1 Corinthians 11:28

11:28 A person should examine himself first, ¹  and in this way ²  let him eat the bread and drink of the cup.

Psalms 32:3-5

32:3 When I refused to confess my sin, ³ 

my whole body wasted away, ⁴ 

while I groaned in pain all day long.

32:4 For day and night you tormented me; ⁵ 

you tried to destroy me ⁶  in the intense heat ⁷  of summer. ⁸  (Selah)

32:5 Then I confessed my sin;

I no longer covered up my wrongdoing.

I said, “I will confess ⁹  my rebellious acts to the Lord.”

And then you forgave my sins. ¹⁰  (Selah)

Jeremiah 31:18-20

31:18 I have indeed ¹¹  heard the people of Israel ¹²  say mournfully,

‘We were like a calf untrained to the yoke. ¹³ 

You disciplined us and we learned from it. ¹⁴ 

Let us come back to you and we will do so, ¹⁵ 

for you are the Lord our God.

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

After we came to our senses ¹⁶  we beat our breasts in sorrow. ¹⁷ 

We are ashamed and humiliated

because of the disgraceful things we did previously.’ ¹⁸ 

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

They are the children I take delight in. ¹⁹ 

For even though I must often rebuke them,

I still remember them with fondness.

So I am deeply moved with pity for them ²⁰ 

and will surely have compassion on them.

I, the Lord, affirm it! ²¹ 

Luke 15:18-20

15:18 I will get up and go to my father and say to him, “Father, I have sinned ²²  against heaven ²³  and against ²⁴  you. 15:19 I am no longer worthy to be called your son; treat me ²⁵  like one of your hired workers.”’ 15:20 So ²⁶  he got up and went to his father. But while he was still a long way from home ²⁷  his father saw him, and his heart went out to him; ²⁸  he ran and hugged ²⁹  his son ³⁰  and kissed him.

Luke 15:1

The Parable of the Lost Sheep and Coin

15:1 Now all the tax collectors ³¹  and sinners were coming ³²  to hear him.

Luke 1:9

1:9 he was chosen by lot, according to the custom of the priesthood, ³³  to enter ³⁴  the holy place ³⁵  of the Lord and burn incense.

Revelation 2:5

2:5 Therefore, remember from what high state ³⁶  you have fallen and repent! Do ³⁷  the deeds you did at the first; ³⁸  if not, I will come to you and remove your lampstand from its place – that is, if you do not repent. ³⁹ 

Revelation 3:2-3

3:2 Wake up then, and strengthen what remains that was about ⁴⁰  to die, because I have not found your deeds complete ⁴¹  in the sight ⁴²  of my God. 3:3 Therefore, remember what you received and heard, ⁴³  and obey it, ⁴⁴  and repent. If you do not wake up, I will come like a thief, and you will never ⁴⁵  know at what hour I will come against ⁴⁶  you.

[11:28]  ¹ tn The word “first” is not in the Greek text, but is implied. It has been supplied in the translation for clarity.

[11:28]  ² tn Grk “in this manner.”

[32:3]  ³ tn Heb “when I was silent.”

[32:3]  ⁴ tn Heb “my bones became brittle.” The psalmist pictures himself as aging and growing physically weak. Trying to cover up his sin brought severe physical consequences.

[32:4]  ⁵ tn Heb “your hand was heavy upon me.”

[32:4]  ⁶ tc Heb “my [?] was turned.” The meaning of the Hebrew term לְשַׁד (lÿshad) is uncertain. A noun לָשָׁד (lashad, “cake”) is attested in Num 11:8, but it would make no sense to understand that word in this context. It is better to emend the form to לְשֻׁדִּי (lÿshuddiy, “to my destruction”) and understand “your hand” as the subject of the verb “was turned.” In this case the text reads, “[your hand] was turned to my destruction.” In Lam 3:3 the author laments that God’s “hand” was “turned” (הָפַךְ, hafakh) against him in a hostile sense.

[32:4]  ⁷ tn The translation assumes that the plural form indicates degree. If one understands the form as a true plural, then one might translate, “in the times of drought.”

[32:4]  ⁸ sn Summer. Perhaps the psalmist suffered during the hot season and perceived the very weather as being an instrument of divine judgment. Another option is that he compares his time of suffering to the uncomfortable and oppressive heat of summer.

