³ tn Heb “and anger will be upon you and your brothers; do this and you will not be guilty.”

¹ tc The translation follows the LXX, which reads “I am guilty,” rather than the MT, which has “I have turned.”

¹ tn The word “other” is implied, since the woman would not be guilty of having sexual relations with her own husband.

³ tn Heb “on one from all which he does to become guilty in it”; NAB “whatever guilt he may have incurred.”

¹ tn The word means “wicked; guilty” or “criminal”; the contrast could be “wicked—righteous” (cf. KJV, ASV, NAB, NASB) or “innocent—guilty” (cf. NIV, TEV, CEV). Since this line follows the statement about showing partiality in judgment, it involves a forensic setting. Thus the statement describes one who calls a guilty person innocent or acquitted.

¹ tn Heb “the guilty.” The term רְשָׁעִים (r^eshaʿim, “the wicked”) is from the root רָשַׁע (rashaʿ, “to be guilty”) and refers to those who are (1) guilty of sin: moral reprobates or (2) guilty of crime: criminals deserving punishment (BDB 957 s.v. רָשָׁע). This is the person who is probably not a covenant member and manifests that in the way he lives, either by sinning against God or committing criminal acts. The noun sometimes refers to guilty criminals who deserve to die (Num 16:26; 35:31; 2 Sam 4:11). Here they will be “cut off” and “torn away” from the land.

¹ tn Heb “he who justifies the wicked and he who condemns the righteous” (so NASB). The first colon uses two Hiphil participles, מַצְדִּיק (matsdiq) and מַרְשִׁיעַ (marshiaʿ). The first means “to declare righteous” (a declarative Hiphil), and the second means “to make wicked [or, guilty]” or “to condemn” (i.e., “to declare guilty”). To declare someone righteous who is a guilty criminal, or to condemn someone who is innocent, are both abominations for the Righteous Judge of the whole earth.

¹ 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, NIV84) 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.

⁴ tn BDAG 516 s.v. καταδίκη states, “condemnation, sentence of condemnation, conviction, guilty verdict…αἰτεῖσθαι κατά τινος κ. ask for a conviction of someone Ac 25:15.”

⁶ sn To bring this man’s blood on us is an idiom meaning “you intend to make us guilty of this man’s death.”

² tn The phrase “is guilty” is not present in the Hebrew text but is implied, and has been supplied in the translation for clarification and stylistic reasons.

¹ tn Heb “the ones who make a man a sinner with a word.” The Hiphil of חָטָא (khataʾ) here has a delocutive sense: “declare a man sinful/guilty.”

² tn The verb אָשַׁם (ʾasham, “be guilty”) is here used metonymically to mean “pay, suffer for one’s guilt” (see HALOT 95 s.v. אשׁם).

³ tn Or “the guilty,” since in the second colon “righteous” can also be understood in contrast as “innocent” (cf. NRSV, TEV, NLT).

² tn Heb “are guilty,” but the verb is sometimes used metonymically with the meaning “to suffer the consequences of guilt,” the effect being substituted for the cause.

² sn The use of the word “in secret” or “secretly” suggests that what they do is a guilty action (31:27a).

¹ sn The point of these verses is to show—rather boldly—that God does not distinguish between the innocent and the guilty.

¹ tn Heb “for to the guilt of the Lord upon us you are saying to add to our sins and our guilty deeds.”

⁵ tn The verb means “to be guilty” in Qal; in Hiphil it would have a declarative sense because a causative sense would not possibly fit.

³ tn The words “me guilty of” are not in the Greek text, but are implied. L&N 88.23 has “αὐτοὶ οὗτοι εἰπάτωσαν τί εὗρον ἀδίκημα στάντος μου ‘let these men themselves tell what unrighteous act they found me guilty of’ Ac 24:20.”