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. ¹ 

Kejadian 9:5

9:5 For your lifeblood ²  I will surely exact punishment, ³  from ⁴  every living creature I will exact punishment. From each person ⁵  I will exact punishment for the life of the individual ⁶  since the man was his relative. ⁷ 

Kejadian 37:28

37:28 So when the Midianite ⁸  merchants passed by, Joseph’s brothers pulled ⁹  him ¹⁰  out of the cistern and sold him to the Ishmaelites for twenty pieces of silver. The Ishmaelites ¹¹  then took Joseph to Egypt.

Zefanya 3:11

3:11 In that day you ¹²  will not be ashamed of all your rebelliousness against me, ¹³ 

for then I will remove from your midst those who proudly boast, ¹⁴ 

and you will never again be arrogant on my holy hill.

Zefanya 3:1

Jerusalem is Corrupt

3:1 The filthy, ¹⁵  stained city is as good as dead;

the city filled with oppressors is finished! ¹⁶ 

1 Petrus 3:9

3:9 Do not return evil for evil or insult for insult, but instead bless ¹⁷  others ¹⁸  because you were called to inherit a blessing.

[50:17]  ¹ tn Heb “and Joseph wept when they spoke to him.”

[9:5]  ² tn Again the text uses apposition to clarify what kind of blood is being discussed: “your blood, [that is] for your life.” See C. L. Dewar, “The Biblical Use of the Term ‘Blood,’” JTS 4 (1953): 204-8.

[9:5]  ³ tn The word “punishment” is not in the Hebrew text, but is supplied in the translation for clarification. The verb דָּרָשׁ (darash) means “to require, to seek, to ask for, to exact.” Here it means that God will exact punishment for the taking of a life. See R. Mawdsley, “Capital Punishment in Gen. 9:6,” CentBib 18 (1975): 20-25.

[9:5]  ⁴ tn Heb “from the hand of,” which means “out of the hand of” or “out of the power of” and is nearly identical in sense to the preposition מִן (min) alone.

[9:5]  ⁵ tn Heb “and from the hand of the man.” The article has a generic function, indicating the class, i.e., humankind.

[9:5]  ⁶ tn Heb “of the man.”

[9:5]  ⁷ tn Heb “from the hand of a man, his brother.” The point is that God will require the blood of someone who kills, since the person killed is a relative (“brother”) of the killer. The language reflects Noah’s situation (after the flood everyone would be part of Noah’s extended family), but also supports the concept of the brotherhood of humankind. According to the Genesis account the entire human race descended from Noah.

[37:28]  ⁸ sn On the close relationship between Ishmaelites (v. 25) and Midianites, see Judg 8:24.

[37:28]  ⁹ tn Heb “they drew and they lifted up.” The referent (Joseph’s brothers) has been specified in the translation for clarity; otherwise the reader might assume the Midianites had pulled Joseph from the cistern (but cf. NAB).

[37:28]  ¹⁰ tn Heb “Joseph” (both here and in the following clause); the proper name has been replaced both times by the pronoun “him” in the translation for stylistic reasons.

[37:28]  ¹¹ tn Heb “they”; the referent (the Ishmaelites) has been specified in the translation for clarity.

[3:11]  ¹² sn The second person verbs and pronouns are feminine singular, indicating that personified Jerusalem is addressed here.

[3:11]  ¹³ tn Heb “In that day you not be ashamed because of all your actions, [in] which you rebelled against me.”

[3:11]  ¹⁴ tn Heb “the arrogant ones of your pride.”

[3:1]  ¹⁵ tn The present translation assumes מֹרְאָה (mor’ah) is derived from רֹאִי (ro’i,“excrement”; see Jastrow 1436 s.v. רֳאִי). The following participle, “stained,” supports this interpretation (cf. NEB “filthy and foul”; NRSV “soiled, defiled”). Another option is to derive the form from מָרָה (marah, “to rebel”); in this case the term should be translated “rebellious” (cf. NASB, NIV “rebellious and defiled”). This idea is supported by v. 2. For discussion of the two options, see HALOT 630 s.v. I מרא and J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 206.

[3:1]  ¹⁶ tn Heb “Woe, soiled and stained one, oppressive city.” The verb “is finished” is supplied in the second line. On the Hebrew word הוֹי (hoy, “ah, woe”), see the note on the word “dead” in 2:5.

[3:1]  sn The following verses show that Jerusalem, personified as a woman (“she”), is the referent.

[3:9]  ¹⁷ tn Grk “not returning…but blessing,” continuing the sense of command from the preceding.

[3:9]  ¹⁸ tn The direct object “others” is omitted but implied in Greek, and must be supplied to suit English style.