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 6:7

6:7 So the Lord said, “I will wipe humankind, whom I have created, from the face of the earth – everything from humankind to animals, ⁵  including creatures that move on the ground and birds of the air, for I regret that I have made them.”

Kejadian 6:13

6:13 So God said ⁶  to Noah, “I have decided that all living creatures must die, ⁷  for the earth is filled with violence because of them. Now I am about to destroy ⁸  them and the earth.

Kejadian 6:17

6:17 I am about to bring ⁹  floodwaters ¹⁰  on the earth to destroy ¹¹  from under the sky all the living creatures that have the breath of life in them. ¹²  Everything that is on the earth will die,

Kejadian 6:19

6:19 You must bring into the ark two of every kind of living creature from all flesh, ¹³  male and female, to keep them alive ¹⁴  with you.

Kejadian 7:2

7:2 You must take with you seven ¹⁵  of every kind of clean animal, ¹⁶  the male and its mate, ¹⁷  two of every kind of unclean animal, the male and its mate,

Kejadian 7:4

7:4 For in seven days ¹⁸  I will cause it to rain ¹⁹  on the earth for forty days and forty nights, and I will wipe from the face of the ground every living thing that I have made.”

Kejadian 7:21

7:21 And all living things ²⁰  that moved on the earth died, including the birds, domestic animals, wild animals, all the creatures that swarm over the earth, and all humankind.

Kejadian 7:23

7:23 So the Lord ²¹  destroyed ²²  every living thing that was on the surface of the ground, including people, animals, creatures that creep along the ground, and birds of the sky. ²³  They were wiped off the earth. Only Noah and those who were with him in the ark survived. ²⁴ 

Kejadian 8:21

8:21 And the Lord smelled the soothing aroma ²⁵  and said ²⁶  to himself, ²⁷  “I will never again curse ²⁸  the ground because of humankind, even though ²⁹  the inclination of their minds ³⁰  is evil from childhood on. ³¹  I will never again destroy everything that lives, as I have just done.

Kejadian 9:9

9:9 “Look! I now confirm ³²  my covenant with you and your descendants after you ³³ 

Kejadian 9:11

9:11 I confirm ³⁴  my covenant with you: Never again will all living things ³⁵  be wiped out ³⁶  by the waters of a flood; ³⁷  never again will a flood destroy the earth.”

Kejadian 9:15

9:15 then I will remember my covenant with you ³⁸  and with all living creatures of all kinds. ³⁹  Never again will the waters become a flood and destroy ⁴⁰  all living things. ⁴¹ 

Kejadian 13:10

13:10 Lot looked up and saw ⁴²  the whole region ⁴³  of the Jordan. He noticed ⁴⁴  that all of it was well-watered (before the Lord obliterated ⁴⁵  Sodom and Gomorrah) ⁴⁶  like the garden of the Lord, like the land of Egypt, ⁴⁷  all the way to Zoar.

Kejadian 14:7

14:7 Then they attacked En Mishpat (that is, Kadesh) again, ⁴⁸  and they conquered all the territory of the Amalekites, as well as the Amorites who were living in Hazazon Tamar.

Kejadian 18:22-25

18:22 The two men turned ⁴⁹  and headed ⁵⁰  toward Sodom, but Abraham was still standing before the Lord. ⁵¹  18:23 Abraham approached and said, “Will you sweep away the godly along with the wicked? 18:24 What if there are fifty godly people in the city? Will you really wipe it out and not spare ⁵²  the place for the sake of the fifty godly people who are in it? 18:25 Far be it from you to do such a thing – to kill the godly with the wicked, treating the godly and the wicked alike! Far be it from you! Will not the judge ⁵³  of the whole earth do what is right?” ⁵⁴ 

Kejadian 18:28-32

18:28 what if there are five less than the fifty godly people? Will you destroy ⁵⁵  the whole city because five are lacking?” ⁵⁶  He replied, “I will not destroy it if I find forty-five there.”

18:29 Abraham ⁵⁷  spoke to him again, ⁵⁸  “What if forty are found there?” He replied, “I will not do it for the sake of the forty.”

18:30 Then Abraham ⁵⁹  said, “May the Lord not be angry ⁶⁰  so that I may speak! ⁶¹  What if thirty are found there?” He replied, “I will not do it if I find thirty there.”

