Kejadian 4:7

4:7 Is it not true ¹  that if you do what is right, you will be fine? ²  But if you do not do what is right, sin is crouching ³  at the door. It desires to dominate you, but you must subdue it.” ⁴ 

Kejadian 19:8

19:8 Look, I have two daughters who have never had sexual relations with ⁵  a man. Let me bring them out to you, and you can do to them whatever you please. ⁶  Only don’t do anything to these men, for they have come under the protection ⁷  of my roof.” ⁸ 

Kejadian 20:7

20:7 But now give back the man’s wife. Indeed ⁹  he is a prophet ¹⁰  and he will pray for you; thus you will live. ¹¹  But if you don’t give her back, ¹²  know that you will surely die ¹³  along with all who belong to you.”

Kejadian 21:14

21:14 Early in the morning Abraham took ¹⁴  some food ¹⁵  and a skin of water and gave them to Hagar. He put them on her shoulders, gave her the child, ¹⁶  and sent her away. So she went wandering ¹⁷  aimlessly through the wilderness ¹⁸  of Beer Sheba.

Kejadian 22:12

22:12 “Do not harm the boy!” ¹⁹  the angel said. ²⁰  “Do not do anything to him, for now I know ²¹  that you fear ²²  God because you did not withhold your son, your only son, from me.”

Kejadian 23:6

23:6 “Listen, sir, ²³  you are a mighty prince ²⁴  among us! You may bury your dead in the choicest of our tombs. None of us will refuse you his tomb to prevent you ²⁵  from burying your dead.”

Kejadian 26:7

26:7 When the men of that place asked him about his wife, he replied, “She is my sister.” ²⁶  He was afraid to say, “She is my wife,” for he thought to himself, ²⁷  “The men of this place will kill me to get ²⁸  Rebekah because she is very beautiful.”

Kejadian 27:36

27:36 Esau exclaimed, “‘Jacob’ is the right name for him! ²⁹  He has tripped me up ³⁰  two times! He took away my birthright, and now, look, he has taken away my blessing!” Then he asked, “Have you not kept back a blessing for me?”

Kejadian 34:21

34:21 “These men are at peace with us. So let them live in the land and travel freely in it, for the land is wide enough ³¹  for them. We will take their daughters for wives, and we will give them our daughters to marry. ³² 

Kejadian 38:11

38:11 Then Judah said to his daughter-in-law Tamar, “Live as a widow in your father’s house until Shelah my son grows up.” For he thought, ³³  “I don’t want him to die like his brothers.” ³⁴  So Tamar went and lived in her father’s house.

Kejadian 43:21

43:21 But when we came to the place where we spent the night, we opened our sacks and each of us found his money – the full amount ³⁵  – in the mouth of his sack. So we have returned it. ³⁶ 

Kejadian 45:18

45:18 Get your father and your households and come to me! Then I will give you ³⁷  the best land in Egypt and you will eat ³⁸  the best ³⁹  of the land.’

Kejadian 47:19

47:19 Why should we die before your very eyes, both we and our land? Buy us and our land in exchange for food, and we, with our land, will become ⁴⁰  Pharaoh’s slaves. ⁴¹  Give us seed that we may live ⁴²  and not die. Then the land will not become desolate.” ⁴³ 

Kejadian 49:29

49:29 Then he instructed them, ⁴⁴  “I am about to go ⁴⁵  to my people. Bury me with my fathers in the cave in the field of Ephron the Hittite.

[4:7]  ¹ tn The introduction of the conditional clause with an interrogative particle prods the answer from Cain, as if he should have known this. It is not a condemnation, but an encouragement to do what is right.

[4:7]  ² tn The Hebrew text is difficult, because only one word occurs, שְׂאֵת (sÿ’et), which appears to be the infinitive construct from the verb “to lift up” (נָאָשׂ, na’as). The sentence reads: “If you do well, uplifting.” On the surface it seems to be the opposite of the fallen face. Everything will be changed if he does well. God will show him favor, he will not be angry, and his face will reflect that. But more may be intended since the second half of the verse forms the contrast: “If you do not do well, sin is crouching….” Not doing well leads to sinful attack; doing well leads to victory and God’s blessing.

[4:7]  ³ tn The Hebrew term translated “crouching” (רֹבֵץ, rovets) is an active participle. Sin is portrayed with animal imagery here as a beast crouching and ready to pounce (a figure of speech known as zoomorphism). An Akkadian cognate refers to a type of demon; in this case perhaps one could translate, “Sin is the demon at the door” (see E. A. Speiser, Genesis [AB], 29, 32-33).

[4:7]  ⁴ tn Heb “and toward you [is] its desire, but you must rule over it.” As in Gen 3:16, the Hebrew noun “desire” refers to an urge to control or dominate. Here the desire is that which sin has for Cain, a desire to control for the sake of evil, but Cain must have mastery over it. The imperfect is understood as having an obligatory sense. Another option is to understand it as expressing potential (“you can have [or “are capable of having”] mastery over it.”). It will be a struggle, but sin can be defeated by righteousness. In addition to this connection to Gen 3, other linguistic and thematic links between chaps. 3 and 4 are discussed by A. J. Hauser, “Linguistic and Thematic Links Between Genesis 4:1-6 and Genesis 2–3,” JETS 23 (1980): 297-306.

[19:8]  ⁵ tn Heb “who have not known.” Here this expression is a euphemism for sexual intercourse.

[19:8]  ⁶ tn Heb “according to what is good in your eyes.”

[19:8]  ⁷ tn Heb “shadow.”

