Kejadian 8:21

8:21 And the Lord smelled the soothing aroma ¹  and said ²  to himself, ³  “I will never again curse ⁴  the ground because of humankind, even though ⁵  the inclination of their minds ⁶  is evil from childhood on. ⁷  I will never again destroy everything that lives, as I have just done.

Kejadian 19:9

19:9 “Out of our way!” ⁸  they cried, and “This man came to live here as a foreigner, ⁹  and now he dares to judge us! ¹⁰  We’ll do more harm ¹¹  to you than to them!” They kept ¹²  pressing in on Lot until they were close enough ¹³  to break down the door.

Kejadian 20:9

20:9 Abimelech summoned Abraham and said to him, “What have you done to us? What sin did I commit against you that would cause you to bring such great guilt on me and my kingdom? ¹⁴  You have done things to me that should not be done!” ¹⁵ 

Kejadian 38:11

38:11 Then Judah said to his daughter-in-law Tamar, “Live as a widow in your father’s house until Shelah my son grows up.” For he thought, ¹⁶  “I don’t want him to die like his brothers.” ¹⁷  So Tamar went and lived in her father’s house.

Kejadian 43:7

43:7 They replied, “The man questioned us ¹⁸  thoroughly ¹⁹  about ourselves and our family, saying, ‘Is your father still alive? Do you have another brother?’ ²⁰  So we answered him in this way. ²¹  How could we possibly know ²²  that he would say, ²³  ‘Bring your brother down’?”

[8:21]  ¹ 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]  ² tn Heb “and the Lord said.”

[8:21]  ³ tn Heb “in his heart.”

[8:21]  ⁴ tn Here the Hebrew word translated “curse” is קָלָל (qalal), used in the Piel verbal stem.

[8:21]  ⁵ 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]  ⁶ tn Heb “the inclination of the heart of humankind.”

[8:21]  ⁷ tn Heb “from his youth.”

[19:9]  ⁸ tn Heb “approach out there” which could be rendered “Get out of the way, stand back!”

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

[19:9]  ¹⁰ 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]  ¹¹ 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]  ¹² tn Heb “and they pressed against the man, against Lot, exceedingly.”

[19:9]  ¹³ tn Heb “and they drew near.”

[20:9]  ¹⁴ tn Heb “How did I sin against you that you have brought on me and on my kingdom a great sin?” The expression “great sin” refers to adultery. For discussion of the cultural background of the passage, see J. J. Rabinowitz, “The Great Sin in Ancient Egyptian Marriage Contracts,” JNES 18 (1959): 73, and W. L. Moran, “The Scandal of the ‘Great Sin’ at Ugarit,” JNES 18 (1959): 280-81.

[20:9]  ¹⁵ tn Heb “Deeds which should not be done you have done to me.” The imperfect has an obligatory nuance here.

[38:11]  ¹⁶ tn Heb “said.”

[38:11]  ¹⁷ tn Heb “Otherwise he will die, also he, like his brothers.”

[38:11]  sn I don’t want him to die like his brothers. This clause explains that Judah had no intention of giving Shelah to Tamar for the purpose of the levirate marriage. Judah apparently knew the nature of his sons, and feared that God would be angry with the third son and kill him as well.

[43:7]  ¹⁸ tn The word “us” has been supplied in the translation for stylistic reasons.

[43:7]  ¹⁹ tn The infinitive absolute with the perfect verbal form emphasizes that Joseph questioned them thoroughly.

[43:7]  ²⁰ sn The report given here concerning Joseph’s interrogation does not exactly match the previous account where they supplied the information to clear themselves (see 42:13). This section may reflect how they remembered the impact of his interrogation, whether he asked the specific questions or not. That may be twisting the truth to protect themselves, not wanting to admit that they volunteered the information. (They admitted as much in 42:31, but now they seem to be qualifying that comment.) On the other hand, when speaking to Joseph later (see 44:19), Judah claims that Joseph asked for the information about their family, making it possible that 42:13 leaves out some of the details of their first encounter.

[43:7]  ²¹ tn Heb “and we told to him according to these words.”

[43:7]  ²² tn The infinitive absolute emphasizes the imperfect verbal form, which here is a historic future (that is, future from the perspective of a past time).

[43:7]  ²³ tn Once again the imperfect verbal form is used as a historic future (that is, future from the perspective of past time).