Tiago 4
Marvin Vincent · Citado em PreceptAustin
Tiago 4
Vincent points out that "The sinful pleasures are the outgrowths of the lusts, James 4:2." Tryon Edwards - Sinful and forbidden pleasures are like poisoned bread; they may satisfy appetite for the moment, but there is death in them at the end. Claude Stauffer - a spiritual war is behind the outward wars we experience individually and corporately in the church. This unseen war even manifests itself in civil wars within nations and as well as international wars pitting nations against nations. All conflicts and wars are the product of an underlying spiritual war. John Foster - The difference between false pleasure and true is just this: for the true, the price is paid before you enjoy it; for the false, after you enjoy it. Joseph Hall - There is no earthly pleasure whereof we may not surfeit (satiate); of the spiritual we can never have enough. Thomas Manton - All sins are rooted in love of pleasure. Therefore be watchful. All the pleasure that wicked men have is upon earth; here, and nowhere else.(ED: Or one could say it this way - for unsaved men this is as "good" as it gets, but for saved this short time is as bad as it gets.). Thomas Manton - God allows us to use pleasures, but not to live in them; to take delights, but not that they should take us. J. I. Packer - Pleasure seeking, as we learn from experience, is a barren business; happiness is never found until we have the grace to stop looking for it and to give our attention to persons and matters external to ourselves. A. W. Tozer has a pithy (as usual) quote - That this world is a play-ground instead of a battle-field has now been accepted in practice by the vast majority of fundamentalist Christians. Thomas Watson - Soft pleasures harden the heart. (INTERESTING!) The hardest victory is victory over self. (Can I hear an "Amen?") --Anonymous Hedonism says that pleasure is the main goal in life, like the commercial that says "You only go around once. Grab for all the gusto you can!" The Greek word (below) hedone is obviously the root of English hedonism, which is the doctrine that pleasure or happiness is the sole or chief good in life, and is manifest as an insatiable pursuit of self-satisfaction that so characterizes our modern society. The pleasures wage their war from within the body itself (and use the members), making the body the battlefield on which the conflict between flesh and Spirit is fought in daily experience. The members of the body are not merely passive instruments but are active participants in the war against the soul (Ro 6:13-14). Each member has its own appetite that the flesh enlists in its campaign against the new nature. While "members" may refer to physical members of a person's body, it can also refer to "members" of the congregation. Thus there is a sense in which it does convey that meaning because there were problems in the members of the "members" of the local body! The fallen flesh uses the body's members as its "army," launching from them a continuous military campaign against the spirit and the new nature (this is the internal war). Every quarrel (this is the external war) among believers traces back to desires that first waged war from within their body (internal war) before they erupted outward into the congregation. Bob
Tiago 4
Vincent adds that "The thought of wars and fightings is carried into the figurative description of the sensuality (fallen flesh) which arrays its forces and carries on its campaign in the members. The verb does not imply mere fighting, but all that is included in military service. A remarkable parallel occurs in Plato, “Phaedo,” 66: “For whence come wars and fightings and factions? Whence but from the body and the lusts of the body?” So the real trouble was self-pleasing and self-love. Nieboer writes: "So the real trouble was self-pleasing and self-love. Herod got into trouble because of the love of pleasure (Mark 6:14-29+); Judas, because of the love of money (Mark 14:10, 11+); Hezekiah, because of the love of display (2 Kings 20:12-18+); Adoni-bezek, because of the love of power (Judges 1:5-7+); and Diotrophes, because of the love of preeminence (3 John 9, 10+)." (A Practical Exposition Of The Epistle Of James Verse by Verse) In our day an insatiable thirst for pleasure is destroying our thirst for the things of God. -- Lehman Strauss Lehman Strauss - The conflict, says the Apostle, is "in your members," the lusts creating the conflict being part of the Old Nature. "The old man, which is corrupt according to the deceitful lusts" is at war with "the new man, which after God is created in righteousness and true holiness" (Eph. 4:22+, Eph 4:24+). In writing to the Galatians, Paul speaks of this same war with different words: "For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would" (Gal. 