Yeremia 3:13
Konteks3:13 However, you must confess that you have done wrong, 1
and that you have rebelled against the Lord your God.
You must confess 2 that you have given yourself to 3 foreign gods under every green tree,
and have not obeyed my commands,’ says the Lord.
Yeremia 3:25
Konteks3:25 Let us acknowledge 4 our shame.
Let us bear the disgrace that we deserve. 5
For we have sinned against the Lord our God,
both we and our ancestors.
From earliest times to this very day
we have not obeyed the Lord our God.’
Imamat 26:40-42
Konteks26:40 However, when 6 they confess their iniquity and their ancestors’ iniquity which they committed by trespassing against me, 7 by which they also walked 8 in hostility against me 9 26:41 (and I myself will walk in hostility against them and bring them into the land of their enemies), and 10 then their uncircumcised hearts become humbled and they make up for 11 their iniquity, 26:42 I will remember my covenant with Jacob and also my covenant with Isaac and also my covenant with Abraham, 12 and I will remember the land.
Ezra 9:6-7
Konteks9:6 I prayed, 13
“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. 9:7 From the days of our fathers until this very day our guilt has been great. Because of our iniquities we, along with our kings and 14 priests, have been delivered over by the local kings 15 to sword, captivity, plunder, and embarrassment – right up to the present time.
Nehemia 9:2
Konteks9:2 Those truly of Israelite descent 16 separated from all the foreigners, 17 standing and confessing their sins and the iniquities of their ancestors. 18
Mazmur 32:5
Konteks32:5 Then I confessed my sin;
I no longer covered up my wrongdoing.
I said, “I will confess 19 my rebellious acts to the Lord.”
And then you forgave my sins. 20 (Selah)
Mazmur 51:3
Konteks51:3 For I am aware of 21 my rebellious acts;
I am forever conscious of my sin. 22
Mazmur 106:6-48
Konteks106:6 We have sinned like 23 our ancestors; 24
we have done wrong, we have done evil.
106:7 Our ancestors in Egypt failed to appreciate your miraculous deeds,
they failed to remember your many acts of loyal love,
and they rebelled at the sea, by the Red Sea. 25
106:8 Yet he delivered them for the sake of his reputation, 26
that he might reveal his power.
106:9 He shouted at 27 the Red Sea and it dried up;
he led them through the deep water as if it were a desert.
106:10 He delivered them from the power 28 of the one who hated them,
and rescued 29 them from the power 30 of the enemy.
106:11 The water covered their enemies;
not even one of them survived. 31
106:12 They believed his promises; 32
they sang praises to him.
106:13 They quickly forgot what he had done; 33
they did not wait for his instructions. 34
106:14 In the wilderness they had an insatiable craving 35 for meat; 36
they challenged God 37 in the desert.
106:15 He granted their request,
then struck them with a disease. 38
106:16 In the camp they resented 39 Moses,
and Aaron, the Lord’s holy priest. 40
106:17 The earth opened up and swallowed Dathan;
it engulfed 41 the group led by Abiram. 42
106:18 Fire burned their group;
the flames scorched the wicked. 43
106:19 They made an image of a calf at Horeb,
and worshiped a metal idol.
106:20 They traded their majestic God 44
for the image of an ox that eats grass.
106:21 They rejected 45 the God who delivered them,
the one who performed great deeds in Egypt,
106:22 amazing feats in the land of Ham,
mighty 46 acts by the Red Sea.
106:23 He threatened 47 to destroy them,
but 48 Moses, his chosen one, interceded with him 49
and turned back his destructive anger. 50
106:24 They rejected the fruitful land; 51
they did not believe his promise. 52
106:25 They grumbled in their tents; 53
they did not obey 54 the Lord.
106:26 So he made a solemn vow 55
that he would make them die 56 in the desert,
106:27 make their descendants 57 die 58 among the nations,
and scatter them among foreign lands. 59
106:28 They worshiped 60 Baal of Peor,
and ate sacrifices offered to the dead. 61
106:29 They made the Lord angry 62 by their actions,
and a plague broke out among them.
