Kejadian 4:8

4:8 Cain said to his brother Abel, “Let’s go out to the field.” ¹  While they were in the field, Cain attacked ²  his brother ³  Abel and killed him.

Kejadian 12:11

12:11 As he approached ⁴  Egypt, he said to his wife Sarai, “Look, ⁵  I know that you are a beautiful woman. ⁶ 

Kejadian 20:13

20:13 When God made me wander ⁷  from my father’s house, I told her, ‘This is what you can do to show your loyalty to me: ⁸  Every place we go, say about me, “He is my brother.”’”

Kejadian 26:8

26:8 After Isaac ⁹  had been there a long time, ¹⁰  Abimelech king of the Philistines happened to look out a window and observed ¹¹  Isaac caressing ¹²  his wife Rebekah.

Kejadian 27:1

Jacob Cheats Esau out of the Blessing

27:1 When ¹³  Isaac was old and his eyes were so weak that he was almost blind, ¹⁴  he called his older ¹⁵  son Esau and said to him, “My son!” “Here I am!” Esau ¹⁶  replied.

Kejadian 31:10

31:10 “Once ¹⁷  during breeding season I saw ¹⁸  in a dream that the male goats mating with ¹⁹  the flock were streaked, speckled, and spotted.

Kejadian 34:5

34:5 When ²⁰  Jacob heard that Shechem ²¹  had violated his daughter Dinah, his sons were with the livestock in the field. So Jacob remained silent ²²  until they came in.

Kejadian 35:22

35:22 While Israel was living in that land, Reuben had sexual relations with ²³  Bilhah, his father’s concubine, and Israel heard about it.

Jacob had twelve sons:

[4:8]  ¹ tc The MT has simply “and Cain said to Abel his brother,” omitting Cain’s words to Abel. It is possible that the elliptical text is original. Perhaps the author uses the technique of aposiopesis, “a sudden silence” to create tension. In the midst of the story the narrator suddenly rushes ahead to what happened in the field. It is more likely that the ancient versions (Samaritan Pentateuch, LXX, Vulgate, and Syriac), which include Cain’s words, “Let’s go out to the field,” preserve the original reading here. After writing אָחִיו (’akhiyv, “his brother”), a scribe’s eye may have jumped to the end of the form בַּשָּׂדֶה (basadeh, “to the field”) and accidentally omitted the quotation. This would be an error of virtual homoioteleuton. In older phases of the Hebrew script the sequence יו (yod-vav) on אָחִיו is graphically similar to the final ה (he) on בַּשָּׂדֶה.

[4:8]  ² tn Heb “arose against” (in a hostile sense).

[4:8]  ³ sn The word “brother” appears six times in vv. 8-11, stressing the shocking nature of Cain’s fratricide (see 1 John 3:12).

[12:11]  ⁴ tn Heb “drew near to enter.”

[12:11]  ⁵ tn The particle הִנֵּה (hinneh, “look”) is deictic here; it draws attention to the following fact.

[12:11]  ⁶ tn Heb “a woman beautiful of appearance are you.”

[20:13]  ⁷ tn The Hebrew verb is plural. This may be a case of grammatical agreement with the name for God, which is plural in form. However, when this plural name refers to the one true God, accompanying predicates are usually singular in form. Perhaps Abraham is accommodating his speech to Abimelech’s polytheistic perspective. (See GKC 463 §145.i.) If so, one should translate, “when the gods made me wander.”

[20:13]  ⁸ tn Heb “This is your loyal deed which you can do for me.”

[26:8]  ⁹ tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.

[26:8]  ¹⁰ tn Heb “and it happened when the days were long to him there.”

[26:8]  ¹¹ tn Heb “look, Isaac.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the audience to view the scene through Abimelech’s eyes.

[26:8]  ¹² tn Or “fondling.”

[26:8]  sn The Hebrew word מְצַחֵק (mÿtsakheq), from the root צָחַק (tsakhaq, “laugh”), forms a sound play with the name “Isaac” right before it. Here it depicts an action, probably caressing or fondling, that indicated immediately that Rebekah was Isaac’s wife, not his sister. Isaac’s deception made a mockery of God’s covenantal promise. Ignoring God’s promise to protect and bless him, Isaac lied to protect himself and acted in bad faith to the men of Gerar.

[27:1]  ¹³ tn The clause begins with the temporal indicator (“and it happened”), making it subordinate to the main clause that follows later in the sentence.

[27:1]  ¹⁴ tn Heb “and his eyes were weak from seeing.”

[27:1]  ¹⁵ tn Heb “greater” (in terms of age).

[27:1]  ¹⁶ tn Heb “he”; the referent (Esau) is specified in the translation for clarity.

[31:10]  ¹⁷ tn The sentence begins with the temporal indicator, “and it happened at the time of.”

[31:10]  ¹⁸ tn Heb “in the time of the breeding of the flock I lifted up my eyes and I saw.”

[31:10]  ¹⁹ tn Heb “going up on,” that is, mounting for intercourse.

[34:5]  ²⁰ tn The two disjunctive clauses in this verse (“Now Jacob heard…and his sons were”) are juxtaposed to indicate synchronic action.

[34:5]  ²¹ tn Heb “he”; the referent (Shechem) has been specified in the translation for clarity.

[34:5]  ²² sn The expected response would be anger or rage; but Jacob remained silent. He appears too indifferent or confused to act decisively. When the leader does not act decisively, the younger zealots will, and often with disastrous results.

[35:22]  ²³ tn Heb “and Reuben went and lay with.” The expression “lay with” is a euphemism for having sexual intercourse.

[35:22]  sn Reuben’s act of having sexual relations with Bilhah probably had other purposes than merely satisfying his sexual desire. By having sex with Bilhah, Reuben (Leah’s oldest son) would have prevented Bilhah from succeeding Rachel as the favorite wife, and by sleeping with his father’s concubine he would also be attempting to take over leadership of the clan – something Absalom foolishly attempted later on in Israel’s history (2 Sam 16:21-22).