Kejadian 20:9

20:9 Abimelech summoned Abraham and said to him, “What have you done to us? What sin did I commit against you that would cause you to bring such great guilt on me and my kingdom? ¹  You have done things to me that should not be done!” ² 

Imamat 19:17

19:17 You must not hate your brother in your heart. You must surely reprove your fellow citizen so that you do not incur sin on account of him. ³ 

Yudas 1:20

1:20 But you, dear friends, by building yourselves up in your most holy faith, by praying in the Holy Spirit, ⁴ 

Yudas 1:2

1:2 May mercy, peace, and love be lavished on you! ⁵ 

1 Samuel 13:3

13:3 Jonathan attacked the Philistine outpost ⁶  that was at Geba and the Philistines heard about it. Then Saul alerted ⁷  all the land saying, “Let the Hebrews pay attention!”

Lukas 23:12

23:12 That very day Herod and Pilate became friends with each other, ⁸  for prior to this they had been enemies. ⁹ 

[20:9]  ¹ tn Heb “How did I sin against you that you have brought on me and on my kingdom a great sin?” The expression “great sin” refers to adultery. For discussion of the cultural background of the passage, see J. J. Rabinowitz, “The Great Sin in Ancient Egyptian Marriage Contracts,” JNES 18 (1959): 73, and W. L. Moran, “The Scandal of the ‘Great Sin’ at Ugarit,” JNES 18 (1959): 280-81.

[20:9]  ² tn Heb “Deeds which should not be done you have done to me.” The imperfect has an obligatory nuance here.

[19:17]  ³ tn Heb “and you will not lift up on him sin.” The meaning of the line is somewhat obscure. It means either (1) that one should rebuke one’s neighbor when he sins lest one also becomes guilty, which is the way it is rendered here (see NIV, NRSV, NEB, JB; see also B. A. Levine, Leviticus [JPSTC], 129-30, and J. E. Hartley, Leviticus [WBC], 303, and the discussion on pp. 316-17), or (2) one may rebuke one’s neighbor without incurring sin just as long as he does not hate him in his heart (see the first part of the verse; cf. NASB, NAB).

[1:20]  ⁴ tn The participles in v. 20 have been variously interpreted. Some treat them imperativally or as attendant circumstance to the imperative in v. 21 (“maintain”): “build yourselves up…pray.” But they do not follow the normal contours of either the imperatival or attendant circumstance participles, rendering this unlikely. A better option is to treat them as the means by which the readers are to maintain themselves in the love of God. This both makes eminently good sense and fits the structural patterns of instrumental participles elsewhere.

[1:2]  ⁵ tn Grk “may mercy and peace and love be multiplied to you.”

[13:3]  ⁶ tn Or perhaps “struck down the Philistine official.” See the note at 1 Sam 10:5. Cf. TEV “killed the Philistine commander.”

[13:3]  ⁷ tn Heb “blew the ram’s horn in.”

[23:12]  ⁸ sn Herod and Pilate became friends with each other. It may be that Pilate’s change of heart was related to the death of his superior, Sejanus, who had a reputation for being anti-Jewish. To please his superior, Pilate may have ruled the Jews with insensitivity. Concerning Sejanus, see Philo, Embassy 24 (160-61) and Flaccus 1 (1).

[23:12]  ⁹ tn Grk “at enmity with each other.”