Imamat 26:40

26:40 However, when ¹  they confess their iniquity and their ancestors’ iniquity which they committed by trespassing against me, ²  by which they also walked ³  in hostility against me ⁴ 

Yudas 1:10

1:10 But these men do not understand the things they slander, and they are being destroyed by the very things that, like irrational animals, they instinctively comprehend. ⁵ 

Yudas 1:1

Salutation

1:1 From Jude, ⁶  a slave ⁷  of Jesus Christ and brother of James, ⁸  to those who are called, wrapped in the love of ⁹  God the Father and kept for ¹⁰  Jesus Christ.

Kisah Para Rasul 8:1

8:1 And Saul agreed completely with killing ¹¹  him.

Saul Begins to Persecute the Church

Now on that day a great ¹²  persecution began ¹³  against the church in Jerusalem, ¹⁴  and all ¹⁵  except the apostles were forced to scatter throughout the regions ¹⁶  of Judea and Samaria.

Ezra 9:5-10

9:5 At the time of the evening offering I got up from my self-abasement, ¹⁷  with my tunic and robe torn, and then dropped to my knees and spread my hands to the Lord my God. 9:6 I prayed, ¹⁸ 

“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 ¹⁹  priests, have been delivered over by the local kings ²⁰  to sword, captivity, plunder, and embarrassment – right up to the present time.

9:8 “But now briefly ²¹  we have received mercy from the Lord our God, in that he has left us a remnant and has given us a secure position ²²  in his holy place. Thus our God has enlightened our eyes ²³  and has given us a little relief in our time of servitude. 9:9 Although we are slaves, our God has not abandoned us in our servitude. He has extended kindness to us in the sight of the kings of Persia, in that he has revived us ²⁴  to restore the temple of our God and to raise ²⁵  up its ruins and to give us a protective wall in Judah and Jerusalem. ²⁶ 

9:10 “And now what are we able to say after this, our God? For we have forsaken your commandments

Ayub 33:27

33:27 That person sings ²⁷  to others, ²⁸  saying:

‘I have sinned and falsified what is right,

but I was not punished according to what I deserved. ²⁹ 

Ayub 40:4

40:4 “Indeed, I am completely unworthy ³⁰  – how could I reply to you?

I put ³¹  my hand over my mouth to silence myself. ³² 

Ayub 42:6

42:6 Therefore I despise myself, ³³ 

and I repent in dust and ashes!

Mazmur 38:3-8

38:3 My whole body is sick because of your judgment; ³⁴ 

I am deprived of health because of my sin. ³⁵ 

38:4 For my sins overwhelm me; ³⁶ 

like a heavy load, they are too much for me to bear.

38:5 My wounds ³⁷  are infected and starting to smell, ³⁸ 

because of my foolish sins. ³⁹ 

38:6 I am dazed ⁴⁰  and completely humiliated; ⁴¹ 

all day long I walk around mourning.

38:7 For I am overcome with shame ⁴² 

and my whole body is sick. ⁴³ 

38:8 I am numb with pain and severely battered; ⁴⁴ 

I groan loudly because of the anxiety I feel. ⁴⁵ 

Mazmur 106:6

106:6 We have sinned like ⁴⁶  our ancestors; ⁴⁷ 

we have done wrong, we have done evil.

Yeremia 3:13-14

3:13 However, you must confess that you have done wrong, ⁴⁸ 

and that you have rebelled against the Lord your God.

You must confess ⁴⁹  that you have given yourself to ⁵⁰  foreign gods under every green tree,

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

3:14 “Come back to me, my wayward sons,” says the Lord, “for I am your true master. ⁵¹  If you do, ⁵²  I will take one of you from each town and two of you from each family group, and I will bring you back to Zion.

Yeremia 31:19

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

After we came to our senses ⁵³  we beat our breasts in sorrow. ⁵⁴ 

We are ashamed and humiliated

because of the disgraceful things we did previously.’ ⁵⁵ 

Lukas 15:18

15:18 I will get up and go to my father and say to him, “Father, I have sinned ⁵⁶  against heaven ⁵⁷  and against ⁵⁸  you.

[26:40]  ¹ 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]  ² 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]  ³ tn Heb “and also which they walked.”

[26:40]  ⁴ tn Heb “with me.”

[1:10]  ⁵ tn Or “they should naturally comprehend.” The present tense in this context may have a conative force.

[1:10]  sn They instinctively comprehend. Like irrational animals, these false teachers do grasp one thing – the instinctive behavior of animals in heat. R. Bauckham (Jude, 2 Peter [WBC], 63) notes that “Though they claim to be guided by special spiritual insight gained in heavenly revelations, they are in fact following the sexual instincts which they share with the animals.” Jude’s focus is somewhat different from Peter’s: Peter argued that, like irrational animals who are born to be caught and killed, these men will be destroyed when destroying others (2 Pet 2:12). Jude, however, does not mention the destruction of animals, just that these false teachers will be destroyed for mimicking them.

[1:1]  ⁶ tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁷ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ⁸ sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.

[1:1]  ⁹ tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”

[1:1]  ¹⁰ tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.

[8:1]  ¹¹ tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).

[8:1]  ¹² tn Or “severe.”

