Kejadian 32:25

32:25 When the man ¹  saw that he could not defeat Jacob, ²  he struck ³  the socket of his hip so the socket of Jacob’s hip was dislocated while he wrestled with him.

Kejadian 32:32

32:32 That is why to this day ⁴  the Israelites do not eat the sinew which is attached to the socket of the hip, because he struck ⁵  the socket of Jacob’s hip near the attached sinew.

Kejadian 12:17

12:17 But the Lord struck Pharaoh and his household with severe diseases ⁶  because of Sarai, Abram’s wife.

Kejadian 4:15

4:15 But the Lord said to him, “All right then, ⁷  if anyone kills Cain, Cain will be avenged seven times as much.” ⁸  Then the Lord put a special mark ⁹  on Cain so that no one who found him would strike him down. ¹⁰ 

Kejadian 8:21

8:21 And the Lord smelled the soothing aroma ¹¹  and said ¹²  to himself, ¹³  “I will never again curse ¹⁴  the ground because of humankind, even though ¹⁵  the inclination of their minds ¹⁶  is evil from childhood on. ¹⁷  I will never again destroy everything that lives, as I have just done.

Kejadian 36:35

36:35 When Husham died, Hadad the son of Bedad, who defeated the Midianites in the land of Moab, reigned in his place; the name of his city was Avith.

Kejadian 32:8

32:8 “If Esau attacks one camp,” ¹⁸  he thought, ¹⁹  “then the other camp will be able to escape.” ²⁰ 

Kejadian 4:8

4:8 Cain said to his brother Abel, “Let’s go out to the field.” ²¹  While they were in the field, Cain attacked ²²  his brother ²³  Abel and killed him.

Kejadian 4:23

4:23 Lamech said to his wives,

“Adah and Zillah! Listen to me!

You wives of Lamech, hear my words!

I have killed a man for wounding me,

a young man ²⁴  for hurting me.

Kejadian 37:22

37:22 Reuben continued, ²⁵  “Don’t shed blood! Throw him into this cistern that is here in the wilderness, but don’t lay a hand on him.” ²⁶  (Reuben said this ²⁷  so he could rescue Joseph ²⁸  from them ²⁹  and take him back to his father.)

Kejadian 50:10

50:10 When they came to the threshing floor of Atad ³⁰  on the other side of the Jordan, they mourned there with very great and bitter sorrow. ³¹  There Joseph observed a seven day period of mourning for his father.

Kejadian 34:30

34:30 Then Jacob said to Simeon and Levi, “You have brought ruin ³²  on me by making me a foul odor ³³  among the inhabitants of the land – among the Canaanites and the Perizzites. I ³⁴  am few in number; they will join forces against me and attack me, and both I and my family will be destroyed!”

[32:25]  ¹ tn Heb “he”; the referent (the man) has been specified in the translation for clarity.

[32:25]  ² tn Heb “him”; the referent (Jacob) has been specified in the translation for clarity.

[32:25]  ³ tn Or “injured”; traditionally “touched.” The Hebrew verb translated “struck” has the primary meanings “to touch; to reach; to strike.” It can, however, carry the connotation “to harm; to molest; to injure.” God’s “touch” cripples Jacob – it would be comparable to a devastating blow.

[32:32]  ⁴ sn On the use of the expression to this day, see B. S. Childs, “A Study of the Formula ‘Until This Day’,” JBL 82 (1963): 279-92.

[32:32]  ⁵ tn Or “because the socket of Jacob’s hip was struck.” Some translations render this as an impersonal passive. On the translation of the word “struck” see the note on this term in v. 25.

[12:17]  ⁶ tn The cognate accusative adds emphasis to the verbal sentence: “he plagued with great plagues,” meaning the Lord inflicted numerous plagues, probably diseases (see Exod 15:26). The adjective “great” emphasizes that the plagues were severe and overwhelming.

