Kejadian 4:5-6

4:5 but with Cain and his offering he was not pleased. ¹  So Cain became very angry, ²  and his expression was downcast. ³ 

4:6 Then the Lord said to Cain, “Why are you angry, and why is your expression downcast?

Kejadian 6:5

6:5 But the Lord saw ⁴  that the wickedness of humankind had become great on the earth. Every inclination ⁵  of the thoughts ⁶  of their minds ⁷  was only evil ⁸  all the time. ⁹ 

Kejadian 8:21

8:21 And the Lord smelled the soothing aroma ¹⁰  and said ¹¹  to himself, ¹²  “I will never again curse ¹³  the ground because of humankind, even though ¹⁴  the inclination of their minds ¹⁵  is evil from childhood on. ¹⁶  I will never again destroy everything that lives, as I have just done.

Kejadian 26:14

26:14 He had ¹⁷  so many sheep ¹⁸  and cattle ¹⁹  and such a great household of servants that the Philistines became jealous ²⁰  of him.

Kejadian 30:1

30:1 When Rachel saw that she could not give Jacob children, she ²¹  became jealous of her sister. She said to Jacob, “Give me children ²²  or I’ll die!”

Kejadian 37:11

37:11 His brothers were jealous ²³  of him, but his father kept in mind what Joseph said. ²⁴ 

Bilangan 11:29

11:29 Moses said to him, “Are you jealous for me? ²⁵  I wish that ²⁶  all the Lord’s people were prophets, that the Lord would put his Spirit on them!”

Mazmur 37:1

Psalm 37 ²⁷ 

By David.

37:1 Do not fret ²⁸  when wicked men seem to succeed! ²⁹ 

Do not envy evildoers!

Mazmur 106:16

106:16 In the camp they resented ³⁰  Moses,

and Aaron, the Lord’s holy priest. ³¹ 

Amsal 21:10

21:10 The appetite ³²  of the wicked desires ³³  evil;

his neighbor is shown no favor ³⁴  in his eyes.

Pengkhotbah 4:4

Labor Motivated by Envy

4:4 Then I considered ³⁵  all the skillful work ³⁶  that is done:

Surely it is nothing more than ³⁷  competition ³⁸  between one person and another. ³⁹ 

This also is profitless – like ⁴⁰  chasing the wind.

Yesaya 11:13

11:13 Ephraim’s jealousy will end, ⁴¹ 

and Judah’s hostility ⁴²  will be eliminated.

Ephraim will no longer be jealous of Judah,

and Judah will no longer be hostile toward Ephraim.

Kisah Para Rasul 7:9

7:9 The ⁴³  patriarchs, because they were jealous of Joseph, sold ⁴⁴  him into Egypt. But ⁴⁵  God was with him,

Roma 1:29

1:29 They are filled ⁴⁶  with every kind of unrighteousness, wickedness, covetousness, malice. They are rife with ⁴⁷  envy, murder, strife, deceit, hostility. They are gossips,

Titus 3:3

3:3 For we too were once foolish, disobedient, misled, enslaved to various passions and desires, spending our lives in evil and envy, hateful and hating one another.

[4:5]  ¹ sn The Letter to the Hebrews explains the difference between the brothers as one of faith – Abel by faith offered a better sacrifice. Cain’s offering as well as his reaction to God’s displeasure did not reflect faith. See further B. K. Waltke, “Cain and His Offering,” WTJ 48 (1986): 363-72.

[4:5]  ² tn Heb “and it was hot to Cain.” This Hebrew idiom means that Cain “burned” with anger.

[4:5]  ³ tn Heb “And his face fell.” The idiom means that the inner anger is reflected in Cain’s facial expression. The fallen or downcast face expresses anger, dejection, or depression. Conversely, in Num 6 the high priestly blessing speaks of the Lord lifting up his face and giving peace.

[6:5]  ⁴ sn The Hebrew verb translated “saw” (רָאָה, ra’ah), used here of God’s evaluation of humankind’s evil deeds, contrasts with God’s evaluation of creative work in Gen 1, when he observed that everything was good.

