2 Chronicles 30:18-19

30:18 The majority of the many people from Ephraim, Manasseh, Issachar, and Zebulun were ceremonially unclean, yet they ate the Passover in violation of what is prescribed in the law. ¹  For Hezekiah prayed for them, saying: “May the Lord, who is good, forgive ²  30:19 everyone who has determined to follow God, ³  the Lord God of his ancestors, even if he is not ceremonially clean according to the standards of the temple.” ⁴ 

Psalms 19:12

19:12 Who can know all his errors? ⁵ 

Please do not punish me for sins I am unaware of. ⁶ 

Psalms 40:12

40:12 For innumerable dangers ⁷  surround me.

My sins overtake me

so I am unable to see;

they outnumber the hairs of my head

so my strength fails me. ⁸ 

Psalms 65:3

65:3 Our record of sins overwhelms me, ⁹ 

but you forgive ¹⁰  our acts of rebellion.

Psalms 119:37

119:37 Turn my eyes away from what is worthless! ¹¹ 

Revive me with your word! ¹² 

Isaiah 6:5-7

6:5 I said, “Too bad for me! I am destroyed, ¹³  for my lips are contaminated by sin, ¹⁴  and I live among people whose lips are contaminated by sin. ¹⁵  My eyes have seen the king, the Lord who commands armies.” ¹⁶  6:6 But then one of the seraphs flew toward me. In his hand was a hot coal he had taken from the altar with tongs. 6:7 He touched my mouth with it and said, “Look, this coal has touched your lips. Your evil is removed; your sin is forgiven.” ¹⁷ 

Zechariah 3:1-4

Vision Four: The Priest

3:1 Next I saw Joshua the high priest ¹⁸  standing before the angel of the Lord, with Satan ¹⁹  standing at his right hand to accuse him. 3:2 The Lord ²⁰  said to Satan, “May the Lord rebuke you, Satan! May the Lord, who has chosen Jerusalem, ²¹  rebuke you! Isn’t this man like a burning stick snatched from the fire?” 3:3 Now Joshua was dressed in filthy clothes ²²  as he stood there before the angel. 3:4 The angel ²³  spoke up to those standing all around, “Remove his filthy clothes.” Then he said to Joshua, “I have freely forgiven your iniquity and will dress you ²⁴  in fine clothing.”

Luke 4:1

The Temptation of Jesus

4:1 Then ²⁵  Jesus, full of the Holy Spirit, returned from the Jordan River ²⁶  and was led by the Spirit ²⁷  in ²⁸  the wilderness, ²⁹ 

Hebrews 2:17

2:17 Therefore he had ³⁰  to be made like his brothers and sisters ³¹  in every respect, so that he could become a merciful and faithful high priest in things relating to God, to make atonement ³²  for the sins of the people.

Hebrews 4:15

4:15 For we do not have a high priest incapable of sympathizing with our weaknesses, but one who has been tempted in every way just as we are, yet without sin.

[30:18]  ¹ tn Heb “without what is written.”

[30:18]  ² tn Heb “make atonement for.”

[30:19]  ³ tn Heb “everyone [who] has prepared his heart to seek God.”

[30:19]  ⁴ tn Heb “and not according to the purification of the holy place.”

[19:12]  ⁵ tn Heb “Errors who can discern?” This rhetorical question makes the point that perfect moral discernment is impossible to achieve. Consequently it is inevitable that even those with good intentions will sin on occasion.

[19:12]  ⁶ tn Heb “declare me innocent from hidden [things],” i.e., sins. In this context (see the preceding line) “hidden” sins are not sins committed in secret, but sins which are not recognized as such by the psalmist.

[40:12]  ⁷ tn Or “sinful deeds.” The Hebrew term used here can have a nonmoral nuance (“dangers”) or a moral one (“sinful deeds”) depending on the context. The next line (see “my sins”) seems to favor the moral sense, but the psalmist also speaks of enemies shortly after this (v. 14).

[40:12]  ⁸ tn Heb “and my heart abandons me.” The “heart” is here viewed as the seat of emotional strength and courage. For a similar idea see Ps 38:10.