5:17+). If we yield our members as instruments of unrighteousness unto sin instead of yielding ourselves unto God (Ro 6:13+), there will be unrest and turbulence within and without; hence the exhortation to "present your bodies a living sacrifice, holy, acceptable unto God." (Ro 12:1+). In our day an insatiable thirst for pleasure is destroying our thirst for the things of God, and these sinful, selfish gratifications are responsible for the strife among Christians, all the while warring against the soul (1 Pet. 2:11+). Desires of a good sort are commendable, but desires after the gratification of the flesh and the world disturb the peace of your life as well as the lives of others." (Borrow James, Your Brother: Studies in the Epistle of James - page 150) Bruce Barton comments that James "doesn't waste time saying that these conflicts should not occur. When they do happen, are we wise enough to understand why? Do we know their source? Fortunately, most of us have experienced the conflicts that James describes as temporary struggles in local churches. When handled correctly, with godly wisdom, they can lead to growth. Sadly, however, some churches become permanent battlegrounds. New believers find themselves in a cross fire of arguments, resentments, and power struggles that may carry a veneer of spiritual truth, but are more often simply personal conflicts between people. In the process, innocent bystanders are sometimes deeply wounded. Many of us know people who have been alienated from the church because of a conflict that had nothing to do with the gospel. These battles and the issues at stake remind us of Jesus' words concerning people with twisted religious priorities: "But if anyone causes one of these little ones who believe in me to sin, it would be better for him to have a large millstone hung around his neck and to be drowned in the depths of the sea" (Matthew 18:1-9; Luke 11:37-54). (Borrow Life Application Bible Commentary – James) Quarrels (4171)(polemos gives us English polemics) literally refers to an armed conflict or war as used literally by Jesus in Mt 24:6. Note that it is the antithesis of eirene or peace which godly wisdom gives - Jas 3:17,18+ (note "key word" is "peace!"). Polemos is used in James 4:1 in a negative and figurative sense to describe strife, quarrels, conflicts. BDAG has "military conflict...war...a state of hostility/antagonism." Note concentration in the Revelation of Jesus Christ. A T
Tiago 4
Vincent says "The kindred word alazon, a boaster, is derived from ale, a wandering or roaming; hence, primarily, a vagabond, a quack, a mountebank. From the empty boasts of such concerning the cures and wonders they could perform, the word passed into the sense of boaster. One may boast truthfully; but alazoneia is false and swaggering boasting. (Word Studies in the New Testament)
Tiago 4:4
Vincent says: “It is not the possession of riches, but the love of them that leads men into temptation.” (Ibid) Titus 3:8 This is a trustworthy statement; and concerning these things I want you to speak confidently, so that those who have believed God may be careful to engage in good deeds. These things are good and profitable for men. Philemon 1:13 whom I wished to keep with me, that in your behalf he might minister to me in my imprisonment for the gospel; Hebrews 6:17 In the same way God, desiring even more to show to the heirs of the promise the unchangeableness of His purpose, interposed with an oath, Comment:
Tiago 4:4
Vincent comments that the primary meaning of kathistemi is "to set down, it is used in classical Greek of bringing to a place, as a ship to the land, or a man to a place or person; hence to bring before a magistrate...From this comes the meaning to set down as, i.e., to declare or show to be; or to constitute, make to be. (Word studies in the New Testament: Vol. 3, Page 1-64) Kathistemi means to "to make someone something" and is used by Paul explaining that "as through the one man’s disobedience the many were made (constituted - kathistemi) sinners, even so through the obedience of the One the many will be made (constituted - kathistemi) righteous." (Ro 5:19+) Richison adds that kathistemi "means to assign, to establish, to institute, to bring into a certain state, to exhibit one’s self. Once we become a friend of the world, we assign ourselves to the position of an enemy of God. We appoint ourselves to this position of an enemy of God by using the world-system for our essential values... A person who attempts to love God and the world simultaneously is a double-minded man. He wants his cake and eat it too. This is spiritual adultery. (James 4:4c - Bible Exposition Commentary) Enemy (2190)(echthros from échthos = hatred, enmity; noun = echthra = enmity, hostility) is an adjective which pertains to manifesting hostility