Genesis 4:5-6
Context4:5 but with Cain and his offering he was not pleased. 1 So Cain became very angry, 2 and his expression was downcast. 3
4:6 Then the Lord said to Cain, “Why are you angry, and why is your expression downcast?
Genesis 37:4
Context37:4 When Joseph’s 4 brothers saw that their father loved him more than any of them, 5 they hated Joseph 6 and were not able to speak to him kindly. 7
Genesis 37:8
Context37:8 Then his brothers asked him, “Do you really think you will rule over us or have dominion over us?” 8 They hated him even more 9 because of his dream and because of what he said. 10
Genesis 37:1
Context37:1 But Jacob lived in the land where his father had stayed, 11 in the land of Canaan. 12
Genesis 17:27
Context17:27 All the men of his household, whether born in his household or bought with money from a foreigner, were circumcised with him.
Genesis 17:1
Context17:1 When Abram was 99 years old, 13 the Lord appeared to him and said, 14 “I am the sovereign God. 15 Walk 16 before me 17 and be blameless. 18
Genesis 18:8-9
Context18:8 Abraham 19 then took some curds and milk, along with the calf that had been prepared, and placed the food 20 before them. They ate while 21 he was standing near them under a tree.
18:9 Then they asked him, “Where is Sarah your wife?” He replied, “There, 22 in the tent.”
Genesis 20:1
Context20:1 Abraham journeyed from there to the Negev 23 region and settled between Kadesh and Shur. While he lived as a temporary resident 24 in Gerar,
Genesis 22:12-23
Context22:12 “Do not harm the boy!” 25 the angel said. 26 “Do not do anything to him, for now I know 27 that you fear 28 God because you did not withhold your son, your only son, from me.”
22:13 Abraham looked up 29 and saw 30 behind him 31 a ram caught in the bushes by its horns. So he 32 went over and got the ram and offered it up as a burnt offering instead of his son. 22:14 And Abraham called the name of that place “The Lord provides.” 33 It is said to this day, 34 “In the mountain of the Lord provision will be made.” 35
22:15 The Lord’s angel called to Abraham a second time from heaven 22:16 and said, “‘I solemnly swear by my own name,’ 36 decrees the Lord, 37 ‘that because you have done this and have not withheld your son, your only son, 22:17 I will indeed bless you, 38 and I will greatly multiply 39 your descendants 40 so that they will be as countless as the stars in the sky or the grains of sand on the seashore. Your descendants will take possession 41 of the strongholds 42 of their enemies. 22:18 Because you have obeyed me, 43 all the nations of the earth will pronounce blessings on one another 44 using the name of your descendants.’”
22:19 Then Abraham returned to his servants, and they set out together 45 for Beer Sheba where Abraham stayed. 46
22:20 After these things Abraham was told, “Milcah 47 also has borne children to your brother Nahor – 22:21 Uz the firstborn, his brother Buz, Kemuel (the father of Aram), 48 22:22 Kesed, Hazo, Pildash, Jidlaph, and Bethuel.” 22:23 (Now 49 Bethuel became the father of Rebekah.) These were the eight sons Milcah bore to Abraham’s brother Nahor.
Genesis 22:1
Context22:1 Some time after these things God tested 50 Abraham. He said to him, “Abraham!” “Here I am!” Abraham 51 replied.
Genesis 21:4
Context21:4 When his son Isaac was eight days old, 52 Abraham circumcised him just as God had commanded him to do. 53
Genesis 21:2
Context21:2 So Sarah became pregnant 54 and bore Abraham a son in his old age at the appointed time that God had told him.
Genesis 16:10
Context16:10 I will greatly multiply your descendants,” the Lord’s angel added, 55 “so that they will be too numerous to count.” 56
Esther 3:5-6
Context3:5 When Haman saw that Mordecai was not bowing or paying homage to him, he 57 was filled with rage. 3:6 But the thought of striking out against 58 Mordecai alone was repugnant to him, for he had been informed 59 of the identity of Mordecai’s people. 60 So Haman sought to destroy all the Jews (that is, the people of Mordecai) 61 who were in all the kingdom of Ahasuerus.
Psalms 37:8
Context37:8 Do not be angry and frustrated! 62
Do not fret! That only leads to trouble!
Daniel 2:12-13
Context2:12 Because of this the king got furiously angry 63 and gave orders to destroy all the wise men of Babylon. 2:13 So a decree went out, and the wise men were about 64 to be executed. They also sought 65 Daniel and his friends so that they could be executed.
Daniel 3:13
Context3:13 Then Nebuchadnezzar in a fit of rage 66 demanded that they bring 67 Shadrach, Meshach, and Abednego before him. So they brought them 68 before the king.
