Amsal 28:13

28:13 The one who covers ¹  his transgressions will not prosper, ² 

but whoever confesses them and forsakes them will find mercy. ³ 

Yesaya 55:6-7

55:6 Seek the Lord while he makes himself available; ⁴ 

call to him while he is nearby!

55:7 The wicked need to abandon their lifestyle ⁵ 

and sinful people their plans. ⁶ 

They should return ⁷  to the Lord, and he will show mercy to them, ⁸ 

and to their God, for he will freely forgive them. ⁹ 

Yesaya 59:20

59:20 “A protector ¹⁰  comes to Zion,

to those in Jacob who repent of their rebellious deeds,” ¹¹  says the Lord.

Yehezkiel 18:27-30

18:27 When a wicked person turns from the wickedness he has committed and does what is just and right, he will preserve his life. 18:28 Because he considered ¹²  and turned from all the sins he had done, he will surely live; he will not die. 18:29 Yet the house of Israel says, ‘The Lord’s conduct is unjust!’ Is my conduct unjust, O house of Israel? Is it not your conduct that is unjust?

18:30 “Therefore I will judge each person according to his conduct, ¹³  O house of Israel, declares the sovereign Lord. Repent ¹⁴  and turn from all your wickedness; then it will not be an obstacle leading to iniquity. ¹⁵ 

[28:13]  ¹ 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]  ² 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]  ³ 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.

[55:6]  ⁴ tn Heb “while he allows himself to be found.” The Niphal form has a tolerative force here.

[55:7]  ⁵ tn Heb “Let the wicked one abandon his way.” The singular is collective.

[55:7]  ⁶ tn Heb “and the man of evil his thoughts.” The singular is collective.

[55:7]  ⁷ tn Heb “let him return.” The singular is collective, meaning “let them.”

[55:7]  ⁸ tn The imperfect with vav (ו) conjunctive after the jussive indicates purpose/result.

[55:7]  ⁹ sn The appeal and promise of vv. 6-7 echoes the language of Deut 4:25-31; 30:1-10; and 1 Kgs 8:46-53, all of which anticipate the exile and speak of the prerequisites for restoration.

[59:20]  ¹⁰ tn Or “redeemer.” See the note at 41:14.

[59:20]  ¹¹ tn Heb “and to those who turn from rebellion in Jacob.”

[18:28]  ¹² tn Heb “he saw.”

[18:30]  ¹³ tn Heb “ways.”

[18:30]  ¹⁴ tn The verbs and persons in this verse are plural whereas the individual has been the subject of the chapter.

[18:30]  ¹⁵ tn Or “leading to punishment.”