Ayub 7:20

7:20 If ¹  I have sinned – what have I done to you, ² 

O watcher of men? ³ 

Why have you set me as your target? ⁴ 

Have I become a burden to you? ⁵ 

Bilangan 12:11

The Intercession of Moses

12:11 So Aaron said to Moses, “O my lord, ⁶  please do not hold this sin against us, in which we have acted foolishly and have sinned!

Bilangan 12:2

12:2 They ⁷  said, “Has the Lord only ⁸  spoken through Moses? Has he not also spoken through us?” ⁹  And the Lord heard it. ¹⁰ 

1 Samuel 12:13

12:13 Now look! Here is the king you have chosen – the one that you asked for! Look, the Lord has given you a king!

Amsal 28:13

28:13 The one who covers ¹¹  his transgressions will not prosper, ¹² 

but whoever confesses them and forsakes them will find mercy. ¹³ 

Yeremia 3:13

3:13 However, you must confess that you have done wrong, ¹⁴ 

and that you have rebelled against the Lord your God.

You must confess ¹⁵  that you have given yourself to ¹⁶  foreign gods under every green tree,

and have not obeyed my commands,’ says the Lord.

Yeremia 31:18-19

31:18 I have indeed ¹⁷  heard the people of Israel ¹⁸  say mournfully,

‘We were like a calf untrained to the yoke. ¹⁹ 

You disciplined us and we learned from it. ²⁰ 

Let us come back to you and we will do so, ²¹ 

for you are the Lord our God.

31:19 For after we turned away from you we repented.

After we came to our senses ²²  we beat our breasts in sorrow. ²³ 

We are ashamed and humiliated

because of the disgraceful things we did previously.’ ²⁴ 

Lukas 15:18-22

15:18 I will get up and go to my father and say to him, “Father, I have sinned ²⁵  against heaven ²⁶  and against ²⁷  you. 15:19 I am no longer worthy to be called your son; treat me ²⁸  like one of your hired workers.”’ 15:20 So ²⁹  he got up and went to his father. But while he was still a long way from home ³⁰  his father saw him, and his heart went out to him; ³¹  he ran and hugged ³²  his son ³³  and kissed him. 15:21 Then ³⁴  his son said to him, ‘Father, I have sinned against heaven ³⁵  and against you; I am no longer worthy to be called your son.’ ³⁶  15:22 But the father said to his slaves, ³⁷  ‘Hurry! Bring the best robe, ³⁸  and put it on him! Put a ring on his finger ³⁹  and sandals ⁴⁰  on his feet!

Lukas 18:13

18:13 The tax collector, however, stood ⁴¹  far off and would not even look up ⁴²  to heaven, but beat his breast and said, ‘God, be merciful ⁴³  to me, sinner that I am!’ ⁴⁴ 

Lukas 18:1

Prayer and the Parable of the Persistent Widow

18:1 Then ⁴⁵  Jesus ⁴⁶  told them a parable to show them they should always ⁴⁷  pray and not lose heart. ⁴⁸ 

Yohanes 1:8-10

1:8 He himself was not the light, but he came to testify ⁴⁹  about the light. 1:9 The true light, who gives light to everyone, ⁵⁰  was coming into the world. ⁵¹  1:10 He was in the world, and the world was created ⁵²  by him, but ⁵³  the world did not recognize ⁵⁴  him.

[7:20]  ¹ tn The simple perfect verb can be used in a conditional sentence without a conditional particle present (see GKC 494 §159.h).

[7:20]  ² sn Job is not here saying that he has sinned; rather, he is posing the hypothetical condition – if he had sinned, what would that do to God? In other words, he has not really injured God.

[7:20]  ³ sn In the Bible God is often described as watching over people to protect them from danger (see Deut 32:10; Ps 31:23). However, here it is a hostile sense, for God may detect sin and bring it to judgment.

[7:20]  ⁴ tn This word is a hapax legomenon from the verb פָּגָע (paga’, “meet, encounter”); it would describe what is hit or struck (as nouns of this pattern can indicate the place of the action) – the target.

[7:20]  ⁵ tn In the prepositional phrase עָלַי (’alay) the results of a scribal change is found (these changes were called tiqqune sopherim, “corrections of the scribes” made to avoid using improper language about God). The prepositional phrase would have been עָלֶךָ (’alekha, “to you,” as in the LXX). But it offended the Jews to think of Job’s being burdensome to God. Job’s sin could have repercussions on him, but not on God.

[12:11]  ⁶ tn The expression בִּי אֲדֹנִי (bi ’adoni, “O my lord”) shows a good deal of respect for Moses by Aaron. The expression is often used in addressing God.

