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 ¹  when I make atonement for all you have done, ²  declares the sovereign Lord.’”

Yehezkiel 36:31

36:31 Then you will remember your evil behavior ³  and your deeds which were not good; you will loathe yourselves on account of your sins and your abominable deeds.

Ayub 42:6

42:6 Therefore I despise myself, ⁴ 

and I repent in dust and ashes!

Yeremia 31:18

31:18 I have indeed ⁵  heard the people of Israel ⁶  say mournfully,

‘We were like a calf untrained to the yoke. ⁷ 

You disciplined us and we learned from it. ⁸ 

Let us come back to you and we will do so, ⁹ 

for you are the Lord our God.

Zakharia 12:10-14

12:10 “I will pour out on the kingship ¹⁰  of David and the population of Jerusalem a spirit of grace and supplication so that they will look to me, ¹¹  the one they have pierced. They will lament for him as one laments for an only son, and there will be a bitter cry for him like the bitter cry for a firstborn. ¹²  12:11 On that day the lamentation in Jerusalem will be as great as the lamentation at Hadad-Rimmon ¹³  in the plain of Megiddo. ¹⁴  12:12 The land will mourn, clan by clan – the clan of the royal household of David by itself and their wives by themselves; the clan of the family of Nathan ¹⁵  by itself and their wives by themselves; 12:13 the clan of the descendants of Levi by itself and their wives by themselves; and the clan of the Shimeites ¹⁶  by itself and their wives by themselves – 12:14 all the clans that remain, each separately with their wives.”

Lukas 18:13

18:13 The tax collector, however, stood ¹⁷  far off and would not even look up ¹⁸  to heaven, but beat his breast and said, ‘God, be merciful ¹⁹  to me, sinner that I am!’ ²⁰ 

Lukas 18:2

18:2 He said, ²¹  “In a certain city ²²  there was a judge ²³  who neither feared God nor respected people. ²⁴ 

Kolose 1:11

1:11 being strengthened with all power according to his glorious might for the display of ²⁵  all patience and steadfastness, joyfully

[16:63]  ¹ tn Heb “and your mouth will not be open any longer.”

[16:63]  ² tn Heb “when I make atonement for you for all which you have done.”

[36:31]  ³ tn Heb “ways.”

[42:6]  ⁴ 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).

[31:18]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ 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]  ⁹ 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).

[12:10]  ¹⁰ tn Or “dynasty”; Heb “house.”

[12:10]  ¹¹ tc Because of the difficulty of the concept of the mortal piercing of God, the subject of this clause, and the shift of pronoun from “me” to “him” in the next, many mss read אַלֵי אֵת אֲשֶׁר (’ale ’et ’asher, “to the one whom,” a reading followed by NAB, NRSV) rather than the MT’s אֵלַי אֵת אֲשֶׁר (’ela ’et ’asher, “to me whom”). The reasons for such alternatives, however, are clear – they are motivated by scribes who found such statements theologically objectionable – and they should be rejected in favor of the more difficult reading (lectio difficilior) of the MT.

[12:10]  tn Or “on me.”

[12:10]  ¹² tn The Hebrew term בְּכוֹר (bÿkhor, “firstborn”), translated usually in the LXX by πρωτότοκος (prwtotokos), has unmistakable messianic overtones as the use of the Greek term in the NT to describe Jesus makes clear (cf. Col 1:15, 18). Thus, the idea of God being pierced sets the stage for the fatal wounding of Jesus, the Messiah and the Son of God (cf. John 19:37; Rev 1:7). Note that some English translations supply “son” from the context (e.g., NIV, TEV, NLT).

[12:11]  ¹³ tn “Hadad-Rimmon” is a compound of the names of two Canaanite deities, the gods of storm and thunder respectively. The grammar (a subjective genitive) allows, and the problem of comparing Israel’s grief at God’s “wounding” with pagan mourning seems to demand, that this be viewed as a place name, perhaps where Judah lamented the death of good king Josiah (cf. 2 Chr 35:25). However, some translations render this as “for” (NRSV, NCV, TEV, CEV), suggesting a person, while others translate as “of” (KJV, NAB, NASB, NIV, NLT) which is ambiguous.

[12:11]  ¹⁴ map For location see Map1 D4; Map2 C1; Map4 C2; Map5 F2; Map7 B1.

[12:12]  ¹⁵ sn By the time of Zechariah the line of descent from David had already been transferred from the Solomon branch to the Nathan branch (the clan of the family of Nathan). Nathan was a son of David (2 Sam 5:14) through whom Jesus eventually came (Luke 3:23-31). Matthew traces Jesus’ ancestry back through Solomon (Matt 1:6-16) but apparently this is to tie Joseph into the Davidic (and thus messianic) line. The “official” descent of Jesus may be viewed as passing through Solomon whereas the “physical” descent came through Nathan.

[12:13]  ¹⁶ sn The Shimeites were Levites (Exod 6:16-17; Num 3:17-18) who presumably were prominent in the postexilic era. Just as David and Nathan represented the political leadership of the community, so Levi and Shimei represented the religious leadership. All will lament the piercing of the Messiah.

[18:13]  ¹⁷ tn Grk “standing”; the Greek participle has been translated as a finite verb.

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

[18:13]  ¹⁹ 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]  ²⁰ 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.

[18:2]  ²¹ tn Grk “lose heart, saying.” This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation by supplying the pronominal subject “He.”

[18:2]  ²² tn Or “town.”

[18:2]  ²³ sn The judge here is apparently portrayed as a civil judge who often handled financial cases.

[18:2]  ²⁴ tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.

[1:11]  ²⁵ tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.