Genesis 20:9

20:9 Abimelech summoned Abraham and said to him, “What have you done to us? What sin did I commit against you that would cause you to bring such great guilt on me and my kingdom? ¹  You have done things to me that should not be done!” ² 

Exodus 32:21

32:21 Moses said to Aaron, “What did this people do to you, that you have brought on them so great a sin?”

Exodus 32:1

The Sin of the Golden Calf

32:1 ³ When the people saw that Moses delayed ⁴  in coming down ⁵  from the mountain, they ⁶  gathered around Aaron and said to him, “Get up, ⁷  make us gods ⁸  that will go before us. As for this fellow Moses, ⁹  the man who brought us up from the land of Egypt, we do not know what ¹⁰  has become of him!”

Exodus 2:17

2:17 When some ¹¹  shepherds came and drove them away, ¹²  Moses came up and defended them ¹³  and then watered their flock.

Exodus 2:24

2:24 God heard their groaning, ¹⁴  God remembered ¹⁵  his covenant with Abraham, with Isaac, and with Jacob,

Psalms 25:11

25:11 For the sake of your reputation, ¹⁶  O Lord,

forgive my sin, because it is great. ¹⁷ 

John 19:11

19:11 Jesus replied, “You would have no authority ¹⁸  over me at all, unless it was given to you from above. Therefore the one who handed me over to you ¹⁹  is guilty of greater sin.” ²⁰ 

[20:9]  ¹ tn Heb “How did I sin against you that you have brought on me and on my kingdom a great sin?” The expression “great sin” refers to adultery. For discussion of the cultural background of the passage, see J. J. Rabinowitz, “The Great Sin in Ancient Egyptian Marriage Contracts,” JNES 18 (1959): 73, and W. L. Moran, “The Scandal of the ‘Great Sin’ at Ugarit,” JNES 18 (1959): 280-81.

[20:9]  ² tn Heb “Deeds which should not be done you have done to me.” The imperfect has an obligatory nuance here.

[32:1]  ³ sn This narrative is an unhappy interlude in the flow of the argument of the book. After the giving of the Law and the instructions for the tabernacle, the people get into idolatry. So this section tells what the people were doing when Moses was on the mountain. Here is an instant violation of the covenant that they had just agreed to uphold. But through it all Moses shines as the great intercessor for the people. So the subject matter is the sin of idolatry, its effects and its remedy. Because of the similarities to Jeroboam’s setting up the calves in Dan and Bethel, modern critics have often said this passage was written at that time. U. Cassuto shows how the language of this chapter would not fit an Iron Age setting in Dan. Rather, he argues, this story was well enough known for Jeroboam to imitate the practice (Exodus, 407-10). This chapter can be divided into four parts for an easier exposition: idolatry (32:1-6), intercession (32:7-14), judgment (32:15-29), intercession again (32:30-33:6). Of course, these sections are far more complex than this, but this gives an overview. Four summary statements for expository points might be: I. Impatience often leads to foolish violations of the faith, II. Violations of the covenant require intercession to escape condemnation, III. Those spared of divine wrath must purge evil from their midst, and IV. Those who purge evil from their midst will find reinstatement through intercession. Several important studies are available for this. See, among others, D. R. Davis, “Rebellion, Presence, and Covenant: A Study in Exodus 32-34,” WTJ 44 (1982): 71-87; M. Greenberg, “Moses’ Intercessory Prayer,” Ecumenical Institute for Advanced Theological Studies (1978): 21-35; R. A. Hamer, “The New Covenant of Moses,” Judaism 27 (1978): 345-50; R. L. Honeycutt, Jr., “Aaron, the Priesthood, and the Golden Calf,” RevExp 74 (1977): 523-35; J. N. Oswalt, “The Golden Calves and the Egyptian Concept of Deity,” EvQ 45 (1973): 13-20.

[32:1]  ⁴ tn The meaning of this verb is properly “caused shame,” meaning cause disappointment because he was not coming back (see also Judg 5:28 for the delay of Sisera’s chariots [S. R. Driver, Exodus, 349]).

[32:1]  ⁵ tn The infinitive construct with the lamed (ל) preposition is used here epexegetically, explaining the delay of Moses.

[32:1]  ⁶ tn Heb “the people.”

[32:1]  ⁷ tn The imperative means “arise.” It could be serving here as an interjection, getting Aaron’s attention. But it might also have the force of prompting him to get busy.

[32:1]  ⁸ tn The plural translation is required here (although the form itself could be singular in meaning) because the verb that follows in the relative clause is a plural verb – that they go before us).

[32:1]  ⁹ tn The text has “this Moses.” But this instance may find the demonstrative used in an earlier deictic sense, especially since there is no article with it.

[32:1]  ¹⁰ tn The interrogative is used in an indirect question (see GKC 443-44 §137.c).

[2:17]  ¹¹ tn The definite article here is the generic use; it simply refers to a group of shepherds.

[2:17]  ¹² tn The actions of the shepherds are subordinated to the main statement about what Moses did.

[2:17]  ¹³ sn The verb used here is וַיּוֹשִׁעָן (vayyoshi’an, “and he saved them”). The word means that he came to their rescue and delivered them. By the choice of words the narrator is portraying Moses as the deliverer – he is just not yet ready to deliver Israel from its oppressors.

[2:24]  ¹⁴ sn The word for this painfully intense “groaning” appears elsewhere to describe a response to having two broken arms (Ezek 30:24).

[2:24]  ¹⁵ sn The two verbs “heard” and “remembered,” both preterites, say far more than they seem to say. The verb שָׁמַע (shama’, “to hear”) ordinarily includes responding to what is heard. It can even be found in idiomatic constructions meaning “to obey.” To say God heard their complaint means that God responded to it. Likewise, the verb זָכַר (zakhar, “to remember”) means to begin to act on the basis of what is remembered. A prayer to God that says, “Remember me,” is asking for more than mere recollection (see B. S. Childs, Memory and Tradition in Israel [SBT], 1-8). The structure of this section at the end of the chapter is powerful. There are four descriptions of the Israelites, with a fourfold reaction from God. On the Israelites’ side, they groaned (אָנַח [’anakh], נְאָקָה [nÿ’aqah]) and cried out (זָעַק [za’aq], שַׁוְעָה [shav’ah]) to God. On the divine side God heard (שָׁמָע, shama’) their groaning, remembered (זָכַר, zakhar) his covenant, looked (רָאָה, ra’ah) at the Israelites, and took notice (יָדַע, yada’) of them. These verbs emphasize God’s sympathy and compassion for the people. God is near to those in need; in fact, the deliverer had already been chosen. It is important to note at this point the repetition of the word “God.” The text is waiting to introduce the name “Yahweh” in a special way. Meanwhile, the fourfold repetition of “God” in vv. 24-25 is unusual and draws attention to the statements about his attention to Israel’s plight.

[25:11]  ¹⁶ tn Heb “name.” By forgiving the sinful psalmist, the Lord’s reputation as a merciful God will be enhanced.

[25:11]  ¹⁷ sn Forgive my sin, because it is great. The psalmist readily admits his desperate need for forgiveness.

[19:11]  ¹⁸ tn Or “power.”

[19:11]  ¹⁹ tn Or “who delivered me over to you.”

[19:11]  ²⁰ tn Grk “has the greater sin” (an idiom).