or being at enmity with another, where enmity is a deep seated animosity or hatred which may be open or concealed or a "deep-rooted hatred." In the active sense echthros means to be hateful, hostile toward, at enmity with or an adversary of someone, in this case the Almighty God! In the passive sense echthros pertains to being subjected to hostility, to be hated or to be regarded as an enemy. Echthros is one who has the extreme negative attitude that is the opposite of love and friendship. An enemy is one that is antagonistic to another, even seeking to injure, overthrow, or confound the opponent. Scripture often uses echthros as a noun describing "the adversary", Satan! Like father like son! In Colossians Paul uses echthros to explain that... although you were formerly alienated (estranged - and hostile in mind, the antonym of reconciled), engaged in evil deeds (echthros), yet He has now reconciled (apokatallasso = reconcile fully, thoroughly, completely, change thoroughly, of bringing together friends who have been estranged) you in His fleshly body through death, in order to present you before (Literally = down in the eye of God ~ Coram Deo = before the face of God) Him holy and blameless (amomos) and beyond reproach (anegkletos) (Col 1:21, 22- see +) In Chapter 1 James had confronted the deceptive danger of false religion explaining that... Pure and undefiled religion in the sight of our God and Father is this: to visit orphans and widows in their distress, and to keep oneself unstained by the world (kosmos) (Jas 1:27+) Albert
Tiago 4:6
Vincent writes that antitasso is "A strong and graphic word. Lit., setteth himself in array against, as one draws out a host for battle. Pride calls out God’s armies. No wonder, therefore, that it “goeth before destruction. Jamieson writes that opposed literally means "sets Himself in array against"; even as those like Pharaoh, set themselves against Him. God repays sinners in their own coin. "Pride" is the mother of "envy" (Jas 4:5); it is peculiarly satanic, for by it Satan fell. John
Tiago 4:7
Vincent writes It is of the very essence of the devilish nature to oppose Christ. Luke records that Satan himself "entered into Judas...Iscariot" as a prelude and preparation for his betrayal of Jesus to the chief priests and officers (Lk 22:3) The point is that the devil clearly uses men to carry out his devilish work, and some of those men may appear to have a close relationship with Jesus! Jesus in His explanation of the parable of the tares of the field records that the field is the world (contrary to the persistence of many interpreters maintaining that this is a reference to the church!) and as for the good seed, these are the sons of the kingdom; and the tares are the sons of the evil one and the enemy who sowed them is the devil, and the harvest is the end of the age; and the reapers are angels." (Mt 13:38, 39) Addressing those Jews who had superficially (but not "savingly") believed in Jesus, He declared You are of your father the devil, and you want to do the desires of your father. He was a murderer from the beginning (see Genesis 3:1-15, see his demise predicted in Ge 3:15, Ge 4:8, 1Jn 3:12, 15) and does not stand in the truth, because there is no truth in him. Whenever he speaks a lie, he speaks from his own nature; for he is a liar (see Ge 3:4), and the father of lies. (Jn 8:44) And they went on to prove their relationship to the devil when shortly they picked up stones to throw at Him. (Jn 8:59)
Tiago 4:8
Vincent writes that hagnizo was used in… The Septuagint translation of the Old-Testament (as a) technical term for the purification of the people and priests (Josh 3:5+; 1Chr 15:12+; 1Sa 16:5+). Also, of the separation from wine and strong drink by the Nazirite (Nu 6:2, 3, 4, 5, 6+). Hagnos means free from admixture of evil, and is once applied to God, John writing that everyone who has this hope fixed on Him purifies himself, just as He is pure (hagnos) (1Jn 3:3+) Barclay (critique) emphasizing the secular origin and use of the root word hagnos writes that… hagnos and its root meaning is pure enough to approach the gods. At first it had only a ceremonial meaning and meant nothing more than that a man had gone through the right ritual cleansings. So, for instance, Euripides can make one of his characters say, “My hands are pure, but my heart is not.” At this stage hagnos describes ritual, but not necessarily moral, purity. But as time went on the word came to describe the moral purity which alone can approach the gods. On the Temple of Aesculapius at Epidaurus there was the inscription at the entrance: “He who would enter the divine temple must be pure (hagnos); and purity is to have a mind which thinks holy thoughts." (Barclay, W: The Daily Study Bible Series. The Westminster Press) The TDNT says Hagnizo… The word