Bilangan 12:14

12:14 The Lord said to Moses, “If her father had only spit ¹  in her face, would she not have been disgraced for seven days? Shut her out from the camp seven days, and afterward she can be brought back in again.”

Ezra 9:6

9:6 I prayed, ² 

“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.

Mazmur 83:16

83:16 Cover ³  their faces with shame,

so they might seek ⁴  you, ⁵  O Lord.

Yeremia 3:3

3:3 That is why the rains have been withheld,

and the spring rains have not come.

Yet in spite of this you are obstinate as a prostitute. ⁶ 

You refuse to be ashamed of what you have done.

Yeremia 6:15

6:15 Are they ashamed because they have done such shameful things?

No, they are not at all ashamed.

They do not even know how to blush!

So they will die, just like others have died. ⁷ 

They will be brought to ruin when I punish them,”

says the Lord.

Yeremia 31:18-20

31:18 I have indeed ⁸  heard the people of Israel ⁹  say mournfully,

‘We were like a calf untrained to the yoke. ¹⁰ 

You disciplined us and we learned from it. ¹¹ 

Let us come back to you and we will do so, ¹² 

for you are the Lord our God.

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

After we came to our senses ¹³  we beat our breasts in sorrow. ¹⁴ 

We are ashamed and humiliated

because of the disgraceful things we did previously.’ ¹⁵ 

31:20 Indeed, the people of Israel are my dear children.

They are the children I take delight in. ¹⁶ 

For even though I must often rebuke them,

I still remember them with fondness.

So I am deeply moved with pity for them ¹⁷ 

and will surely have compassion on them.

I, the Lord, affirm it! ¹⁸ 

Yehezkiel 16:61-63

16:61 Then you will remember your conduct, and be ashamed when you receive your older and younger sisters. I will give them to you as daughters, but not on account of my covenant with you. 16:62 I will establish my covenant with you, and then you will know that I am the Lord. 16:63 Then you will remember, be ashamed, and remain silent ¹⁹  when I make atonement for all you have done, ²⁰  declares the sovereign Lord.’”

Yehezkiel 36:31-32

36:31 Then you will remember your evil behavior ²¹  and your deeds which were not good; you will loathe yourselves on account of your sins and your abominable deeds. 36:32 Understand that ²²  it is not for your sake I am about to act, declares the sovereign Lord. Be ashamed and embarrassed by your behavior, O house of Israel.

Lukas 15:18-21

15:18 I will get up and go to my father and say to him, “Father, I have sinned ²³  against heaven ²⁴  and against ²⁵  you. 15:19 I am no longer worthy to be called your son; treat me ²⁶  like one of your hired workers.”’ 15:20 So ²⁷  he got up and went to his father. But while he was still a long way from home ²⁸  his father saw him, and his heart went out to him; ²⁹  he ran and hugged ³⁰  his son ³¹  and kissed him. 15:21 Then ³²  his son said to him, ‘Father, I have sinned against heaven ³³  and against you; I am no longer worthy to be called your son.’ ³⁴ 

[12:14]  ¹ tn The form is intensified by the infinitive absolute, but here the infinitive strengthens not simply the verbal idea but the conditional cause construction as well.

[9:6]  ² tn Heb “I said.”

[83:16]  ³ tn Heb “fill.”

[83:16]  ⁴ tn After the preceding imperative, the prefixed verbal form with prefixed vav (ו) indicates purpose or result (“then they will seek”).

[83:16]  ⁵ tn Heb “your name,” which stands here for God’s person.

[3:3]  ⁶ tn Heb “you have the forehead of a prostitute.”

[6:15]  ⁷ tn Heb “They will fall among the fallen.”

[31:18]  ⁸ 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]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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.

[31:20]  ¹⁶ tn Heb “Is Ephraim a dear son to me or a child of delight?” For the substitution of Israel for Ephraim and the plural pronouns for the singular see the note on v. 18. According to BDB 210 s.v. הֲ 1.c the question is rhetorical having the force of an impassioned affirmation. See 1 Sam 2:27; Job 41:9 (41:1 HT) for parallel usage.

[31:20]  ¹⁷ tn Heb “my stomach churns for him.” The parallelism shows that this refers to pity or compassion.

[31:20]  ¹⁸ tn Heb “Oracle of the Lord.”

[16:63]  ¹⁹ tn Heb “and your mouth will not be open any longer.”

[16:63]  ²⁰ tn Heb “when I make atonement for you for all which you have done.”

[36:31]  ²¹ tn Heb “ways.”

[36:32]  ²² tn Heb “Let it be known.”

[15:18]  ²³ sn In the confession “I have sinned” there is a recognition of wrong that pictures the penitent coming home and “being found.”

[15:18]  ²⁴ sn The phrase against heaven is a circumlocution for God.

[15:18]  ²⁵ 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]  ²⁶ tn Or “make me.” Here is a sign of total humility.

[15:20]  ²⁷ 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]  ²⁸ tn Grk “a long way off from [home].” The word “home” is implied (L&N 85.16).

[15:20]  ²⁹ 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]  ³⁰ 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]  ³¹ tn Grk “him”; the referent (the son) has been specified in the translation for clarity.

[15:21]  ³² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:21]  ³³ 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]  ³⁴ sn The younger son launches into his confession just as he had planned. See vv. 18-19.