Joel 2:14

2:14 Who knows?

Perhaps he will be compassionate and grant a reprieve, ¹ 

and leave blessing in his wake ²  –

a meal offering and a drink offering for you to offer to the Lord your God! ³ 

Jonah 3:9

3:9 Who knows? ⁴  Perhaps God might be willing to change his mind and relent ⁵  and turn from his fierce anger ⁶  so that we might not die.” ⁷ 

Zephaniah 2:3

2:3 Seek the Lord’s favor, ⁸  all you humble people ⁹  of the land who have obeyed his commands! ¹⁰ 

Strive to do what is right! ¹¹  Strive to be humble! ¹² 

Maybe you will be protected ¹³  on the day of the Lord’s angry judgment.

Luke 15:18-19

15:18 I will get up and go to my father and say to him, “Father, I have sinned ¹⁴  against heaven ¹⁵  and against ¹⁶  you. 15:19 I am no longer worthy to be called your son; treat me ¹⁷  like one of your hired workers.”’

Luke 18:13

18:13 The tax collector, however, stood ¹⁸  far off and would not even look up ¹⁹  to heaven, but beat his breast and said, ‘God, be merciful ²⁰  to me, sinner that I am!’ ²¹ 

[2:14]  ¹ tn Heb “turn” or “turn back.”

[2:14]  ² tn Heb “leave a blessing behind him.”

[2:14]  ³ tn The phrase “for you to offer” does not appear in the Hebrew, but is supplied in the translation for the sake of clarity.

[3:9]  ⁴ sn The king expresses his uncertainty whether Jonah’s message constituted a conditional announcement or an unconditional decree. Jeremiah 18 emphasizes that God sometimes gives people an opportunity to repent when they hear an announcement of judgment. However, as Amos and Isaiah learned, if a people refused to repent over a period of time, the patience of God could be exhausted. The offer of repentance in a conditional announcement of judgment can be withdrawn and in its place an unconditional decree of judgment issued. In many cases it is difficult to determine on the front end whether or not a prophetic message of coming judgment is conditional or unconditional, thus explaining the king’s uncertainty.

[3:9]  ⁵ tn “he might turn and relent.” The two verbs יָשׁוּב וְנִחַם (yashub vÿnikham) may function independently (“turn and repent”) or form a verbal hendiadys (“be willing to turn”; see IBHS 540 §32.3b). The imperfect יָשׁוּב and the perfect with prefixed vav וְנִחַם form a future-time narrative sequence. Both verbs function in a modal sense, denoting possibility, as the introductory interrogative suggests (“Who knows…?”). When used in reference to past actions, שׁוּב (shub) can mean “to be sorry” or “to regret” that someone did something in the past, and when used in reference to future planned actions, it can mean “to change one’s mind” about doing something or “to relent” from sending judgment (BDB 997 s.v. שׁוּב 6). The verb נִחַם (nikham) can mean “to be sorry” about past actions (e.g., Gen 6:6, 7; 1 Sam 15:11, 35) and “to change one’s mind” about future actions (BDB 637 s.v. נחם 2). These two verbs are used together elsewhere in passages that consider the question of whether or not God will change his mind and relent from judgment he has threatened (e.g., Jer 4:28). The verbal root שׁוּב is used four times in vv. 8-10, twice of the Ninevites “repenting” from their moral evil and twice of God “relenting” from his threatened calamity. This repetition creates a wordplay that emphasizes the appropriateness of God’s response: if the people repent, God might relent.

[3:9]  ⁶ tn Heb “from the burning of his nose/face.” See Exod 4:14; 22:24; 32:12; Num 25:4; 32:14; Deut 9:19.

[3:9]  ⁷ tn The imperfect verb נֹאבֵד (no’ved, “we might not die”) functions in a modal sense, denoting possibility. The king’s hope parallels that of the ship’s captain in 1:6. See also Exod 32:7-14; 2 Sam 12:14-22; 1 Kgs 8:33-43; 21:17-29; Jer 18:6-8; Joel 2:11-15.

[2:3]  ⁸ tn Heb “seek the Lord,” but “favor” seems to be implied from the final line of the verse.

[2:3]  ⁹ tn Or “poor.” The precise referent of this Hebrew term is unclear. The word may refer to the economically poor or to the spiritually humble.

[2:3]  ¹⁰ tn The present translation assumes the Hebrew term מִשְׁפָּט (mishpat) here refers to God’s covenantal requirements and is a synonym for the Law. The word can mean “justice” and could refer more specifically to the principles of justice contained in the Law. In this case the phrase could be translated, “who have promoted the justice God demands.”

[2:3]  ¹¹ tn Heb “Seek what is right.”

[2:3]  ¹² tn Heb “Seek humility.”

[2:3]  ¹³ tn Heb “hidden.” Cf. NEB “it may be that you will find shelter”; NRSV “perhaps you may be hidden.”

[15:18]  ¹⁴ sn In the confession “I have sinned” there is a recognition of wrong that pictures the penitent coming home and “being found.”

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

[15:18]  ¹⁶ 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]  ¹⁷ tn Or “make me.” Here is a sign of total humility.

[18:13]  ¹⁸ tn Grk “standing”; the Greek participle has been translated as a finite verb.

[18:13]  ¹⁹ tn Grk “even lift up his eyes” (an idiom).

[18:13]  ²⁰ tn The prayer is a humble call for forgiveness. The term for mercy (ἱλάσκομαι, Jilaskomai) is associated with the concept of a request for atonement (BDAG 473-74 s.v. 1; Ps 51:1, 3; 25:11; 34:6, 18).

[18:13]  ²¹ tn Grk “the sinner.” The tax collector views himself not just as any sinner but as the worst of all sinners. See ExSyn 222-23.