1 Raja-raja 18:9

18:9 Obadiah ¹  said, “What sin have I committed that you are ready to hand your servant over to Ahab for execution? ² 

Kejadian 42:21-22

42:21 They said to one other, ³  “Surely we’re being punished ⁴  because of our brother, because we saw how distressed he was ⁵  when he cried to us for mercy, but we refused to listen. That is why this distress ⁶  has come on us!” 42:22 Reuben said to them, “Didn’t I say to you, ‘Don’t sin against the boy,’ but you wouldn’t listen? So now we must pay for shedding his blood!” ⁷ 

Kejadian 50:15

50:15 When Joseph’s brothers saw that their father was dead, they said, “What if Joseph bears a grudge and wants to repay ⁸  us in full ⁹  for all the harm ¹⁰  we did to him?”

Kejadian 50:17

50:17 ‘Tell Joseph this: Please forgive the sin of your brothers and the wrong they did when they treated you so badly.’ Now please forgive the sin of the servants of the God of your father.” When this message was reported to him, Joseph wept. ¹¹ 

Kejadian 50:1

The Burials of Jacob and Joseph

50:1 Then Joseph hugged his father’s face. ¹²  He wept over him and kissed him.

1 Samuel 16:4

16:4 Samuel did what the Lord told him. ¹³  When he arrived in Bethlehem, ¹⁴  the elders of the city were afraid to meet him. They ¹⁵  said, “Do you come in peace?”

Ayub 13:23

13:23 How many are my ¹⁶  iniquities and sins?

Show me my transgression and my sin. ¹⁷ 

Ayub 13:26

13:26 For you write down ¹⁸  bitter things against me

and cause me to inherit the sins of my youth. ¹⁹ 

Yehezkiel 21:23-24

21:23 But those in Jerusalem ²⁰  will view it as a false omen. They have sworn solemn oaths, ²¹  but the king of Babylon ²²  will accuse them of violations ²³  in order to seize them. ²⁴ 

21:24 “Therefore this is what the sovereign Lord says: ‘Because you have brought up ²⁵  your own guilt by uncovering your transgressions and revealing your sins through all your actions, for this reason you will be taken by force. ²⁶ 

Markus 5:7

5:7 Then ²⁷  he cried out with a loud voice, “Leave me alone, ²⁸  Jesus, Son of the Most High God! I implore you by God ²⁹  – do not torment me!”

Markus 5:15-17

5:15 They came to Jesus and saw the demon-possessed man sitting there, clothed and in his right mind – the one who had the “Legion” – and they were afraid. 5:16 Those who had seen what had happened to the demon-possessed man reported it, and they also told about the pigs. 5:17 Then ³⁰  they asked Jesus ³¹  to leave their region.

Markus 6:16

6:16 But when Herod heard this, he said, “John, whom I beheaded, has been raised!”

[18:9]  ¹ tn Heb “he”; the referent (Obadiah) has been specified in the translation for clarity.

[18:9]  ² tn Heb “to kill me.”

[42:21]  ³ tn Heb “a man to his neighbor.”

[42:21]  ⁴ tn Or “we are guilty”; the Hebrew word can also refer to the effect of being guilty, i.e., “we are being punished for guilt.”

[42:21]  ⁵ tn Heb “the distress of his soul.”

[42:21]  ⁶ sn The repetition of the Hebrew noun translated distress draws attention to the fact that they regard their present distress as appropriate punishment for their refusal to ignore their brother when he was in distress.

[42:22]  ⁷ tn Heb “and also his blood, look, it is required.” God requires compensation, as it were, from those who shed innocent blood (see Gen 9:6). In other words, God exacts punishment for the crime of murder.

[50:15]  ⁸ tn The imperfect tense could be a simple future; it could also have a desiderative nuance.

[50:15]  ⁹ tn The infinitive absolute makes the statement emphatic, “repay in full.”

[50:15]  ¹⁰ tn Or “evil.”

[50:17]  ¹¹ tn Heb “and Joseph wept when they spoke to him.”

[50:1]  ¹² tn Heb “fell on.” The expression describes Joseph’s unrestrained sorrow over Jacob’s death; he probably threw himself across the body and embraced his father.

[16:4]  ¹³ tn Heb “said.”

[16:4]  ¹⁴ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[16:4]  ¹⁵ tc In the MT the verb is singular (“he said”), but the translation follows many medieval Hebrew mss and ancient versions in reading the plural (“they said”).

[13:23]  ¹⁶ tn The pronoun “my” is not in the Hebrew text, but has been supplied here in the translation.

[13:23]  ¹⁷ sn Job uses three words for sin here: “iniquities,” which means going astray, erring; “sins,” which means missing the mark or the way; and “transgressions,” which are open rebellions. They all emphasize different kinds of sins and different degrees of willfulness. Job is demanding that any sins be brought up. Both Job and his friends agree that great afflictions would have to indicate great offenses – he wants to know what they are.

[13:26]  ¹⁸ tn The meaning is that of writing down a formal charge against someone (cf. Job 31:15).

[13:26]  ¹⁹ sn Job acknowledges sins in his youth, but they are trifling compared to the suffering he now endures. Job thinks it unjust of God to persecute him now for those – if that is what is happening.

[21:23]  ²⁰ tn Heb “they”; the referent (the people in Jerusalem) has been specified in the translation for clarity.

[21:23]  ²¹ sn When the people of Judah realized the Babylonians’ intentions, they would object on grounds that they had made a treaty with the Babylonian king (see 17:13).

[21:23]  ²² tn Heb “he”; the referent (the king of Babylon) has been specified in the translation for clarity.

[21:23]  ²³ tn Or “iniquity.”

[21:23]  ²⁴ tn Heb “and he will remind of guilt for the purpose of being captured.” The king would counter their objections by pointing out that they had violated their treaty with him (see 17:18).

[21:24]  ²⁵ tn Heb “caused to be remembered.”

[21:24]  ²⁶ tn Heb “Because you have brought to remembrance your guilt when your transgressions are uncovered so that your sins are revealed in all your deeds – because you are remembered, by the hand you will be seized.”

[5:7]  ²⁷ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:7]  ²⁸ tn Grk “What to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί (ti emoi kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13, Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….”

[5:7]  ²⁹ sn Though it seems unusual for a demon to invoke God’s name (“I implore you by God”) in his demands of Jesus, the parallel in Matt 8:29 suggests the reason: “Why have you come to torment us before the time?” There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.

[5:17]  ³⁰ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:17]  ³¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.