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 8:9

8:9 The dove could not find a resting place for its feet because water still covered ⁵  the surface of the entire earth, and so it returned to Noah ⁶  in the ark. He stretched out his hand, took the dove, ⁷  and brought it back into the ark. ⁸ 

Kejadian 13:10

13:10 Lot looked up and saw ⁹  the whole region ¹⁰  of the Jordan. He noticed ¹¹  that all of it was well-watered (before the Lord obliterated ¹²  Sodom and Gomorrah) ¹³  like the garden of the Lord, like the land of Egypt, ¹⁴  all the way to Zoar.

Kejadian 14:14

14:14 When Abram heard that his nephew ¹⁵  had been taken captive, he mobilized ¹⁶  his 318 trained men who had been born in his household, and he pursued the invaders ¹⁷  as far as Dan. ¹⁸ 

Kejadian 18:28

18:28 what if there are five less than the fifty godly people? Will you destroy ¹⁹  the whole city because five are lacking?” ²⁰  He replied, “I will not destroy it if I find forty-five there.”

Kejadian 18:32

18:32 Finally Abraham ²¹  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 19:8-9

19:8 Look, I have two daughters who have never had sexual relations with ²²  a man. Let me bring them out to you, and you can do to them whatever you please. ²³  Only don’t do anything to these men, for they have come under the protection ²⁴  of my roof.” ²⁵ 

19:9 “Out of our way!” ²⁶  they cried, and “This man came to live here as a foreigner, ²⁷  and now he dares to judge us! ²⁸  We’ll do more harm ²⁹  to you than to them!” They kept ³⁰  pressing in on Lot until they were close enough ³¹  to break down the door.

Kejadian 26:3

26:3 Stay ³²  in this land. Then I will be with you and will bless you, ³³  for I will give all these lands to you and to your descendants, ³⁴  and I will fulfill ³⁵  the solemn promise I made ³⁶  to your father Abraham.

Kejadian 26:7

26:7 When the men of that place asked him about his wife, he replied, “She is my sister.” ³⁷  He was afraid to say, “She is my wife,” for he thought to himself, ³⁸  “The men of this place will kill me to get ³⁹  Rebekah because she is very beautiful.”

Kejadian 31:43

31:43 Laban replied ⁴⁰  to Jacob, “These women ⁴¹  are my daughters, these children are my grandchildren, ⁴²  and these flocks are my flocks. All that you see belongs to me. But how can I harm these daughters of mine today ⁴³  or the children to whom they have given birth?

Kejadian 34:25

34:25 In three days, when they were still in pain, two of Jacob’s sons, Simeon and Levi, Dinah’s brothers, each took his sword ⁴⁴  and went to the unsuspecting city ⁴⁵  and slaughtered every male.

Kejadian 35:2

35:2 So Jacob told his household and all who were with him, “Get rid of the foreign gods you have among you. ⁴⁶  Purify yourselves and change your clothes. ⁴⁷ 

[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.

[8:9]  ⁵ tn The words “still covered” is supplied in the translation for stylistic reasons.

[8:9]  ⁶ tn Heb “him”; the referent (Noah) has been specified in the translation for clarity.

[8:9]  ⁷ tn Heb “it”; the referent (the dove) has been specified in the translation for clarity.

[8:9]  ⁸ tn Heb “and he brought it to himself to the ark.”

[13:10]  ⁹ 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]  ¹⁰ tn Or “plain”; Heb “circle.”

[13:10]  ¹¹ tn The words “he noticed” are supplied in the translation for stylistic reasons.

[13:10]  ¹² 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]  ¹³ 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]  ¹⁴ 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.

[14:14]  ¹⁵ tn Heb “his brother,” by extension, “relative.” Here and in v. 16 the more specific term “nephew” has been used in the translation for clarity. Lot was the son of Haran, Abram’s brother (Gen 11:27).

[14:14]  ¹⁶ tn The verb וַיָּרֶק (vayyareq) is a rare form, probably related to the word רֵיק (req, “to be empty”). If so, it would be a very figurative use: “he emptied out” (or perhaps “unsheathed”) his men. The LXX has “mustered” (cf. NEB). E. A. Speiser (Genesis [AB], 103-4) suggests reading with the Samaritan Pentateuch a verb diq, cognate with Akkadian deku, “to mobilize” troops. If this view is accepted, one must assume that a confusion of the Hebrew letters ד (dalet) and ר (resh) led to the error in the traditional Hebrew text. These two letters are easily confused in all phases of ancient Hebrew script development. The present translation is based on this view.