[65:3]  ⁹ tn Heb “the records of sins are too strong for me.”

[65:3]  ¹⁰ tn Or “make atonement for.”

[119:37]  ¹¹ tn Heb “Make my eyes pass by from looking at what is worthless.”

[119:37]  ¹² tn Heb “by your word.”

[6:5]  ¹³ tn Isaiah uses the suffixed (perfect) form of the verb for rhetorical purposes. In this way his destruction is described as occurring or as already completed. Rather than understanding the verb as derived from דָּמַה (damah, “be destroyed”), some take it from a proposed homonymic root דמה, which would mean “be silent.” In this case, one might translate, “I must be silent.”

[6:5]  ¹⁴ tn Heb “a man unclean of lips am I.” Isaiah is not qualified to praise the king. His lips (the instruments of praise) are “unclean” because he has been contaminated by sin.

[6:5]  ¹⁵ tn Heb “and among a nation unclean of lips I live.”

[6:5]  ¹⁶ tn Perhaps in this context, the title has a less militaristic connotation and pictures the Lord as the ruler of the heavenly assembly. See the note at 1:9.

[6:7]  ¹⁷ tn Or “ritually cleansed,” or “atoned for” (NIV).

[3:1]  ¹⁸ sn Joshua the high priest mentioned here is the son of the priest Jehozadak, mentioned also in Hag 1:1 (cf. Ezra 2:2; 3:2, 8; 4:3; 5:2; 10:18; Neh 7:7; 12:1, 7, 10, 26). He also appears to have been the grandfather of the high priest contemporary with Nehemiah ca. 445 b.c. (Neh 12:10).

[3:1]  ¹⁹ tn The Hebrew term הַשָּׂטָן (hassatan, “the satan”) suggests not so much a personal name (as in almost all English translations) but an epithet, namely, “the adversary.” This evil being is otherwise thus described in Job 1 and 2 and 1 Chr 21:1. In this last passage the article is dropped and “the satan” becomes “Satan,” a personal name.

[3:2]  ²⁰ sn The juxtaposition of the messenger of the Lord in v. 1 and the Lord in v. 2 shows that here, at least, they are one and the same. See Zech 1:11, 12 where they are distinguished from each other.

[3:2]  ²¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:3]  ²² sn The Hebrew word צוֹאִים (tso’im) means “excrement.” This disgusting figure of speech suggests Joshua’s absolute disqualification for priestly service in the flesh, but v. 2 speaks of his having been rescued from that deplorable state by God’s grace. He is like a burning stick pulled out of the fire before it is consumed. This is a picture of cleansing, saving grace.

[3:4]  ²³ tn Heb “and he”; the referent (the angel, cf. v. 1) has been specified in the translation for clarity.

[3:4]  ²⁴ tn The occurrence of the infinitive absolute here for an expected imperfect 1st person common singular (or even imperative 2nd person masculine plural or preterite 3rd person masculine plural) is well-attested elsewhere. Most English translations render this as 1st person singular (“and I will clothe”), but cf. NAB “Take off…and clothe him.”

[4:1]  ²⁵ tn Here δέ (de) has been translated as “then” to indicate continuity with the previous topic.

[4:1]  ²⁶ tn “River” is not in the Greek text but is supplied for clarity.

[4:1]  ²⁷ sn The double mention of the Spirit in this verse makes it clear that the temptation was neither the fault of Jesus nor an accident.

[4:1]  ²⁸ tc Most mss (A Θ Ξ Ψ 0102 Ë^1,13 33 Ï lat) read εἰς τὴν ἔρημον (ei" thn erhmon, “into the wilderness”), apparently motivated by the parallel in Matt 4:1. However, the reading behind the translation (ἐν τῇ ἐρήμῳ, en th ejrhmw) is found in overall better witnesses (Ì^4vid,7,75vid א B D L W 579 892 1241 pc it).

[4:1]  ²⁹ tn Or “desert.”

[2:17]  ³⁰ tn Or “he was obligated.”

[2:17]  ³¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[2:17]  ³² tn Or “propitiation.”