Kejadian 41:9

41:9 Then the chief cupbearer said to Pharaoh, “Today I recall my failures. ¹ 

Kejadian 42:21-22

42:21 They said to one other, ²  “Surely we’re being punished ³  because of our brother, because we saw how distressed he was ⁴  when he cried to us for mercy, but we refused to listen. That is why this distress ⁵  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!” ⁶ 

Kejadian 50:15-17

50:15 When Joseph’s brothers saw that their father was dead, they said, “What if Joseph bears a grudge and wants to repay ⁷  us in full ⁸  for all the harm ⁹  we did to him?” 50:16 So they sent word ¹⁰  to Joseph, saying, “Your father gave these instructions before he died: 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 

Imamat 6:2-6

6:2 “When a person sins and commits a trespass ¹²  against the Lord by deceiving his fellow citizen ¹³  in regard to something held in trust, or a pledge, or something stolen, or by extorting something from his fellow citizen, ¹⁴  6:3 or has found something lost and denies it and swears falsely ¹⁵  concerning any one of the things that someone might do to sin ¹⁶  – 6:4 when it happens that he sins and he is found guilty, ¹⁷  then he must return whatever he had stolen, or whatever he had extorted, or the thing that he had held in trust, ¹⁸  or the lost thing that he had found, 6:5 or anything about which he swears falsely. ¹⁹  He must restore it in full ²⁰  and add one fifth to it; he must give it to its owner when he is found guilty. ²¹  6:6 Then he must bring his guilt offering to the Lord, a flawless ram from the flock, convertible into silver shekels, ²²  for a guilt offering to the priest.

Imamat 6:1

Trespass by Deception and False Oath

6:1 (5:20) ²³  Then the Lord spoke to Moses: ²⁴ 

Kisah Para Rasul 2:44

2:44 All who believed were together and held ²⁵  everything in common,

Ratapan 3:20

3:20 I ²⁶  continually think about ²⁷  this,

and I ²⁸  am depressed. ²⁹ 

Yehezkiel 16:63

16:63 Then you will remember, be ashamed, and remain silent ³⁰  when I make atonement for all you have done, ³¹  declares the sovereign Lord.’”

Lukas 19:8

19:8 But Zacchaeus stopped and said to the Lord, “Look, Lord, half of my possessions I now give ³²  to the poor, and if ³³  I have cheated anyone of anything, I am paying back four times as much!”

[41:9]  ¹ tn Heb “sins, offenses.” He probably refers here to the offenses that landed him in prison (see 40:1).

[42:21]  ² tn Heb “a man to his neighbor.”

[42:21]  ³ 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]  ⁴ tn Heb “the distress of his soul.”

[42:21]  ⁵ 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]  ⁶ 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]  ⁷ tn The imperfect tense could be a simple future; it could also have a desiderative nuance.

[50:15]  ⁸ tn The infinitive absolute makes the statement emphatic, “repay in full.”

[50:15]  ⁹ tn Or “evil.”

[50:16]  ¹⁰ tn The verb means “command,” but they would hardly be commanding him. It probably means they sent their father’s instructions to Joseph.

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

[6:2]  ¹² tn Heb “trespasses a trespass” (verb and direct object from the same Hebrew root מַעַל, ma’al). See the note on 5:15.

[6:2]  ¹³ tn Or “neighbor” (ASV, NAB, NIV, NRSV, NLT); NASB “companion”; TEV “a fellow-Israelite.”

[6:2]  ¹⁴ tn Heb “has extorted his neighbor”; ASV “oppressed”; NRSV “defrauded.”

[6:3]  ¹⁵ tn Heb “and swears on falsehood”; cf. CEV “deny something while under oath.”

[6:3]  ¹⁶ tn Heb “on one from all which the man shall do to sin in them.”

[6:4]  ¹⁷ tn Heb “and it shall happen, when he sins and becomes guilty,” which is both resumptive of the previous (vv. 2-3) and the conclusion to the protasis (cf. “then” introducing the next clause as the apodosis). In this case, “becomes guilty” (cf. NASB, NIV) probably refers to his legal status as one who has been convicted of a crime in court; thus the translation “he is found guilty.” See R. E. Averbeck, NIDOTTE 1:559-61.

[6:4]  ¹⁸ tn Heb “that had been held in trust with him.”

[6:5]  ¹⁹ tn Heb “or from all which he swears on it to falsehood.”

[6:5]  ²⁰ tn Heb “in its head.” This refers “the full amount” in terms of the “principal,” the original item or amount obtained illegally (J. Milgrom, Leviticus [AB], 1:338; J. E. Hartley, Leviticus [WBC], 84).

[6:5]  ²¹ tn Heb “to whom it is to him he shall give it in the day of his being guilty.” The present translation is based on the view that he has been found guilty through the legal process (see the note on v. 4 above; cf., e.g., TEV and B. A. Levine, Leviticus [JPSTC], 33-34). Others translate the latter part as “in the day he offers his guilt [reparation] offering” (e.g., NIV and J. E. Hartley, Leviticus [WBC], 73, 84), or “in the day he realizes his guilt” (e.g., NRSV and J. Milgrom, Leviticus [AB], 1:319, 338).

