Lukas 5:8

5:8 But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Go away from me, Lord, ¹  for I am a sinful man!” ² 

Lukas 7:6-7

7:6 So ³  Jesus went with them. When ⁴  he was not far from the house, the centurion ⁵  sent friends to say to him, “Lord, do not trouble yourself, ⁶  for I am not worthy ⁷  to have you come under my roof. 7:7 That is why ⁸  I did not presume ⁹  to come to you. Instead, say the word, and my servant must be healed. ¹⁰ 

Lukas 17:12

17:12 As ¹¹  he was entering ¹²  a village, ten men with leprosy ¹³  met him. They ¹⁴  stood at a distance,

Ezra 9:6

9:6 I prayed, ¹⁵ 

“O my God, I am ashamed and embarrassed to lift my face to you, my God! For our iniquities have climbed higher than our heads, and our guilt extends to the heavens.

Ayub 42:6

42:6 Therefore I despise myself, ¹⁶ 

and I repent in dust and ashes!

Mazmur 40:12

40:12 For innumerable dangers ¹⁷  surround me.

My sins overtake me

so I am unable to see;

they outnumber the hairs of my head

so my strength fails me. ¹⁸ 

Yesaya 6:5

6:5 I said, “Too bad for me! I am destroyed, ¹⁹  for my lips are contaminated by sin, ²⁰  and I live among people whose lips are contaminated by sin. ²¹  My eyes have seen the king, the Lord who commands armies.” ²² 

Yehezkiel 16:63

16:63 Then you will remember, be ashamed, and remain silent ²³  when I make atonement for all you have done, ²⁴  declares the sovereign Lord.’”

Daniel 9:7-9

9:7 “You are righteous, ²⁵  O Lord, but we are humiliated this day ²⁶  – the people ²⁷  of Judah and the inhabitants of Jerusalem and all Israel, both near and far away in all the countries in which you have scattered them, because they have behaved unfaithfully toward you. 9:8 O LORD, we have been humiliated ²⁸  – our kings, our leaders, and our ancestors – because we have sinned against you. 9:9 Yet the Lord our God is compassionate and forgiving, ²⁹  even though we have rebelled against him.

Kisah Para Rasul 2:37

The Response to Peter’s Address

2:37 Now when they heard this, ³⁰  they were acutely distressed ³¹  and said to Peter and the rest of the apostles, “What should we do, brothers?”

[5:8]  ¹ sn Lord is a term of high respect in this context. God’s presence in the work of Jesus makes Peter recognize his authority. This vocative is common in Luke (20 times), but does not yet have its full confessional force.

[5:8]  ² sn Peter was intimidated that someone who was obviously working with divine backing was in his presence (“Go away from me”). He feared his sinfulness might lead to judgment, but Jesus would show him otherwise.

[7:6]  ³ tn Here δέ (de) has been translated as “so” to indicate the resultative action.

[7:6]  ⁴ tn The participle ἀπέχοντος (apeconto") has been taken temporally.

[7:6]  ⁵ sn See the note on the word centurion in 7:2.

[7:6]  ⁶ tn Or “do not be bothered.”

[7:6]  ⁷ sn Note the humility in the centurion’s statement I am not worthy in light of what others think (as v. 4 notes). See Luke 5:8 for a similar example of humility.

[7:7]  ⁸ tn Or “roof; therefore.”

[7:7]  ⁹ tn Grk “I did not consider myself worthy to come to you.” See BDAG 94 s.v. ἀξιόω 1. “Presume” assumes this and expresses the idea in terms of offense.

[7:7]  ¹⁰ tc The aorist imperative ἰαθήτω (iaqhtw, “must be healed”) is found in Ì^75vid B L 1241 sa. Most mss (א A C D W Θ Ψ Ë^1,13 33 Ï latt bo) have instead a future indicative, ἰαθήσεται (iaqhsetai, “will be healed”). This is most likely an assimilation to Matt 8:8, and thus, as a motivated reading, should be considered secondary. The meaning either way is essentially the same.

[7:7]  tn The aorist imperative may be translated as an imperative of command (“must be healed” or, more periphrastically, “command [my servant] to be healed”) or as a permissive imperative (“let my servant be healed”), which lessens the force of the imperative somewhat in English.

[17:12]  ¹¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:12]  ¹² tn The participle εἰσερχομένου (eisercomenou) is taken temporally.

[17:12]  ¹³ sn The ten men with leprosy would have been unable to approach Jesus (Lev 13:45-46; Num 5:2-3). The ancient term for leprosy covered a wider array of conditions than what is called leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).

[17:12]  ¹⁴ tn Grk “leprosy, who.” Because of the length and complexity of the Greek sentence, the relative pronoun was replaced with a personal pronoun and a new sentence started at this point in the translation.

[9:6]  ¹⁵ tn Heb “I said.”

[42:6]  ¹⁶ 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).

[40:12]  ¹⁷ tn Or “sinful deeds.” The Hebrew term used here can have a nonmoral nuance (“dangers”) or a moral one (“sinful deeds”) depending on the context. The next line (see “my sins”) seems to favor the moral sense, but the psalmist also speaks of enemies shortly after this (v. 14).

[40:12]  ¹⁸ tn Heb “and my heart abandons me.” The “heart” is here viewed as the seat of emotional strength and courage. For a similar idea see Ps 38:10.

[6:5]  ¹⁹ tn Isaiah uses the suffixed (perfect) form of the verb for rhetorical purposes. In this way his destruction is described as occurring or as already completed. Rather than understanding the verb as derived from דָּמַה (damah, “be destroyed”), some take it from a proposed homonymic root דמה, which would mean “be silent.” In this case, one might translate, “I must be silent.”

[6:5]  ²⁰ tn Heb “a man unclean of lips am I.” Isaiah is not qualified to praise the king. His lips (the instruments of praise) are “unclean” because he has been contaminated by sin.

[6:5]  ²¹ tn Heb “and among a nation unclean of lips I live.”

[6:5]  ²² tn Perhaps in this context, the title has a less militaristic connotation and pictures the Lord as the ruler of the heavenly assembly. See the note at 1:9.

[16:63]  ²³ tn Heb “and your mouth will not be open any longer.”

[16:63]  ²⁴ tn Heb “when I make atonement for you for all which you have done.”

[9:7]  ²⁵ tn Heb “to you (belongs) righteousness.”

[9:7]  ²⁶ tn Heb “and to us (belongs) shame of face like this day.”

[9:7]  ²⁷ tn Heb “men.”

[9:8]  ²⁸ tn Heb “to us (belongs) shame of face.”

[9:9]  ²⁹ tn Heb “to the Lord our God (belong) compassion and forgiveness.”

[2:37]  ³⁰ tn The word “this” is not in the Greek text. Direct objects were often omitted in Greek, but must be supplied for the modern English reader.

[2:37]  ³¹ tn Grk “they were pierced to the heart” (an idiom for acute emotional distress).