Bilangan 32:23

32:23 “But if you do not do this, then look, you will have sinned ¹  against the Lord. And know that your sin will find you out.

Yesaya 59:12

59:12 For you are aware of our many rebellious deeds, ² 

and our sins testify against us;

indeed, we are aware of our rebellious deeds;

we know our sins all too well. ³ 

Yeremia 14:7

14:7 Then I said, ⁴ 

“O Lord, intervene for the honor of your name ⁵ 

even though our sins speak out against us. ⁶ 

Indeed, ⁷  we have turned away from you many times.

We have sinned against you.

Hosea 5:5

5:5 The arrogance of Israel testifies against it;

Israel and Ephraim will be overthrown ⁸  because ⁹  of their iniquity.

Even Judah will be brought down ¹⁰  with them.

¹ tn The nuance of the perfect tense here has to be the future perfect.

² tn Heb “for many are our rebellious deeds before you.”

³ tn Heb “indeed [or “for”] our rebellious deeds (are) with us, and our sins, we know them.”

⁴ tn The words “Then I said” are not in the text. However, it cannot be a continuation of the Lord’s speech and the people have consistently refused to acknowledge their sin. The fact that the prayer here and in vv. 19-22 are followed by an address from God to Jeremiah regarding prayer (cf. 4:11 and the interchanges there between God and Jeremiah and 15:1) also argues that the speaker is Jeremiah. He is again identifying with his people (cf. 8:18-9:2). Here he takes up the petition part of the lament which often contains elements of confession of sin and statements of trust. In 14:1-6 God portrays to Jeremiah the people’s lamentable plight instead of their describing it to him. Here Jeremiah prays what they should pray. The people are strangely silent throughout.

⁵ tn Heb “Act for the sake of your name.” The usage of “act” in this absolute, unqualified sense cf. BDB 794 s.v. עָוֹשָׂה Qal.I.r and compare the usage, e.g., in 1 Kgs 8:32 and 39. For the nuance of “for the sake of your name” compare the usage in Isa 48:9 and Ezek 20:9, 14.

⁶ tn Or “bear witness against us,” or “can be used as evidence against us,” to keep the legal metaphor. Heb “testify against.”

⁷ tn The Hebrew particle כִּי (ki) can scarcely be causal here; it is either intensive (BDB 472 s.v. כִּי 1.e) or concessive (BDB 473 s.v. כִּי 2.c). The parallel usage in Gen 18:20 argues for the intensive force as does the fact that the concessive has already been expressed by אִם (’im).

⁸ tn Heb “will stumble” (so NCV, NLT). The verb כָּשַׁל (kashal, “to stumble; to stagger; to totter”) is used figuratively to describe distress (Isa 59:10; Ps 107:12), the debilitating effects of misfortune and calamity (Isa 5:27), and toil in exile (Lam 5:13). It is often used figuratively to describe the overthrow of a people or nation through divine judgment (Isa 8:15; Jer 6:21; 50:32; Hos 4:5; 5:5; 14:2). The Niphal stem used here is also frequently used in reference to divine judgment: “be overthrown,” of nations, armies (Jer 6:15; 8:12; Dan 11:19, 33, 34, 41; BDB 505 s.v. כָּשַׁל 1.b). This figurative use of כָּשַׁל is often used in collocation with נָפַל (nafal, “to fall”; Isa 3:8; 31:3; 8:15; Jer 6:15; Dan 11:19).

⁹ tn Or “in” (so NAB, NIV, NRSV).

¹⁰ tn Heb “will stumble” (so NCV). The term כָּשַׁל (kashal) appeared in the preceding line (Niphal “be overthrown”) and now appears here (Qal “will stumble”). The repetition of כָּשַׁל emphasizes that a similar fate will befall Judah because it failed to learn its lesson from God’s judgment on Israel. The verb כָּשַׁל (“to stumble”) does not describe the moral stumbling of Judah, but the effect of God’s judgment (Isa 8:15; Jer 6:21; 50:32; Hos 4:5; 5:5; 14:2), and the toil of exile (Lam 5:13).