[6:5]  ⁵ tn The noun יֵצֶר (yetser) is related to the verb יָצָר (yatsar, “to form, to fashion [with a design]”). Here it refers to human plans or intentions (see Gen 8:21; 1 Chr 28:9; 29:18). People had taken their God-given capacities and used them to devise evil. The word יֵצֶר (yetser) became a significant theological term in Rabbinic literature for what might be called the sin nature – the evil inclination (see also R. E. Murphy, “Yeser in the Qumran Literature,” Bib 39 [1958]: 334-44).

[6:5]  ⁶ tn The related verb הָשָׁב (hashav) means “to think, to devise, to reckon.” The noun (here) refers to thoughts or considerations.

[6:5]  ⁷ tn Heb “his heart” (referring to collective “humankind”). The Hebrew term לֵב (lev, “heart”) frequently refers to the seat of one’s thoughts (see BDB 524 s.v. לֵב). In contemporary English this is typically referred to as the “mind.”

[6:5]  ⁸ sn Every inclination of the thoughts of their minds was only evil. There is hardly a stronger statement of the wickedness of the human race than this. Here is the result of falling into the “knowledge of good and evil”: Evil becomes dominant, and the good is ruined by the evil.

[6:5]  ⁹ tn Heb “all the day.”

[6:5]  sn The author of Genesis goes out of his way to emphasize the depth of human evil at this time. Note the expressions “every inclination,” “only evil,” and “all the time.”

[8:21]  ¹⁰ tn The Lord “smelled” (וַיָּרַח, vayyarakh) a “soothing smell” (רֵיחַ הַנִּיהֹחַ, reakh hannihoakh). The object forms a cognate accusative with the verb. The language is anthropomorphic. The offering had a sweet aroma that pleased or soothed. The expression in Lev 1 signifies that God accepts the offering with pleasure, and in accepting the offering he accepts the worshiper.

[8:21]  ¹¹ tn Heb “and the Lord said.”

[8:21]  ¹² tn Heb “in his heart.”

[8:21]  ¹³ tn Here the Hebrew word translated “curse” is קָלָל (qalal), used in the Piel verbal stem.

[8:21]  ¹⁴ tn The Hebrew particle כִּי (ki) can be used in a concessive sense (see BDB 473 s.v. כִּי), which makes good sense in this context. Its normal causal sense (“for”) does not fit the context here very well.

[8:21]  ¹⁵ tn Heb “the inclination of the heart of humankind.”

[8:21]  ¹⁶ tn Heb “from his youth.”

[26:14]  ¹⁷ tn Heb “and there was to him.”

[26:14]  ¹⁸ tn Heb “possessions of sheep.”

[26:14]  ¹⁹ tn Heb “possessions of cattle.”

[26:14]  ²⁰ tn The Hebrew verb translated “became jealous” refers here to intense jealousy or envy that leads to hostile action (see v. 15).

[30:1]  ²¹ tn Heb “Rachel.” The proper name has been replaced by the pronoun (“she”) in the translation for stylistic reasons.

[30:1]  ²² tn Heb “sons.”

[37:11]  ²³ sn Joseph’s brothers were already jealous of him, but this made it even worse. Such jealousy easily leads to action, as the next episode in the story shows. Yet dreams were considered a form of revelation, and their jealousy was not only of the favoritism of their father, but of the dreams. This is why Jacob kept the matter in mind.

[37:11]  ²⁴ tn Heb “kept the word.” The referent of the Hebrew term “word” has been specified as “what Joseph said” in the translation for clarity, and the words “in mind” have been supplied for stylistic reasons.

[11:29]  ²⁵ tn The Piel participle מְקַנֵּא (mÿqanne’) serves as a verb here in this interrogative sentence. The word means “to be jealous; to be envious.” That can be in a good sense, such as with the translation “zeal,” or it can be in a negative sense as here. Joshua’s apparent “zeal” is questioned by Moses – was he zealous/envious for Moses sake, or for some other reason?

[11:29]  ²⁶ tn The optative is expressed by the interrogative clause in Hebrew, “who will give….” Moses expresses here the wish that the whole nation would have that portion of the Spirit. The new covenant, of course, would turn Moses’ wish into a certainty.

[37:1]  ²⁷ sn Psalm 37. The psalmist urges his audience not to envy the wicked, but to trust in and obey the Lord, for he will destroy sinners and preserve the godly. When the smoke of judgment clears, the wicked will be gone, but the godly will remain and inherit God’s promised blessings. The psalm is an acrostic; every other verse begins with a successive letter of the Hebrew alphabet.