18:31 Abraham ⁶²  said, “Since I have undertaken to speak to the Lord, what if only twenty are found there?” He replied, “I will not destroy it for the sake of the twenty.”

18:32 Finally Abraham ⁶³  said, “May the Lord not be angry so that I may speak just once more. What if ten are found there?” He replied, “I will not destroy it for the sake of the ten.”

Kejadian 19:13-15

19:13 because we are about to destroy ⁶⁴  it. The outcry against this place ⁶⁵  is so great before the Lord that he ⁶⁶  has sent us to destroy it.”

19:14 Then Lot went out and spoke to his sons-in-law who were going to marry his daughters. ⁶⁷  He said, “Quick, get out of this place because the Lord is about to destroy ⁶⁸  the city!” But his sons-in-law thought he was ridiculing them. ⁶⁹ 

19:15 At dawn ⁷⁰  the angels hurried Lot along, saying, “Get going! Take your wife and your two daughters who are here, ⁷¹  or else you will be destroyed when the city is judged!” ⁷² 

Kejadian 19:17

19:17 When they had brought them outside, they ⁷³  said, “Run ⁷⁴  for your lives! Don’t look ⁷⁵  behind you or stop anywhere in the valley! ⁷⁶  Escape to the mountains or you will be destroyed!”

Kejadian 19:21

19:21 “Very well,” he replied, ⁷⁷  “I will grant this request too ⁷⁸  and will not overthrow ⁷⁹  the town you mentioned.

Kejadian 19:25

19:25 So he overthrew those cities and all that region, ⁸⁰  including all the inhabitants of the cities and the vegetation that grew ⁸¹  from the ground.

Kejadian 19:29

19:29 So when God destroyed ⁸²  the cities of the region, ⁸³  God honored ⁸⁴  Abraham’s request. He removed Lot ⁸⁵  from the midst of the destruction when he destroyed ⁸⁶  the cities Lot had lived in.

Kejadian 20:4

20:4 Now Abimelech had not gone near her. He said, “Lord, ⁸⁷  would you really slaughter an innocent nation? ⁸⁸ 

Kejadian 20:7

20:7 But now give back the man’s wife. Indeed ⁸⁹  he is a prophet ⁹⁰  and he will pray for you; thus you will live. ⁹¹  But if you don’t give her back, ⁹²  know that you will surely die ⁹³  along with all who belong to you.”

Kejadian 32:11

32:11 Rescue me, ⁹⁴  I pray, from the hand ⁹⁵  of my brother Esau, ⁹⁶  for I am afraid he will come ⁹⁷  and attack me, as well as the mothers with their children. ⁹⁸ 

Kejadian 33:13

33:13 But Jacob ⁹⁹  said to him, “My lord knows that the children are young, ¹⁰⁰  and that I have to look after the sheep and cattle that are nursing their young. ¹⁰¹  If they are driven too hard for even a single day, all the animals will die.

Kejadian 34:30

34:30 Then Jacob said to Simeon and Levi, “You have brought ruin ¹⁰²  on me by making me a foul odor ¹⁰³  among the inhabitants of the land – among the Canaanites and the Perizzites. I ¹⁰⁴  am few in number; they will join forces against me and attack me, and both I and my family will be destroyed!”

Kejadian 38:7

38:7 But Er, Judah’s firstborn, was evil in the Lord’s sight, so the Lord killed him.

Kejadian 38:10

38:10 What he did was evil in the Lord’s sight, so the Lord ¹⁰⁵  killed him too.

Kejadian 41:30

41:30 But seven years of famine will occur ¹⁰⁶  after them, and all the abundance will be forgotten in the land of Egypt. The famine will devastate ¹⁰⁷  the land.

Kejadian 41:36

41:36 This food should be held in storage for the land in preparation for the seven years of famine that will occur throughout the land of Egypt. In this way the land will survive the famine.” ¹⁰⁸ 

[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.

[6:7]  ⁵ tn The text simply has “from man to beast, to creatures, and to birds of the air.” The use of the prepositions עַד…מִן (min...’ad) stresses the extent of the judgment in creation.

[6:13]  ⁶ sn On the divine style utilized here, see R. Lapointe, “The Divine Monologue as a Channel of Revelation,” CBQ 32 (1970): 161-81.