[6:6]  ²² tn The words “into silver shekels” are supplied here. See the full expression in Lev 5:15, and compare 5:18. Cf. NRSV “or its equivalent”; NLT “or the animal’s equivalent value in silver.”

[6:1]  ²³ sn Beginning with 6:1, the verse numbers through 6:30 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 6:1 ET = 5:20 HT, 6:2 ET = 5:21 HT, 6:8 ET = 6:1 HT, etc., through 6:30 ET = 6:23 HT. Beginning with 7:1 the verse numbers in the English text and Hebrew text are again the same.

[6:1]  ²⁴ sn This paragraph is Lev 6:1-7 in the English Bible but Lev 5:20-26 in the Hebrew text. The quotation introduced by v. 1 extends from Lev 6:2 (5:21 HT) through 6:7 (5:26 HT), encompassing the third main section of guilt offering regulations. Compare the notes on Lev 1:1; 4:1; and 5:14 above.

[2:44]  ²⁵ tn Grk “had.”

[3:20]  ²⁶ tc The MT reads נַפְשִׁי (nafshi, “my soul”); however, the Masoretic scribes preserve an alternate textual tradition, marked by the Tiqqune Sopherim (“corrections by the scribes”) of נַפְשֶׁךָ (nafshekha, “your soul”).

[3:20]  tn Heb “my soul.” The term נַפְשִׁי (nafshi, “my soul”) is used as a synecdoche of part (= my soul) for the whole person (= I ). The verb תִּזְכּוֹר (tizkor) is Qal imperfect 3rd person feminine singular and the subject is נַפְשִׁי (nafshi, “my soul”), though the term does not appear until the end of the verse functioning as the subject of both verbs. Due to the synecdoche, the line is translated as though the verb were 1st person common singular.

[3:20]  ²⁷ tn The infinitive absolute followed by an imperfect of the same root is an emphatic rhetorical statement: זָכוֹר תִּזְכּוֹר (zakhor tizkor, “continually think”). Although the basic meaning of זָכַר (zakhar) is “to remember, call to mind” (HALOT 270 I זכר), here it refers to consideration of a present situation: “to consider, think about” something present (BDB 270 s.v. זָכַר 5). The referent of the 3rd person feminine singular form of תִּזְכּוֹר (tizkor) is the feminine singular noun נַפְשִׁי (nafshi, “my soul”).

[3:20]  ²⁸ tc The MT reads נַפְשִׁי (nafshi, “my soul”); however, the Masoretic scribes preserve an alternate textual tradition, included in some lists of the Tiqqune Sopherim (“corrections by the scribes”) of נַפְשֶׁךָ (nafshekha, “your soul”).

[3:20]  tn Heb “my soul…” or “your soul…” The term נַפְשִׁי (nafshi, “my soul”) is used as a synecdoche of part (= my soul) for the whole person (= I ). Likewise, נַפְשֶׁךָ (nafshekha, “your soul”) is also a synecdoche of part (= your soul) for the whole person (= you).

[3:20]  ²⁹ tc The MT preserves the Kethib וְתָשִׁיחַ (vÿtashiakh), Qal imperfect 3rd person feminine singular from II שׁוּחַ (shuakh) + vav (ו) consecutive, while the Qere reads וְתָשׁוֹחַ (vÿtashoakh), Hiphil imperfect 3rd person feminine singular from II שׁוּחַ (shuakh) + vav (ו) consecutive. According to D. R. Hillers (Lamentations [AB], 56), the Kethib implies a Hiphil of שׁוּחַ (shuakh) which is unclear due to a lack of parallels, and reads the Qere as from the root שָׁחַח (shakhakh) which has close parallels in Ps 42:6, 7, 11; 43:5. The conjectured meaning for שׁוּחַ (shuakh) in BDB 1005 s.v שׁוּחַ is that of שָׁחַח (shakhakh). HALOT 1438-39 s.v. שׁוח reads the root as שָׁחַח (shakhakh) but the form as Qal.

[3:20]  tn Heb “and my soul sinks down within me.” The verb II שׁוּחַ (shuakh, “to sink down”) is used here in a figurative sense, meaning “to be depressed.”

[16:63]  ³⁰ tn Heb “and your mouth will not be open any longer.”

[16:63]  ³¹ tn Heb “when I make atonement for you for all which you have done.”

[19:8]  ³² sn Zacchaeus was a penitent man who resolved on the spot to act differently in the face of Jesus’ acceptance of him. In resolving to give half his possessions to the poor, Zacchaeus was not defending himself against the crowd’s charges and claiming to be righteous. Rather as a result of this meeting with Jesus, he was a changed individual. So Jesus could speak of salvation coming that day (v. 9) and of the lost being saved (v. 10).

[19:8]  ³³ tn This is a first class condition in the Greek text. It virtually confesses fraud.