Genesis 12:18

12:18 So Pharaoh summoned Abram and said, “What is this ¹  you have done to me? Why didn’t you tell me that she was your wife?

Genesis 26:10

26:10 Then Abimelech exclaimed, “What in the world have you done to us? ²  One of the men ³  might easily have had sexual relations with ⁴  your wife, and you would have brought guilt on us!”

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 32:35

32:35 And the Lord sent a plague on the people because they had made the calf ⁵  – the one Aaron made. ⁶ 

Joshua 7:25

7:25 Joshua said, “Why have you brought disaster ⁷  on us? The Lord will bring disaster on you today!” All Israel stoned him to death. (They also stoned and burned the others.) ⁸ 

Joshua 7:1

Achan Sins and is Punished

7:1 But the Israelites disobeyed the command about the city’s riches. ⁹  Achan son of Carmi, son of Zabdi, ¹⁰  son of Zerah, from the tribe of Judah, stole some of the riches. ¹¹  The Lord was furious with the Israelites. ¹² 

Joshua 1:18

1:18 Any man who rebels against what you say and does not obey all your commands will be executed. ¹³  But ¹⁴  be strong and brave!”

Joshua 1:1

The Lord Commissions Joshua

1:1 After Moses the Lord’s servant died, the Lord said to Joshua son of Nun, Moses’ assistant:

Proverbs 28:10

28:10 The one who leads the upright astray in an evil way

will himself fall into his own pit, ¹⁵ 

but the blameless will inherit what is good. ¹⁶ 

[12:18]  ¹ tn The demonstrative pronoun translated “this” adds emphasis: “What in the world have you done to me?” (R. J. Williams, Hebrew Syntax, 24, §118).

[26:10]  ² tn Heb “What is this you have done to us?” The Hebrew demonstrative pronoun “this” adds emphasis: “What in the world have you done to us?” (R. J. Williams, Hebrew Syntax, 24, §118).

[26:10]  ³ tn Heb “people.”

[26:10]  ⁴ tn The Hebrew verb means “to lie down.” Here the expression “lie with” or “sleep with” is euphemistic for “have sexual relations with.”

[32:35]  ⁵ tn The verse is difficult because of the double reference to the making of the calf. The NJPS’s translation tries to reconcile the two by reading “for what they did with the calf that Aaron had made.” B. S. Childs (Exodus [OTL], 557) explains in some detail why this is not a good translation based on syntactical grounds; he opts for the conclusion that the last three words are a clumsy secondary addition. It seems preferable to take the view that both are true, Aaron is singled out for his obvious lead in the sin, but the people sinned by instigating the whole thing.

[32:35]  ⁶ sn Most commentators have difficulty with this verse. W. C. Kaiser says the strict chronology is not always kept, and so the plague here may very well refer to the killing of the three thousand (“Exodus,” EBC 2:481).

[7:25]  ⁷ tn Or “trouble.” The word is “achor” in Hebrew (also in the following clause).

[7:25]  ⁸ tc Heb “and they burned them with fire and they stoned them with stones.” These words are somewhat parenthetical in nature and are omitted in the LXX; they may represent a later scribal addition.

[7:1]  ⁹ tn Heb “But the sons of Israel were unfaithful with unfaithfulness concerning what was set apart [to the Lord].”

[7:1]  ¹⁰ tn 1 Chr 2:6 lists a “Zimri” (but no Zabdi) as one of the five sons of Zerah (cf. also 1 Chr 7:17, 18).

[7:1]  ¹¹ tn Heb “took from what was set apart [to the Lord].”

[7:1]  ¹² tn Heb “the anger of the Lord burned against the sons of Israel.”

[1:18]  ¹³ tn Heb “any man who rebels against your mouth and does not listen to your words, to all which you command us, will be put to death.”

[1:18]  ¹⁴ tn Or “Only.” Here and in v. 17 this word qualifies what precedes (see also v. 7).

[28:10]  ¹⁵ sn The image of falling into a pit (a figure of speech known as hypocatastasis, involving implied comparison) is meant to say that the evil to which he guides people will ultimately destroy him.

[28:10]  ¹⁶ sn This proverb is teaching that those who corrupt others will be destroyed, usually by their own devices, but those who manage to avoid being corrupted will be rewarded. According to this proverb the righteous can be led astray (e.g., 26:27).