Lukas 15:18-19

15:18 I will get up and go to my father and say to him, “Father, I have sinned ¹  against heaven ²  and against ³  you. 15:19 I am no longer worthy to be called your son; treat me ⁴  like one of your hired workers.”’

Imamat 26:40-41

26:40 However, when ⁵  they confess their iniquity and their ancestors’ iniquity which they committed by trespassing against me, ⁶  by which they also walked ⁷  in hostility against me ⁸  26:41 (and I myself will walk in hostility against them and bring them into the land of their enemies), and ⁹  then their uncircumcised hearts become humbled and they make up for ¹⁰  their iniquity,

Yosua 7:19-20

7:19 So Joshua said to Achan, “My son, honor ¹¹  the Lord God of Israel and give him praise! Tell me what you did; don’t hide anything from me!” 7:20 Achan told Joshua, “It is true. I have sinned against the Lord God of Israel in this way: ¹² 

Yosua 7:2

7:2 Joshua sent men from Jericho ¹³  to Ai (which is located near Beth Aven, east of Bethel ¹⁴ ) and instructed them, “Go up and spy on the land.” So the men went up and spied on Ai.

Yosua 1:12

1:12 Joshua told the Reubenites, Gadites, and the half tribe of Manasseh:

Ezra 9:13

9:13 “Everything that has happened to us has come about because of our wicked actions and our great guilt. Even so, our God, you have exercised restraint ¹⁵  toward our iniquities and have given us a remnant such as this.

Nehemia 9:3

9:3 For one-fourth of the day they stood in their place and read from the book of the law of the LORD their God, and for another fourth they were confessing their sins ¹⁶  and worshiping the LORD their God.

Daniel 9:4

9:4 I prayed to the LORD my God, confessing in this way:

“O Lord, ¹⁷  great and awesome God who is faithful to his covenant ¹⁸  with those who love him and keep his commandments,

Yakobus 4:7

4:7 So submit to God. But resist the devil and he will flee from you.

Yakobus 4:1

Passions and Pride

4:1 Where do the conflicts and where ¹⁹  do the quarrels among you come from? Is it not from this, ²⁰  from your passions that battle inside you? ²¹ 

Yohanes 1:8-9

1:8 He himself was not the light, but he came to testify ²²  about the light. 1:9 The true light, who gives light to everyone, ²³  was coming into the world. ²⁴ 

[15:18]  ¹ sn In the confession “I have sinned” there is a recognition of wrong that pictures the penitent coming home and “being found.”

[15:18]  ² sn The phrase against heaven is a circumlocution for God.

[15:18]  ³ 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]  ⁴ tn Or “make me.” Here is a sign of total humility.

[26:40]  ⁵ tn Heb “And.” Many English versions take this to be a conditional clause (“if…”) though there is no conditional particle (see, e.g., NASB, NIV, NRSV; but see the very different rendering in B. A. Levine, Leviticus [JPSTC], 190). The temporal translation offered here (“when”) takes into account the particle אָז (’az, “then”), which occurs twice in v. 41. The obvious contextual contrast between vv. 39 and 40 is expressed by “however” in the translation.

[26:40]  ⁶ tn Heb “in their trespassing which they trespassed in me.” See the note on Lev 5:15, although the term is used in a more technical sense there in relation to the “guilt offering.”

[26:40]  ⁷ tn Heb “and also which they walked.”

[26:40]  ⁸ tn Heb “with me.”

[26:41]  ⁹ tn Heb “or then,” although the LXX has “then” and the Syriac “and then.”

[26:41]  ¹⁰ tn Heb “and then they make up for.” On the verb “make up for” see the note on v. 34 above.

[7:19]  ¹¹ tn Heb “give glory to.”

[7:20]  ¹² tn Heb “like this and like this I did.”

[7:2]  ¹³ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[7:2]  ¹⁴ map For the location of Bethel see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[9:13]  ¹⁵ tn Heb “held back downwards from”; KJV “hast punished us less than our iniquities deserve” (NIV, NRSV, NLT all similar).

[9:3]  ¹⁶ tn Heb “confessing.” The words “their sins” are not present in the Hebrew text of v. 3, but are clearly implied here because they are explicitly stated in v. 2.

[9:4]  ¹⁷ tn The Hebrew term translated “Lord” here and in vv. 7, 9, 15, 16, and 19 is אֲדֹנָי (’adonay).

[9:4]  ¹⁸ tn Heb “who keeps the covenant and the loyal love.” The expression is a hendiadys.

[4:1]  ¹⁹ tn The word “where” is repeated in Greek for emphasis.

[4:1]  ²⁰ tn Grk “from here.”

[4:1]  ²¹ tn Grk “in your members [i.e., parts of the body].”

[1:8]  ²² tn Or “to bear witness.”

[1:9]  ²³ tn Grk “every man” (but in a generic sense, “every person,” or “every human being”).

[1:9]  ²⁴ tn Or “He was the true light, who gives light to everyone who comes into the world.” The participle ἐρχόμενον (ercomenon) may be either (1) neuter nominative, agreeing with τὸ φῶς (to fw"), or (2) masculine accusative, agreeing with ἄνθρωπον (anqrwpon). Option (1) results in a periphrastic imperfect with ἦν (hn), ἦν τὸ φῶς… ἐρχόμενον, referring to the incarnation. Option (2) would have the participle modifying ἄνθρωπον and referring to the true light as enlightening “every man who comes into the world.” Option (2) has some rabbinic parallels: The phrase “all who come into the world” is a fairly common expression for “every man” (cf. Leviticus Rabbah 31.6). But (1) must be preferred here, because: (a) In the next verse the light is in the world; it is logical for v. 9 to speak of its entering the world; (b) in other passages Jesus is described as “coming into the world” (6:14, 9:39, 11:27, 16:28) and in 12:46 Jesus says: ἐγὼ φῶς εἰς τὸν κόσμον ἐλήλυθα (egw fw" ei" ton kosmon elhluqa); (c) use of a periphrastic participle with the imperfect tense is typical Johannine style: 1:28, 2:6, 3:23, 10:40, 11:1, 13:23, 18:18 and 25. In every one of these except 13:23 the finite verb is first and separated by one or more intervening words from the participle.

[1:9]  sn In v. 9 the world (κόσμος, kosmos) is mentioned for the first time. This is another important theme word for John. Generally, the world as a Johannine concept does not refer to the totality of creation (the universe), although there are exceptions at 11:9. 17:5, 24, 21:25, but to the world of human beings and human affairs. Even in 1:10 the world created through the Logos is a world capable of knowing (or reprehensibly not knowing) its Creator. Sometimes the world is further qualified as this world (ὁ κόσμος οὗτος, Jo kosmos Joutos) as in 8:23, 9:39, 11:9, 12:25, 31; 13:1, 16:11, 18:36. This is not merely equivalent to the rabbinic phrase “this present age” (ὁ αἰών οὗτος, Jo aiwn Joutos) and contrasted with “the world to come.” For John it is also contrasted to a world other than this one, already existing; this is the lower world, corresponding to which there is a world above (see especially 8:23, 18:36). Jesus appears not only as the Messiah by means of whom an eschatological future is anticipated (as in the synoptic gospels) but also as an envoy from the heavenly world to this world.