁹ tc Many Hebrew mss and ancient textual witnesses agree with the Qere in reading this as singular, “your servant.”

[1:27]  ¹⁰ tn Heb “From my master the king is this thing done, and you did not make known to your servants who will sit on the throne of my master the king after him?”

[42:6]  ¹¹ tn Or “despise what I said.” There is no object on the verb; Job could be despising himself or the things he said (see L. J. Kuyper, “Repentance of Job,” VT 9 [1959]: 91-94).

[18:12]  ¹² sn The term “heart” is a metonymy of subject, referring to the seat of the spiritual and intellectual capacities – the mind, the will, the motivations and intentions. Proud ambitions and intentions will lead to a fall.

[18:12]  ¹³ tn Heb “[is] before honor”; cf. CEV “humility leads to honor.”

[18:12]  ¹⁴ sn The way to honor is through humility (e.g., Prov 11:2; 15:33; 16:18). The humility and exaltation of Jesus provides the classic example (Phil 2:1-10).

[1:5]  ¹⁵ sn In vv. 5-9 Isaiah addresses the battered nation (5-8) and speaks as their representative (9).

[1:5]  ¹⁶ tn Heb “Why are you still beaten? [Why] do you continue rebellion?” The rhetorical questions express the prophet’s disbelief over Israel’s apparent masochism and obsession with sin. The interrogative construction in the first line does double duty in the parallelism. H. Wildberger (Isaiah, 1:18) offers another alternative by translating the two statements with one question: “Why do you still wish to be struck that you persist in revolt?”

[1:5]  ¹⁷ tn Heb “all the head is ill”; NRSV “the whole head is sick”; CEV “Your head is badly bruised.”

[1:5]  ¹⁸ tn Heb “and all the heart is faint.” The “heart” here stands for bodily strength and energy, as suggested by the context and usage elsewhere (see Jer 8:18; Lam 1:22).

[2:11]  ¹⁹ tn Heb “and the eyes of the pride of men will be brought low, and the arrogance of men will be brought down.” The repetition of the verbs שָׁפַל (shafal) and שָׁחָח (shakhakh) from v. 9 draws attention to the appropriate nature of the judgment. Those proud men who “bow low” before idols will be forced to “bow low” before God when he judges their sin.

[2:11]  ²⁰ tn Or “elevated”; CEV “honored.”

[13:18]  ²¹ tn The words “The Lord told me” are not in the text but are implicit in the shift from second plural pronouns in vv. 15-17 to second singular in the Hebrew text of this verse. These words are supplied in the translation for clarity.

[13:18]  ²² tn Or “You will come down from your thrones”; Heb “Make low! Sit!” This is a case of a construction where two forms in the same case, mood, or tense are joined in such a way that one (usually the first) is intended as an adverbial or adjectival modifier of the other (a figure called hendiadys). This is also probably a case where the imperative is used to express a distinct assurance or promise. See GKC 324 §110.b and compare the usage in Isa 37:30 and Ps 110:2.

[13:18]  sn The king and queen mother are generally identified as Jehoiachin and his mother who were taken into captivity with many of the leading people of Jerusalem in 597 b.c. See Jer 22:26; 29:2; 2 Kgs 24:14-16.

[13:18]  ²³ tn Heb “have come down.” The verb here and those in the following verses are further examples of the “as good as done” form of the Hebrew verb (the prophetic perfect).

[13:18]  ²⁴ tc The translation follows the common emendation of a word normally meaning “place at the head” (מַרְאֲשׁוֹת [mar’ashot] plus pronoun = מַרְאֲוֹשׁתֵיכֶם [mar’aoshtekhem]) to “from your heads” (מֵרָאשֵׁיכֶם, mera’shekhem) following the ancient versions. The meaning “tiara” is nowhere else attested for this word.

[2:4]  ²⁵ tn Grk “being unaware.”

[4:1]  ²⁶ tn The word “where” is repeated in Greek for emphasis.

[4:1]  ²⁷ tn Grk “from here.”

[4:1]  ²⁸ tn Grk “in your members [i.e., parts of the body].”

[5:6]  ²⁹ 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]  ³⁰ 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]  ³¹ 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]  ³² tn Heb “at your voice.” This is an example of metonymy (i.e., your voice) of association (i.e., you).