Bilangan 5:7

5:7 then he must confess ¹  his sin that he has committed and must make full reparation, ²  add one fifth to it, and give it to whomever he wronged. ³ 

Ulangan 4:29-31

4:29 But if you seek the Lord your God from there, you will find him, if, indeed, you seek him with all your heart and soul. ⁴  4:30 In your distress when all these things happen to you in the latter days, ⁵  if you return to the Lord your God and obey him ⁶  4:31 (for he ⁷  is a merciful God), he will not let you down ⁸  or destroy you, for he cannot ⁹  forget the covenant with your ancestors that he confirmed by oath to them.

Ulangan 30:1-3

The Results of Covenant Reaffirmation

30:1 “When you have experienced all these things, both the blessings and the curses ¹⁰  I have set before you, you will reflect upon them ¹¹  in all the nations where the Lord your God has banished you. 30:2 Then if you and your descendants ¹²  turn to the Lord your God and obey him with your whole mind and being ¹³  just as ¹⁴  I am commanding you today, 30:3 the Lord your God will reverse your captivity and have pity on you. He will turn and gather you from all the peoples among whom he ¹⁵  has scattered you.

Yosua 7:19

7:19 So Joshua said to Achan, “My son, honor ¹⁶  the Lord God of Israel and give him praise! Tell me what you did; don’t hide anything from me!”

Yosua 7:1

Achan Sins and is Punished

7:1 But the Israelites disobeyed the command about the city’s riches. ¹⁷  Achan son of Carmi, son of Zabdi, ¹⁸  son of Zerah, from the tribe of Judah, stole some of the riches. ¹⁹  The Lord was furious with the Israelites. ²⁰ 

Kisah Para Rasul 8:33-36

8:33 In humiliation ²¹  justice was taken from him. ²² 

Who can describe his posterity? ²³ 

For his life was taken away ²⁴  from the earth.” ²⁵ 

8:34 Then the eunuch said ²⁶  to Philip, “Please tell me, ²⁷  who is the prophet saying this about – himself or someone else?” ²⁸  8:35 So Philip started speaking, ²⁹  and beginning with this scripture ³⁰  proclaimed the good news about Jesus to him. 8:36 Now as they were going along the road, they came to some water, and the eunuch said, “Look, there is water! What is to stop me ³¹  from being baptized?”

Kisah Para Rasul 8:1

8:1 And Saul agreed completely with killing ³²  him.

Saul Begins to Persecute the Church

Now on that day a great ³³  persecution began ³⁴  against the church in Jerusalem, ³⁵  and all ³⁶  except the apostles were forced to scatter throughout the regions ³⁷  of Judea and Samaria.

Nehemia 9:2-5

9:2 Those truly of Israelite descent ³⁸  separated from all the foreigners, ³⁹  standing and confessing their sins and the iniquities of their ancestors. ⁴⁰  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 ⁴¹  and worshiping the LORD their God. 9:4 Then the Levites – Jeshua, Binnui, ⁴²  Kadmiel, Shebaniah, Bunni, Sherebiah, Bani, and Kenani – stood on the steps and called out loudly ⁴³  to the LORD their God. 9:5 The Levites – Jeshua, Kadmiel, Bani, Hashabneiah, Sherebiah, Hodiah, Shebaniah, and Pethahiah – said, “Stand up and bless the LORD your God!”

“May you be blessed, O LORD our God, from age to age. ⁴⁴  May your glorious name ⁴⁵  be blessed; may it be lifted up above all blessing and praise.

Ayub 33:27-28

33:27 That person sings ⁴⁶  to others, ⁴⁷  saying:

‘I have sinned and falsified what is right,

but I was not punished according to what I deserved. ⁴⁸ 

33:28 He redeemed my life ⁴⁹ 

from going down to the place of corruption,

and my life sees the light!’

Mazmur 32:5

32:5 Then I confessed my sin;

I no longer covered up my wrongdoing.

I said, “I will confess ⁵⁰  my rebellious acts to the Lord.”

