2 Chronicles 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 Chronicles 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 Chronicles 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 Chronicles 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 

Exodus 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!

Leviticus 26:40-41

26:40 However, when ¹²  they confess their iniquity and their ancestors’ iniquity which they committed by trespassing against me, ¹³  by which they also walked ¹⁴  in hostility against me ¹⁵  26:41 (and I myself will walk in hostility against them and bring them into the land of their enemies), and ¹⁶  then their uncircumcised hearts become humbled and they make up for ¹⁷  their iniquity,

Leviticus 26:1

Exhortation to Obedience

26:1 “‘You must not make for yourselves idols, ¹⁸  so you must not set up for yourselves a carved image or a pillar, and you must not place a sculpted stone in your land to bow down before ¹⁹  it, for I am the Lord your God.

Leviticus 8:1

Ordination of the Priests

8:1 Then the Lord spoke to Moses: ²⁰ 

Psalms 78:34-35

78:34 When he struck them down, ²¹  they sought his favor; ²² 

they turned back and longed for God.

78:35 They remembered that God was their protector, ²³ 

and that the sovereign God was their deliverer. ²⁴ 

Jeremiah 13:15

13:15 Then I said to the people of Judah, ²⁵ 

“Listen and pay attention! Do not be arrogant!

For the Lord has spoken.

Jeremiah 13:18

13:18 The Lord told me, ²⁶ 

“Tell the king and the queen mother,

‘Surrender your thrones, ²⁷ 

for your glorious crowns

will be removed ²⁸  from your heads. ²⁹ 

Jeremiah 44:10

44:10 To this day your people ³⁰  have shown no contrition! They have not revered me nor followed the laws and statutes I commanded ³¹  you and your ancestors.’

Daniel 5:22

5:22 “But you, his son ³²  Belshazzar, have not humbled yourself, ³³  although you knew all this.

Hosea 5:15

5:15 Then I will return again to my lair

until they have suffered their punishment. ³⁴ 

Then they will seek me; ³⁵ 

in their distress they will earnestly seek me.

Luke 18:14

18:14 I tell you that this man went down to his home justified ³⁶  rather than the Pharisee. ³⁷  For everyone who exalts ³⁸  himself will be humbled, but he who humbles himself will be exalted.”

James 4:6

4:6 But he gives greater grace. Therefore it says, “God opposes the proud, but he gives grace to the humble.” ³⁹ 

James 4:10

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

[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.

[26:40]  ¹² 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]  ¹³ 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]  ¹⁴ tn Heb “and also which they walked.”

[26:40]  ¹⁵ tn Heb “with me.”

[26:41]  ¹⁶ tn Heb “or then,” although the LXX has “then” and the Syriac “and then.”

[26:41]  ¹⁷ tn Heb “and then they make up for.” On the verb “make up for” see the note on v. 34 above.

[26:1]  ¹⁸ sn For the literature regarding the difficult etymology and meaning of the term for “idols” (אֱלִילִם, ’elilim), see the literature cited in the note on Lev 19:4. It appears to be a diminutive play on words with אֵל (’el, “god, God”) and, perhaps at the same time, recalls a common Semitic word for “worthless, weak, powerless, nothingness.” Snaith suggests a rendering of “worthless godlings.”

[26:1]  ¹⁹ tn Heb “on.” The “sculpted stone” appears to be some sort of stone with images carved into (see B. A. Levine, Leviticus [JPSTC], 181, and J. E. Hartley, Leviticus [WBC], 449).

[8:1]  ²⁰ sn Lev 8 is the fulfillment account of the ordination legislation recorded in Exod 29, and is directly connected to the command to ordain the tabernacle and priesthood in Exod 40:1-16 as well as the partial record of its fulfillment in Exod 40:17-38.

[78:34]  ²¹ tn Or “killed them,” that is, killed large numbers of them.

[78:34]  ²² tn Heb “they sought him.”

[78:35]  ²³ tn Heb “my high rocky summit.”

[78:35]  ²⁴ tn Heb “and [that] God Most High [was] their redeemer.”

[13:15]  ²⁵ tn The words “Then I said to the people of Judah” are not in the text but are implicit from the address in v. 15 and the content of v. 17. They are supplied in the translation for clarity to show the shift from the Lord speaking to Jeremiah.

[13:18]  ²⁶ 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]  ²⁷ 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]  ²⁸ 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]  ²⁹ 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.

[44:10]  ³⁰ tn Heb “they” but as H. Freedman (Jeremiah [SoBB], 284) notes the third person is used here to include the people just referred to as well as the current addressees. Hence “your people” or “the people of Judah.” It is possible that the third person again reflects the rhetorical distancing that was referred to earlier in 35:16 (see the translator’s note there for explanation) in which case one might translate “you have shown,” and “you have not revered.”

[44:10]  ³¹ tn Heb “to set before.” According to BDB 817 s.v. פָּנֶה II.4.b(g) this refers to “propounding to someone for acceptance or choice.” This is clearly the usage in Deut 30:15, 19; Jer 21:8 and is likely the case here. However, to translate literally would not be good English idiom and “proposed to” might not be correctly understood, so the basic translation of נָתַן (natan) has been used here.

[5:22]  ³² tn Or “descendant”; or “successor.”

[5:22]  ³³ tn Aram “your heart.”

[5:15]  ³⁴ tn The verb יֶאְשְׁמוּ (ye’shÿmu, Qal imperfect 3rd person masculine plural from אָשַׁם, ’asham, “to be guilty”) means “to bear their punishment” (Ps 34:22-23; Prov 30:10; Isa 24:6; Jer 2:3; Hos 5:15; 10:2; 14:1; Zech 11:5; Ezek 6:6; BDB 79 s.v. אָשַׁם 3). Many English versions translate this as “admit their guilt” (NIV, NLT) or “acknowledge their guilt” (NASB, NRSV), but cf. NAB “pay for their guilt” and TEV “have suffered enough for their sins.”

[5:15]  ³⁵ tn Heb “seek my face” (so KJV, NASB, NIV, NRSV); NAB “seek my presence.”

[18:14]  ³⁶ 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]  ³⁷ tn Grk “the other”; the referent (the Pharisee, v. 10) has been specified in the translation for clarity.

[18:14]  ³⁸ sn Everyone who exalts himself. See Luke 14:11. Jesus often called for humility and condemned those who sought honor.

[4:6]  ³⁹ sn A quotation from Prov 3:34.