[37:1]  ²⁸ tn The verb form is singular (see vv. 3-10 as well, where the second person verbs and pronouns are also singular). The psalmist’s exhortation has a wisdom flavor to it; it is personalized for each member of his audience.

[37:1]  ²⁹ tn Heb “over sinners.” The context indicates that the psalmist has in mind the apparent power and success of sinners. See v. 7b.

[106:16]  ³⁰ tn Or “envied.”

[106:16]  ³¹ tn Heb “the holy one of the Lord.”

[21:10]  ³² tn Heb “soul.” The Hebrew text uses נֶפֶשׁ (nefesh, traditionally, “soul”) as the formal subject of the sentence – “the soul of a wicked man desires.” This term has at its core the idea of appetites, and so its use here underscores that the cravings are deep-seated (BDB 660 s.v. 5), and the translation “appetite” reflects this.

[21:10]  ³³ sn The word has the meanings of “desire, crave, long for, lust after.” It usually has “soul” as its subject. The word is used in the Ten Commandments in the prohibition against coveting a neighbor’s house (Deut 5:18).

[21:10]  ³⁴ tn The form יֻחַן (yukhan) is a Hophal imperfect from חָנַן (khanan); it means “to be shown mercy” – here negated to mean “he will not be shown mercy.” The person who lives to satisfy his own craving for evil will not be interested in meeting the needs of others.

[4:4]  ³⁵ tn Heb “saw.”

[4:4]  ³⁶ tn Heb “all the toil and all the skill.” This Hebrew clause (אֶת־כָּל־עָמָל וְאֵת כָּל־כִּשְׁרוֹן, ’et-kol-’amal vÿ’et kol-kishron) is a nominal hendiadys (a figurative expression in which two independent phrases are used to connote the same thing). The second functions adverbially, modifying the first, which retains its full nominal function: “all the skillful work.”

[4:4]  ³⁷ tn The phrase “nothing more than” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[4:4]  ³⁸ tn The noun קִנְאַה (qin’ah, “competition”) has a wide range of meanings: “zeal; jealousy; envy; rivalry; competition; suffering; animosity; anger; wrath” (HALOT 1110 s.v.; BDB 888 s.v.). Here, as in 9:6, it denotes “rivalry” (BDB 888 s.v. 1) or “competitive spirit” (HALOT 1110 s.v. 1.b). The LXX rendered it ζῆλος (zhlos, “envy; jealousy”). The English versions reflect this broad range: “rivalry” (NEB, NAB, NASB), “envy” (KJV, ASV, RSV, NRSV, MLB, NIV, NJPS), and “jealousy” (Moffatt).

[4:4]  ³⁹ tn Heb “a man and his neighbor.”

[4:4]  ⁴⁰ tn The word “like” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[11:13]  ⁴¹ tn Heb “turn aside”; KJV, NASB, NRSV “depart.”

[11:13]  ⁴² tn Heb “hostile ones of Judah.” Elsewhere when the substantival participle of צָרָר (tsarar) takes a pronominal suffix or appears in a construct relationship, the following genitive is objective. (For a list of texts see BDB 865 s.v. III צָרַר) In this case the phrase “hostile ones of Judah” means “those who are hostile toward Judah,” i.e., Judah’s enemies. However, the parallel couplet that follows suggests that Judah’s hostility toward Ephraim is in view. In this case “hostile ones of Judah” means “hostile ones from Judah.” The translation above assumes the latter, giving the immediate context priority over general usage.

[7:9]  ⁴³ tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[7:9]  ⁴⁴ tn The meaning “sell” for the middle voice of ἀποδίδωμι (apodidwmi) is given by BDAG 110 s.v. 5.a. See Gen 37:12-36, esp. v. 28.

[7:9]  ⁴⁵ tn Though the Greek term here is καί (kai), in context this remark is clearly contrastive: Despite the malicious act, God was present and protected Joseph.

[1:29]  ⁴⁶ tn Grk “being filled” or “having been filled,” referring to those described in v. 28. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:29]  ⁴⁷ tn Grk “malice, full of,” continuing the description. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.