And then you forgave my sins. ⁵¹  (Selah)

Amsal 28:13

28:13 The one who covers ⁵²  his transgressions will not prosper, ⁵³ 

but whoever confesses them and forsakes them will find mercy. ⁵⁴ 

Yeremia 31:18-20

31:18 I have indeed ⁵⁵  heard the people of Israel ⁵⁶  say mournfully,

‘We were like a calf untrained to the yoke. ⁵⁷ 

You disciplined us and we learned from it. ⁵⁸ 

Let us come back to you and we will do so, ⁵⁹ 

for you are the Lord our God.

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

After we came to our senses ⁶⁰  we beat our breasts in sorrow. ⁶¹ 

We are ashamed and humiliated

because of the disgraceful things we did previously.’ ⁶² 

31:20 Indeed, the people of Israel are my dear children.

They are the children I take delight in. ⁶³ 

For even though I must often rebuke them,

I still remember them with fondness.

So I am deeply moved with pity for them ⁶⁴ 

and will surely have compassion on them.

I, the Lord, affirm it! ⁶⁵ 

Yehezkiel 36:31

36:31 Then you will remember your evil behavior ⁶⁶  and your deeds which were not good; you will loathe yourselves on account of your sins and your abominable deeds.

Daniel 9:3-20

9:3 So I turned my attention ⁶⁷  to the Lord God ⁶⁸  to implore him by prayer and requests, with fasting, sackcloth, and ashes. ⁶⁹  9:4 I prayed to the LORD my God, confessing in this way:

“O Lord, ⁷⁰  great and awesome God who is faithful to his covenant ⁷¹  with those who love him and keep his commandments, 9:5 we have sinned! We have done what is wrong and wicked; we have rebelled by turning away from your commandments and standards. 9:6 We have not paid attention to your servants the prophets, who spoke by your authority ⁷²  to our kings, our leaders, and our ancestors, ⁷³  and to all the inhabitants ⁷⁴  of the land as well.

9:7 “You are righteous, ⁷⁵  O Lord, but we are humiliated this day ⁷⁶  – the people ⁷⁷  of Judah and the inhabitants of Jerusalem and all Israel, both near and far away in all the countries in which you have scattered them, because they have behaved unfaithfully toward you. 9:8 O LORD, we have been humiliated ⁷⁸  – our kings, our leaders, and our ancestors – because we have sinned against you. 9:9 Yet the Lord our God is compassionate and forgiving, ⁷⁹  even though we have rebelled against him. 9:10 We have not obeyed ⁸⁰  the LORD our God by living according to ⁸¹  his laws ⁸²  that he set before us through his servants the prophets.

9:11 “All Israel has broken ⁸³  your law and turned away by not obeying you. ⁸⁴  Therefore you have poured out on us the judgment solemnly threatened ⁸⁵  in the law of Moses the servant of God, for we have sinned against you. ⁸⁶  9:12 He has carried out his threats ⁸⁷  against us and our rulers ⁸⁸  who were over ⁸⁹  us by bringing great calamity on us – what has happened to Jerusalem has never been equaled under all heaven! 9:13 Just as it is written in the law of Moses, so all this calamity has come on us. Still we have not tried to pacify ⁹⁰  the LORD our God by turning back from our sin and by seeking wisdom ⁹¹  from your reliable moral standards. ⁹²  9:14 The LORD was mindful of the calamity, and he brought it on us. For the LORD our God is just ⁹³  in all he has done, ⁹⁴  and we have not obeyed him. ⁹⁵ 

9:15 “Now, O Lord our God, who brought your people out of the land of Egypt with great power ⁹⁶  and made a name for yourself that is remembered to this day – we have sinned and behaved wickedly. 9:16 O Lord, according to all your justice, ⁹⁷  please turn your raging anger ⁹⁸  away from your city Jerusalem, your holy mountain. For due to our sins and the iniquities of our ancestors, Jerusalem and your people are mocked by all our neighbors.

