Kejadian 3:24

3:24 When he drove ¹  the man out, he placed on the eastern side ²  of the orchard in Eden angelic sentries ³  who used the flame of a whirling sword ⁴  to guard the way to the tree of life.

Kejadian 4:16

4:16 So Cain went out from the presence of the Lord and lived in the land of Nod, ⁵  east of Eden.

Kejadian 4:2

4:2 Then she gave birth ⁶  to his brother Abel. ⁷  Abel took care of the flocks, while Cain cultivated the ground. ⁸ 

Kisah Para Rasul 19:12

19:12 so that when even handkerchiefs or aprons that had touched his body ⁹  were brought ¹⁰  to the sick, their diseases left them and the evil spirits went out of them. ¹¹ 

Yehezkiel 27:23

27:23 Haran, Kanneh, Eden, merchants from Sheba, Asshur, and Kilmad were your clients.

Yehezkiel 31:16

31:16 I made the nations shake at the sound of its fall, when I threw it down to Sheol, along with those who descend to the pit. ¹²  Then all the trees of Eden, the choicest and the best of Lebanon, all that were well-watered, were comforted in the earth below.

Yehezkiel 31:18

31:18 Which of the trees of Eden was like you in majesty and loftiness? You will be brought down with the trees of Eden to the lower parts of the earth; you will lie among the uncircumcised, with those killed by the sword! This is what will happen to Pharaoh and all his hordes, declares the sovereign Lord.’”

[3:24]  ¹ tn The verb with the vav (ו) consecutive is made subordinate to the next verb forming a temporal clause. This avoids any tautology with the previous verse that already stated that the Lord expelled the man.

[3:24]  ² tn Or “placed in front.” Directions in ancient Israel were given in relation to the east rather than the north.

[3:24]  ³ tn The Hebrew word is traditionally transliterated “the cherubim.”

[3:24]  sn Angelic sentries (Heb “cherubim”). The cherubim in the Bible seem to be a class of angels that are composite in appearance. Their main task seems to be guarding. Here they guard the way to the tree of life. The curtain in the tabernacle was to be embroidered with cherubim as well, symbolically guarding the way to God. (See in addition A. S. Kapelrud, “The Gates of Hell and the Guardian Angels of Paradise,” JAOS 70 [1950]: 151-56; and D. N. Freedman and M. P. O’Connor, TDOT 7:307-19.)

[3:24]  ⁴ tn Heb “the flame of the sword that turns round and round.” The noun “flame” is qualified by the genitive of specification, “the sword,” which in turn is modified by the attributive participle “whirling.” The Hitpael of the verb “turn” has an iterative function here, indicating repeated action. The form is used in Job 37:12 of swirling clouds and in Judg 7:13 of a tumbling roll of bread. Verse 24 depicts the sword as moving from side to side to prevent anyone from passing or as whirling around, ready to cut to shreds anyone who tries to pass.

[4:16]  ⁵ sn The name Nod means “wandering” in Hebrew (see vv. 12, 14).

[4:2]  ⁶ tn Heb “And she again gave birth.”

[4:2]  ⁷ sn The name Abel is not defined here in the text, but the tone is ominous. Abel’s name, the Hebrew word הֶבֶל (hevel), means “breath, vapor, vanity,” foreshadowing Abel’s untimely and premature death.

[4:2]  ⁸ tn Heb “and Abel was a shepherd of the flock, and Cain was a worker of the ground.” The designations of the two occupations are expressed with active participles, רֹעֵה (ro’eh, “shepherd”) and עֹבֵד (’oved, “worker”). Abel is occupied with sheep, whereas Cain is living under the curse, cultivating the ground.

[19:12]  ⁹ tn Or “skin” (the outer surface of the body).

[19:12]  ¹⁰ tn Or “were taken.” It might be that as word went out into the region that since the sick could not come to Paul, healing was brought to them this way. The “handkerchiefs” are probably face cloths for wiping perspiration (see BDAG 934 s.v. σουδάριον) while the “aprons” might be material worn by workmen (BDAG 923-24 s.v. σιμικίνθιον).

[19:12]  ¹¹ tn The words “of them” are not in the Greek text, but are implied.

[31:16]  ¹² sn For the expression “going down to the pit,” see Ezek 26:20; 32:18, 24, 29.