Kejadian 42:21-22

42:21 They said to one other, ¹  “Surely we’re being punished ²  because of our brother, because we saw how distressed he was ³  when he cried to us for mercy, but we refused to listen. That is why this distress ⁴  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!” ⁵ 

Keluaran 9:27

9:27 So Pharaoh sent and summoned Moses and Aaron and said to them, “I have sinned this time! ⁶  The Lord is righteous, and I and my people are guilty. ⁷ 

Keluaran 10:16-17

10:16 ⁸ Then Pharaoh quickly ⁹  summoned Moses and Aaron and said, “I have sinned ¹⁰  against the Lord your God and against you! 10:17 So now, forgive my sin this time only, and pray to the Lord your God that he would only ¹¹  take this death ¹²  away from me.”

Keluaran 12:31

12:31 Pharaoh ¹³  summoned Moses and Aaron in the night and said, “Get up, get out ¹⁴  from among my people, both you and the Israelites! Go, serve the Lord as you have requested! ¹⁵ 

Keluaran 12:1

The Institution of the Passover

12:1 ¹⁶ The Lord said ¹⁷  to Moses and Aaron in the land of Egypt, ¹⁸ 

1 Samuel 15:24

15:24 Then Saul said to Samuel, “I have sinned, for I have disobeyed what the Lord commanded ¹⁹  and what you said as well. ²⁰  For I was afraid of the army, and I followed their wishes. ²¹ 

1 Samuel 15:30

15:30 Saul ²²  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 15:1

Saul Is Rejected as King

15:1 Then Samuel said to Saul, “I was the one the Lord sent to anoint you as king over his people Israel. Now listen to what the Lord says. ²³ 

Kisah Para Rasul 21:27

21:27 When the seven days were almost over, ²⁴  the Jews from the province of Asia ²⁵  who had seen him in the temple area ²⁶  stirred up the whole crowd ²⁷  and seized ²⁸  him,

Roma 3:19

3:19 Now we know that whatever the law says, it says to those who are under ²⁹  the law, so that every mouth may be silenced and the whole world may be held accountable to God.

[42:21]  ¹ tn Heb “a man to his neighbor.”

[42:21]  ² 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]  ³ tn Heb “the distress of his soul.”

[42:21]  ⁴ 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]  ⁵ 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.

[9:27]  ⁶ sn Pharaoh now is struck by the judgment and acknowledges that he is at fault. But the context shows that this penitence was short-lived. What exactly he meant by this confession is uncertain. On the surface his words seem to represent a recognition that he was in the wrong and Yahweh right.

[9:27]  ⁷ tn The word רָשָׁע (rasha’) can mean “ungodly, wicked, guilty, criminal.” Pharaoh here is saying that Yahweh is right, and the Egyptians are not – so they are at fault, guilty. S. R. Driver says the words are used in their forensic sense (in the right or wrong standing legally) and not in the ethical sense of morally right and wrong (Exodus, 75).

[10:16]  ⁸ sn The third part of the passage now begins, the confrontation that resulted from the onslaught of the plague. Pharaoh goes a step further here – he confesses he has sinned and adds a request for forgiveness. But his acknowledgment does not go far enough, for this is not genuine confession. Since his heart was not yet submissive, his confession was vain.

[10:16]  ⁹ tn The Piel preterite וַיְמַהֵר (vaymaher) could be translated “and he hastened,” but here it is joined with the following infinitive construct to form the hendiadys. “He hurried to summon” means “He summoned quickly.”

[10:16]  ¹⁰ sn The severity of the plague prompted Pharaoh to confess his sin against Yahweh and them, now in much stronger terms than before. He also wants forgiveness – but in all probability what he wants is relief from the consequences of his sin. He pretended to convey to Moses that this was it, that he was through sinning, so he asked for forgiveness “only this time.”

[10:17]  ¹¹ sn Pharaoh’s double emphasis on “only” uses two different words and was meant to deceive. He was trying to give Moses the impression that he had finally come to his senses, and that he would let the people go. But he had no intention of letting them out.

[10:17]  ¹² sn “Death” is a metonymy that names the effect for the cause. If the locusts are left in the land it will be death to everything that grows.

[12:31]  ¹³ tn Heb “he”; the referent (Pharaoh) has been specified in the translation for clarity.

[12:31]  ¹⁴ tn The urgency in Pharaoh’s words is caught by the abrupt use of the imperatives – “get up, go” (קוּמוּ צְּאוּ, qumu tsÿ’u), and “go, serve” (וּלְכוּ עִבְדוּ, ulÿkhu ’ivdu) and “take” and “leave/go” (וָלֵכוּ…קְחוּ, qÿkhu...valekhu).

[12:31]  ¹⁵ tn Heb “as you have said.” The same phrase also occurs in the following verse.

[12:31]  sn It appears from this clause that Pharaoh has given up attempting to impose restrictions as he had earlier. With the severe judgment on him for his previous refusals he should now know that these people are no longer his subjects, and he is no longer sovereign. As Moses had insisted, all the Israelites would leave, and with all their possessions, to worship Yahweh.

[12:1]  ¹⁶ sn Chapter 12 details the culmination of the ten plagues on Egypt and the beginning of the actual deliverance from bondage. Moreover, the celebration of this festival of Passover was to become a central part of the holy calendar of Israel. The contents of this chapter have significance for NT studies as well, since the Passover was a type of the death of Jesus. The structure of this section before the crossing of the sea is as follows: the institution of the Passover (12:1-28), the night of farewell and departure (12:29-42), slaves and strangers (12:43-51), and the laws of the firstborn (13:1-16). In this immediate section there is the institution of the Passover itself (12:1-13), then the Unleavened Bread (12:14-20), and then the report of the response of the people (12:21-28).

[12:1]  ¹⁷ tn Heb “and Yahweh said.”

[12:1]  ¹⁸ tn Heb “saying.”

[15:24]  ¹⁹ tn Heb “the mouth of the Lord.”

[15:24]  ²⁰ tn Heb “and your words.”

[15:24]  ²¹ tn Heb “and I listened to their voice.”

[15:30]  ²² tn Heb “he”; the referent (Saul) has been specified in the translation for clarity.

[15:1]  ²³ tn Heb “to the voice of the words of the Lord” (so KJV).

[21:27]  ²⁴ tn BDAG 975 s.v. συντελέω 4 has “to come to an end of a duration, come to an end, be over…Ac 21:27.”

[21:27]  ²⁵ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[21:27]  sn Note how there is a sense of Paul being pursued from a distance. These Jews may well have been from Ephesus, since they recognized Trophimus the Ephesian (v. 29).

[21:27]  ²⁶ tn Grk “in the temple.” See the note on the word “temple” in v. 28.

[21:27]  ²⁷ tn Or “threw the whole crowd into consternation.” L&N 25.221 has “συνέχεον πάντα τὸν ὄχλον ‘they threw the whole crowd into consternation’ Ac 21:27. It is also possible to render the expression in Ac 21:27 as ‘they stirred up the whole crowd.’”

[21:27]  ²⁸ tn Grk “and laid hands on.”

[3:19]  ²⁹ tn Grk “in,” “in connection with.”