[6:13]  ⁷ tn Heb “the end of all flesh is coming [or “has come”] before me.” (The verb form is either a perfect or a participle.) The phrase “end of all flesh” occurs only here. The term “end” refers here to the end of “life,” as v. 3 and the following context (which describes how God destroys all flesh) make clear. The statement “the end has come” occurs in Ezek 7:2, 6, where it is used of divine judgment. The phrase “come before” occurs in Exod 28:30, 35; 34:34; Lev 15:14; Num 27:17; 1 Sam 18:13, 16; 2 Sam 19:8; 20:8; 1 Kgs 1:23, 28, 32; Ezek 46:9; Pss 79:11 (groans come before God); 88:3 (a prayer comes before God); 100:2; 119:170 (prayer comes before God); Lam 1:22 (evil doing comes before God); Esth 1:19; 8:1; 9:25; 1 Chr 16:29. The expression often means “have an audience with” or “appear before.” But when used metaphorically, it can mean “get the attention of” or “prompt a response.” This is probably the sense in Gen 6:13. The necessity of ending the life of all flesh on earth is an issue that has gotten the attention of God. The term “end” may even be a metonymy for that which has prompted it – violence (see the following clause).

[6:13]  ⁸ tn The participle, especially after הִנֵּה (hinneh) has an imminent future nuance. The Hiphil of שָׁחָת (shakhat) here has the sense “to destroy” (in judgment). Note the wordplay involving this verb in vv. 11-13: The earth is “ruined” because all flesh has acted in a morally “corrupt” manner. Consequently, God will “destroy” all flesh (the referent of the suffix “them”) along with the ruined earth. They had ruined themselves and the earth with violence, and now God would ruin them with judgment. For other cases where “earth” occurs as the object of the Hiphil of שָׁחָת, see 1 Sam 6:5; 1 Chr 20:1; Jer 36:29; 51:25.

[6:17]  ⁹ tn The Hebrew construction uses the independent personal pronoun, followed by a suffixed form of הִנֵּה (hinneh, “look”) and the a participle used with an imminent future nuance: “As for me, look, I am going to bring.”

[6:17]  ¹⁰ tn Heb “the flood, water.”

[6:17]  ¹¹ tn The verb שָׁחָת (shakhat, “to destroy”) is repeated yet again, only now in an infinitival form expressing the purpose of the flood.

[6:17]  ¹² tn The Hebrew construction here is different from the previous two; here it is רוּחַ חַיִּים (ruakh khayyim) rather than נֶפֶשׁ הַיָּה (nefesh khayyah) or נִשְׁמַת חַיִּים (nishmat khayyim). It refers to everything that breathes.

[6:19]  ¹³ tn Heb “from all life, from all flesh, two from all you must bring.” The disjunctive clause at the beginning of the verse (note the conjunction with prepositional phrase, followed by two more prepositional phrases in apposition and then the imperfect verb form) signals a change in mood from announcement (vv. 17-18) to instruction.

[6:19]  ¹⁴ tn The Piel infinitive construct לְהַחֲיוֹת (lÿhakhayot, here translated as “to keep them alive”) shows the purpose of bringing the animals into the ark – saving life. The Piel of this verb means here “to preserve alive.”

[7:2]  ¹⁵ tn Or “seven pairs” (cf. NRSV).

[7:2]  ¹⁶ sn For a study of the Levitical terminology of “clean” and “unclean,” see L. E. Toombs, IDB 1:643.

[7:2]  ¹⁷ tn Heb “a male and his female” (also a second time at the end of this verse). The terms used here for male and female animals (אִישׁ, ’ish) and אִשָּׁה, ’ishah) normally refer to humans.

[7:4]  ¹⁸ tn Heb “for seven days yet,” meaning “after [or “in”] seven days.”

[7:4]  ¹⁹ tn The Hiphil participle מַמְטִיר (mamtir, “cause to rain”) here expresses the certainty of the act in the imminent future.

[7:21]  ²⁰ tn Heb “flesh.”

[7:23]  ²¹ tn Heb “and he”; the referent (the Lord) has been specified in the translation for clarity.

[7:23]  ²² tn Heb “wiped away” (cf. NRSV “blotted out”).

[7:23]  ²³ tn Heb “from man to animal to creeping thing and to the bird of the sky.”

