Job 9:31

9:31 then you plunge me into a slimy pit ¹ 

and my own clothes abhor me.

Job 40:3-4

40:3 Then Job answered the Lord:

40:4 “Indeed, I am completely unworthy ²  – how could I reply to you?

I put ³  my hand over my mouth to silence myself. ⁴ 

Ezra 9:6

9:6 I prayed, ⁵ 

“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.

Psalms 51:17

51:17 The sacrifices God desires are a humble spirit ⁶  –

O God, a humble and repentant heart ⁷  you will not reject. ⁸ 

Isaiah 5:5

5:5 Now I will inform you

what I am about to do to my vineyard:

I will remove its hedge and turn it into pasture, ⁹ 

I will break its wall and allow animals to graze there. ¹⁰ 

Jeremiah 31:19

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

After we came to our senses ¹¹  we beat our breasts in sorrow. ¹² 

We are ashamed and humiliated

because of the disgraceful things we did previously.’ ¹³ 

Ezekiel 16:63

16:63 Then you will remember, be ashamed, and remain silent ¹⁴  when I make atonement for all you have done, ¹⁵  declares the sovereign Lord.’”

Ezekiel 20:43

20:43 And there you will remember your conduct ¹⁶  and all your deeds by which you defiled yourselves. You will despise yourselves ¹⁷  because of all the evil deeds you have done.

Ezekiel 36:31

36:31 Then you will remember your evil behavior ¹⁸  and your deeds which were not good; you will loathe yourselves on account of your sins and your abominable deeds.

Luke 15:18-19

15:18 I will get up and go to my father and say to him, “Father, I have sinned ¹⁹  against heaven ²⁰  and against ²¹  you. 15:19 I am no longer worthy to be called your son; treat me ²²  like one of your hired workers.”’

Luke 15:1

The Parable of the Lost Sheep and Coin

15:1 Now all the tax collectors ²³  and sinners were coming ²⁴  to hear him.

Colossians 1:8-9

1:8 who also told us of your love in the Spirit.

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ²⁵  have not ceased praying for you and asking God ²⁶  to fill ²⁷  you with the knowledge of his will in all spiritual wisdom and understanding,

Colossians 1:1

Salutation

1:1 From Paul, ²⁸  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Titus 1:13-16

1:13 Such testimony is true. For this reason rebuke them sharply that they may be healthy in the faith 1:14 and not pay attention to Jewish myths ²⁹  and commands of people who reject the truth. 1:15 All is pure to those who are pure. But to those who are corrupt and unbelieving, nothing is pure, but both their minds and consciences are corrupted. 1:16 They profess to know God but with their deeds they deny him, since they are detestable, disobedient, and unfit for any good deed.

James 4:7-10

4:7 So submit to God. But resist the devil and he will flee from you. 4:8 Draw near to God and he will draw near to you. Cleanse your hands, you sinners, and make your hearts pure, you double-minded. ³⁰  4:9 Grieve, mourn, ³¹  and weep. Turn your laughter ³²  into mourning and your joy into despair. 4:10 Humble yourselves before the Lord and he will exalt you.

[9:31]  ¹ tn The pointing in the MT gives the meaning “pit” or “ditch.” A number of expositors change the pointing to שֻׁחוֹת (shukhot) to obtain the equivalent of שֻׂחוֹת (sukhot) / סֻחוֹת (sukhot): “filth” (Isa 5:25). This would make the contrast vivid – Job has just washed with pure water and soap, and now God plunges him into filth. M. H. Pope argues convincingly that the word “pit” in the MT includes the idea of “filth,” making the emendation unnecessary (“The Word sahat in Job 9:31,” JBL 83 [1964]: 269-78).

[40:4]  ² 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]  ³ tn The perfect verb here should be classified as an instantaneous perfect; the action is simultaneous with the words.

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

[9:6]  ³ tn Heb “I said.”

[51:17]  ⁴ tn Heb “a broken spirit.”

[51:17]  ⁵ tn Heb “a broken and crushed heart.”

[51:17]  ⁶ tn Or “despise.”

[5:5]  ⁵ tn Heb “and it will become [a place for] grazing.” בָּעַר (ba’ar, “grazing”) is a homonym of the more often used verb “to burn.”

[5:5]  ⁶ tn Heb “and it will become a trampled place” (NASB “trampled ground”).

[31:19]  ⁶ 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]  ⁷ 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]  ⁸ tn Heb “because I bear the reproach of my youth.” For the plural referents see the note at the beginning of v. 18.

[16:63]  ⁷ tn Heb “and your mouth will not be open any longer.”

[16:63]  ⁸ tn Heb “when I make atonement for you for all which you have done.”

[20:43]  ⁸ tn Heb “ways.”

[20:43]  ⁹ tn Heb “loathe yourselves in your faces.”

[36:31]  ⁹ tn Heb “ways.”

[15:18]  ¹⁰ sn In the confession “I have sinned” there is a recognition of wrong that pictures the penitent coming home and “being found.”

[15:18]  ¹¹ sn The phrase against heaven is a circumlocution for God.

[15:18]  ¹² 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]  ¹¹ tn Or “make me.” Here is a sign of total humility.

[15:1]  ¹² sn See the note on tax collectors in 3:12.

[15:1]  ¹³ tn Grk “were drawing near.”

[1:9]  ¹³ tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.

[1:9]  ¹⁴ tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.

[1:9]  ¹⁵ tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.

[1:1]  ¹⁴ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:14]  ¹⁵ sn Jewish myths were legendary tales characteristic of the false teachers in Ephesus and Crete. See parallels in 1 Tim 1:4; 4:7; and 2 Tim 4:4.

[4:8]  ¹⁶ tn Or “two-minded” (the same description used in 1:8).

[4:9]  ¹⁷ tn This term and the following one are preceded by καί (kai) in the Greek text, but contemporary English generally uses connectives only between the last two items in such a series.

[4:9]  ¹⁸ tn Grk “let your laughter be turned.”