Kejadian 42:22

42:22 Reuben said to them, “Didn’t I say to you, ‘Don’t sin against the boy,’ but you wouldn’t listen? So now we must pay for shedding his blood!” ¹ 

Kejadian 50:17

50:17 ‘Tell Joseph this: Please forgive the sin of your brothers and the wrong they did when they treated you so badly.’ Now please forgive the sin of the servants of the God of your father.” When this message was reported to him, Joseph wept. ² 

Kejadian 13:13

13:13 (Now ³  the people ⁴  of Sodom were extremely wicked rebels against the Lord.) ⁵ 

Kejadian 18:20

18:20 So the Lord said, “The outcry against ⁶  Sodom and Gomorrah is so great and their sin so blatant ⁷ 

Kejadian 4:7

4:7 Is it not true ⁸  that if you do what is right, you will be fine? ⁹  But if you do not do what is right, sin is crouching ¹⁰  at the door. It desires to dominate you, but you must subdue it.” ¹¹ 

Kejadian 20:6

20:6 Then in the dream God replied to him, “Yes, I know that you have done this with a clear conscience. ¹²  That is why I have kept you ¹³  from sinning against me and why ¹⁴  I did not allow you to touch her.

Kejadian 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? ¹⁵  You have done things to me that should not be done!” ¹⁶ 

Kejadian 39:9

39:9 There is no one greater in this household than I am. He has withheld nothing from me except you because you are his wife. So how could I do ¹⁷  such a great evil and sin against God?”

Kejadian 26:10

26:10 Then Abimelech exclaimed, “What in the world have you done to us? ¹⁸  One of the men ¹⁹  might easily have had sexual relations with ²⁰  your wife, and you would have brought guilt on us!”

Kejadian 31:36

31:36 Jacob became angry ²¹  and argued with Laban. “What did I do wrong?” he demanded of Laban. ²²  “What sin of mine prompted you to chase after me in hot pursuit? ²³ 

Kejadian 41:9

41:9 Then the chief cupbearer said to Pharaoh, “Today I recall my failures. ²⁴ 

Kejadian 4:13

4:13 Then Cain said to the Lord, “My punishment ²⁵  is too great to endure! ²⁶ 

Kejadian 44:32

44:32 Indeed, ²⁷  your servant pledged security for the boy with my father, saying, ‘If I do not bring him back to you, then I will bear the blame before my father all my life.’

Kejadian 42:21

42:21 They said to one other, ²⁸  “Surely we’re being punished ²⁹  because of our brother, because we saw how distressed he was ³⁰  when he cried to us for mercy, but we refused to listen. That is why this distress ³¹  has come on us!”

Kejadian 44:16

44:16 Judah replied, “What can we say ³²  to my lord? What can we speak? How can we clear ourselves? ³³  God has exposed the sin of your servants! ³⁴  We are now my lord’s slaves, we and the one in whose possession the cup was found.”

Kejadian 43:9

43:9 I myself pledge security ³⁵  for him; you may hold me liable. If I do not bring him back to you and place him here before you, I will bear the blame before you all my life. ³⁶ 

[42:22]  ¹ tn Heb “and also his blood, look, it is required.” God requires compensation, as it were, from those who shed innocent blood (see Gen 9:6). In other words, God exacts punishment for the crime of murder.

[50:17]  ² tn Heb “and Joseph wept when they spoke to him.”

[13:13]  ³ tn Here is another significant parenthetical clause in the story, signaled by the vav (וו) disjunctive (translated “now”) on the noun at the beginning of the clause.

[13:13]  ⁴ tn Heb “men.” However, this is generic in sense; it is unlikely that only the male residents of Sodom were sinners.