means “to set in a state of cultic qualification,” and thus applies to the various measures serving this end (e.g., washing garments in Ex 19:10+). (Kittel, G., Friedrich, G., & Bromiley, G. W. Theological Dictionary of the New Testament. Eerdmans) NIDNTT has this note on the classic use in Greek… hagnos, adj. from the verb. hazomai which is in turn derived from hagiomai, to stand in awe of someone, originally meant that which inspires (religious) awe, tabu (Godliness, art. sebomai). In secular Gk. usage hagnos is found from Homer onwards. In religious language it is primarily an attribute of deity; then it refers to things having some relation to the deity. It thus comes to mean holy, in the sense of pure. Ritual purity is in mind here, e.g. avoidance of blood-guilt, touching corpses. Since to the primitive mind sexual intercourse also makes a person ritually unclean, hagnos came to mean chaste. The originally cultic, religious term was then transferred to the sphere of morality, and is frequently used in the Hellenistic period in the sense of innocent, morally faultless. It is also used as a compliment for faultless execution of office. From hagnos are derived the verb hagnizo, to purify (by means of expiatory rites), first found in Soph., and the cognate noun hagnismos, purification. Both terms are limited to the cultic sphere. hagneia, a noun derived from hagnos, is likewise found first in Soph., and is used of cultic purity, chastity, purity of mind. Another noun derived from hagnos is hagnotes, which is unknown outside the NT and means purity, moral blamelessness. More common in the LXX is the verb hagnizo, which describes the measures taken to achieve eligibility for the cult. Whereas hagios (holy) always includes the thought of the power and might of that which is holy, hagnizo expresses consistently the removal of what is not seemly (e.g. Ex 19:10+, washing of garments; Nu 6:3+, abstinence from alcohol [Nazirites]), especially in the sense, to purify oneself from sin or uncleanness (hith. of chata', e.g. Nu 8:21+; Numbers 19:12+). hagneia also refers in the OT (Nu 6:2-21+, law of the Nazirite; 2Chr 30:19+, sanctuary) and Apocrypha (1Macc. 14:36, temple) to ritual purity. (Brown, Colin, Editor. New International Dictionary of NT Theology. 1986. Zondervan) Here are the 7 uses of hagnizo in the NT… John 11:55+ Now the Passover of the Jews was at hand, and many went up to Jerusalem out of the country before the Passover, to purify themselves. Comment: John of course refers here to ceremonial purification, which in context had more to do with external than internal (heart) purification, for the very ones who "purified" themselves called out the crucifixion of the Passover Lamb of God (1Co 5:7+, Jn 1:29+). The Jewish readers of James' epistle would have been familiar with this and similar ceremonial uses of hagnizo. Acts 21:24+ take them and purify (aorist imperative) yourself along with them, and pay their expenses in order that they may shave their heads; and all will know that there is nothing to the things which they have been told about you, but that you yourself also walk orderly, keeping the Law. Comment: Here Luke uses the passive voice meaning to be purified, while James 4:8+ uses the active voice which speaks of the reader making a decision of their will to carry out the necessary action to purify oneself). Acts 21:26+ Then Paul took the men, and the next day, purifying himself along with them, went into the temple, giving notice of the completion of the days of purification, until the sacrifice was offered for each one of them. Acts 24:18+ in which they found me occupied in the temple, having been purified, without any crowd or uproar. But there were certain Jews from Asia-- James 4:8+ Draw near to God and He will draw near to you. Cleanse your hands, you sinners; and purify your hearts, you double-minded. 1Peter 1:22+ Since you have in obedience to the truth purified (perfect tense = describes a past action with continuing results which speaks of the permanence of our salvation) your souls for a sincere love of the brethren, fervently love one another from the heart, Comment: Clearly it is God Who purifies our souls when we are saved, for we as fallen men do not have the power to bring about personal purity as occurs when we are saved and made holy (hagios [word study]). Hagnizo thus is used as a figure of speech to describe those who have experienced purification when they believed. In this passage the "instrument" which the Holy Spirit uses to purify us is the "living and abiding word" (1Pe 1:23+). 