9:17 “So now, our God, accept ⁹⁹  the prayer and requests of your servant, and show favor to ¹⁰⁰  your devastated sanctuary for your own sake. ¹⁰¹  9:18 Listen attentively, ¹⁰²  my God, and hear! Open your eyes and look on our desolated ruins ¹⁰³  and the city called by your name. ¹⁰⁴  For it is not because of our own righteous deeds that we are praying to you, ¹⁰⁵  but because your compassion is abundant. 9:19 O Lord, hear! O Lord, forgive! O Lord, pay attention, and act! Don’t delay, for your own sake, O my God! For your city and your people are called by your name.” ¹⁰⁶ 

Gabriel Gives to Daniel a Prophecy of Seventy Weeks

9:20 While I was still speaking and praying, confessing my sin and the sin of my people Israel and presenting my request before the LORD my God concerning his holy mountain ¹⁰⁷  –

Hosea 5:15--6:2

5:15 Then I will return again to my lair

until they have suffered their punishment. ¹⁰⁸ 

Then they will seek me; ¹⁰⁹ 

in their distress they will earnestly seek me.

Superficial Repentance Breeds False Assurance of God’s Forgiveness

6:1 “Come on! Let’s return to the Lord!

He himself has torn us to pieces,

but he will heal us!

He has injured ¹¹⁰  us,

but he will bandage our wounds!

6:2 He will restore ¹¹¹  us in a very short time; ¹¹² 

he will heal us in a little while, ¹¹³ 

so that we may live in his presence.

Lukas 15:18-19

15:18 I will get up and go to my father and say to him, “Father, I have sinned ¹¹⁴  against heaven ¹¹⁵  and against ¹¹⁶  you. 15:19 I am no longer worthy to be called your son; treat me ¹¹⁷  like one of your hired workers.”’

Lukas 15:1

The Parable of the Lost Sheep and Coin

15:1 Now all the tax collectors ¹¹⁸  and sinners were coming ¹¹⁹  to hear him.

Yohanes 1:8-10

1:8 He himself was not the light, but he came to testify ¹²⁰  about the light. 1:9 The true light, who gives light to everyone, ¹²¹  was coming into the world. ¹²²  1:10 He was in the world, and the world was created ¹²³  by him, but ¹²⁴  the world did not recognize ¹²⁵  him.

[5:7]  ¹ tn The verb is the Hitpael perfect tense with vav (ו) consecutive from the verb יָדָה (yadah), which in this stem means “acknowledge, confess sin,” but in the Hiphil (primarily) it means “praise, give thanks.” In both cases one is acknowledging something, either the sin, or the person and work of the Lord. Here the verb comes in the apodosis: “when…then he must confess.”

[5:7]  ² tn The verb is the Hiphil perfect of שׁוּב (shuv, “return”). Here it has the sense of “repay” with the word “reparation” (traditionally rendered “guilt offering,” but now is understood to refer to what was defrauded). The Levitical rulings called for the guilty to restore what was taken, if it could be made right, and pay a fifth more as a surcharge.

[5:7]  ³ tn This is now the third use of אָשָׁם (’asham); the first referred to “guilt,” the second to “reparation,” and now “wronged.” The idea of “guilt” lies behind the second two uses as well as the first. In the second “he must repay his guilt” (meaning what he is guilty of); and here it can also mean “the one against whom he is guilty of sinning.”

[4:29]  ⁴ tn Or “mind and being.” See Deut 6:5.

[4:30]  ⁵ sn The phrase is not used here in a technical sense for the eschaton, but rather refers to a future time when Israel will be punished for its sin and experience exile. See Deut 31:29.

[4:30]  ⁶ tn Heb “hear his voice.” The expression is an idiom meaning “obey,” occurring in Deut 8:20; 9:23; 13:18; 21:18, 20; 26:14, 17; 27:10; 28:1-2, 15, 45, 62; 30:2, 8, 10, 20.

[4:31]  ⁷ tn Heb “the Lord your God.” See note on “he” in 4:3.

[4:31]  ⁸ tn Heb “he will not drop you,” i.e., “will not abandon you” (cf. NAB, NIV, NRSV, NLT).

[4:31]  ⁹ tn Or “will not.” The translation understands the imperfect verbal form to have an added nuance of capability here.

[30:1]  ¹⁰ tn Heb “the blessing and the curse.”

[30:1]  ¹¹ tn Heb “and you bring (them) back to your heart.”