[4:15]  ⁷ tn The Hebrew term לָכֵן (lakhen, “therefore”) in this context carries the sense of “Okay,” or “in that case then I will do this.”

[4:15]  ⁸ sn The symbolic number seven is used here to emphasize that the offender will receive severe punishment. For other rhetorical and hyperbolic uses of the expression “seven times over,” see Pss 12:6; 79:12; Prov 6:31; Isa 30:26.

[4:15]  ⁹ tn Heb “sign”; “reminder.” The term “sign” is not used in the translation because it might imply to an English reader that God hung a sign on Cain. The text does not identify what the “sign” was. It must have been some outward, visual reminder of Cain’s special protected status.

[4:15]  ¹⁰ sn God becomes Cain’s protector. Here is common grace – Cain and his community will live on under God’s care, but without salvation.

[8:21]  ¹¹ 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]  ¹² tn Heb “and the Lord said.”

[8:21]  ¹³ tn Heb “in his heart.”

[8:21]  ¹⁴ tn Here the Hebrew word translated “curse” is קָלָל (qalal), used in the Piel verbal stem.

[8:21]  ¹⁵ 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]  ¹⁶ tn Heb “the inclination of the heart of humankind.”

[8:21]  ¹⁷ tn Heb “from his youth.”

[32:8]  ¹⁸ tn Heb “If Esau comes to one camp and attacks it.”

[32:8]  ¹⁹ 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]  ²⁰ 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.

[4:8]  ²¹ tc The MT has simply “and Cain said to Abel his brother,” omitting Cain’s words to Abel. It is possible that the elliptical text is original. Perhaps the author uses the technique of aposiopesis, “a sudden silence” to create tension. In the midst of the story the narrator suddenly rushes ahead to what happened in the field. It is more likely that the ancient versions (Samaritan Pentateuch, LXX, Vulgate, and Syriac), which include Cain’s words, “Let’s go out to the field,” preserve the original reading here. After writing אָחִיו (’akhiyv, “his brother”), a scribe’s eye may have jumped to the end of the form בַּשָּׂדֶה (basadeh, “to the field”) and accidentally omitted the quotation. This would be an error of virtual homoioteleuton. In older phases of the Hebrew script the sequence יו (yod-vav) on אָחִיו is graphically similar to the final ה (he) on בַּשָּׂדֶה.

[4:8]  ²² tn Heb “arose against” (in a hostile sense).

[4:8]  ²³ sn The word “brother” appears six times in vv. 8-11, stressing the shocking nature of Cain’s fratricide (see 1 John 3:12).

[4:23]  ²⁴ tn The Hebrew term יֶלֶד (yeled) probably refers to a youthful warrior here, not a child.

[37:22]  ²⁵ tn Heb “and Reuben said to them.”

[37:22]  ²⁶ sn The verbs translated shed, throw, and lay sound alike in Hebrew; the repetition of similar sounds draws attention to Reuben’s words.

[37:22]  ²⁷ tn The words “Reuben said this” are not in the Hebrew text, but have been supplied in the translation for stylistic reasons.

[37:22]  ²⁸ tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.

[37:22]  ²⁹ tn Heb “from their hands” (cf. v. 21). This expression has been translated as “them” here for stylistic reasons.

[50:10]  ³⁰ sn The location of the threshing floor of Atad is not certain. The expression the other side of the Jordan could refer to the eastern or western bank, depending on one’s perspective. However, it is commonly used in the OT for Transjordan. This would suggest that the entourage came up the Jordan Valley and crossed into the land at Jericho, just as the Israelites would in the time of Joshua.

[50:10]  ³¹ tn Heb “and they mourned there [with] very great and heavy mourning.” The cognate accusative, as well as the two adjectives and the adverb, emphasize the degree of their sorrow.

[34:30]  ³² 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]  ³³ 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]  ³⁴ tn Jacob speaks in the first person as the head and representative of the entire family.