[7:23]  ²⁴ tn The Hebrew verb שָׁאָר (sha’ar) means “to be left over; to survive” in the Niphal verb stem. It is the word used in later biblical texts for the remnant that escapes judgment. See G. F. Hasel, “Semantic Values of Derivatives of the Hebrew Root só’r,” AUSS 11 (1973): 152-69.

[8:21]  ²⁵ 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]  ²⁶ tn Heb “and the Lord said.”

[8:21]  ²⁷ tn Heb “in his heart.”

[8:21]  ²⁸ tn Here the Hebrew word translated “curse” is קָלָל (qalal), used in the Piel verbal stem.

[8:21]  ²⁹ 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]  ³⁰ tn Heb “the inclination of the heart of humankind.”

[8:21]  ³¹ tn Heb “from his youth.”

[9:9]  ³² tn Heb “I, look, I confirm.” The particle הִנְנִי (hinni) used with the participle מֵקִים (meqim) gives the sense of immediacy or imminence, as if to say, “Look! I am now confirming.”

[9:9]  ³³ tn The three pronominal suffixes (translated “you,” “your,” and “you”) are masculine plural. As v. 8 indicates, Noah and his sons are addressed.

[9:11]  ³⁴ tn The verb וַהֲקִמֹתִי (vahaqimoti) is a perfect with the vav (ו) consecutive and should be translated with the English present tense, just as the participle at the beginning of the speech was (v. 9). Another option is to translate both forms with the English future tense (“I will confirm”).

[9:11]  ³⁵ tn Heb “all flesh.”

[9:11]  ³⁶ tn Heb “cut off.”

[9:11]  ³⁷ tn Heb “and all flesh will not be cut off again by the waters of the flood.”

[9:15]  ³⁸ tn Heb “which [is] between me and between you.”

[9:15]  ³⁹ tn Heb “all flesh.”

[9:15]  ⁴⁰ tn Heb “to destroy.”

[9:15]  ⁴¹ tn Heb “all flesh.”

[13:10]  ⁴² tn Heb “lifted up his eyes and saw.” The expression draws attention to the act of looking, indicating that Lot took a good look. It also calls attention to the importance of what was seen.

[13:10]  ⁴³ tn Or “plain”; Heb “circle.”

[13:10]  ⁴⁴ tn The words “he noticed” are supplied in the translation for stylistic reasons.

[13:10]  ⁴⁵ sn Obliterated. The use of the term “destroy” (שַׁחֵת, shakhet) is reminiscent of the Noahic flood (Gen 6:13). Both at the flood and in Sodom the place was obliterated by catastrophe and only one family survived (see C. Westermann, Genesis, 2:178).

[13:10]  ⁴⁶ tn This short temporal clause (preposition + Piel infinitive construct + subjective genitive + direct object) is strategically placed in the middle of the lavish descriptions to sound an ominous note. The entire clause is parenthetical in nature. Most English translations place the clause at the end of v. 10 for stylistic reasons.

[13:10]  ⁴⁷ sn The narrative places emphasis on what Lot saw so that the reader can appreciate how it aroused his desire for the best land. It makes allusion to the garden of the Lord and to the land of Egypt for comparison. Just as the tree in the garden of Eden had awakened Eve’s desire, so the fertile valley attracted Lot. And just as certain memories of Egypt would cause the Israelites to want to turn back and abandon the trek to the promised land, so Lot headed for the good life.

[14:7]  ⁴⁸ tn Heb “they returned and came to En Mishpat (that is, Kadesh).” The two verbs together form a verbal hendiadys, the first serving as the adverb: “they returned and came” means “they came again.” Most English translations do not treat this as a hendiadys, but translate “they turned back” or something similar. Since in the context, however, “came again to” does not simply refer to travel but an assault against the place, the present translation expresses this as “attacked…again.”

[18:22]  ⁴⁹ tn Heb “And the men turned from there.” The word “two” is not in the Hebrew text, but is supplied here for clarity. Gen 19:1 mentions only two individuals (described as “angels”), while Abraham had entertained three visitors (18:2). The implication is that the Lord was the third visitor, who remained behind with Abraham here. The words “from there” are not included in the translation for stylistic reasons.

[18:22]  ⁵⁰ tn Heb “went.”

