Kejadian 14:24

14:24 I will take nothing ¹  except compensation for what the young men have eaten. ²  As for the share of the men who went with me – Aner, Eshcol, and Mamre – let them take their share.”

Kejadian 19:5

19:5 They shouted to Lot, ³  “Where are the men who came to you tonight? Bring them out to us so we can have sex ⁴  with them!”

Kejadian 25:26

25:26 When his brother came out with ⁵  his hand clutching Esau’s heel, they named him Jacob. ⁶  Isaac was sixty years old ⁷  when they were born.

Kejadian 41:34

41:34 Pharaoh should do ⁸  this – he should appoint ⁹  officials ¹⁰  throughout the land to collect one-fifth of the produce of the land of Egypt ¹¹  during the seven years of abundance.

[14:24]  ¹ tn The words “I will take nothing” have been supplied in the translation for stylistic reasons.

[14:24]  ² tn Heb “except only what the young men have eaten.”

[19:5]  ³ tn The Hebrew text adds “and said to him.” This is redundant in English and has not been translated for stylistic reasons.

[19:5]  ⁴ tn The Hebrew verb יָדַע (yada’, “to know”) is used here in the sense of “to lie with” or “to have sex with” (as in Gen 4:1). That this is indeed the meaning is clear from Lot’s warning that they not do so wickedly, and his willingness to give them his daughters instead.

[19:5]  sn The sin of the men of Sodom is debated. The fact that the sin involved a sexual act (see note on the phrase “have sex” in 19:5) precludes an association of the sin with inhospitality as is sometimes asserted (see W. Roth, “What of Sodom and Gomorrah? Homosexual Acts in the Old Testament,” Explor 1 [1974]: 7-14). The text at a minimum condemns forced sexual intercourse, i.e., rape. Other considerations, though, point to a condemnation of homosexual acts more generally. The narrator emphasizes the fact that the men of Sodom wanted to have sex with men: They demand that Lot release the angelic messengers (seen as men) to them for sex, and when Lot offers his daughters as a substitute they refuse them and attempt to take the angelic messengers by force. In addition the wider context of the Pentateuch condemns homosexual acts as sin (see, e.g., Lev 18:22). Thus a reading of this text within its narrative context, both immediate and broad, condemns not only the attempted rape but also the attempted homosexual act.

[25:26]  ⁵ tn The disjunctive clause describes an important circumstance accompanying the birth. Whereas Esau was passive at birth, Jacob was active.

[25:26]  ⁶ tn Heb “And he called his name Jacob.” Some ancient witnesses read “they called his name Jacob” (see v. 25). In either case the subject is indefinite.

[25:26]  sn The name Jacob is a play on the Hebrew word for “heel” (עָקֵב, ’aqev). The name (since it is a verb) probably means something like “may he protect,” that is, as a rearguard, dogging the heels. It did not have a negative connotation until Esau redefined it. This name was probably chosen because of the immediate association with the incident of grabbing the heel. After receiving such an oracle, the parents would have preserved in memory almost every detail of the unusual births.

[25:26]  ⁷ tn Heb “the son of sixty years.”

[41:34]  ⁸ tn The imperfect verbal form has an obligatory nuance here. The Samaritan Pentateuch has a jussive form here, “and let [Pharaoh] do.”

[41:34]  ⁹ tn Heb “and let him appoint.” The jussive form expresses Joseph’s advice to Pharaoh.

[41:34]  ¹⁰ tn Heb “appointees.” The noun is a cognate accusative of the preceding verb. Since “appoint appointees” would be redundant in English, the term “officials” was used in the translation instead.

[41:34]  ¹¹ tn Heb “and he shall collect a fifth of the land of Egypt.” The language is figurative (metonymy); it means what the land produces, i.e., the harvest.