Kejadian 4:15

4:15 But the Lord said to him, “All right then, ¹  if anyone kills Cain, Cain will be avenged seven times as much.” ²  Then the Lord put a special mark ³  on Cain so that no one who found him would strike him down. ⁴ 

Kejadian 7:23

7:23 So the Lord ⁵  destroyed ⁶  every living thing that was on the surface of the ground, including people, animals, creatures that creep along the ground, and birds of the sky. ⁷  They were wiped off the earth. Only Noah and those who were with him in the ark survived. ⁸ 

Kejadian 8:21

8:21 And the Lord smelled the soothing aroma ⁹  and said ¹⁰  to himself, ¹¹  “I will never again curse ¹²  the ground because of humankind, even though ¹³  the inclination of their minds ¹⁴  is evil from childhood on. ¹⁵  I will never again destroy everything that lives, as I have just done.

Kejadian 12:8

12:8 Then he moved from there to the hill country east of Bethel ¹⁶  and pitched his tent, with Bethel on the west and Ai on the east. There he built an altar to the Lord and worshiped the Lord. ¹⁷ 

Kejadian 18:19

18:19 I have chosen him ¹⁸  so that he may command his children and his household after him to keep ¹⁹  the way of the Lord by doing ²⁰  what is right and just. Then the Lord will give ²¹  to Abraham what he promised ²²  him.”

Kejadian 27:27

27:27 So Jacob ²³  went over and kissed him. When Isaac caught the scent ²⁴  of his clothing, he blessed him, saying,

“Yes, ²⁵  my son smells

like the scent of an open field

which the Lord has blessed.

Kejadian 39:5

39:5 From the time ²⁶  Potiphar ²⁷  appointed him over his household and over all that he owned, the Lord blessed ²⁸  the Egyptian’s household for Joseph’s sake. The blessing of the Lord was on everything that he had, both ²⁹  in his house and in his fields. ³⁰ 

[4:15]  ¹ 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]  ² 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]  ³ 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]  ⁴ sn God becomes Cain’s protector. Here is common grace – Cain and his community will live on under God’s care, but without salvation.

[7:23]  ⁵ tn Heb “and he”; the referent (the Lord) has been specified in the translation for clarity.

[7:23]  ⁶ tn Heb “wiped away” (cf. NRSV “blotted out”).

[7:23]  ⁷ tn Heb “from man to animal to creeping thing and to the bird of the sky.”

[7:23]  ⁸ tn The Hebrew verb שָׁאָר (sha’ar) means “to be left over; to survive” in the Niphal verb stem. It is the word used in later biblical texts for the remnant that escapes judgment. See G. F. Hasel, “Semantic Values of Derivatives of the Hebrew Root só’r,” AUSS 11 (1973): 152-69.

[8:21]  ⁹ 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]  ¹⁰ tn Heb “and the Lord said.”

[8:21]  ¹¹ tn Heb “in his heart.”

[8:21]  ¹² tn Here the Hebrew word translated “curse” is קָלָל (qalal), used in the Piel verbal stem.

[8:21]  ¹³ 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]  ¹⁴ tn Heb “the inclination of the heart of humankind.”

[8:21]  ¹⁵ tn Heb “from his youth.”

[12:8]  ¹⁶ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[12:8]  ¹⁷ tn Heb “he called in the name of the Lord.” The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 4:26; 13:4; 21:33; 26:25). See G. J. Wenham, Genesis (WBC), 1:116, 281.

[18:19]  ¹⁸ tn Heb “For I have known him.” The verb יָדַע (yada’) here means “to recognize and treat in a special manner, to choose” (see Amos 3:2). It indicates that Abraham stood in a special covenantal relationship with the Lord.

[18:19]  ¹⁹ tn Heb “and they will keep.” The perfect verbal form with vav consecutive carries on the subjective nuance of the preceding imperfect verbal form (translated “so that he may command”).

[18:19]  ²⁰ tn The infinitive construct here indicates manner, explaining how Abraham’s children and his household will keep the way of the Lord.

[18:19]  ²¹ tn Heb “bring on.” The infinitive after לְמַעַן (lÿma’an) indicates result here.

[18:19]  ²² tn Heb “spoke to.”

[27:27]  ²³ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[27:27]  ²⁴ tn Heb “and he smelled the smell”; the referent (Isaac) has been specified in the translation for clarity.

[27:27]  ²⁵ tn Heb “see.”

[39:5]  ²⁶ tn Heb “and it was from then.”

[39:5]  ²⁷ tn Heb “he”; the referent (Potiphar) has been specified in the translation for clarity.

[39:5]  ²⁸ sn The Hebrew word translated blessed carries the idea of enrichment, prosperity, success. It is the way believers describe success at the hand of God. The text illustrates the promise made to Abraham that whoever blesses his descendants will be blessed (Gen 12:1-3).

[39:5]  ²⁹ tn Heb “in the house and in the field.” The word “both” has been supplied in the translation for stylistic reasons.

[39:5]  ³⁰ sn The passage gives us a good picture of Joseph as a young man who was responsible and faithful, both to his master and to his God. This happened within a very short time of his being sold into Egypt. It undermines the view that Joseph was a liar, a tattletale, and an arrogant adolescent.