[18:22]  ⁵¹ tc An ancient Hebrew scribal tradition reads “but the Lord remained standing before Abraham.” This reading is problematic because the phrase “standing before” typically indicates intercession, but the Lord would certainly not be interceding before Abraham.

[18:24]  ⁵² tn Heb “lift up,” perhaps in the sense of “bear with” (cf. NRSV “forgive”).

[18:25]  ⁵³ tn Or “ruler.”

[18:25]  ⁵⁴ sn Will not the judge of the whole earth do what is right? For discussion of this text see J. L. Crenshaw, “Popular Questioning of the Justice of God in Ancient Israel,” ZAW 82 (1970): 380-95, and C. S. Rodd, “Shall Not the Judge of All the Earth Do What Is Just?” ExpTim 83 (1972): 137-39.

[18:28]  ⁵⁵ tn The Hebrew verb שָׁחַת (shakhat, “to destroy”) was used earlier to describe the effect of the flood.

[18:28]  ⁵⁶ tn Heb “because of five.”

[18:29]  ⁵⁷ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[18:29]  ⁵⁸ tn The construction is a verbal hendiadys – the preterite (“he added”) is combined with an adverb “yet” and an infinitive “to speak.”

[18:30]  ⁵⁹ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[18:30]  ⁶⁰ tn Heb “let it not be hot to the Lord.” This is an idiom which means “may the Lord not be angry.”

[18:30]  ⁶¹ tn After the jussive, the cohortative indicates purpose/result.

[18:31]  ⁶² tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[18:32]  ⁶³ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[19:13]  ⁶⁴ tn The Hebrew participle expresses an imminent action here.

[19:13]  ⁶⁵ tn Heb “for their outcry.” The words “about this place” have been supplied in the translation for stylistic reasons.

[19:13]  ⁶⁶ tn Heb “the Lord.” The repetition of the divine name has been replaced in the translation by the pronoun “he” for stylistic reasons.

[19:14]  ⁶⁷ sn The language has to be interpreted in the light of the context and the social customs. The men are called “sons-in-law” (literally “the takers of his daughters”), but the daughters had not yet had sex with a man. It is better to translate the phrase “who were going to marry his daughters.” Since formal marriage contracts were binding, the husbands-to-be could already be called sons-in-law.

[19:14]  ⁶⁸ tn The Hebrew active participle expresses an imminent action.

[19:14]  ⁶⁹ tn Heb “and he was like one taunting in the eyes of his sons-in-law.” These men mistakenly thought Lot was ridiculing them and their lifestyle. Their response illustrates how morally insensitive they had become.

[19:15]  ⁷⁰ tn Heb “When dawn came up.”

[19:15]  ⁷¹ tn Heb “who are found.” The wording might imply he had other daughters living in the city, but the text does not explicitly state this.

[19:15]  ⁷² tn Or “with the iniquity [i.e., punishment] of the city” (cf. NASB, NRSV).

[19:17]  ⁷³ tn Or “one of them”; Heb “he.” Several ancient versions (LXX, Vulgate, Syriac) read the plural “they.” See also the note on “your” in v. 19.

[19:17]  ⁷⁴ tn Heb “escape.”

[19:17]  ⁷⁵ tn The Hebrew verb translated “look” signifies an intense gaze, not a passing glance. This same verb is used later in v. 26 to describe Lot’s wife’s self-destructive look back at the city.

[19:17]  ⁷⁶ tn Or “in the plain”; Heb “in the circle,” referring to the “circle” or oval area of the Jordan Valley.

[19:21]  ⁷⁷ tn Heb “And he said, ‘Look, I will grant.’” The order of the clauses has been rearranged for stylistic reasons. The referent of the speaker (“he”) is somewhat ambiguous: It could be taken as the angel to whom Lot has been speaking (so NLT; note the singular references in vv. 18-19), or it could be that Lot is speaking directly to the Lord here. Most English translations leave the referent of the pronoun unspecified and maintain the ambiguity.

[19:21]  ⁷⁸ tn Heb “I have lifted up your face [i.e., shown you favor] also concerning this matter.”

[19:21]  ⁷⁹ tn The negated infinitive construct indicates either the consequence of God’s granting the request (“I have granted this request, so that I will not”) or the manner in which he will grant it (“I have granted your request by not destroying”).

