Kejadian 1:12

1:12 The land produced vegetation – plants yielding seeds according to their kinds, and trees bearing fruit with seed in it according to their kinds. God saw that it was good.

Kejadian 3:3

3:3 but concerning the fruit of the tree that is in the middle of the orchard God said, ‘You must not eat from it, and you must not touch it, ¹  or else you will die.’” ² 

Kejadian 3:11

3:11 And the Lord God ³  said, “Who told you that you were naked? ⁴  Did you eat from the tree that I commanded you not to eat from?” ⁵ 

Kejadian 5:22

5:22 After he became the father of Methuselah, Enoch walked with God ⁶  for 300 years, ⁷  and he had other ⁸  sons and daughters.

Kejadian 31:5

31:5 There he said to them, “I can tell that your father’s attitude toward me has changed, ⁹  but the God of my father has been with me.

[3:3]  ¹ sn And you must not touch it. The woman adds to God’s prohibition, making it say more than God expressed. G. von Rad observes that it is as though she wanted to set a law for herself by means of this exaggeration (Genesis [OTL], 86).

[3:3]  ² tn The Hebrew construction is פֶּן (pen) with the imperfect tense, which conveys a negative purpose: “lest you die” = “in order that you not die.” By stating the warning in this way, the woman omits the emphatic infinitive used by God (“you shall surely die,” see 2:17).

[3:11]  ³ tn Heb “and he said.” The referent (the Lord God) has been specified in the translation for clarity.

[3:11]  ⁴ sn Who told you that you were naked? This is another rhetorical question, asking more than what it appears to ask. The second question in the verse reveals the Lord God’s real concern.

[3:11]  ⁵ sn The Hebrew word order (“Did you from the tree – which I commanded you not to eat from it – eat?”) is arranged to emphasize that the man’s and the woman’s eating of the fruit was an act of disobedience. The relative clause inserted immediately after the reference to the tree brings out this point very well.

[5:22]  ⁶ sn With the seventh panel there is a digression from the pattern. Instead of simply saying that Enoch lived, the text observes that he “walked with God.” The rare expression “walked with” (the Hitpael form of the verb הָלָךְ, halakh, “to walk” collocated with the preposition אֶת, ’et, “with”) is used in 1 Sam 25:15 to describe how David’s men maintained a cordial and cooperative relationship with Nabal’s men as they worked and lived side by side in the fields. In Gen 5:22 the phrase suggests that Enoch and God “got along.” This may imply that Enoch lived in close fellowship with God, leading a life of devotion and piety. An early Jewish tradition, preserved in 1 En. 1:9 and alluded to in Jude 14, says that Enoch preached about the coming judgment. See F. S. Parnham, “Walking with God,” EvQ 46 (1974): 117-18.

[5:22]  ⁷ tn Heb “and Enoch walked with God, after he became the father of Methuselah, [for] 300 years.”

[5:22]  ⁸ tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[31:5]  ⁹ tn Heb “I see the face of your father, that he is not toward me as formerly.”