Kejadian 39:9

39:9 There is no one greater in this household than I am. He has withheld nothing from me except you because you are his wife. So how could I do ¹  such a great evil and sin against God?”

Bilangan 14:40

14:40 And early ²  in the morning they went up to the crest of the hill country, ³  saying, “Here we are, and we will go up to the place that the Lord commanded, ⁴  for we have sinned.” ⁵ 

Bilangan 14:1

The Israelites Respond in Unbelief

14:1 ⁶ Then all the community raised a loud cry, ⁷  and the people wept ⁸  that night.

1 Samuel 15:24

15:24 Then Saul said to Samuel, “I have sinned, for I have disobeyed what the Lord commanded ⁹  and what you said as well. ¹⁰  For I was afraid of the army, and I followed their wishes. ¹¹ 

1 Samuel 15:30

15:30 Saul ¹²  again replied, “I have sinned. But please honor me before the elders of my people and before Israel. Go back with me so I may worship the Lord your God.”

1 Samuel 15:2

15:2 Here is what the Lord of hosts says: ‘I carefully observed how the Amalekites opposed ¹³  Israel along the way when Israel ¹⁴  came up from Egypt.

1 Samuel 12:13

12:13 Now look! Here is the king you have chosen – the one that you asked for! Look, the Lord has given you a king!

1 Samuel 24:10

24:10 Today your own eyes see how the Lord delivered you – this very day – into my hands in the cave. Some told me to kill you, but I had pity ¹⁵  on you and said, ‘I will not extend my hand against my lord, for he is the Lord’s chosen one.’ ¹⁶ 

Ayub 33:27

33:27 That person sings ¹⁷  to others, ¹⁸  saying:

‘I have sinned and falsified what is right,

but I was not punished according to what I deserved. ¹⁹ 

Mazmur 51:6

51:6 Look, ²⁰  you desire ²¹  integrity in the inner man; ²² 

you want me to possess wisdom. ²³ 

[39:9]  ¹ tn The nuance of potential imperfect fits this context.

[14:40]  ² tn The verb וַיַּשְׁכִּמוּ (vayyashkimu) is often found in a verbal hendiadys construction: “They rose early…and they went up” means “they went up early.”

[14:40]  ³ tn The Hebrew text says literally “the top of the hill,” but judging from the location and the terrain it probably means the heights of the hill country.

[14:40]  ⁴ tn The verb is simply “said,” but it means the place that the Lord said to go up to in order to fight.

[14:40]  ⁵ sn Their sin was unbelief. They could have gone and conquered the area if they had trusted the Lord for their victory. They did not, and so they were condemned to perish in the wilderness. Now, thinking that by going they can undo all that, they plan to go. But this is also disobedience, for the Lord said they would not now take the land, and yet they think they can. Here is their second sin, presumption.

[14:1]  ⁶ sn This chapter forms part of the story already begun. There are three major sections here: dissatisfaction with the reports (vv. 1-10), the threat of divine punishment (vv. 11-38), and the defeat of the Israelites (vv. 39-45). See K. D. Sakenfeld, “The Problem of Divine Forgiveness in Num 14,” CBQ 37 (1975): 317-30; also J. R. Bartlett, “The Use of the Word רֹאשׁ as a Title in the Old Testament,” VT 19 (1969): 1-10.

[14:1]  ⁷ tn The two verbs “lifted up their voice and cried” form a hendiadys; the idiom of raising the voice means that they cried aloud.

[14:1]  ⁸ tn There are a number of things that the verb “to weep” or “wail” can connote. It could reflect joy, grief, lamentation, or repentance, but here it reflects fear, hopelessness, or vexation at the thought of coming all this way and being defeated by the Canaanite armies. See Judg 20:23, 26.

[15:24]  ⁹ tn Heb “the mouth of the Lord.”

[15:24]  ¹⁰ tn Heb “and your words.”

[15:24]  ¹¹ tn Heb “and I listened to their voice.”

[15:30]  ¹² tn Heb “he”; the referent (Saul) has been specified in the translation for clarity.

[15:2]  ¹³ tn Heb “what Amalek did to Israel, how he placed against him.”

[15:2]  ¹⁴ tn Heb “he”; the referent (Israel) has been specified in the translation for clarity.

[24:10]  ¹⁵ tn Heb “it had pity,” apparently with the understood subject being “my eye,” in accordance with a common expression.

[24:10]  ¹⁶ tn Heb “anointed.”

[33:27]  ¹⁷ tc The verb יָשֹׁר (yashor) is unusual. The typical view is to change it to יָשִׁיר (yashir, “he sings”), but that may seem out of harmony with a confession. Dhorme suggests a root שׁוּר (shur, “to repeat”), but this is a doubtful root. J. Reider reads it יָשֵׁיר (yasher) and links it to an Arabic word “confesses” (ZAW 24 [1953]: 275).

[33:27]  ¹⁸ tn Heb “to men.”

[33:27]  ¹⁹ tn The verb שָׁוָה (shavah) has the impersonal meaning here, “it has not been requited to me.” The meaning is that the sinner has not been treated in accordance with his deeds: “I was not punished according to what I deserved.”

[51:6]  ²⁰ sn The juxtaposition of two occurrences of “look” in vv. 5-6 draws attention to the sharp contrast between the sinful reality of the psalmist’s condition and the lofty ideal God has for him.

[51:6]  ²¹ tn The perfect is used in a generalizing sense here.

[51:6]  ²² tn Heb “in the covered [places],” i.e., in the inner man.

[51:6]  ²³ tn Heb “in the secret [place] wisdom you cause me to know.” The Hiphil verbal form is causative, while the imperfect is used in a modal sense to indicate God’s desire (note the parallel verb “desire”).

[51:6]  sn You want me to possess wisdom. Here “wisdom” does not mean “intelligence” or “learning,” but refers to moral insight and skill.