1John 3:3+ And everyone who has this hope fixed on Him purifies himself, just as He is pure. Comment: Vine writes that hagnizo "here is used with a moral significance. The purification is from everything that is inconsistent with the character and will of the Lord. This truth is directed against the Gnostic teaching that sin does not pollute the enlightened person. The tense is the continuous present and thus indicates the habit of resisting every defiling influence and keeping oneself free from it. Compare and contrast 1Jn 1:7+, where cleansing from sin that has been committed is bestowed on the ground of the blood of Christ. Hagnizo - 25 times in the non apocryphal Septuagint (LXX) - Ex 19:10+; Num 6:3+; Numbers 8:21+; Numbers 11:18+; Numbers 19:12+; Numbers 31:19, 23+; Josh 3:5+; 1 Sam 21:5+; 1Chr 15:12, 14+; 2Chr 29:5+, 15ff, 34; 2Chr 30:3, 15, 17f; 2Chr 31:18; Isa 66:17; Jer 12:3 The Lxx uses hagnizo to translate Hebrew words that have to do with making oneself ritually pure or to consecrate oneself. Below are some representative uses… Exodus 19:10+ The LORD also said to Moses, "Go to the people and consecrate (Heb = qadash = to set apart; Lxx = hagnizo) them today and tomorrow, and let them wash their garments; Numbers 8:21+ The Levites, too, purified (Heb = chata = to sin or to purify from uncleanness; Lxx = hagnizo) themselves from sin and washed their clothes; and Aaron presented them as a wave offering before the LORD. Aaron also made atonement for them to cleanse them. Joshua 3:5+ Then Joshua said to the people, "Consecrate (Heb = qadash = to set apart; Lxx = hagnizo) yourselves, for tomorrow the LORD will do wonders among you." Jeremiah 12:3 But Thou knowest me, O LORD; Thou seest me; And Thou dost examine my heart's attitude toward Thee. Drag them off like sheep for the slaughter And set them apart (Heb = qadash = to set apart; Lxx = hagnizo) for a day of carnage! Isaiah 66:17 "Those who sanctify (Heb = qadash = to set apart; Lxx = hagnizo) and purify (Heb = taher = to cleanse; katharizo = make clean) themselves to go to the gardens, Following one in the center, Who eat swine's flesh, detestable things, and mice, Shall come to an end altogether," declares the LORD. Comment: Notice that this passage uses the same two Greek verbs James uses here in Jas 4:8+! Thomas Manton writes that "If you want to have a holy life, you must get a clean heart. True conversion begins there; spiritual life, as well as natural life, is in the heart first. “Abstain from sinful desires … live … good lives” (1 Pe 2:11,12+). First mortify the sinful desires, then the deeds of the body of sin. If you want to cure the disease, purge away the sick matter; otherwise sin may return and put salt in the spring: “Let the wicked forsake his way and the evil man his thoughts” (Isa 55:7). Notice that it is not only his “way,” or course of life, but his “thoughts,” the frame of his heart; the heart is the womb of thoughts, and thoughts are the first things that come from corruption (see Mt 15:19+). What God looks for and loves is “truth in the inner parts” (Ps 51:6+). Do not be concerned only for honor before people, but for your hearts before God; and let conscience be dearer to you than reputation. Many people are aware of failings in their behavior because they expose them to shame; we should be as aware of things that are not right in the heart. Sinful desires must not be digested without regret and remorse any more than acts of sin. (A Practical Exposition of James) Lehman Strauss writes "My Christian friends, James is speaking to us, as well as to the Christians of his own day, and he calls us "sinners" and "double minded" men and women. Too often we give way to the soft sentimental jargon that winks at the sins of saints. You and I need God's presence in these days, and the need will increase with the passing of time; but we cannot expect God to draw nigh to us if we fail to draw nigh to Him, and we cannot draw nigh to Him with soiled hands and stained hearts (cp Ps 24:3, 4). All hypocrisy and double-mindedness must be put aside. (Lehman Strauss – James, Your Brother: Studies in the Epistle of James) Heart (2588)(kardia [word study]) does not refer to the physical organ but is always used figuratively in Scripture to refer to the seat and center of human life. The heart is the center of the personality, and it controls the intellect, emotions, and will. No outward obedience is of the slightest value unless the heart turns to God. The heart denotes their whole inner life (cf. Jas 1:26+; Jas 3:14+). A similar purity of hand and heart is called for in Psalm 24:4 for those approaching God. As David asks… Who shall go up into the mountain of the Lord? Or who shall stand in His Holy Place? He who has clean hands and a pure heart, who has not lifted himself up to falsehood or to what is false, nor sworn deceitfully. (Ps 24:3, 4)
Tiago 4:10
Vincent: "Not, as this little child humbles himself, but, shall make himself humble as this little child is lowly; shall willingly become by spiritual process what the child is by nature."
