Kejadian 4:24

4:24 If Cain is to be avenged seven times as much,

then Lamech seventy-seven times!” ¹ 

Kejadian 18:3

18:3 He said, “My lord, ²  if I have found favor in your sight, do not pass by and leave your servant. ³ 

Kejadian 18:26

18:26 So the Lord replied, “If I find in the city of Sodom fifty godly people, I will spare the whole place for their sake.”

Kejadian 32:8

32:8 “If Esau attacks one camp,” ⁴  he thought, ⁵  “then the other camp will be able to escape.” ⁶ 

Kejadian 34:15

34:15 We will give you our consent on this one condition: You must become ⁷  like us by circumcising ⁸  all your males.

Kejadian 34:17

34:17 But if you do not agree to our terms ⁹  by being circumcised, then we will take ¹⁰  our sister ¹¹  and depart.”

Kejadian 42:19

42:19 If you are honest men, leave one of your brothers confined here in prison ¹²  while the rest of you go ¹³  and take grain back for your hungry families. ¹⁴ 

Kejadian 44:22-23

44:22 We said to my lord, ‘The boy cannot leave his father. If he leaves his father, his father ¹⁵  will die.’ ¹⁶  44:23 But you said to your servants, ‘If your youngest brother does not come down with you, you will not see my face again.’

Kejadian 50:4

50:4 When the days of mourning ¹⁷  had passed, Joseph said to Pharaoh’s royal court, ¹⁸  “If I have found favor in your sight, please say to Pharaoh, ¹⁹ 

[4:24]  ¹ sn Seventy-seven times. Lamech seems to reason this way: If Cain, a murderer, is to be avenged seven times (see v. 15), then how much more one who has been unjustly wronged! Lamech misses the point of God’s merciful treatment of Cain. God was not establishing a principle of justice when he warned he would avenge Cain’s murder. In fact he was trying to limit the shedding of blood, something Lamech wants to multiply instead. The use of “seventy-seven,” a multiple of seven, is hyperbolic, emphasizing the extreme severity of the vengeance envisioned by Lamech.

[18:3]  ² tc The MT has the form אֲדֹנָי (’adonay, “Master”) which is reserved for God. This may reflect later scribal activity. The scribes, knowing it was the Lord, may have put the proper pointing with the word instead of the more common אֲדֹנִי (’adoni, “my master”).

[18:3]  ³ tn Heb “do not pass by from upon your servant.”

[32:8]  ⁴ tn Heb “If Esau comes to one camp and attacks it.”

[32:8]  ⁵ tn Heb “and he said, ‘If Esau comes to one camp and attacks it.” The Hebrew verb אָמַר (’amar) here represents Jacob’s thought or reasoning, and is therefore translated “he thought.” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[32:8]  ⁶ tn Heb “the surviving camp will be for escape.” The word “escape” is a feminine noun. The term most often refers to refugees from war.

[34:15]  ⁷ tn Heb “if you are like us.”

[34:15]  ⁸ tn The infinitive here explains how they would become like them.

[34:17]  ⁹ tn Heb “listen to us.”

[34:17]  ¹⁰ tn The perfect verbal form with the vav (ו) consecutive introduces the apodosis of the conditional sentence.

[34:17]  ¹¹ tn Heb “daughter.” Jacob’s sons call Dinah their daughter, even though she was their sister (see v. 8). This has been translated as “sister” for clarity.

[42:19]  ¹² tn Heb “bound in the house of your prison.”

[42:19]  ¹³ tn The disjunctive clause is circumstantial-temporal.

[42:19]  ¹⁴ tn Heb “[for] the hunger of your households.”

[44:22]  ¹⁵ tn Heb “he”; the referent (the boy’s father, i.e., Jacob) has been specified in the translation for clarity.

[44:22]  ¹⁶ tn The last two verbs are perfect tenses with vav consecutive. The first is subordinated to the second as a conditional clause.

[50:4]  ¹⁷ tn Heb “weeping.”

[50:4]  ¹⁸ tn Heb “the house of Pharaoh.”

[50:4]  ¹⁹ tn Heb “in the ears of Pharaoh.”