1 Timothy 1:13

1:13 even though I was formerly a blasphemer and a persecutor, and an arrogant ¹  man. But I was treated with mercy because I acted ignorantly in unbelief,

Job 42:6

42:6 Therefore I despise myself, ² 

and I repent in dust and ashes!

Ezekiel 16:63

16:63 Then you will remember, be ashamed, and remain silent ³  when I make atonement for all you have done, ⁴  declares the sovereign Lord.’”

Ezekiel 36:31-32

36:31 Then you will remember your evil behavior ⁵  and your deeds which were not good; you will loathe yourselves on account of your sins and your abominable deeds. 36:32 Understand that ⁶  it is not for your sake I am about to act, declares the sovereign Lord. Be ashamed and embarrassed by your behavior, O house of Israel.

Ezekiel 36:1

Blessings on the Mountains of Israel

36:1 “As for you, son of man, prophesy to the mountains of Israel, and say: ‘O mountains of Israel, hear the word of the Lord!

Colossians 1:9

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ⁷  have not ceased praying for you and asking God ⁸  to fill ⁹  you with the knowledge of his will in all spiritual wisdom and understanding,

Ephesians 3:8

3:8 To me – less than the least of all the saints ¹⁰  – this grace was given, ¹¹  to proclaim to the Gentiles the unfathomable riches of Christ

[1:13]  ¹ tn Or “violent,” “cruel.”

[42:6]  ² tn Or “despise what I said.” There is no object on the verb; Job could be despising himself or the things he said (see L. J. Kuyper, “Repentance of Job,” VT 9 [1959]: 91-94).

[16:63]  ³ tn Heb “and your mouth will not be open any longer.”

[16:63]  ⁴ tn Heb “when I make atonement for you for all which you have done.”

[36:31]  ⁵ tn Heb “ways.”

[36:32]  ⁶ tn Heb “Let it be known.”

[1:9]  ⁷ tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.

[1:9]  ⁸ tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.

[1:9]  ⁹ tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.

[3:8]  ¹⁰ sn In Pauline writings saints means any true believer. Thus for Paul to view himself as less than the least of all the saints is to view himself as the most unworthy object of Christ’s redemption.

[3:8]  ¹¹ sn The parallel phrases to proclaim and to enlighten which follow indicate why God’s grace was manifested to Paul. Grace was not something just to be received, but to be shared with others (cf. Acts 13:47).