Ulangan 24:13

24:13 You must by all means ¹  return to him at sunset the item he gave you as security so that he may sleep in his outer garment and bless you for it; it will be considered a just ²  deed by the Lord your God.

Ulangan 24:1

24:1 If a man marries a woman and she does not please him because he has found something offensive ³  in her, then he may draw up a divorce document, give it to her, and evict her from his house.

1 Raja-raja 21:29

21:29 “Have you noticed how Ahab shows remorse ⁴  before me? Because he shows remorse before me, I will not bring disaster on his dynasty during his lifetime, but during the reign of his son.” ⁵ 

Mazmur 41:4

41:4 As for me, I said: ⁶ 

“O Lord, have mercy on me!

Heal me, for I have sinned against you!

Amsal 28:13

28:13 The one who covers ⁷  his transgressions will not prosper, ⁸ 

but whoever confesses them and forsakes them will find mercy. ⁹ 

Yehezkiel 18:22

18:22 None of the sins he has committed will be held ¹⁰  against him; because of the righteousness he has done, he will live.

[24:13]  ¹ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation seeks to reflect with “by all means.”

[24:13]  ² tn Or “righteous” (so NIV, NLT).

[24:1]  ³ tn Heb “nakedness of a thing.” The Hebrew phrase עֶרְוַת דָּבָר (’ervat davar) refers here to some gross sexual impropriety (see note on “indecent” in Deut 23:14). Though the term usually has to do only with indecent exposure of the genitals, it can also include such behavior as adultery (cf. Lev 18:6-18; 20:11, 17, 20-21; Ezek 22:10; 23:29; Hos 2:10).

[21:29]  ⁴ tn Or “humbles himself.” The expression occurs a second time later in this verse.

[21:29]  ⁵ tn Heb “I will not bring the disaster during his days, [but] in the days of his son I will bring the disaster on his house.”

[41:4]  ⁶ sn In vv. 4-10 the psalmist recites the prayer of petition and lament he offered to the Lord.

[28:13]  ⁷ 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]  ⁸ 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]  ⁹ 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.

[18:22]  ¹⁰ tn Heb “remembered.”