Genesis 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 

Numbers 32:23

32:23 “But if you do not do this, then look, you will have sinned ⁵  against the Lord. And know that your sin will find you out.

Psalms 32:10

32:10 An evil person suffers much pain, ⁶ 

but the Lord’s faithfulness overwhelms the one who trusts in him. ⁷ 

Psalms 140:11

140:11 A slanderer ⁸  will not endure on ⁹  the earth;

calamity will hunt down a violent man and strike him down. ¹⁰ 

Acts 28:4

28:4 When the local people ¹¹  saw the creature hanging from Paul’s ¹²  hand, they said to one another, “No doubt this man is a murderer! Although he has escaped from the sea, Justice herself ¹³  has not allowed him to live!” ¹⁴ 

[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.

[32:23]  ⁵ tn The nuance of the perfect tense here has to be the future perfect.

[32:10]  ⁶ tn Heb “many [are the] pains of evil [one].” The singular form is representative here; the typical evildoer, representative of the larger group of wicked people, is in view.

[32:10]  ⁷ tn Heb “but the one who trusts in the Lord, faithfulness surrounds him.”

[140:11]  ⁸ tn Heb “a man of a tongue.”

[140:11]  ⁹ tn Heb “be established in.”

[140:11]  ¹⁰ tn Heb “for blows.” The Hebrew noun מַדְחֵפֹה (madkhefoh, “blow”) occurs only here in the OT.

[28:4]  ¹¹ tn Although this is literally βάρβαροι (barbaroi; “foreigners, barbarians”) used for non-Greek or non-Romans, as BDAG 166 s.v. βάρβαρος 2.b notes, “Of the inhabitants of Malta, who apparently spoke in their native language Ac 28:2, 4 (here β. certainly without derogatory tone…).”

[28:4]  ¹² tn Grk “his”; the referent (Paul) has been specified in the translation for clarity.

[28:4]  ¹³ tn That is, the goddess Justice has not allowed him to live. BDAG 250 s.v. δίκη 2 states, “Justice personified as a deity Ac 28:4”; L&N 12.27, “a goddess who personifies justice in seeking out and punishing the guilty – ‘the goddess Justice.’ ἡ δίκη ζῆν οὐκ εἴασεν ‘the goddess Justice would not let him live’ Ac 28:4.” Although a number of modern English translations have rendered δίκη (dikh) “justice,” preferring to use an abstraction, in the original setting it is almost certainly a reference to a pagan deity. In the translation, the noun “justice” was capitalized and the reflexive pronoun “herself” was supplied to make the personification clear. This was considered preferable to supplying a word like ‘goddess’ in connection with δίκη.

[28:4]  ¹⁴ sn The entire scene is played out initially as a kind of oracle from the gods resulting in the judgment of a guilty person (Justice herself has not allowed him to live). Paul’s survival of this incident without ill effects thus spoke volumes about his innocence.