Daniel 3:19
Context3:19 Then Nebuchadnezzar was filled with rage, and his disposition changed 69 toward Shadrach, Meshach, and Abednego. He gave orders 70 to heat the furnace seven times hotter than it was normally heated.
Ephesians 4:26-27
Context4:26 Be angry and do not sin; 71 do not let the sun go down on the cause of your anger. 72 4:27 Do not give the devil an opportunity.
[4:5] 1 sn The Letter to the Hebrews explains the difference between the brothers as one of faith – Abel by faith offered a better sacrifice. Cain’s offering as well as his reaction to God’s displeasure did not reflect faith. See further B. K. Waltke, “Cain and His Offering,” WTJ 48 (1986): 363-72.
[4:5] 2 tn Heb “and it was hot to Cain.” This Hebrew idiom means that Cain “burned” with anger.
[4:5] 3 tn Heb “And his face fell.” The idiom means that the inner anger is reflected in Cain’s facial expression. The fallen or downcast face expresses anger, dejection, or depression. Conversely, in Num 6 the high priestly blessing speaks of the
[37:4] 4 tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.
[37:4] 5 tn Heb “of his brothers.” This is redundant in contemporary English and has been replaced in the translation by the pronoun “them.”
[37:4] 6 tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.
[37:4] 7 tn Heb “speak to him for peace.”
[37:8] 8 tn Heb “Ruling, will you rule over us, or reigning, will you reign over us?” The statement has a poetic style, with the two questions being in synonymous parallelism. Both verbs in this statement are preceded by the infinitive absolute, which lends emphasis. It is as if Joseph’s brothers said, “You don’t really think you will rule over us, do you? You don’t really think you will have dominion over us, do you?”
[37:8] 9 tn This construction is identical to the one in Gen 37:5.
[37:8] 10 sn The response of Joseph’s brothers is understandable, given what has already been going on in the family. But here there is a hint of uneasiness – they hated him because of his dream and because of his words. The dream bothered them, as well as his telling them. And their words in the rhetorical question are ironic, for this is exactly what would happen. The dream was God’s way of revealing it.
[37:1] 11 tn Heb “the land of the sojournings of his father.”
[37:1] 12 sn The next section begins with the heading This is the account of Jacob in Gen 37:2, so this verse actually forms part of the preceding section as a concluding contrast with Esau and his people. In contrast to all the settled and expanded population of Esau, Jacob was still moving about in the land without a permanent residence and without kings. Even if the Edomite king list was added later (as the reference to kings in Israel suggests), its placement here in contrast to Jacob and his descendants is important. Certainly the text deals with Esau before dealing with Jacob – that is the pattern. But the detail is so great in chap. 36 that the contrast cannot be missed.
[17:1] 13 tn Heb “the son of ninety-nine years.”
[17:1] 14 tn Heb “appeared to Abram and said to him.” The proper name has been replaced by the pronoun (“him”) and the final phrase “to him” has been left untranslated for stylistic reasons.
[17:1] 15 tn The name אֵל שַׁדַּי (’el shadday, “El Shaddai”) has often been translated “God Almighty,” primarily because Jerome translated it omnipotens (“all powerful”) in the Latin Vulgate. There has been much debate over the meaning of the name. For discussion see W. F. Albright, “The Names Shaddai and Abram,” JBL 54 (1935): 173-210; R. Gordis, “The Biblical Root sdy-sd,” JTS 41 (1940): 34-43; and especially T. N. D. Mettinger, In Search of God, 69-72. Shaddai/El Shaddai is the sovereign king of the world who grants, blesses, and judges. In the Book of Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness. The patriarchs knew God primarily as El Shaddai (Exod 6:3). While the origin and meaning of this name are uncertain (see discussion below) its significance is clear. The name is used in contexts where God appears as the source of fertility and life. In Gen 17:1-8 he appeared to Abram, introduced himself as El Shaddai, and announced his intention to make the patriarch fruitful. In the role of El Shaddai God repeated these words (now elevated to the status of a decree) to Jacob (35:11). Earlier Isaac had pronounced a blessing on Jacob in which he asked El Shaddai to make Jacob fruitful (28:3). Jacob later prayed that his sons would be treated with mercy when they returned to Egypt with Benjamin (43:14). The fertility theme is not as apparent here, though one must remember that Jacob viewed Benjamin as the sole remaining son of the favored and once-barren Rachel (see 29:31; 30:22-24; 35:16-18). It is quite natural that he would appeal to El Shaddai to preserve Benjamin’s life, for it was El Shaddai’s miraculous power which made it possible for Rachel to give him sons in the first place. In 48:3 Jacob, prior to blessing Joseph’s sons, told him how El Shaddai appeared to him at Bethel (see Gen 28) and promised to make him fruitful. When blessing Joseph on his deathbed Jacob referred to Shaddai (we should probably read “El Shaddai,” along with a few Hebrew
[17:1] 16 tn Or “Live out your life.” The Hebrew verb translated “walk” is the Hitpael; it means “to walk back and forth; to walk about; to live out one’s life.”
