2 Chronicles 28:22

28:22 During his time of trouble King Ahaz was even more unfaithful to the Lord.

Leviticus 26:39-42

Restoration through Confession and Repentance

26:39 “‘As for the ones who remain among you, they will rot away because of ¹  their iniquity in the lands of your enemies, and they will also rot away because of their ancestors’ ²  iniquities which are with them. 26:40 However, when ³  they confess their iniquity and their ancestors’ iniquity which they committed by trespassing against me, ⁴  by which they also walked ⁵  in hostility against me ⁶  26:41 (and I myself will walk in hostility against them and bring them into the land of their enemies), and ⁷  then their uncircumcised hearts become humbled and they make up for ⁸  their iniquity, 26:42 I will remember my covenant with Jacob and also my covenant with Isaac and also my covenant with Abraham, ⁹  and I will remember the land.

Deuteronomy 4:30-31

4:30 In your distress when all these things happen to you in the latter days, ¹⁰  if you return to the Lord your God and obey him ¹¹  4:31 (for he ¹²  is a merciful God), he will not let you down ¹³  or destroy you, for he cannot ¹⁴  forget the covenant with your ancestors that he confirmed by oath to them.

Jeremiah 31:18-20

31:18 I have indeed ¹⁵  heard the people of Israel ¹⁶  say mournfully,

‘We were like a calf untrained to the yoke. ¹⁷ 

You disciplined us and we learned from it. ¹⁸ 

Let us come back to you and we will do so, ¹⁹ 

for you are the Lord our God.

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

After we came to our senses ²⁰  we beat our breasts in sorrow. ²¹ 

We are ashamed and humiliated

because of the disgraceful things we did previously.’ ²² 

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

They are the children I take delight in. ²³ 

For even though I must often rebuke them,

I still remember them with fondness.

So I am deeply moved with pity for them ²⁴ 

and will surely have compassion on them.

I, the Lord, affirm it! ²⁵ 

Hosea 5:15

5:15 Then I will return again to my lair

until they have suffered their punishment. ²⁶ 

Then they will seek me; ²⁷ 

in their distress they will earnestly seek me.

Micah 6:9

6:9 Listen! The Lord is calling ²⁸  to the city!

It is wise to respect your authority, O Lord! ²⁹ 

Listen, O nation, and those assembled in the city! ³⁰ 

Luke 15:16-18

15:16 He ³¹  was longing to eat ³²  the carob pods ³³  the pigs were eating, but ³⁴  no one gave him anything. 15:17 But when he came to his senses ³⁵  he said, ‘How many of my father’s hired workers have food ³⁶  enough to spare, but here I am dying from hunger! 15:18 I will get up and go to my father and say to him, “Father, I have sinned ³⁷  against heaven ³⁸  and against ³⁹  you.

[26:39]  ¹ tn Heb “in” (so KJV, ASV; also later in this verse).

[26:39]  ² tn Heb “fathers’” (also in the following verse).

[26:40]  ¹ 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]  ² 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]  ³ tn Heb “and also which they walked.”

[26:40]  ⁴ tn Heb “with me.”

[26:41]  ¹ tn Heb “or then,” although the LXX has “then” and the Syriac “and then.”

[26:41]  ² tn Heb “and then they make up for.” On the verb “make up for” see the note on v. 34 above.

[26:42]  ¹ tn Heb “my covenant with Abraham I will remember.” The phrase “I will remember” has not been repeated in the translation for stylistic reasons.

[4:30]  ¹ 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]  ² 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]  ¹ tn Heb “the Lord your God.” See note on “he” in 4:3.

[4:31]  ² tn Heb “he will not drop you,” i.e., “will not abandon you” (cf. NAB, NIV, NRSV, NLT).

[4:31]  ³ tn Or “will not.” The translation understands the imperfect verbal form to have an added nuance of capability here.

[31:18]  ¹ 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]  ² 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]  ³ 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]  ⁴ 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]  ⁵ 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]  ¹ 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]  ² 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]  ³ 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]  ¹ 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]  ² tn Heb “my stomach churns for him.” The parallelism shows that this refers to pity or compassion.

[31:20]  ³ tn Heb “Oracle of the Lord.”

[5:15]  ¹ 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]  ² tn Heb “seek my face” (so KJV, NASB, NIV, NRSV); NAB “seek my presence.”

[6:9]  ¹ tn Or “the voice of the Lord is calling.” The translation understands קוֹל (qol, “voice”) as equivalent to an imperative.

[6:9]  ² tn Heb “one who sees your name is wisdom.” It is probably better to emend יִרְאֶה (yir’eh, “he sees”) to יִרְאָה (yir’ah, “fearing”). One may then translate, “fearing your name is wisdom.” The Lord’s “name” here stands by metonymy for his authority.

[6:9]  ³ tn Heb (apparently) “Listen [to] the staff and the one who appointed it.” Verse 10 then begins with עוֹד (yod, “still” or “again”). The translation assumes an emendation to שִׁמְעוּ מַטֶּה וּמוֹעֵד הָעִיר (shim’u matteh umo’ed ha’ir, “listen, O tribe and the assembly of the city”).

[15:16]  ¹ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:16]  ² tn Or “would gladly have eaten”; Grk “was longing to be filled with.”

[15:16]  ³ tn This term refers to the edible pods from a carob tree (BDAG 540 s.v. κεράτιον). They were bean-like in nature and were commonly used for fattening pigs, although they were also used for food by poor people (L&N 3.46).

[15:16]  ⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[15:17]  ¹ tn Grk “came to himself” (an idiom).

[15:17]  ² tn Grk “bread,” but used figuratively for food of any kind (L&N 5.1).

[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).”