[30:2]  ¹² tn Heb “sons” (so NASB); KJV, ASV, NAB, NIV, NRSV, NLT “children.”

[30:2]  ¹³ tn Or “heart and soul” (also in vv. 6, 10).

[30:2]  ¹⁴ tn Heb “according to all.”

[30:3]  ¹⁵ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[7:19]  ¹⁶ tn Heb “give glory to.”

[7:1]  ¹⁷ tn Heb “But the sons of Israel were unfaithful with unfaithfulness concerning what was set apart [to the Lord].”

[7:1]  ¹⁸ tn 1 Chr 2:6 lists a “Zimri” (but no Zabdi) as one of the five sons of Zerah (cf. also 1 Chr 7:17, 18).

[7:1]  ¹⁹ tn Heb “took from what was set apart [to the Lord].”

[7:1]  ²⁰ tn Heb “the anger of the Lord burned against the sons of Israel.”

[7:1]  sn This incident illustrates well the principle of corporate solidarity and corporate guilt. The sin of one man brought the Lord’s anger down upon the entire nation.

[8:33]  ²¹ tc ‡ Most later mss (C E Ψ 33^vid Ï sy) read “In his humiliation,” adding αὐτοῦ (autou, “his”) after ταπεινώσει (tapeinwsei, “humiliation”), while the earlier and better witnesses lack the pronoun (so Ì⁷⁴ א A B 1739 pc lat). However, the LXX of Isa 53:8 also lacks the pronoun, supplying motivation for scribes to omit it here. At the same time, scribes would also be motivated to add the pronoun both for clarity’s sake (note the similar impulse that led to the addition of δέ [de] by many of the same mss at the beginning of the next line) and to give balance to the lines (the pronoun is indisputably used five other times in vv. 32-33 in quoting Isa 53). On balance, the shorter reading is preferred.

[8:33]  ²² tn Or “justice was denied him”; Grk “his justice was taken away.”

[8:33]  ²³ tn Or “family; or “origin.” The meaning of γενεά (genea) in the quotation is uncertain; BDAG 192 s.v. γενεά 4 suggests “family history.”

[8:33]  sn The rhetorical question suggests the insensitivity of this generation for its act against God’s servant, who was slain unjustly as he was silent.

[8:33]  ²⁴ tn Grk “is taken away.” The present tense here was translated as a past tense to maintain consistency with the rest of the quotation.

[8:33]  ²⁵ sn A quotation from Isa 53:7-8.

[8:34]  ²⁶ tn Grk “answered and said.” The redundant participle ἀποκριθείς (apokriqei") has not been translated.

[8:34]  ²⁷ tn Grk “I beg you,” “I ask you.”

[8:34]  ²⁸ sn About himself, or about someone else? It is likely in 1st century Judaism this would have been understood as either Israel or Isaiah.

[8:35]  ²⁹ tn Grk “opening his mouth” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixa") has been translated as a finite verb due to requirements of contemporary English style.

[8:35]  ³⁰ sn Beginning with this scripture. The discussion likely included many of the scriptures Acts has already noted for the reader in earlier speeches. At the least, readers of Acts would know what other scriptures might be meant.

[8:36]  ³¹ tn Or “What prevents me.” The rhetorical question means, “I should get baptized, right?”

[8:1]  ³² tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).

[8:1]  ³³ tn Or “severe.”

[8:1]  ³⁴ tn Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”

[8:1]  ³⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  ³⁶ sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.

[8:1]  ³⁷ tn Or “countryside.”

[9:2]  ³⁸ tn Heb “the seed of Israel.”

[9:2]  ³⁹ tn Heb “sons of a foreigner.”

[9:2]  ⁴⁰ tn Heb “fathers” (also in vv. 9, 16, 23, 32, 34, 36).

[9:3]  ⁴¹ 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]  ⁴² tc Heb “Bani.” The translation reads “Binnui” (so also NAB) rather than the MT reading “Bani.” Otherwise there are two individuals with the same name in this verse. The name “Binnui” appears, for example, in Neh 10:10.

