Ayub 10:2

10:2 I will say to God, ‘Do not condemn ¹  me;

tell me ²  why you are contending ³  with me.’

Ulangan 4:21-22

4:21 But the Lord became angry with me because of you and vowed that I would never cross the Jordan nor enter the good land that he ⁴  is about to give you. ⁵  4:22 So I must die here in this land; I will not cross the Jordan. But you are going over and will possess that ⁶  good land.

Ulangan 4:2

4:2 Do not add a thing to what I command you nor subtract from it, so that you may keep the commandments of the Lord your God that I am delivering to ⁷  you.

Ulangan 33:11-13

33:11 Bless, O Lord, his goods,

and be pleased with his efforts;

undercut the legs ⁸  of any who attack him,

and of those who hate him, so that they cannot stand.

Blessing on Benjamin

33:12 Of Benjamin he said:

The beloved of the Lord will live safely by him;

he protects him all the time,

and the Lord ⁹  places him on his chest. ¹⁰ 

Blessing on Joseph

33:13 Of Joseph he said:

May the Lord bless his land

with the harvest produced by the sky, ¹¹  by the dew,

and by the depths crouching beneath;

Mazmur 94:12

94:12 How blessed is the one ¹²  whom you instruct, O Lord,

the one whom you teach from your law,

Mazmur 119:67

119:67 Before I was afflicted I used to stray off, ¹³ 

but now I keep your instructions. ¹⁴ 

Mazmur 119:71

119:71 It was good for me to suffer,

so that I might learn your statutes.

Ratapan 3:39-40

3:39 Why should any living person ¹⁵  complain

when punished for his sins? ¹⁶ 

נ (Nun)

3:40 Let us carefully examine our ways, ¹⁷ 

and let us return to the Lord.

Lukas 15:17-19

15:17 But when he came to his senses ¹⁸  he said, ‘How many of my father’s hired workers have food ¹⁹  enough to spare, but here I am dying from hunger! 15:18 I will get up and go to my father and say to him, “Father, I have sinned ²⁰  against heaven ²¹  and against ²²  you. 15:19 I am no longer worthy to be called your son; treat me ²³  like one of your hired workers.”’

Lukas 15:1

The Parable of the Lost Sheep and Coin

15:1 Now all the tax collectors ²⁴  and sinners were coming ²⁵  to hear him.

Kolose 1:1

Salutation

1:1 From Paul, ²⁶  an apostle of Christ Jesus by the will of God, and Timothy our brother,

[10:2]  ¹ tn The negated jussive is the Hiphil jussive of רָשַׁע (rasha’); its meaning then would be literally “do not declare me guilty.” The negated jussive stresses the immediacy of the request.

[10:2]  ² tn The Hiphil imperative of יָדַע (yada’) would more literally be “cause me to know.” It is a plea for God to help him understand the afflictions.

[10:2]  ³ tn The verb is רִיב (riv), meaning “to dispute; to contend; to strive; to quarrel” – often in the legal sense. The precise words chosen in this verse show that the setting is legal. The imperfect verb here is progressive, expressing what is currently going on.

[4:21]  ⁴ tn Heb “the Lord your God.” See note on “he” in 4:3.

[4:21]  ⁵ tn The Hebrew text includes “(as) an inheritance,” or “(as) a possession.”

[4:22]  ⁶ tn Heb “this.” The translation uses “that” to avoid confusion; earlier in the verse Moses refers to Transjordan as “this land.”

[4:2]  ⁷ tn Heb “commanding.”

[33:11]  ⁸ tn Heb “smash the sinews [or “loins,” so many English versions].” This part of the body was considered to be center of one’s strength (cf. Job 40:16; Ps 69:24; Prov 31:17; Nah 2:2, 11). See J. H. Tigay, Deuteronomy (JPSTC), 325.

[33:12]  ⁹ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[33:12]  ¹⁰ tn Heb “between his shoulders.” This suggests the scene in John 13:23 with Jesus and the Beloved Disciple.

[33:13]  ¹¹ tn Heb “from the harvest of the heavens.” The referent appears to be good crops produced by the rain that falls from the sky.

[94:12]  ¹² tn Heb “[Oh] the happiness [of] the man.” Hebrew wisdom literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific “man” with the more neutral “one.” The generic masculine pronoun is used in v. 2.

[119:67]  ¹³ tn Heb “before I suffered, I was straying off.”

[119:67]  ¹⁴ tn Heb “your word.”

[3:39]  ¹⁵ tn The Hebrew word here is אָדָם (’adam) which can mean “man” or “person.” The second half of the line is more personalized to the speaking voice of the defeated soldier using גֶּבֶר (gever, “man”). See the note at 3:1.

[3:39]  ¹⁶ tc Kethib reads the singular חֶטְאוֹ (khet’o, “his sin”), which is reflected in the LXX. Qere reads the plural חֲטָאָיו (khata’ayv, “his sins”) which is preserved in many medieval Hebrew mss and reflected in the other early versions (Aramaic Targum, Syriac Peshitta, Latin Vulgate). The external and internal evidence are not decisive in favor of either reading.

[3:39]  tn Heb “concerning his punishment.” The noun חֵטְא (khet’) has a broad range of meanings: (1) “sin,” (2) “guilt of sin” and (3) “punishment for sin,” which fits the context of calamity as discipline and punishment for sin (e.g., Lev 19:17; 20:20; 22:9; 24:15; Num 9:13; 18:22, 32; Isa 53:12; Ezek 23:49). The metonymical (cause-effect) relation between sin and punishment is clear in the expressions חֵטְא מִשְׁפַט־מָוֶת (khet’ mishpat-mavet, “sin deserving death penalty,” Deut 21:22) and חֵטְא מָוֶת (khet’ mavet, “sin unto death,” Deut 22:26). The point of this verse is that the punishment of sin can sometimes lead to death; therefore, any one who is being punished by God for his sins, and yet lives, has little to complain about.

[3:40]  ¹⁷ tn Heb “Let us test our ways and examine.” The two verbs וְנַחְקֹרָה…נַחְפְּשָׂה (nakhpÿsah…vÿnakhqorah, “Let us test and let us examine”) form a verbal hendiadys in which the first functions adverbially and the second retains its full verbal force: “Let us carefully examine our ways.”

[15:17]  ¹⁸ tn Grk “came to himself” (an idiom).

[15:17]  ¹⁹ tn Grk “bread,” but used figuratively for food of any kind (L&N 5.1).

[15:18]  ²⁰ sn In the confession “I have sinned” there is a recognition of wrong that pictures the penitent coming home and “being found.”

[15:18]  ²¹ sn The phrase against heaven is a circumlocution for God.

[15:18]  ²² 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]  ²³ tn Or “make me.” Here is a sign of total humility.

[15:1]  ²⁴ sn See the note on tax collectors in 3:12.

[15:1]  ²⁵ tn Grk “were drawing near.”

[1:1]  ²⁶ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.