[8:1]  ¹³ tn Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”

[8:1]  ¹⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  ¹⁵ sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.

[8:1]  ¹⁶ tn Or “countryside.”

[9:5]  ¹⁷ tn The Hebrew word used here is a hapax legomenon. It refers to the self-abasement that accompanies religious sorrow and fasting.

[9:6]  ¹⁸ tn Heb “I said.”

[9:7]  ¹⁹ tc The MT lacks “and” here, but see the LXX and Vulgate.

[9:7]  ²⁰ tn Heb “the kings of the lands.”

[9:8]  ²¹ tn Heb “according to a little moment.”

[9:8]  ²² tn Heb “a peg” or “tent peg.” The imagery behind this word is drawn from the experience of nomads who put down pegs as they pitched their tents and made camp after times of travel.

[9:8]  ²³ tn Heb “to cause our eyes to shine.” The expression is a figure of speech for “to revive.” See DCH 1:160 s.v. אור Hi.7.

[9:9]  ²⁴ tn Heb “has granted us reviving.”

[9:9]  ²⁵ tn Heb “to cause to stand.”

[9:9]  ²⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[33:27]  ²⁷ tc The verb יָשֹׁר (yashor) is unusual. The typical view is to change it to יָשִׁיר (yashir, “he sings”), but that may seem out of harmony with a confession. Dhorme suggests a root שׁוּר (shur, “to repeat”), but this is a doubtful root. J. Reider reads it יָשֵׁיר (yasher) and links it to an Arabic word “confesses” (ZAW 24 [1953]: 275).

[33:27]  ²⁸ tn Heb “to men.”

[33:27]  ²⁹ tn The verb שָׁוָה (shavah) has the impersonal meaning here, “it has not been requited to me.” The meaning is that the sinner has not been treated in accordance with his deeds: “I was not punished according to what I deserved.”

[40:4]  ³⁰ tn The word קַלֹּתִי (qalloti) means “to be light; to be of small account; to be unimportant.” From this comes the meaning “contemptible,” which in the causative stem would mean “to treat with contempt; to curse.” Dhorme tries to make the sentence a conditional clause and suggests this meaning: “If I have been thoughtless.” There is really no “if” in Job’s mind.

[40:4]  ³¹ tn The perfect verb here should be classified as an instantaneous perfect; the action is simultaneous with the words.

[40:4]  ³² tn The words “to silence myself” are supplied in the translation for clarity.

[42:6]  ³³ 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).

[38:3]  ³⁴ tn Heb “there is no soundness in my flesh from before your anger.” “Anger” here refers metonymically to divine judgment, which is the practical effect of God’s anger at the psalmist’s sin.

[38:3]  ³⁵ tn Heb “there is no health in my bones from before my sin.”

[38:4]  ³⁶ tn Heb “pass over my head.”

[38:5]  ³⁷ sn The reference to wounds may be an extension of the metaphorical language of v. 2. The psalmist pictures himself as one whose flesh is ripped and torn by arrows.

[38:5]  ³⁸ tn Heb “my wounds stink, they are festering” (cf. NEB).

[38:5]  ³⁹ tn Heb “from before my foolishness.”

[38:6]  ⁴⁰ tn The verb’s precise shade of meaning in this context is not entirely clear. The verb, which literally means “to bend,” may refer to the psalmist’s posture. In Isa 21:3 it seems to mean “be confused, dazed.”

[38:6]  ⁴¹ tn Heb “I am bowed down to excess.”

[38:7]  ⁴² tn Heb “for my loins are filled with shame.” The “loins” are viewed here as the seat of the psalmist’s emotions. The present translation assumes that נִקְלֶה (niqleh) is derived from קָלָה (qalah, “be dishonored”). Some derive it instead from a homonymic root קָלָה (qalah), meaning “to roast.” In this case one might translate “fever” (cf. NEB “my loins burn with fever”).

[38:7]  ⁴³ tn Heb “there is no soundness in my flesh” (see v. 3).

[38:8]  ⁴⁴ tn Heb “I am numb and crushed to excess.”

[38:8]  ⁴⁵ tn Heb “I roar because of the moaning of my heart.”

[106:6]  ⁴⁶ tn Heb “with.”

[106:6]  ⁴⁷ tn Heb “fathers” (also in v. 7).

[3:13]  ⁴⁸ tn Heb “Only acknowledge your iniquity.”

[3:13]  ⁴⁹ 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]  ⁵⁰ 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.”

[3:14]  ⁵¹ tn Or “I am your true husband.”

[3:14]  sn There is a wordplay between the term “true master” and the name of the pagan god Baal. The pronoun “I” is emphatic, creating a contrast between the Lord as Israel’s true master/husband versus Baal as Israel’s illegitimate lover/master. See 2:23-25.

[3:14]  ⁵² tn The words, “If you do” are not in the text but are implicit in the connection of the Hebrew verb with the preceding.

[31:19]  ⁵³ 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]  ⁵⁴ 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]  ⁵⁵ 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]  ⁵⁶ sn In the confession “I have sinned” there is a recognition of wrong that pictures the penitent coming home and “being found.”

[15:18]  ⁵⁷ sn The phrase against heaven is a circumlocution for God.

[15:18]  ⁵⁸ 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).”