[9:4]  ⁴³ tn Heb “in a great voice.”

[9:5]  ⁴⁴ tc The MT reads here only “from age to age,” without the preceding words “May you be blessed, O LORD our God” which are included in the present translation. But apparently something has dropped out of the text. This phrase occurs elsewhere in the OT as a description of the Lord (see Ps 41:13; 106:48), and it seems best to understand it here in that light. The LXX adds “And Ezra said” at the beginning of v. 6 as a transition: “And Ezra said, ‘You alone are the LORD.” Without this addition (which is not included by most modern English translations) the speakers of vv. 9:5b-10:1 continue to be the Levites of v. 5a.

[9:5]  ⁴⁵ tn Heb “the name of your glory.”

[33:27]  ⁴⁶ tc The verb יָשֹׁר (yashor) is unusual. The typical view is to change it to יָשִׁיר (yashir, “he sings”), but that may seem out of harmony with a confession. Dhorme suggests a root שׁוּר (shur, “to repeat”), but this is a doubtful root. J. Reider reads it יָשֵׁיר (yasher) and links it to an Arabic word “confesses” (ZAW 24 [1953]: 275).

[33:27]  ⁴⁷ tn Heb “to men.”

[33:27]  ⁴⁸ tn The verb שָׁוָה (shavah) has the impersonal meaning here, “it has not been requited to me.” The meaning is that the sinner has not been treated in accordance with his deeds: “I was not punished according to what I deserved.”

[33:28]  ⁴⁹ sn See note on “him” in v. 24.

[32:5]  ⁵⁰ tn The Hiphil of ידה normally means “give thanks, praise,” but here, as in Prov 28:13, it means “confess.”

[32:5]  ⁵¹ tn Heb “the wrongdoing of my sin.” By joining synonyms for “sin” in this way, the psalmist may be emphasizing the degree of his wrongdoing.

[28:13]  ⁵² tn The Hebrew participles provide the subject matter in this contrast. On the one hand is the person who covers over (מְכַסֶּה, mÿkhasseh) his sins. This means refusing to acknowledge them in confession, and perhaps rationalizing them away. On the other hand there is the one who both “confesses” (מוֹדֶה, modeh) and “forsakes” (עֹזֵב, ’ozev) the sin. To “confess” sins means to acknowledge them, to say the same thing about them that God does.

[28:13]  ⁵³ sn The verse contrasts the consequences of each. The person who refuses to confess will not prosper. This is an understatement (a figure of speech known as tapeinosis); the opposite is the truth, that eventually such a person will be undone and ruined. On the other hand, the penitent will find mercy. This expression is a metonymy of cause for the effect – although “mercy” is mentioned, what mercy provides is intended, i.e., forgiveness. In other passages the verb “conceal” is used of God’s forgiveness – he covers over the iniquity (Ps 32:1). Whoever acknowledges sin, God will cover it; whoever covers it, God will lay it open.

[28:13]  ⁵⁴ sn This verse is unique in the book of Proverbs; it captures the theology of forgiveness (e.g., Pss 32 and 51). Every part of the passage is essential to the point: Confession of sins as opposed to concealing them, coupled with a turning away from them, results in mercy.

[31:18]  ⁵⁵ 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]  ⁵⁶ 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]  ⁵⁷ 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]  ⁵⁸ 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]  ⁵⁹ 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).

[31:19]  ⁶⁰ 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]  ⁶¹ 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]  ⁶² tn Heb “because I bear the reproach of my youth.” For the plural referents see the note at the beginning of v. 18.

[31:19]  sn The expression the disgraceful things we did in our earlier history refers to the disgrace that accompanied the sins that Israel did in her earlier years before she learned the painful lesson of submission to the Lord through the discipline of exile. For earlier references to the sins of her youth (i.e., in her earlier years as a nation) see 3:24-25; 22:21 and see also 32:29. At the time that these verses were written, neither northern Israel or Judah had expressed the kind of contrition voiced in vv. 18-19. As one commentator notes, the words here are both prophetic and instructive.