[13:13]  ⁵ tn Heb “wicked and sinners against the Lord exceedingly.” The description of the sinfulness of the Sodomites is very emphatic. First, two nouns are used to form a hendiadys: “wicked and sinners” means “wicked sinners,” the first word becoming adjectival. The text is saying these were no ordinary sinners; they were wicked sinners, the type that cause pain for others. Then to this phrase is added “against the Lord,” stressing their violation of the laws of heaven and their culpability. Finally, to this is added מְאֹד (mÿ’od, “exceedingly,” translated here as “extremely”).

[18:20]  ⁶ tn Heb “the outcry of Sodom,” which apparently refers to the outcry for divine justice from those (unidentified persons) who observe its sinful ways.

[18:20]  ⁷ tn Heb “heavy.”

[4:7]  ⁸ 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]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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.

[20:6]  ¹² tn Heb “with the integrity of your heart.”

[20:6]  ¹³ tn Heb “and I, even I, kept you.”

[20:6]  ¹⁴ tn Heb “therefore.”

[20:9]  ¹⁵ 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]  ¹⁶ tn Heb “Deeds which should not be done you have done to me.” The imperfect has an obligatory nuance here.

[39:9]  ¹⁷ tn The nuance of potential imperfect fits this context.

[26:10]  ¹⁸ 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]  ¹⁹ tn Heb “people.”

[26:10]  ²⁰ tn The Hebrew verb means “to lie down.” Here the expression “lie with” or “sleep with” is euphemistic for “have sexual relations with.”

[31:36]  ²¹ tn Heb “it was hot to Jacob.” This idiom refers to anger.

[31:36]  ²² tn Heb “and Jacob answered and said to Laban, ‘What is my sin?’” The proper name “Jacob” has been replaced by the pronoun (“he”) in the translation and the order of the introductory clause and direct discourse rearranged for stylistic reasons.

[31:36]  ²³ tn Heb “What is my sin that you have hotly pursued after me.” The Hebrew verb translated “pursue hotly” is used elsewhere of soldiers chasing defeated enemies (1 Sam 17:53).

[41:9]  ²⁴ tn Heb “sins, offenses.” He probably refers here to the offenses that landed him in prison (see 40:1).

[4:13]  ²⁵ tn The primary meaning of the Hebrew word עָוֹן (’avon) is “sin, iniquity.” But by metonymy it can refer to the “guilt” of sin, or to “punishment” for sin. The third meaning applies here. Just before this the Lord announces the punishment for Cain’s actions, and right after this statement Cain complains of the severity of the punishment. Cain is not portrayed as repenting of his sin.

[4:13]  ²⁶ tn Heb “great is my punishment from bearing.” The preposition מִן (min, “from”) is used here in a comparative sense.

[44:32]  ²⁷ tn Or “for.”

[42:21]  ²⁸ tn Heb “a man to his neighbor.”

[42:21]  ²⁹ tn Or “we are guilty”; the Hebrew word can also refer to the effect of being guilty, i.e., “we are being punished for guilt.”

[42:21]  ³⁰ tn Heb “the distress of his soul.”

[42:21]  ³¹ sn The repetition of the Hebrew noun translated distress draws attention to the fact that they regard their present distress as appropriate punishment for their refusal to ignore their brother when he was in distress.

[44:16]  ³² tn The imperfect verbal form here indicates the subject’s potential.

[44:16]  ³³ tn The Hitpael form of the verb צָדֵק (tsadeq) here means “to prove ourselves just, to declare ourselves righteous, to prove our innocence.”

[44:16]  ³⁴ sn God has exposed the sin of your servants. The first three questions are rhetorical; Judah is stating that there is nothing they can say to clear themselves. He therefore must conclude that they have been found guilty.

[43:9]  ³⁵ tn The pronoun before the first person verbal form draws attention to the subject and emphasizes Judah’s willingness to be personally responsible for the boy.

[43:9]  ³⁶ sn I will bear the blame before you all my life. It is not clear how this would work out if Benjamin did not come back. But Judah is offering his life for Benjamin’s if Benjamin does not return.