[19:8]  ⁸ sn This chapter portrays Lot as a hypocrite. He is well aware of the way the men live in his city and is apparently comfortable in the midst of it. But when confronted by the angels, he finally draws the line. But he is nevertheless willing to sacrifice his daughters’ virginity to protect his guests. His opposition to the crowds leads to his rejection as a foreigner by those with whom he had chosen to live. The one who attempted to rescue his visitors ends up having to be rescued by them.

[20:7]  ⁹ tn Or “for,” if the particle is understood as causal (as many English translations do) rather than asseverative.

[20:7]  ¹⁰ sn For a discussion of the term prophet see N. Walker, “What is a Nabhi?” ZAW 73 (1961): 99-100.

[20:7]  ¹¹ tn After the preceding jussive (or imperfect), the imperative with vav conjunctive here indicates result.

[20:7]  sn He will pray for you that you may live. Abraham was known as a man of God whose prayer would be effectual. Ironically and sadly, he was also known as a liar.

[20:7]  ¹² tn Heb “if there is not you returning.” The suffix on the particle becomes the subject of the negated clause.

[20:7]  ¹³ tn The imperfect is preceded by the infinitive absolute to make the warning emphatic.

[21:14]  ¹⁴ tn Heb “and Abraham rose up early in the morning and he took.”

[21:14]  ¹⁵ tn Heb “bread,” although the term can be used for food in general.

[21:14]  ¹⁶ tn Heb “He put upon her shoulder, and the boy [or perhaps, “and with the boy”], and he sent her away.” It is unclear how “and the boy” relates syntactically to what precedes. Perhaps the words should be rearranged and the text read, “and he put [them] on her shoulder and he gave to Hagar the boy.”

[21:14]  ¹⁷ tn Heb “she went and wandered.”

[21:14]  ¹⁸ tn Or “desert,” although for English readers this usually connotes a sandy desert like the Sahara rather than the arid wasteland of this region with its sparse vegetation.

[22:12]  ¹⁹ tn Heb “Do not extend your hand toward the boy.”

[22:12]  ²⁰ tn Heb “and he said, ‘Do not extend…’”; the referent (the angel) has been specified in the context for clarity. The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[22:12]  ²¹ sn For now I know. The test was designed to see if Abraham would be obedient (see v. 1).

[22:12]  ²² sn In this context fear refers by metonymy to obedience that grows from faith.

[23:6]  ²³ tn Heb “Hear us, my lord.”

[23:6]  ²⁴ tn Heb “prince of God.” The divine name may be used here as a means of expressing the superlative, “mighty prince.” The word for “prince” probably means “tribal chief” here. See M. H. Gottstein, “Nasi’ ‘elohim (Gen 23:6),” VT 3 (1953) 298-99; and D. W. Thomas, “Consideration of Some Unusual Ways of Expressing the Superlative in Hebrew,” VT 3 (1953) 215-16.

[23:6]  ²⁵ tn The phrase “to prevent you” has been added in the translation for stylistic reasons.

[26:7]  ²⁶ sn Rebekah, unlike Sarah, was not actually her husband’s sister.

[26:7]  ²⁷ tn Heb “lest.” The words “for he thought to himself” are supplied because the next clause is written with a first person pronoun, showing that Isaac was saying or thinking this.

[26:7]  ²⁸ tn Heb “kill me on account of.”

[27:36]  ²⁹ tn Heb “Is he not rightly named Jacob?” The rhetorical question, since it expects a positive reply, has been translated as a declarative statement.

[27:36]  ³⁰ sn He has tripped me up. When originally given, the name Jacob was a play on the word “heel” (see Gen 25:26). The name (since it is a verb) probably means something like “may he protect,” that is, as a rearguard, dogging the heels. This name was probably chosen because of the immediate association with the incident of grabbing the heel. Esau gives the name “Jacob” a negative connotation here, the meaning “to trip up; to supplant.”

[34:21]  ³¹ tn Heb “wide on both hands,” that is, in both directions.

[34:21]  ³² tn The words “to marry” are not in the Hebrew text, but are supplied in the translation for clarity.

[38:11]  ³³ tn Heb “said.”

[38:11]  ³⁴ tn Heb “Otherwise he will die, also he, like his brothers.”

[38:11]  sn I don’t want him to die like his brothers. This clause explains that Judah had no intention of giving Shelah to Tamar for the purpose of the levirate marriage. Judah apparently knew the nature of his sons, and feared that God would be angry with the third son and kill him as well.

[43:21]  ³⁵ tn Heb “in its weight.”

[43:21]  ³⁶ tn Heb “brought it back in our hand.”

[45:18]  ³⁷ tn After the imperatives in vv. 17-18a, the cohortative with vav indicates result.

[45:18]  ³⁸ tn After the cohortative the imperative with vav states the ultimate goal.

[45:18]  ³⁹ tn Heb “fat.”

[47:19]  ⁴⁰ tn After the imperative, the prefixed verbal form with vav here indicates consequence.

[47:19]  ⁴¹ sn Pharaoh’s slaves. The idea of slavery is not attractive to the modern mind, but in the ancient world it was the primary way of dealing with the poor and destitute. If the people became slaves of Pharaoh, it was Pharaoh’s responsibility to feed them and care for them. It was the best way for them to survive the famine.

[47:19]  ⁴² tn After the imperative, the prefixed verbal form with vav here indicates purpose or result.

[47:19]  ⁴³ tn The disjunctive clause structure (vav [ו] + subject + negated verb) highlights the statement and brings their argument to a conclusion.

[49:29]  ⁴⁴ tn The Hebrew text adds “and he said to them,” which is not included in the translation because it is redundant in English.

[49:29]  ⁴⁵ tn Heb “I am about to be gathered” The participle is used here to describe what is imminent.