Tiago 4:10
Vincent writes "In allusion to the practice of Eastern monarchs. On occasions of their progress, heralds were sent out to call on the people to clear and improve the old roads or to make new ones." EBC: Isaiah 40:3 was used by the community at Qumran as a rationale for leading a separated life in the desert, where they believed they were preparing the way of the Lord by means of a constant reading of the Law… What needs removal is the sin of the people. Luke 14:11 "For everyone who exalts himself shall be humbled, and he who humbles himself shall be exalted." Comment: "Humbles" is in the present tense which calls for this to be one's lifestyle (It is in the active voice = we make the choice to humble ourselves - although often it is God allowing circumstances/people in our life that give us the "opportunity" to make this choice)! Conversely everyone who continually exalts (also present tense) themselves will be humbled! Luke 18:14 "I tell you, this man went down to his house justified rather than the other; for everyone who exalts himself shall be humbled, but he who humbles himself shall be exalted." Comment: As with the previous use in Luke 14:11, the second use of tapeinoo is present tense, active voice, calling for the individual to continually make a choice of his or her will to humble themselves! 2Corinthians 11:7 Or did I commit a sin in humbling myself that you might be exalted, because I preached the gospel of God to you without charge? Comment: Humbling myself by making tents for a living while preaching in Corinth. EBC: Paul's purpose in "humbling" himself in the Corinthians' eyes to undertake manual labor while ministering to them (see Acts 18:3) was to "elevate" them above their inherited idolatry and vicious past (2Co 11:7; cf. 2Co 4:12; 8:9), just as his "robbing" other churches of money they could not really spare was motivated solely by his desire to serve the Corinthians gratuitously and more effectively (2Co 11:8). It was Paul's policy not to accept financial support from churches in which he was currently ministering (see note). 2Corinthians 12:21 I am afraid that when I come again my God may humiliate me before you, and I may mourn over many of those who have sinned in the past and not repented of the impurity, immorality and sensuality which they have practiced. Philippians 2:8-note And being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross. Comment: Tapeinoo is "Not the same as emptied Himself, Php 2:7-note. It defines that word, showing how the self-emptying manifests itself." Philippians 4:12-note I know how to get along with humble means, and I also know how to live in prosperity; in any and every circumstance I have learned the secret of being filled and going hungry, both of having abundance and suffering need. Comment: Here tapeinoo has to do w. the physical rather than the moral or spiritual and is used in respect to the needs of daily life James 4:10 Humble (aorist imperative - Do this now! The passive voice = let yourself be humbled) yourselves in the presence of the Lord, and He will exalt you. 1Peter 5:6-note Humble (aorist imperative - Do this now! The passive voice = let yourself be humbled) yourselves, therefore, under the mighty hand of God, that He may exalt you at the proper time Comment: EBC: Christians should, therefore, submit themselves to God's "mighty hand." In the OT, God's hand symbolizes discipline (Ex 3:19; 6:1; Job 30:21; Ps 32:4) and deliverance (Dt 9:26; Ezek 20:34). Both