106:30 Phinehas took a stand and intervened, 63
and the plague subsided.
106:31 This brought him a reward,
an eternal gift. 64
106:32 They made him angry by the waters of Meribah,
and Moses suffered 65 because of them,
106:33 for they aroused 66 his temper, 67
and he spoke rashly. 68
106:34 They did not destroy the nations, 69
as the Lord had commanded them to do.
106:35 They mixed in with the nations
and learned their ways. 70
106:36 They worshiped 71 their idols,
which became a snare to them. 72
106:37 They sacrificed their sons and daughters to demons. 73
106:38 They shed innocent blood –
the blood of their sons and daughters,
whom they sacrificed to the idols of Canaan.
The land was polluted by bloodshed. 74
106:39 They were defiled by their deeds,
and unfaithful in their actions. 75
106:40 So the Lord was angry with his people 76
and despised the people who belong to him. 77
106:41 He handed them over to 78 the nations,
and those who hated them ruled over them.
106:42 Their enemies oppressed them;
they were subject to their authority. 79
106:43 Many times he delivered 80 them,
but they had a rebellious attitude, 81
and degraded themselves 82 by their sin.
106:44 Yet he took notice of their distress,
when he heard their cry for help.
106:45 He remembered his covenant with them,
and relented 83 because of his great loyal love.
106:46 He caused all their conquerors 84
to have pity on them.
106:47 Deliver us, O Lord, our God!
Gather us from among the nations!
Then we will give thanks 85 to your holy name,
and boast about your praiseworthy deeds. 86
106:48 The Lord God of Israel deserves praise, 87
in the future and forevermore. 88
Let all the people say, “We agree! 89 Praise the Lord!” 90
Daniel 9:5-8
Konteks9:5 we have sinned! We have done what is wrong and wicked; we have rebelled by turning away from your commandments and standards. 9:6 We have not paid attention to your servants the prophets, who spoke by your authority 91 to our kings, our leaders, and our ancestors, 92 and to all the inhabitants 93 of the land as well.
9:7 “You are righteous, 94 O Lord, but we are humiliated this day 95 – the people 96 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 97 – our kings, our leaders, and our ancestors – because we have sinned against you.
Daniel 9:1
Konteks9:1 In the first year of Darius 98 son of Ahasuerus, 99 who was of Median descent and who had been 100 appointed king over the Babylonian 101 empire –
Yohanes 1:7-9
Konteks1:7 He came as a witness 102 to testify 103 about the light, so that everyone 104 might believe through him. 1:8 He himself was not the light, but he came to testify 105 about the light. 1:9 The true light, who gives light to everyone, 106 was coming into the world. 107
[3:13] 1 tn Heb “Only acknowledge your iniquity.”
[3:13] 2 tn The words “You must confess” are repeated to convey the connection. The Hebrew text has an introductory “that” in front of the second line and a coordinative “and” in front of the next two lines.
[3:13] 3 tc MT reads דְּרָכַיִךְ (dÿrakhayikh, “your ways”), but the BHS editors suggest דּוֹדַיִךְ (dodayikh, “your breasts”) as an example of orthographic confusion. While the proposal makes sense, it remains a conjectural emendation since it is not supported by any actual manuscripts or ancient versions.
[3:13] tn Heb “scattered your ways with foreign [gods]” or “spread out your breasts to strangers.”
[3:25] 4 tn Heb “Let us lie down in….”
[3:25] 5 tn Heb “Let us be covered with disgrace.”
[26:40] 6 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] 7 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] 8 tn Heb “and also which they walked.”
[26:41] 10 tn Heb “or then,” although the LXX has “then” and the Syriac “and then.”
[26:41] 11 tn Heb “and then they make up for.” On the verb “make up for” see the note on v. 34 above.
[26:42] 12 tn Heb “my covenant with Abraham I will remember.” The phrase “I will remember” has not been repeated in the translation for stylistic reasons.
