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 13:9

13:9 Is not the whole land before you? Separate yourself now from me. If you go ⁸  to the left, then I’ll go to the right, but if you go to the right, then I’ll go to the left.”

Kejadian 14:13

14:13 A fugitive ⁹  came and told Abram the Hebrew. ¹⁰  Now Abram was living by the oaks ¹¹  of Mamre the Amorite, the brother ¹²  of Eshcol and Aner. (All these were allied by treaty ¹³  with Abram.) ¹⁴ 

Kejadian 27:41

27:41 So Esau hated ¹⁵  Jacob because of the blessing his father had given to his brother. ¹⁶  Esau said privately, ¹⁷  “The time ¹⁸  of mourning for my father is near; then I will kill ¹⁹  my brother Jacob!”

Kejadian 37:10

37:10 When he told his father and his brothers, his father rebuked him, saying, “What is this dream that you had? ²⁰  Will I, your mother, and your brothers really come and bow down to you?” ²¹ 

[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.”

[13:9]  ⁸ tn The words “you go” have been supplied in the translation for stylistic reasons both times in this verse.

[14:13]  ⁹ tn Heb “the fugitive.” The article carries a generic force or indicates that this fugitive is definite in the mind of the speaker.

[14:13]  ¹⁰ sn E. A. Speiser (Genesis [AB], 103) suggests that part of this chapter came from an outside source since it refers to Abram the Hebrew. That is not impossible, given that the narrator likely utilized traditions and genealogies that had been collected and transmitted over the years. The meaning of the word “Hebrew” has proved elusive. It may be related to the verb “to cross over,” perhaps meaning “immigrant.” Or it might be derived from the name of Abram’s ancestor Eber (see Gen 11:14-16).

[14:13]  ¹¹ tn Or “terebinths.”

[14:13]  ¹² tn Or “a brother”; or “a relative”; or perhaps “an ally.”

[14:13]  ¹³ tn Heb “possessors of a treaty with.” Since it is likely that the qualifying statement refers to all three (Mamre, Eshcol, and Aner) the words “all these” have been supplied in the translation to make this clear.

[14:13]  ¹⁴ tn This parenthetical disjunctive clause explains how Abram came to be living in their territory, but it also explains why they must go to war with Abram.

[27:41]  ¹⁵ tn Or “bore a grudge against” (cf. NAB, NASB, NIV). The Hebrew verb שָׂטַם (satam) describes persistent hatred.

[27:41]  ¹⁶ tn Heb “because of the blessing which his father blessed him.”

[27:41]  ¹⁷ tn Heb “said in his heart.” The expression may mean “said to himself.” Even if this is the case, v. 42 makes it clear that he must have shared his intentions with someone, because the news reached Rebekah.

[27:41]  ¹⁸ tn Heb “days.”

[27:41]  ¹⁹ tn The cohortative here expresses Esau’s determined resolve to kill Jacob.

[37:10]  ²⁰ sn The question What is this dream that you had? expresses Jacob’s dismay at what he perceives to be Joseph’s audacity.

[37:10]  ²¹ tn Heb “Coming, will we come, I and your mother and your brothers, to bow down to you to the ground?” The verb “come” is preceded by the infinitive absolute, which lends emphasis. It is as if Jacob said, “You don’t really think we will come…to bow down…do you?”