[32:5]  ⁹ tn The Hiphil of ידה normally means “give thanks, praise,” but here, as in Prov 28:13, it means “confess.”

[32:5]  ¹⁰ 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.

[31:18]  ¹¹ 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]  ¹² 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]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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.

[31:19]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ tn Heb “because I bear the reproach of my youth.” For the plural referents see the note at the beginning of v. 18.

[31:20]  ¹⁹ 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]  ²⁰ tn Heb “my stomach churns for him.” The parallelism shows that this refers to pity or compassion.

[31:20]  ²¹ tn Heb “Oracle of the Lord.”

[15:18]  ²² sn In the confession “I have sinned” there is a recognition of wrong that pictures the penitent coming home and “being found.”

[15:18]  ²³ sn The phrase against heaven is a circumlocution for God.

[15:18]  ²⁴ 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]  ²⁵ tn Or “make me.” Here is a sign of total humility.

[15:20]  ²⁶ tn Here καί (kai) has been translated as “so” to indicate the result of the son’s decision to return home. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[15:20]  ²⁷ tn Grk “a long way off from [home].” The word “home” is implied (L&N 85.16).

[15:20]  ²⁸ tn Or “felt great affection for him,” “felt great pity for him.”

[15:20]  ²⁹ tn Grk “he fell on his neck,” an idiom for showing special affection for someone by throwing one’s arms around them. The picture is of the father hanging on the son’s neck in welcome.

[15:20]  ³⁰ tn Grk “him”; the referent (the son) has been specified in the translation for clarity.

[15:1]  ³¹ sn See the note on tax collectors in 3:12.

[15:1]  ³² tn Grk “were drawing near.”

[1:9]  ³³ tn Grk “according to the custom of the priesthood it fell to him by lot.” The order of the clauses has been rearranged in the translation to make it clear that the prepositional phrase κατὰ τὸ ἔθος τῆς ἱερατείας (kata to eqo" th" Jierateia", “according to the custom of the priesthood”) modifies the phrase “it fell to him by lot” rather than the preceding clause.

[1:9]  ³⁴ tn This is an aorist participle and is temporally related to the offering of incense, not to when the lot fell.

[1:9]  ³⁵ tn Or “temple.” Such sacrifices, which included the burning of incense, would have occurred in the holy place according to the Mishnah (m. Tamid 1.2; 3.1; 5-7). A priest would have given this sacrifice, which was offered for the nation, once in one’s career. It would be offered either at 9 a.m. or 3 p.m., since it was made twice a day.

[2:5]  ³⁶ tn Grk “from where,” but status is in view rather than physical position. On this term BDAG 838 s.v. πόθεν 1 states, “from what place? from where?…In imagery μνημόνευε πόθεν πέπτωκες remember from what (state) you have fallen Rv 2:5.”

[2:5]  ³⁷ tn Grk “and do” (a continuation of the previous sentence in the Greek text). For stylistic reasons in English a new sentence was started here in the translation. The repeated mention of repenting at the end of the verse suggests that the intervening material (“do the deeds you did at first”) specifies how the repentance is to be demonstrated.

[2:5]  ³⁸ tn Or “you did formerly.”

[2:5]  ³⁹ tn Although the final clause is somewhat awkward, it is typical of the style of Revelation.

[3:2]  ⁴⁰ tn The verb ἔμελλον (emellon) is in the imperfect tense.

[3:2]  ⁴¹ tn The perfect passive participle has been translated as an intensive (resultative) perfect here.

[3:2]  ⁴² tn Or “in the judgment.” BDAG 342 s.v. ἐνώπιον 3 states, “in the opinion/judgment of…As a rule…of θεός or κύριος; so after…πεπληρωμένος Rv 3:2.”

[3:3]  ⁴³ tn The expression πῶς εἴληφας καὶ ἤκουσας (pw" eilhfa" kai hkousa") probably refers to the initial instruction in the Christian life they had received and been taught; this included doctrine and ethical teaching.

[3:3]  ⁴⁴ tn Grk “keep it,” in the sense of obeying what they had initially been taught.

[3:3]  ⁴⁵ tn The negation here is with οὐ μή (ou mh, the strongest possible form of negation in Koine Greek).

[3:3]  ⁴⁶ tn Or “come on.”