[9:7] 14 tc The MT lacks “and” here, but see the LXX and Vulgate.
[9:7] 15 tn Heb “the kings of the lands.”
[9:2] 16 tn Heb “the seed of Israel.”
[9:2] 17 tn Heb “sons of a foreigner.”
[9:2] 18 tn Heb “fathers” (also in vv. 9, 16, 23, 32, 34, 36).
[32:5] 19 tn The Hiphil of ידה normally means “give thanks, praise,” but here, as in Prov 28:13, it means “confess.”
[32:5] 20 tn Heb “the wrongdoing of my sin.” By joining synonyms for “sin” in this way, the psalmist may be emphasizing the degree of his wrongdoing.
[51:3] 22 tn Heb “and my sin [is] in front of me continually.”
[106:6] 24 tn Heb “fathers” (also in v. 7).
[106:7] 25 tn Heb “Reed Sea” (also in vv. 9, 22). “Reed Sea” (or “Sea of Reeds”) is a more accurate rendering of the Hebrew expression יָם סוּף (yam suf), traditionally translated “Red Sea.” See the note on the term “Red Sea” in Exod 13:18.
[106:7] sn They rebelled. The psalmist recalls the people’s complaint recorded in Exod 14:12.
[106:8] 26 tn Heb “his name,” which here stands metonymically for God’s reputation.
[106:11] 31 tn Heb “remained.”
[106:12] 32 tn Heb “his words.”
[106:13] 33 tn Heb “his works.”
[106:13] 34 tn Heb “his counsel.”
[106:14] 35 sn They had an insatiable craving. This is described in Num 11:4-35.
[106:14] 36 tn Heb “they craved [with] a craving.”
[106:14] 37 tn Heb “they tested God.”
[106:15] 38 tn Heb “and he sent leanness into their being.”
[106:15] sn Disease. See Num 11:33-34, where this plague is described.
[106:16] 40 tn Heb “the holy one of the
[106:17] 42 tn Or “the assembly of Abiram.”
[106:18] 43 sn Verses 16-18 describe the events of Num 16:1-40.
[106:20] 44 tn Heb “their glory.” According to an ancient Hebrew scribal tradition, the text originally read “his glory” or “my glory.” In Jer 2:11 the
[106:22] 46 tn Or “awe-inspiring.”
[106:23] 47 tn Heb “and he said.”
[106:23] 48 tn Heb “if not,” that is, “[and would have] if [Moses] had not.”
[106:23] 49 tn Heb “stood in the gap before him.”
[106:23] 50 tn Heb “to turn back his anger from destroying.”
[106:23] sn Verses 19-23 describe the events of Exod 32:1-35.
[106:24] 51 tn Heb “a land of delight” (see also Jer 3:19; Zech 7:14).
[106:24] 52 tn Heb “his word.”
[106:25] 53 sn They grumbled in their tents. See Deut 1:27.
[106:25] 54 tn Heb “did not listen to the voice of.”
[106:26] 55 tn Heb “and he lifted his hand to [or “concerning”] them.” The idiom “to lift a hand” here refers to swearing an oath. One would sometimes solemnly lift one’s hand when making such a vow (see Ezek 20:5-6, 15).
[106:26] 56 tn Heb “to cause them to fall.”
[106:27] 57 tn Or “offspring”; Heb “seed.”
[106:27] 58 tn Heb “and to cause their offspring to fall.” Some emend the verb to “scatter” to form tighter parallelism with the following line (cf. NRSV “disperse”).
[106:27] 59 tn Heb “among the lands.” The word “foreign” is supplied in the translation for clarification.
[106:28] 60 tn Heb “joined themselves to.”
[106:28] sn They worshiped Baal of Peor. See Num 25:3, 5. Baal of Peor was a local manifestation of the Canaanite deity Baal located at Peor.
