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!”
10:16 5 Then Pharaoh quickly 6 summoned Moses and Aaron and said, “I have sinned 7 against the Lord your God and against you!
22:1 11 The Israelites traveled on 12 and camped in the plains of Moab on the side of the Jordan River 13 across from Jericho. 14
15:30 “‘But the person 17 who acts defiantly, 18 whether native-born or a resident foreigner, insults 19 the Lord. 20 That person 21 must be cut off 22 from among his people.
7:20 If 23 I have sinned – what have I done to you, 24
O watcher of men? 25
Why have you set me as your target? 26
Have I become a burden to you? 27
33:27 That person sings 28 to others, 29 saying:
‘I have sinned and falsified what is right,
but I was not punished according to what I deserved. 30
38:18 Yes, 31 I confess my wrongdoing,
and I am concerned about my sins.
1 tn Heb “a man to his neighbor.”
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.”
3 tn Heb “the distress of his soul.”
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.
5 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.
6 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.”
7 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.”
8 sn Balaam is not here making a general confession of sin. What he is admitting to is a procedural mistake. The basic meaning of the word is “to miss the mark.” He now knows he took the wrong way, i.e., in coming to curse Israel.
9 sn The reference is to Balaam’s way. He is saying that if what he is doing is so perverse, so evil, he will turn around and go home. Of course, it did not appear that he had much of a chance of going forward.
10 tn The verb is the cohortative from “return”: I will return [me].
11 sn The fifth section of the book (22:1-33:56) traces the Israelite activities in Transjordan. It is hard to determine how long they were in Transjordan, but a good amount of time must have elapsed for the number of moves they made and the wars they fought. There is a considerable amount of information available on this section of the book. Some of the most helpful works include: H. C. Brichto, The Problem of “Curse” in the Hebrew Bible (JBLMS); E. Burrows, The Oracles of Jacob and Balaam; G. W. Coats, “Balaam, Sinner or Saint?” BR 18 (1973): 21-29; P. C. Craigie, “The Conquest and Early Hebrew Poetry,” TynBul 20 (1969): 76-94; I. Parker, “The Way of God and the Way of Balaam,” ExpTim 17 (1905): 45; and J. A. Wharton, “The Command to Bless: An Exposition of Numbers 22:41–23:25,” Int 13 (1959): 37-48. This first part introduces the characters and sets the stage for the oracles. It can be divided into four sections: the invitation declined (vv. 1-14), the second invitation extended (vv. 15-21), God opposes Balaam (vv. 22-35), and Balaam meets Balak (vv. 36-41).
12 tn The verse begins with the vav (ו) consecutive.
13 tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
14 map For the location of Jericho see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1.
15 tn The idea of לִשְׁגָגָה (lishgagah) seems to be that of “inadvertence” or “without intent.” The text gives no indication of how this offense might be committed, or what it might include. It probably describes any transgressions done in ignorance of the Law that involved a violation of tabernacle procedure or priestly protocol or social misdemeanor. Even though it was done unintentionally, it was still a violation and called for ritual purification.
16 tn Heb “[away] from the eyes of the community.”
17 tn Heb “soul.”
18 tn The sin is described literally as acting “with a high hand” – בְּיָד רָמָה (bÿyad ramah). The expression means that someone would do something with deliberate defiance, with an arrogance in spite of what the
19 tn The verb occurs only in the Piel; it means “to blaspheme,” “to revile.”
20 tn The word order in the Hebrew text places “Yahweh” first for emphasis – it is the
21 tn Heb “soul.”
22 tn The clause begins with “and” because the verb is the perfect tense with vav (ו) consecutive. As discussed with Num 9:13, to be cut off could mean excommunication from the community, death by the community, or death by divine intervention.
23 tn The simple perfect verb can be used in a conditional sentence without a conditional particle present (see GKC 494 §159.h).
24 sn Job is not here saying that he has sinned; rather, he is posing the hypothetical condition – if he had sinned, what would that do to God? In other words, he has not really injured God.
25 sn In the Bible God is often described as watching over people to protect them from danger (see Deut 32:10; Ps 31:23). However, here it is a hostile sense, for God may detect sin and bring it to judgment.
26 tn This word is a hapax legomenon from the verb פָּגָע (paga’, “meet, encounter”); it would describe what is hit or struck (as nouns of this pattern can indicate the place of the action) – the target.
27 tn In the prepositional phrase עָלַי (’alay) the results of a scribal change is found (these changes were called tiqqune sopherim, “corrections of the scribes” made to avoid using improper language about God). The prepositional phrase would have been עָלֶךָ (’alekha, “to you,” as in the LXX). But it offended the Jews to think of Job’s being burdensome to God. Job’s sin could have repercussions on him, but not on God.
28 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).
29 tn Heb “to men.”
30 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.”
31 tn Or “for.” The translation assumes that כִּי (ki) is asseverative here.