[17:1] 17 tn Or “in my presence.”
[17:1] 18 tn There are two imperatives here: “walk…and be blameless [or “perfect”].” The second imperative may be purely sequential (see the translation) or consequential: “walk before me and then you will be blameless.” How one interprets the sequence depends on the meaning of “walk before”: (1) If it simply refers in a neutral way to serving the
[18:8] 19 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:8] 20 tn The words “the food” are supplied in the translation for stylistic reasons. In the Hebrew text the verb has no stated object.
[18:8] 21 tn The disjunctive clause is a temporal circumstantial clause subordinate to the main verb.
[18:9] 22 tn The particle הִנֵּה (hinneh) often accompanies a gesture of pointing or a focused gaze.
[20:1] 23 tn Or “the South [country]”; Heb “the land of the Negev.”
[20:1] 24 tn Heb “and he sojourned.”
[22:12] 25 tn Heb “Do not extend your hand toward the boy.”
[22:12] 26 tn Heb “and he said, ‘Do not extend…’”; the referent (the angel) has been specified in the context for clarity. The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
[22:12] 27 sn For now I know. The test was designed to see if Abraham would be obedient (see v. 1).
[22:12] 28 sn In this context fear refers by metonymy to obedience that grows from faith.
[22:13] 29 tn Heb “lifted his eyes.”
[22:13] 30 tn Heb “and saw, and look.” The particle הִנֵּה (hinneh, “look”) draws attention to what Abraham saw and invites the audience to view the scene through his eyes.
[22:13] 31 tc The translation follows the reading of the MT; a number of Hebrew
[22:13] 32 tn Heb “Abraham”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
[22:14] 33 tn Heb “the Lord sees” (יְהוָה יִרְאֶה, yÿhvah yir’eh, traditionally transliterated “Jehovah Jireh”; see the note on the word “provide” in v. 8). By so naming the place Abraham preserved in the memory of God’s people the amazing event that took place there.
[22:14] 34 sn On the expression to this day see B. Childs, “A Study of the Formula ‘Until this Day’,” JBL 82 (1963): 279-92.
[22:14] 35 sn The saying connected with these events has some ambiguity, which was probably intended. The Niphal verb could be translated (1) “in the mountain of the Lord it will be seen/provided” or (2) “in the mountain the Lord will appear.” If the temple later stood here (see the note on “Moriah” in Gen 22:2), the latter interpretation might find support, for the people went to the temple to appear before the Lord, who “appeared” to them by providing for them his power and blessings. See S. R. Driver, Genesis, 219.
[22:16] 36 tn Heb “By myself I swear.”
[22:16] 37 tn Heb “the oracle of the
[22:17] 38 tn The use of the infinitive absolute before the finite verbal form (either an imperfect or cohortative) emphasizes the certainty of the blessing.
[22:17] 39 tn Here too the infinitive absolute is used for emphasis before the following finite verb (either an imperfect or cohortative).
[22:17] 40 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.
[22:17] 42 tn Heb “gate,” which here stands for a walled city. To break through the gate complex would be to conquer the city, for the gate complex was the main area of defense (hence the translation “stronghold”).
[22:18] 43 tn In the Hebrew text this causal clause comes at the end of the sentence. The translation alters the word order for stylistic reasons.
[22:18] 44 tn Traditionally the verb is taken as passive (“will be blessed”) here, as if Abraham’s descendants were going to be a channel or source of blessing to the nations. But the Hitpael is better understood here as reflexive/reciprocal, “will bless [i.e., pronounce blessings on] themselves/one another” (see also Gen 26:4). Elsewhere the Hitpael of the verb “to bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 12:2 predicts that Abram will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11. Earlier formulations of this promise (see Gen 12:2; 18:18) use the Niphal stem. (See also Gen 28:14.)
[22:19] 45 tn Heb “and they arose and went together.”
[22:19] 46 tn Heb “and Abraham stayed in Beer Sheba. This has been translated as a relative clause for stylistic reasons.
[22:20] 47 tn In the Hebrew text the sentence begins with הִנֵּה (hinneh, “look”) which draws attention to the statement.