[106:28] 61 tn Here “the dead” may refer to deceased ancestors (see Deut 26:14). Another option is to understand the term as a derogatory reference to the various deities which the Israelites worshiped at Peor along with Baal (see Num 25:2 and L. C. Allen, Psalms 101-150 [WBC], 49).
[106:29] 62 tn Heb “They made angry [him].” The pronominal suffix is omitted here, but does appear in a few medieval Hebrew
[106:30] 63 sn The intervention of Phinehas is recounted in Num 25:7-8.
[106:31] 64 tn Heb “and it was reckoned to him for righteousness, to a generation and a generation forever.” The verb חָשַׁב (khashav, “to reckon”) is collocated with צְדָקָה (tsÿdaqah, “righteousness”) only in Ps 106:31 and Gen 15:6, where God rewards Abram’s faith with a land grant.
[106:31] sn Brought him a reward. See Num 25:12-13.
[106:32] 65 tn Heb “there was harm to Moses.”
[106:33] 66 tn The Hebrew text vocalizes the form as הִמְרוּ (himru), a Hiphil from מָרָה (marah, “to behave rebelliously”), but the verb fits better with the object (“his spirit”) if it is revocalized as הֵמֵרוּ (hemeru), a Hiphil from מָרַר (marar, “to be bitter”). The Israelites “embittered” Moses’ “spirit” in the sense that they aroused his temper with their complaints.
[106:33] 67 tn Heb “his spirit.”
[106:33] 68 tn The Hebrew text adds “with his lips,” but this has not been included in the translation for stylistic reasons.
[106:33] sn Verses 32-33 allude to the events of Num 20:1-13.
[106:34] 69 tn That is, the nations of Canaan.
[106:35] 70 tn Heb “their deeds.”
[106:36] 72 sn Became a snare. See Exod 23:33; Judg 2:3.
[106:37] 73 tn The Hebrew term שֵׁדִים (shedim, “demons”) occurs only here and in Deut 32:17. Some type of lesser deity is probably in view.
[106:38] 74 sn Num 35:33-34 explains that bloodshed defiles a land.
[106:39] 75 tn Heb “and they committed adultery in their actions.” This means that they were unfaithful to the
[106:40] 76 tn Heb “the anger of the
[106:40] 77 tn Heb “his inheritance.”
[106:41] 78 tn Heb “gave them into the hand of.”
[106:42] 79 tn Heb “they were subdued under their hand.”
[106:43] 80 tn The prefixed verbal form is either preterite or imperfect, in which case it is customary, describing repeated action in past time (“he would deliver”).
[106:43] 81 tn Heb “but they rebelled in their counsel.” The prefixed verbal form is either preterite or imperfect, in which case it is customary, describing repeated action in past time (“they would have a rebellious attitude”).
[106:43] 82 tn Heb “they sank down.” The Hebrew verb מָכַךְ (makhakh, “to lower; to sink”) occurs only here in the Qal.
[106:45] 83 tn The Niphal of נָחַם (nakham) refers here to God relenting from a punishment already underway.
[106:47] 85 tn Heb “to give thanks.” The infinitive construct indicates result after the imperative.
[106:47] 86 tn Heb “to boast in your praise.”
[106:48] 87 tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21.
[106:48] 88 tn Heb “from everlasting to everlasting.”
[106:48] 89 tn Heb “surely” (אָמֵן, ’amen), traditionally transliterated “amen.”
[106:48] 90 sn The final verse (v. 48) is a conclusion to this fourth “book” (or major editorial division) of the Psalter. Similar statements appear at or near the end of each of the first, second and third “books” of the Psalter (see Pss 41:13; 72:18-19; 89:52, respectively).
[9:6] 91 tn Heb “in your name.” Another option is to translate, “as your representatives.”
[9:6] 92 tn Heb “our fathers” (also in vv. 8, 16). The Hebrew term translated “father” can refer to more distant relationships such as grandfathers or ancestors.
[9:7] 94 tn Heb “to you (belongs) righteousness.”
