2 Tawarikh 32:26

32:26 But then Hezekiah and the residents of Jerusalem humbled themselves and abandoned their pride, and the Lord was not angry with them for the rest of Hezekiah’s reign. ¹ 

2 Tawarikh 33:12

33:12 In his pain ²  Manasseh ³  asked the Lord his God for mercy ⁴  and truly ⁵  humbled himself before the God of his ancestors. ⁶ 

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. ⁷ 

2 Tawarikh 33:23

33:23 He did not humble himself before the Lord as his father Manasseh had done. ⁸  Amon was guilty of great sin. ⁹ 

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 ¹⁰  to humble yourself before me? ¹¹  Release my people so that they may serve me!

Daniel 5:22-23

5:22 “But you, his son ¹²  Belshazzar, have not humbled yourself, ¹³  although you knew all this. 5:23 Instead, you have exalted yourself against the Lord of heaven. You brought before you the vessels from his temple, and you and your nobles, together with your wives and concubines, drank wine from them. You praised the gods of silver, gold, bronze, iron, wood, and stone – gods ¹⁴  that cannot see or hear or comprehend! But you have not glorified the God who has in his control ¹⁵  your very breath and all your ways!

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 ¹⁶  do the quarrels among you come from? Is it not from this, ¹⁷  from your passions that battle inside you? ¹⁸ 

Pengkhotbah 5:6

5:6 Do not let your mouth cause you ¹⁹  to sin,

and do not tell the priest, ²⁰  “It was a mistake!” ²¹ 

Why make God angry at you ²² 

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

[32:26]  ¹ tn Heb “and Hezekiah humbled himself in the height of his heart, he and the residents of Jerusalem, and the anger of the Lord did not come upon them in the days of Hezekiah.”

[33:12]  ² tn Or “distress.”

[33:12]  ³ tn Heb “he”; the referent (Manasseh) has been specified in the translation for clarity.

[33:12]  ⁴ tn Heb “appeased the face of the Lord his God.”

[33:12]  ⁵ tn Or “greatly.”

[33:12]  ⁶ tn Heb “fathers.”

[33:19]  ⁷ 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]  ⁸ tn Heb “as Manasseh his father had humbled himself.”

[33:23]  ⁹ tn Heb “for he, Amon, multiplied guilt.”

[10:3]  ¹⁰ 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]  ¹¹ 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.

[5:22]  ¹² tn Or “descendant”; or “successor.”

[5:22]  ¹³ tn Aram “your heart.”

[5:23]  ¹⁴ tn Aram “which.”

[5:23]  ¹⁵ tn Aram “in whose hand [are].”

[4:1]  ¹⁶ tn The word “where” is repeated in Greek for emphasis.

[4:1]  ¹⁷ tn Grk “from here.”

[4:1]  ¹⁸ tn Grk “in your members [i.e., parts of the body].”

[5:6]  ¹⁹ 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]  ²⁰ 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]  ²¹ 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]  ²² tn Heb “at your voice.” This is an example of metonymy (i.e., your voice) of association (i.e., you).