[31:20]  ⁶³ tn Heb “Is Ephraim a dear son to me or a child of delight?” For the substitution of Israel for Ephraim and the plural pronouns for the singular see the note on v. 18. According to BDB 210 s.v. הֲ 1.c the question is rhetorical having the force of an impassioned affirmation. See 1 Sam 2:27; Job 41:9 (41:1 HT) for parallel usage.

[31:20]  ⁶⁴ tn Heb “my stomach churns for him.” The parallelism shows that this refers to pity or compassion.

[31:20]  ⁶⁵ tn Heb “Oracle of the Lord.”

[36:31]  ⁶⁶ tn Heb “ways.”

[9:3]  ⁶⁷ tn Heb “face.”

[9:3]  ⁶⁸ tn The Hebrew phrase translated “Lord God” here is אֲדֹנָי הָאֱלֹהִים (’adonay ha’elohim).

[9:3]  ⁶⁹ sn When lamenting, ancient Israelites would fast, wear sackcloth, and put ashes on their heads to show their sorrow and contrition.

[9:4]  ⁷⁰ tn The Hebrew term translated “Lord” here and in vv. 7, 9, 15, 16, and 19 is אֲדֹנָי (’adonay).

[9:4]  ⁷¹ tn Heb “who keeps the covenant and the loyal love.” The expression is a hendiadys.

[9:6]  ⁷² tn Heb “in your name.” Another option is to translate, “as your representatives.”

[9:6]  ⁷³ tn Heb “our fathers” (also in vv. 8, 16). The Hebrew term translated “father” can refer to more distant relationships such as grandfathers or ancestors.

[9:6]  ⁷⁴ tn Heb “people.”

[9:7]  ⁷⁵ tn Heb “to you (belongs) righteousness.”

[9:7]  ⁷⁶ tn Heb “and to us (belongs) shame of face like this day.”

[9:7]  ⁷⁷ tn Heb “men.”

[9:8]  ⁷⁸ tn Heb “to us (belongs) shame of face.”

[9:9]  ⁷⁹ tn Heb “to the Lord our God (belong) compassion and forgiveness.”

[9:10]  ⁸⁰ tn Heb “paid attention to the voice of,” which is an idiomatic expression for obedience (cf. NASB “nor have we obeyed the voice of”).

[9:10]  ⁸¹ tn Heb “to walk in.”

[9:10]  ⁸² tc The LXX and Vulgate have the singular.

[9:11]  ⁸³ tn Or “transgressed.” The Hebrew verb has the primary sense of crossing a boundary, in this case, God’s law.

[9:11]  ⁸⁴ tn Heb “by not paying attention to your voice.”

[9:11]  ⁸⁵ tn Heb “the curse and the oath which is written.” The term “curse” refers here to the judgments threatened in the Mosaic law (see Deut 28) for rebellion. The expression “the curse and the oath” is probably a hendiadys (cf. Num 5:21; Neh 10:29) referring to the fact that the covenant with its threatened judgments was ratified by solemn oath and made legally binding upon the covenant community.

[9:11]  ⁸⁶ tn Heb “him.”

[9:12]  ⁸⁷ tn Heb “he has fulfilled his word(s) which he spoke.”

[9:12]  ⁸⁸ tn Heb “our judges.”

[9:12]  ⁸⁹ tn Heb “who judged.”

[9:13]  ⁹⁰ tn Heb “we have not pacified the face of.”

[9:13]  ⁹¹ tn Or “by gaining insight.”

[9:13]  ⁹² tn Heb “by your truth.” The Hebrew term does not refer here to abstract truth, however, but to the reliable moral guidance found in the covenant law. See vv 10-11.

[9:14]  ⁹³ tn Or “righteous.”

[9:14]  ⁹⁴ tn Heb “in all his deeds which he has done.”

[9:14]  ⁹⁵ tn Heb “we have not listened to his voice.”

[9:15]  ⁹⁶ tn Heb “with a powerful hand.”

[9:16]  ⁹⁷ tn Or “righteousness.”

[9:16]  ⁹⁸ tn Heb “your anger and your rage.” The synonyms are joined here to emphasize the degree of God’s anger. This is best expressed in English by making one of the terms adjectival (cf. NLT “your furious anger”; CEV “terribly angry”).