[19:25]  ⁸⁰ tn Or “and all the plain”; Heb “and all the circle,” referring to the “circle” or oval area of the Jordan Valley.

[19:25]  ⁸¹ tn Heb “and the vegetation of the ground.”

[19:29]  ⁸² tn The construction is a temporal clause comprised of the temporal indicator, an infinitive construct with a preposition, and the subjective genitive.

[19:29]  ⁸³ tn Or “of the plain”; Heb “of the circle,” referring to the “circle” or oval area of the Jordan Valley.

[19:29]  ⁸⁴ tn Heb “remembered,” but this means more than mental recollection here. Abraham’s request (Gen 18:23-32) was that the Lord not destroy the righteous with the wicked. While the requisite minimum number of righteous people (ten, v. 32) needed for God to spare the cities was not found, God nevertheless rescued the righteous before destroying the wicked.

[19:29]  sn God showed Abraham special consideration because of the covenantal relationship he had established with the patriarch. Yet the reader knows that God delivered the “righteous” (Lot’s designation in 2 Pet 2:7) before destroying their world – which is what he will do again at the end of the age.

[19:29]  ⁸⁵ sn God’s removal of Lot before the judgment is paradigmatic. He typically delivers the godly before destroying their world.

[19:29]  ⁸⁶ tn Heb “the overthrow when [he] overthrew.”

[20:4]  ⁸⁷ tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).

[20:4]  ⁸⁸ tn Apparently Abimelech assumes that God’s judgment will fall on his entire nation. Some, finding the reference to a nation problematic, prefer to emend the text and read, “Would you really kill someone who is innocent?” See E. A. Speiser, Genesis (AB), 149.

[20:7]  ⁸⁹ tn Or “for,” if the particle is understood as causal (as many English translations do) rather than asseverative.

[20:7]  ⁹⁰ sn For a discussion of the term prophet see N. Walker, “What is a Nabhi?” ZAW 73 (1961): 99-100.

[20:7]  ⁹¹ 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]  ⁹² tn Heb “if there is not you returning.” The suffix on the particle becomes the subject of the negated clause.

[20:7]  ⁹³ tn The imperfect is preceded by the infinitive absolute to make the warning emphatic.

[32:11]  ⁹⁴ tn The imperative has the force of a prayer here, not a command.

[32:11]  ⁹⁵ tn The “hand” here is a metonymy for “power.”

[32:11]  ⁹⁶ tn Heb “from the hand of my brother, from the hand of Esau.”

[32:11]  ⁹⁷ tn Heb “for I am afraid of him, lest he come.”

[32:11]  ⁹⁸ sn Heb “me, [the] mother upon [the] sons.” The first person pronoun “me” probably means here “me and mine,” as the following clause suggests.

[33:13]  ⁹⁹ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[33:13]  ¹⁰⁰ tn Heb “weak.”

[33:13]  ¹⁰¹ tn Heb “and the sheep and the cattle nursing [are] upon me.”

[34:30]  ¹⁰² tn The traditional translation is “troubled me” (KJV, ASV), but the verb refers to personal or national disaster and suggests complete ruin (see Josh 7:25, Judg 11:35, Prov 11:17). The remainder of the verse describes the “trouble” Simeon and Levi had caused.

[34:30]  ¹⁰³ tn In the causative stem the Hebrew verb בָּאַשׁ (ba’ash) means “to cause to stink, to have a foul smell.” In the contexts in which it is used it describes foul smells, stenches, or things that are odious. Jacob senses that the people in the land will find this act terribly repulsive. See P. R. Ackroyd, “The Hebrew Root באשׁ,” JTS 2 (1951): 31-36.

[34:30]  ¹⁰⁴ tn Jacob speaks in the first person as the head and representative of the entire family.

[38:10]  ¹⁰⁵ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[41:30]  ¹⁰⁶ tn The perfect with the vav consecutive continues the time frame of the preceding participle, which has an imminent future nuance here.

[41:30]  ¹⁰⁷ tn The Hebrew verb כָּלָה (kalah) in the Piel stem means “to finish, to destroy, to bring an end to.” The severity of the famine will ruin the land of Egypt.

[41:36]  ¹⁰⁸ tn Heb “and the land will not be cut off in the famine.”