[22:21] 48 sn This parenthetical note about Kemuel’s descendant is probably a later insertion by the author/compiler of Genesis and not part of the original announcement.
[22:23] 49 tn The disjunctive clause gives information that is important but parenthetical to the narrative. Rebekah would become the wife of Isaac (Gen 24:15).
[22:1] 50 sn The Hebrew verb used here means “to test; to try; to prove.” In this passage God tests Abraham to see if he would be obedient. See T. W. Mann, The Book of the Torah, 44-48. See also J. L. Crenshaw, A Whirlpool of Torment (OBT), 9-30; and J. I. Lawlor, “The Test of Abraham,” GTJ 1 (1980): 19-35.
[22:1] 51 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[21:4] 52 tn Heb “Isaac his son, the son of eight days.” The name “Isaac” is repeated in the translation for clarity.
[21:4] 53 sn Just as God had commanded him to do. With the birth of the promised child, Abraham obeyed the
[21:2] 54 tn Or “she conceived.”
[16:10] 55 tn Heb “The
[16:10] 56 tn Heb “cannot be numbered because of abundance.”
[3:5] 57 tn Heb “Haman.” The pronoun (“he”) was used in the translation for stylistic reasons. Repeating the proper name here is redundant according to contemporary English style, although the name is repeated in NASB and NRSV.
[3:6] 58 tn Heb “to send a hand against”; KJV, NRSV “to lay hands on.”
[3:6] 59 tn Heb “they had related to him.” For stylistic reasons this has been translated as a passive construction.
[3:6] 60 tc The entire first half of the verse is not included in the LXX.
[3:6] 61 tc This parenthetical phrase is not included in the LXX. Some scholars emend the MT reading עַם (’am, “people”) to עִם (’im, “with”), arguing that the phrase is awkwardly placed and syntactically inappropriate. While there is some truth to their complaint, the MT makes sufficient sense to be acceptable here, and is followed by most English versions.
[37:8] 62 tn Heb “Refrain from anger! Abandon rage!”
[2:12] 63 tn Aram “was angry and very furious.” The expression is a hendiadys (two words or phrases expressing a single idea).
[2:13] 64 tn The Aramaic participle is used here to express the imminent future.
[2:13] 65 tn The impersonal active plural (“they sought”) of the Aramaic verb could also be translated as an English passive: “Daniel and his friends were sought” (cf. NAB).
[3:13] 66 tn Aram “in anger and wrath”; NASB “in rage and anger.” The expression is a hendiadys.
[3:13] 67 tn The Aramaic infinitive is active.
[3:13] 68 tn Aram “these men.” The pronoun is used in the translation to avoid undue repetition.
[3:19] 69 tn Aram “the appearance of his face was altered”; cf. NLT “his face became distorted with rage”; NAB “[his] face became livid with utter rage.”
[3:19] 70 tn Aram “he answered and said.”
[4:26] 71 sn A quotation from Ps 4:4. Although several translations render the phrase Be angry and do not sin as “If you are angry, do not sin” such is unlikely on a grammatical, lexical, and historical level (see D. B. Wallace, “᾿Οργίζεσθε in Ephesians 4:26: Command or Condition?” CTR 3 [1989]: 352-72). The idea of vv. 26-27 is as follows: Christians are to exercise a righteous indignation over sin in the midst of the believing community (v. 26a; note that v. 25 is restricting the discussion to those in the body of Christ). When other believers sin, such people should be gently and quickly confronted (v. 26b), for if the body of Christ does not address sin in its midst, the devil gains a foothold (v. 27). “Entirely opposite of the ‘introspective conscience’ view, this text seems to be a shorthand expression for church discipline, suggesting that there is a biblical warrant for δικαία ὀργή [dikaia orgh] (as the Greeks put it) – righteous indignation” (ExSyn 492).
[4:26] 72 tn The word παροργισμός (parorgismo"), typically translated “anger” in most versions is used almost exclusively of the source of anger rather than the results in Greek literature (thus, it refers to an external cause or provocation rather than an internal reaction). The notion of “cause of your anger” is both lexically and historically justified. The apparently proverbial nature of the statement (“Do not let the sun go down on the cause of your anger”) finds several remarkable parallels in Pss. Sol. 8:8-9: “(8) God laid bare their sins in the full light of day; All the earth came to know the righteous judgments of God. (9) In secret places underground their iniquities (were committed) to provoke (Him) to anger” (R. H. Charles’ translation). Not only is παροργισμός used, but righteous indignation against God’s own people and the laying bare of their sins in broad daylight are also seen.