[12:2]  ⁷ tn Now the text changes to use a plural form of the verb. The indication is that Miriam criticized the marriage, and then the two of them raised questions about his sole leadership of the nation.

[12:2]  ⁸ tn The use of both רַק and אַךְ (raq and ’akh) underscore the point that the issue is Moses’ uniqueness.

[12:2]  ⁹ tn There is irony in the construction in the text. The expression “speak through us” also uses דִּבֵּר + בְּ(dibber + bÿ). They ask if God has not also spoken through them, after they have spoken against Moses. Shortly God will speak against them – their words are prophetic, but not as they imagined.

[12:2]  sn The questions are rhetorical. They are affirming that God does not only speak through Moses, but also speaks through them. They see themselves as equal with Moses. The question that was asked of the earlier presumptuous Moses – “Who made you a ruler over us?” – could also be asked of them. God had not placed them as equals with Moses. The passage is relevant for today when so many clamor for equal authority and leadership with those whom God has legitimately called.

[12:2]  ¹⁰ sn The statement is striking. Obviously the Lord knows all things. But the statement of the obvious here is meant to indicate that the Lord was about to do something about this.

[28:13]  ¹¹ tn The Hebrew participles provide the subject matter in this contrast. On the one hand is the person who covers over (מְכַסֶּה, mÿkhasseh) his sins. This means refusing to acknowledge them in confession, and perhaps rationalizing them away. On the other hand there is the one who both “confesses” (מוֹדֶה, modeh) and “forsakes” (עֹזֵב, ’ozev) the sin. To “confess” sins means to acknowledge them, to say the same thing about them that God does.

[28:13]  ¹² sn The verse contrasts the consequences of each. The person who refuses to confess will not prosper. This is an understatement (a figure of speech known as tapeinosis); the opposite is the truth, that eventually such a person will be undone and ruined. On the other hand, the penitent will find mercy. This expression is a metonymy of cause for the effect – although “mercy” is mentioned, what mercy provides is intended, i.e., forgiveness. In other passages the verb “conceal” is used of God’s forgiveness – he covers over the iniquity (Ps 32:1). Whoever acknowledges sin, God will cover it; whoever covers it, God will lay it open.

[28:13]  ¹³ sn This verse is unique in the book of Proverbs; it captures the theology of forgiveness (e.g., Pss 32 and 51). Every part of the passage is essential to the point: Confession of sins as opposed to concealing them, coupled with a turning away from them, results in mercy.

[3:13]  ¹⁴ tn Heb “Only acknowledge your iniquity.”

[3:13]  ¹⁵ 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]  ¹⁶ 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.”

[31:18]  ¹⁷ tn The use of “indeed” is intended to reflect the infinitive absolute which precedes the verb for emphasis (see IBHS 585-86 §35.3.1f).

[31:18]  ¹⁸ tn Heb “Ephraim.” See the study note on 31:9. The more familiar term is used, the term “people” added to it, and plural pronouns used throughout the verse to aid in understanding.

[31:18]  ¹⁹ tn Heb “like an untrained calf.” The metaphor is that of a calf who has never been broken to bear the yoke (cf. Hos 4:16; 10:11).

[31:18]  sn Jer 2:20; 5:5 already referred to Israel’s refusal to bear the yoke of loyalty and obedience to the Lord’s demands. Here Israel expresses that she has learned from the discipline of exile and is ready to bear his yoke.

[31:18]  ²⁰ tn The verb here is from the same root as the preceding and is probably an example of the “tolerative Niphal,” i.e., “I let myself be disciplined/I responded to it.” See IBHS 389-90 §23.4g and note the translation of some of the examples there, especially Isa 19:22; 65:1.

[31:18]  ²¹ tn Heb “Bring me back in order that I may come back.” For the use of the plural pronouns see the marginal note at the beginning of the verse. The verb “bring back” and “come back” are from the same root in two different verbal stems and in the context express the idea of spiritual repentance and restoration of relationship not physical return to the land. (See BDB 999 s.v. שׁוּב Hiph.2.a for the first verb and 997 s.v. Qal.6.c for the second.) For the use of the cohortative to express purpose after the imperative see GKC 320 §108.d or IBHS 575 §34.5.2b.

[31:18]  sn There is a wordplay on several different nuances of the same Hebrew verb in vv. 16-19. The Hebrew verb shub refers both to their turning away from God (v. 19) and to their turning back to him (v. 18). It is also the word that is used for their return to their homeland (vv. 16-17).