[9:17]  ⁹⁹ tn Heb “hear.” Here the verb refers to hearing favorably, accepting the prayer and responding positively.

[9:17]  ¹⁰⁰ tn Heb “let your face shine.” This idiom pictures God smiling in favor. See Pss 31:16; 67:1; 80:3, 7, 19.

[9:17]  ¹⁰¹ tn Heb “for the sake of my Lord.” Theodotion has “for your sake.” Cf. v. 19.

[9:18]  ¹⁰² tn Heb “turn your ear.”

[9:18]  ¹⁰³ tn Heb “desolations.” The term refers here to the ruined condition of Judah’s towns.

[9:18]  ¹⁰⁴ tn Heb “over which your name is called.” Cf. v. 19. This expression implies that God is the owner of his city, Jerusalem. Note the use of the idiom in 2 Sam 12:28; Isa 4:1; Amos 9:12.

[9:18]  ¹⁰⁵ tn Heb “praying our supplications before you.”

[9:19]  ¹⁰⁶ tn Heb “for your name is called over your city and your people.” See the note on this expression in v 18.

[9:20]  ¹⁰⁷ tn Heb “the holy mountain of my God.”

[5:15]  ¹⁰⁸ tn The verb יֶאְשְׁמוּ (ye’shÿmu, Qal imperfect 3rd person masculine plural from אָשַׁם, ’asham, “to be guilty”) means “to bear their punishment” (Ps 34:22-23; Prov 30:10; Isa 24:6; Jer 2:3; Hos 5:15; 10:2; 14:1; Zech 11:5; Ezek 6:6; BDB 79 s.v. אָשַׁם 3). Many English versions translate this as “admit their guilt” (NIV, NLT) or “acknowledge their guilt” (NASB, NRSV), but cf. NAB “pay for their guilt” and TEV “have suffered enough for their sins.”

[5:15]  ¹⁰⁹ tn Heb “seek my face” (so KJV, NASB, NIV, NRSV); NAB “seek my presence.”

[6:1]  ¹¹⁰ tn “has struck”; NRSV “struck down.”

[6:2]  ¹¹¹ tn The Piel of חָיָה (khayah) may mean: (1) to keep/preserve persons alive from the threat of premature death (1 Kgs 20:31; Ezek 13:18; 18:27); (2) to restore the dead to physical life (Deut 32:39; 1 Sam 2:6; cf. NCV “will put new life in us”); or (3) to restore the dying back to life from the threat of death (Ps 71:20; BDB 311 s.v. חָיָה).

[6:2]  ¹¹² tn Heb “after two days” (so KJV, NIV, NRSV). The expression “after two days” is an idiom meaning “after a short time” (see, e.g., Judg 11:4; BDB 399 s.v. יוֹם 5.a).

[6:2]  ¹¹³ tn Heb “on the third day” (so NASB, NIV, NRSV), which parallels “after two days” and means “in a little while.” The “2-3” sequence is an example of graded numerical parallelism (Prov 30:15-16, 18-19, 21-23, 24-28, 29-31). This expresses the unrepentant overconfidence of Israel that the Lord’s discipline of Israel would be relatively short and that he would restore them quickly.

[15:18]  ¹¹⁴ sn In the confession “I have sinned” there is a recognition of wrong that pictures the penitent coming home and “being found.”

[15:18]  ¹¹⁵ sn The phrase against heaven is a circumlocution for God.

[15:18]  ¹¹⁶ 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]  ¹¹⁷ tn Or “make me.” Here is a sign of total humility.

[15:1]  ¹¹⁸ sn See the note on tax collectors in 3:12.

[15:1]  ¹¹⁹ tn Grk “were drawing near.”

[1:8]  ¹²⁰ tn Or “to bear witness.”

[1:9]  ¹²¹ tn Grk “every man” (but in a generic sense, “every person,” or “every human being”).

[1:9]  ¹²² 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.

[1:10]  ¹²³ tn Or “was made”; Grk “came into existence.”

[1:10]  ¹²⁴ tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”

[1:10]  ¹²⁵ tn Or “know.”