[14:14]  ¹⁷ tn The words “the invaders” have been supplied in the translation for clarification.

[14:14]  ¹⁸ sn The use of the name Dan reflects a later perspective. The Danites did not migrate to this northern territory until centuries later (see Judg 18:29). Furthermore Dan was not even born until much later. By inserting this name a scribe has clarified the location of the region.

[18:28]  ¹⁹ tn The Hebrew verb שָׁחַת (shakhat, “to destroy”) was used earlier to describe the effect of the flood.

[18:28]  ²⁰ tn Heb “because of five.”

[18:32]  ²¹ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[19:8]  ²² tn Heb “who have not known.” Here this expression is a euphemism for sexual intercourse.

[19:8]  ²³ tn Heb “according to what is good in your eyes.”

[19:8]  ²⁴ tn Heb “shadow.”

[19:8]  ²⁵ sn This chapter portrays Lot as a hypocrite. He is well aware of the way the men live in his city and is apparently comfortable in the midst of it. But when confronted by the angels, he finally draws the line. But he is nevertheless willing to sacrifice his daughters’ virginity to protect his guests. His opposition to the crowds leads to his rejection as a foreigner by those with whom he had chosen to live. The one who attempted to rescue his visitors ends up having to be rescued by them.

[19:9]  ²⁶ tn Heb “approach out there” which could be rendered “Get out of the way, stand back!”

[19:9]  ²⁷ tn Heb “to live as a resident alien.”

[19:9]  ²⁸ tn Heb “and he has judged, judging.” The infinitive absolute follows the finite verbal form for emphasis. This emphasis is reflected in the translation by the phrase “dares to judge.”

[19:9]  ²⁹ tn The verb “to do wickedly” is repeated here (see v. 7). It appears that whatever “wickedness” the men of Sodom had intended to do to Lot’s visitors – probably nothing short of homosexual rape – they were now ready to inflict on Lot.

[19:9]  ³⁰ tn Heb “and they pressed against the man, against Lot, exceedingly.”

[19:9]  ³¹ tn Heb “and they drew near.”

[26:3]  ³² tn The Hebrew verb גּוּר (gur) means “to live temporarily without ownership of land.” Abraham’s family will not actually possess the land of Canaan until the Israelite conquest hundreds of years later.

[26:3]  ³³ tn After the imperative “stay” the two prefixed verb forms with prefixed conjunction here indicate consequence.

[26:3]  sn I will be with you and I will bless you. The promise of divine presence is a promise to intervene to protect and to bless.

[26:3]  ³⁴ tn The Hebrew term זֶרַע (zera’) occurring here and in v. 18 may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context.

[26:3]  sn To you and to your descendants. The Abrahamic blessing will pass to Isaac. Everything included in that blessing will now belong to the son, and in turn will be passed on to his sons. But there is a contingency involved: If they are to enjoy the full blessings, they will have to obey the word of the Lord. And so obedience is enjoined here with the example of how well Abraham obeyed.

[26:3]  ³⁵ tn The Hiphil stem of the verb קוּם (qum) here means “to fulfill, to bring to realization.” For other examples of this use of this verb form, see Lev 26:9; Num 23:19; Deut 8:18; 9:5; 1 Sam 1:23; 1 Kgs 6:12; Jer 11:5.

[26:3]  ³⁶ tn Heb “the oath which I swore.”

[26:3]  sn The solemn promise I made. See Gen 15:18-20; 22:16-18.

[26:7]  ³⁷ sn Rebekah, unlike Sarah, was not actually her husband’s sister.

[26:7]  ³⁸ tn Heb “lest.” The words “for he thought to himself” are supplied because the next clause is written with a first person pronoun, showing that Isaac was saying or thinking this.

[26:7]  ³⁹ tn Heb “kill me on account of.”

[31:43]  ⁴⁰ tn Heb “answered and said.”

[31:43]  ⁴¹ tn Heb “daughters.”

[31:43]  ⁴² tn Heb “children.”

[31:43]  ⁴³ tn Heb “but to my daughters what can I do to these today?”

[34:25]  ⁴⁴ tn Heb “a man his sword.”

[34:25]  ⁴⁵ tn Heb “and they came upon the city, [which was] secure.” In this case “secure” means the city was caught unprepared and at peace, not expecting an attack.

[35:2]  ⁴⁶ tn Heb “which are in your midst.”

[35:2]  ⁴⁷ sn The actions of removing false gods, becoming ritually clean, and changing garments would become necessary steps in Israel when approaching the Lord in worship.