Psalms 40:12

40:12 For innumerable dangers ¹  surround me.

My sins overtake me

so I am unable to see;

they outnumber the hairs of my head

so my strength fails me. ² 

Job 6:24

No Sin Discovered

6:24 “Teach ³  me and I, for my part, ⁴  will be silent;

explain to me ⁵  how I have been mistaken. ⁶ 

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. ⁷ 

We all wither like a leaf;

our sins carry us away like the wind.

Isaiah 64:1

64:1 (63:19b) ⁸  If only you would tear apart the sky ⁹  and come down!

The mountains would tremble ¹⁰  before you!

Colossians 4:4

4:4 Pray that I may make it known as I should. ¹¹ 

Hebrews 9:7

9:7 But only the high priest enters once a year into the inner tent, ¹²  and not without blood that he offers for himself and for the sins of the people committed in ignorance. ¹³ 

[40:12]  ¹ 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]  ² 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.

[6:24]  ³ tn The verb “teach” or “instruct” is the Hiphil הוֹרוּנִי (horuni), from the verb יָרָה (yarah); the basic idea of “point, direct” lies behind this meaning. The verb is cognate to the noun תּוֹרָה (torah, “instruction, teaching, law”).

[6:24]  ⁴ tn The independent personal pronoun makes the subject of the verb emphatic: “and I will be silent.”

[6:24]  ⁵ tn The verb is הָבִינוּ (havinu, “to cause someone to understand”); with the ל (lamed) following, it has the sense of “explain to me.”

[6:24]  ⁶ tn The verb שָׁגָה (shagah) has the sense of “wandering, getting lost, being mistaken.”

[64:6]  ⁷ tn Heb “and like a garment of menstruation [are] all our righteous acts”; KJV, NIV “filthy rags”; ASV “a polluted garment.”

[64:1]  ⁸ sn In BHS the chapter division occurs in a different place from the English Bible: 64:1 ET (63:19b HT) and 64:2-12 (64:1-11 HT). Beginning with 65:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.

[64:1]  ⁹ tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[64:1]  ¹⁰ tn Or “quake.” נָזֹלּוּ (nazollu) is from the verbal root זָלַל (zalal, “quake”; see HALOT 272 s.v. II זלל). Perhaps there is a verbal allusion to Judg 5:5, the only other passage where this verb occurs. In that passage the poet tells how the Lord’s appearance to do battle caused the mountains to shake.

[4:4]  ¹¹ tn The phrase begins with the ἵνα (Jina) clause and is subordinate to the imperative προσκαρτερεῖτε (proskartereite) in v. 2. The reference to the idea that Paul must make it known indicates that this clause is probably best viewed as purpose and not content, like the ἵνα of v. 3. It is the second purpose stated in the context; the first is expressed through the infinitive λαλῆσαι (lalhsai) in v. 3. The term “pray” at the beginning of the sentence is intended to pick up the imperative of v. 3.

[9:7]  ¹² tn Grk “the second tent.”

[9:7]  ¹³ tn Or perhaps “the unintentional sins of the people”; Grk “the ignorances of the people.” Cf. BDAG 13 s.v. ἀγνόημα, “sin committed in ignorance/unintentionally.” This term seems to be simply a synonym for “sins” (cf. Heb 5:2) and does not pick up the distinction made in Num 15:22-31 between unwitting sin and “high-handed” sin. The Day of Atonement ritual in Lev 16 covered all the sins of the people, not just the unwitting ones.