meanings are appropriate in view of the sufferings of the Asian Christians. Once more Peter ties his exhortation to humility to eschatology. The "due time" (en kairo) is the time God sets for Christ's appearing. Thus the whole destiny of Christians—whether suffering or glory—is God-ordained. There are 138 uses of tapeinoo in the Septuagint (LXX)… Ge 15:13; 16:9; 31:50; 34:2; Ex 1:12; Lev 16:29, 31; 23:27, 29, 32; 25:39; Deut 21:14; 22:24, 29; 26:6; Jdg 16:5, 6, 19; 19:24; 20:5; Ru 1:21; 1Sa 2:7; 7:13; 12:8; 26:9; 2Sa 7:10; 13:12, 14, 22, 32; 22:28; 1Ki 8:35; 1Chr 4:10; 17:9f; 20:4; 2Chr 6:26; 13:18; 28:19; 32:26; 33:12, 23; 34:27; Ezra 8:21; Esther 4:17; 6:13; Job 22:12, 23, 29; 24:9; 31:10; 34:25; 40:11; Ps 18:27; 35:13, 14; 38:8; 39:2; 44:19, 25; 51:8, 17; 55:19; 72:4; 74:21; 75:7; 81:14; 88:15; 89:10; 90:15; 94:5; 105:18; 106:42, 43; 107:12, 17; 116:6, 10; 119:67, 71, 75, 107; 142:6; 143:3; 147:6; Pr 10:4; 13:7; 18:12; 25:7; 29:23; Eccl 10:18; 12:4; Isa 1:25; 2:9, 11, 12, 17; 3:8, 17, 26; 5:15; 10:33; 13:11; 25:11, 12; 26:5; 29:4; 40:4; 51:21, 23; 57:9; 58:3, 5, 10; 60:14; 64:12; Jer 13:18; 31:37; Lam 1:5, 8, 12; 2:5; 3:32, 33, 34; 5:11; Ezek 17:24; 21:26; 22:10 Da 4:37; 5:19, 22; 7:24; 10:12; 11:30; Hos 2:15; 5:5; 7:10; 14:8; Mal 2:12. TDNT comments on the frequent use of tapeinoo in the Lxx… The prominence of the verb shows that the main reference is to an action rather than a state, and the chief Hebrew originals confirm this. Thus the group ‘ānâ has the basic sense of “stooping,” “bowing down,” and then “humbling oneself” (or “being humbled” by sickness, poverty, want, etc.). From this we get such senses as humility, modesty, subservience, compliance, and affliction. In fasting people humble themselves before God, but the OT never glorifies such self-abasement, stressing instead the humble attitude of the heart (cf. Pr 25:7; Joel 2:12, 13; Is. 58:5ff.). (Kittel, G., Friedrich, G., & Bromiley, G. W. Theological Dictionary of the New Testament. Eerdmans) Here are a few representative uses of tapeinoo in the Lxx… Genesis 15:13 And God said to Abram, "Know for certain that your descendants will be strangers in a land that is not theirs, where they will be enslaved (Heb = abad; Lxx = tapeinoo) and oppressed four hundred years. Genesis 16:9 Then the angel of the LORD said to her, "Return (command) to your mistress, and submit (Command - Heb = anah = to be bowed down, afflicted; Lxx = tapeinoo) yourself to her authority." Exodus 1:12 But the more they afflicted (Heb = anah = to be bowed down, afflicted; Lxx = tapeinoo) them, the more they multiplied and the more they spread out, so that they were in dread of the sons of Israel. Leviticus 16:29 (Context: Instructions regarding the Day of Atonement, Yom Kippur) "And this shall be a permanent statute for you: in the seventh month, on the tenth day of the month, you shall humble (Heb = anah = to be bowed down, afflicted; Lxx = tapeinoo) your souls, and not do any work, whether the native, or the alien who sojourns among you… 31 "It is to be a Sabbath of solemn rest (Heb = shabbathon; Lxx = anapausis = cessation from wearisome activity for the sake of rest,) for you, that you may humble (afflict) (Heb = anah = to be bowed down, afflicted; Lxx = tapeinoo) your souls; it is a permanent statute. Comment: Humble your souls is literally "afflict his soul" which traditionally was understood by the Jews as signifying abstinence from all food. This is the only fast day prescribed in the Mosaic law.