[31:19]  ²² tn For this meaning of the verb see HAL 374 s.v. יָדַע Nif 5 or W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 129. REB translates “Now that I am submissive” relating the verb to a second root meaning “be submissive.” (See HALOT 375 s.v. II יָדַע and J. Barr, Comparative Philology and the Text of the Old Testament, 19-21, for evidence for this verb. Other passages cited with this nuance are Judg 8:16; Prov 10:9; Job 20:20.)

[31:19]  ²³ tn Heb “I struck my thigh.” This was a gesture of grief and anguish (cf. Ezek 21:12 [21:17 HT]). The modern equivalent is “to beat the breast.”

[31:19]  ²⁴ tn Heb “because I bear the reproach of my youth.” For the plural referents see the note at the beginning of v. 18.

[31:19]  sn The expression the disgraceful things we did in our earlier history refers to the disgrace that accompanied the sins that Israel did in her earlier years before she learned the painful lesson of submission to the Lord through the discipline of exile. For earlier references to the sins of her youth (i.e., in her earlier years as a nation) see 3:24-25; 22:21 and see also 32:29. At the time that these verses were written, neither northern Israel or Judah had expressed the kind of contrition voiced in vv. 18-19. As one commentator notes, the words here are both prophetic and instructive.

[15:18]  ²⁵ sn In the confession “I have sinned” there is a recognition of wrong that pictures the penitent coming home and “being found.”

[15:18]  ²⁶ sn The phrase against heaven is a circumlocution for God.

[15:18]  ²⁷ tn According to BDAG 342 s.v. ἐνωπιον 4.a, “in relation to ἁμαρτάνειν ἐ. τινος sin against someone Lk 15:18, 21 (cf. Jdth 5:17; 1 Km 7:6; 20:1).”

[15:19]  ²⁸ tn Or “make me.” Here is a sign of total humility.

[15:20]  ²⁹ tn Here καί (kai) has been translated as “so” to indicate the result of the son’s decision to return home. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[15:20]  ³⁰ tn Grk “a long way off from [home].” The word “home” is implied (L&N 85.16).

[15:20]  ³¹ tn Or “felt great affection for him,” “felt great pity for him.”

[15:20]  sn The major figure of the parable, the forgiving father, represents God the Father and his compassionate response. God is ready with open arms to welcome the sinner who comes back to him.

[15:20]  ³² tn Grk “he fell on his neck,” an idiom for showing special affection for someone by throwing one’s arms around them. The picture is of the father hanging on the son’s neck in welcome.

[15:20]  ³³ tn Grk “him”; the referent (the son) has been specified in the translation for clarity.

[15:21]  ³⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:21]  ³⁵ sn The phrase against heaven is a circumlocution for God. 1st century Judaism tended to minimize use of the divine name out of reverence.

[15:21]  ³⁶ sn The younger son launches into his confession just as he had planned. See vv. 18-19.

[15:22]  ³⁷ tn See the note on the word “slave” in 7:2.

[15:22]  ³⁸ sn With the instructions Hurry! Bring the best robe, there is a total acceptance of the younger son back into the home.

[15:22]  ³⁹ tn Grk “hand”; but χείρ (ceir) can refer to either the whole hand or any relevant part of it (L&N 8.30).

[15:22]  ⁴⁰ sn The need for sandals underlines the younger son’s previous destitution, because he was barefoot.

[18:13]  ⁴¹ tn Grk “standing”; the Greek participle has been translated as a finite verb.

[18:13]  ⁴² tn Grk “even lift up his eyes” (an idiom).

[18:13]  ⁴³ tn The prayer is a humble call for forgiveness. The term for mercy (ἱλάσκομαι, Jilaskomai) is associated with the concept of a request for atonement (BDAG 473-74 s.v. 1; Ps 51:1, 3; 25:11; 34:6, 18).

[18:13]  ⁴⁴ tn Grk “the sinner.” The tax collector views himself not just as any sinner but as the worst of all sinners. See ExSyn 222-23.

[18:1]  ⁴⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:1]  ⁴⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:1]  ⁴⁷ tn Or “should pray at all times” (L&N 67.88).

[18:1]  ⁴⁸ sn This is one of the few parables that comes with an explanation at the start: …they should always pray and not lose heart. It is part of Luke’s goal in encouraging Theophilus (1:4).

[1:8]  ⁴⁹ tn Or “to bear witness.”

[1:9]  ⁵⁰ tn Grk “every man” (but in a generic sense, “every person,” or “every human being”).

[1:9]  ⁵¹ 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.

[1:10]  ⁵² tn Or “was made”; Grk “came into existence.”

[1:10]  ⁵³ tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”

[1:10]  ⁵⁴ tn Or “know.”