[9:7] 95 tn Heb “and to us (belongs) shame of face like this day.”
[9:8] 97 tn Heb “to us (belongs) shame of face.”
[9:1] 98 sn The identity of this Darius is a major problem in correlating the biblical material with the extra-biblical records of this period. Most modern scholars treat the reference as a mistaken allusion to Darius Hystaspes (ca. 522-486
[9:1] 99 tc The LXX reads “Xerxes.” This is the reading used by some English versions (e.g., NIV, NCV, TEV, CEV). Most other English versions retain the Hebrew name “Ahasuerus.”
[9:1] 100 tc The present translation follows the MT in reading a Hophal (i.e., passive). Theodotion, the Syriac, and the Vulgate all presuppose the Hiphil (i.e., active). Even though this is the only occurrence of the Hophal of this verb in the Bible, there is no need to emend the vocalization to the Hiphil.
[9:1] 101 tn Heb “was made king over the kingdom of the Chaldeans.”
[1:7] 102 tn Grk “came for a testimony.”
[1:7] sn Witness is also one of the major themes of John’s Gospel. The Greek verb μαρτυρέω (marturew) occurs 33 times (compare to once in Matthew, once in Luke, 0 in Mark) and the noun μαρτυρία (marturia) 14 times (0 in Matthew, once in Luke, 3 times in Mark).
[1:7] 103 tn Or “to bear witness.”
[1:8] 105 tn Or “to bear witness.”
[1:9] 106 tn Grk “every man” (but in a generic sense, “every person,” or “every human being”).
[1:9] 107 tn Or “He was the true light, who gives light to everyone who comes into the world.” The participle ἐρχόμενον (ercomenon) may be either (1) neuter nominative, agreeing with τὸ φῶς (to fw"), or (2) masculine accusative, agreeing with ἄνθρωπον (anqrwpon). Option (1) results in a periphrastic imperfect with ἦν (hn), ἦν τὸ φῶς… ἐρχόμενον, referring to the incarnation. Option (2) would have the participle modifying ἄνθρωπον and referring to the true light as enlightening “every man who comes into the world.” Option (2) has some rabbinic parallels: The phrase “all who come into the world” is a fairly common expression for “every man” (cf. Leviticus Rabbah 31.6). But (1) must be preferred here, because: (a) In the next verse the light is in the world; it is logical for v. 9 to speak of its entering the world; (b) in other passages Jesus is described as “coming into the world” (6:14, 9:39, 11:27, 16:28) and in 12:46 Jesus says: ἐγὼ φῶς εἰς τὸν κόσμον ἐλήλυθα (egw fw" ei" ton kosmon elhluqa); (c) use of a periphrastic participle with the imperfect tense is typical Johannine style: 1:28, 2:6, 3:23, 10:40, 11:1, 13:23, 18:18 and 25. In every one of these except 13:23 the finite verb is first and separated by one or more intervening words from the participle.
[1:9] sn In v. 9 the world (κόσμος, kosmos) is mentioned for the first time. This is another important theme word for John. Generally, the world as a Johannine concept does not refer to the totality of creation (the universe), although there are exceptions at 11:9. 17:5, 24, 21:25, but to the world of human beings and human affairs. Even in 1:10 the world created through the Logos is a world capable of knowing (or reprehensibly not knowing) its Creator. Sometimes the world is further qualified as this world (ὁ κόσμος οὗτος, Jo kosmos Joutos) as in 8:23, 9:39, 11:9, 12:25, 31; 13:1, 16:11, 18:36. This is not merely equivalent to the rabbinic phrase “this present age” (ὁ αἰών οὗτος, Jo aiwn Joutos) and contrasted with “the world to come.” For John it is also contrasted to a world other than this one, already existing; this is the lower world, corresponding to which there is a world above (see especially 8:23, 18:36). Jesus appears not only as the Messiah by means of whom an eschatological future is anticipated (as in the synoptic gospels) but also as an envoy from the heavenly world to this world.
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