Job 42:6

42:6 Therefore I despise myself, ¹ 

and I repent in dust and ashes!

Psalms 51:3

51:3 For I am aware of ²  my rebellious acts;

I am forever conscious of my sin. ³ 

Psalms 51:5

51:5 Look, I was guilty of sin from birth,

a sinner the moment my mother conceived me. ⁴ 

Isaiah 6:5

6:5 I said, “Too bad for me! I am destroyed, ⁵  for my lips are contaminated by sin, ⁶  and I live among people whose lips are contaminated by sin. ⁷  My eyes have seen the king, the Lord who commands armies.” ⁸ 

Isaiah 52:11

52:11 Leave! Leave! Get out of there!

Don’t touch anything unclean!

Get out of it!

Stay pure, you who carry the Lord’s holy items! ⁹ 

Isaiah 64:6

64:6 We are all like one who is unclean,

all our so-called righteous acts are like a menstrual rag in your sight. ¹⁰ 

We all wither like a leaf;

our sins carry us away like the wind.

Lamentations 4:15

ס (Samek)

4:15 People cry to them, “Turn away! You are unclean!

Turn away! Turn away! Don’t touch us!”

So they have fled and wander about;

but the nations say, ¹¹  “They may not stay here any longer.”

Luke 5:8

5:8 But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Go away from me, Lord, ¹²  for I am a sinful man!” ¹³ 

Luke 7:6-7

7:6 So ¹⁴  Jesus went with them. When ¹⁵  he was not far from the house, the centurion ¹⁶  sent friends to say to him, “Lord, do not trouble yourself, ¹⁷  for I am not worthy ¹⁸  to have you come under my roof. 7:7 That is why ¹⁹  I did not presume ²⁰  to come to you. Instead, say the word, and my servant must be healed. ²¹ 

Luke 17:12

17:12 As ²²  he was entering ²³  a village, ten men with leprosy ²⁴  met him. They ²⁵  stood at a distance,

[42:6]  ¹ 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).

[51:3]  ² tn Heb “know.”

[51:3]  ³ tn Heb “and my sin [is] in front of me continually.”

[51:5]  ⁴ tn Heb “Look, in wrongdoing I was brought forth, and in sin my mother conceived me.” The prefixed verbal form in the second line is probably a preterite (without vav [ו] consecutive), stating a simple historical fact. The psalmist is not suggesting that he was conceived through an inappropriate sexual relationship (although the verse has sometimes been understood to mean that, or even that all sexual relationships are sinful). The psalmist’s point is that he has been a sinner from the very moment his personal existence began. By going back beyond the time of birth to the moment of conception, the psalmist makes his point more emphatically in the second line than in the first.

[6:5]  ⁵ 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]  ⁶ 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]  ⁷ tn Heb “and among a nation unclean of lips I live.”

[6:5]  ⁸ 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.

[52:11]  ⁹ tn Heb “the vessels of the Lord” (so KJV, NAB).

[64:6]  ¹⁰ tn Heb “and like a garment of menstruation [are] all our righteous acts”; KJV, NIV “filthy rags”; ASV “a polluted garment.”

[4:15]  ¹¹ tn Heb “They say among the nations.”

[5:8]  ¹² sn Lord is a term of high respect in this context. God’s presence in the work of Jesus makes Peter recognize his authority. This vocative is common in Luke (20 times), but does not yet have its full confessional force.

[5:8]  ¹³ sn Peter was intimidated that someone who was obviously working with divine backing was in his presence (“Go away from me”). He feared his sinfulness might lead to judgment, but Jesus would show him otherwise.

[7:6]  ¹⁴ tn Here δέ (de) has been translated as “so” to indicate the resultative action.

[7:6]  ¹⁵ tn The participle ἀπέχοντος (apeconto") has been taken temporally.

[7:6]  ¹⁶ sn See the note on the word centurion in 7:2.

[7:6]  ¹⁷ tn Or “do not be bothered.”

[7:6]  ¹⁸ sn Note the humility in the centurion’s statement I am not worthy in light of what others think (as v. 4 notes). See Luke 5:8 for a similar example of humility.

[7:7]  ¹⁹ tn Or “roof; therefore.”

[7:7]  ²⁰ tn Grk “I did not consider myself worthy to come to you.” See BDAG 94 s.v. ἀξιόω 1. “Presume” assumes this and expresses the idea in terms of offense.

[7:7]  ²¹ tc The aorist imperative ἰαθήτω (iaqhtw, “must be healed”) is found in Ì^75vid B L 1241 sa. Most mss (א A C D W Θ Ψ Ë^1,13 33 Ï latt bo) have instead a future indicative, ἰαθήσεται (iaqhsetai, “will be healed”). This is most likely an assimilation to Matt 8:8, and thus, as a motivated reading, should be considered secondary. The meaning either way is essentially the same.

[17:12]  ²² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:12]  ²³ tn The participle εἰσερχομένου (eisercomenou) is taken temporally.

[17:12]  ²⁴ sn The ten men with leprosy would have been unable to approach Jesus (Lev 13:45-46; Num 5:2-3). The ancient term for leprosy covered a wider array of conditions than what is called leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).

[17:12]  ²⁵ tn Grk “leprosy, who.” Because of the length and complexity of the Greek sentence, the relative pronoun was replaced with a personal pronoun and a new sentence started at this point in the translation.