Kejadian 3:10

3:10 The man replied, ¹  “I heard you moving about ²  in the orchard, and I was afraid because I was naked, so I hid.”

Kejadian 3:23

3:23 So the Lord God expelled him ³  from the orchard in Eden to cultivate the ground from which he had been taken.

Kejadian 6:2

6:2 the sons of God ⁴  saw that the daughters of humankind were beautiful. Thus they took wives for themselves from any they chose.

Kejadian 13:11

13:11 Lot chose for himself the whole region of the Jordan and traveled ⁵  toward the east.

So the relatives separated from each other. ⁶ 

Kejadian 27:22

27:22 So Jacob went over to his father Isaac, who felt him and said, “The voice is Jacob’s, but the hands are Esau’s.”

Kejadian 30:2

30:2 Jacob became furious ⁷  with Rachel and exclaimed, “Am I in the place of God, who has kept you from having children?” ⁸ 

Kejadian 30:8

30:8 Then Rachel said, “I have fought a desperate struggle with my sister, but I have won.” ⁹  So she named him Naphtali. ¹⁰ 

Kejadian 30:25

The Flocks of Jacob

30:25 After Rachel had given birth ¹¹  to Joseph, Jacob said to Laban, “Send ¹²  me on my way so that I can go ¹³  home to my own country. ¹⁴ 

Kejadian 43:33

43:33 They sat before him, arranged by order of birth, beginning with the firstborn and ending with the youngest. ¹⁵  The men looked at each other in astonishment. ¹⁶ 

[3:10]  ¹ tn Heb “and he said.”

[3:10]  ² tn Heb “your sound.” If one sees a storm theophany here (see the note on the word “time” in v. 8), then one could translate, “your powerful voice.”

[3:23]  ³ tn The verb is the Piel preterite of שָׁלַח (shalakh), forming a wordplay with the use of the same verb (in the Qal stem) in v. 22: To prevent the man’s “sending out” his hand, the Lord “sends him out.”

[6:2]  ⁴ sn The Hebrew phrase translated “sons of God” (בְנֵי־הָאֱלֹהִים, bÿne-ha’elohim) occurs only here (Gen 6:2, 4) and in Job 1:6; 2:1; 38:7. There are three major interpretations of the phrase here. (1) In the Book of Job the phrase clearly refers to angelic beings. In Gen 6 the “sons of God” are distinct from “humankind,” suggesting they were not human. This is consistent with the use of the phrase in Job. Since the passage speaks of these beings cohabiting with women, they must have taken physical form or possessed the bodies of men. An early Jewish tradition preserved in 1 En. 6-7 elaborates on this angelic revolt and even names the ringleaders. (2) Not all scholars accept the angelic interpretation of the “sons of God,” however. Some argue that the “sons of God” were members of Seth’s line, traced back to God through Adam in Gen 5, while the “daughters of humankind” were descendants of Cain. But, as noted above, the text distinguishes the “sons of God” from humankind (which would include the Sethites as well as the Cainites) and suggests that the “daughters of humankind” are human women in general, not just Cainites. (3) Others identify the “sons of God” as powerful tyrants, perhaps demon-possessed, who viewed themselves as divine and, following the example of Lamech (see Gen 4:19), practiced polygamy. But usage of the phrase “sons of God” in Job militates against this view. For literature on the subject see G. J. Wenham, Genesis (WBC), 1:135.

[13:11]  ⁵ tn Heb “Lot traveled.” The proper name has not been repeated in the translation at this point for stylistic reasons.

[13:11]  ⁶ tn Heb “a man from upon his brother.”

[13:11]  sn Separated from each other. For a discussion of the significance of this event, see L. R. Helyer, “The Separation of Abram and Lot: Its Significance in the Patriarchal Narratives,” JSOT 26 (1983): 77-88.

[30:2]  ⁷ tn Heb “and the anger of Jacob was hot.”

[30:2]  ⁸ tn Heb “who has withheld from you the fruit of the womb.”

[30:8]  ⁹ tn Heb “[with] a mighty struggle I have struggled with my sister, also I have prevailed.” The phrase “mighty struggle” reads literally “struggles of God.” The plural participle “struggles” reflects the ongoing nature of the struggle, while the divine name is used here idiomatically to emphasize the intensity of the struggle. See J. Skinner, Genesis (ICC), 387.

[30:8]  ¹⁰ sn The name Naphtali (נַפְתָּלִי, naftali) must mean something like “my struggle” in view of the statement Rachel made in the preceding clause. The name plays on this earlier statement, “[with] a mighty struggle I have struggled with my sister.”

[30:25]  ¹¹ tn The perfect verbal form is translated as a past perfect because Rachel’s giving birth to Joseph preceded Jacob’s conversation with Laban.

[30:25]  ¹² tn The imperatival form here expresses a request.

[30:25]  sn For Jacob to ask to leave would mean that seven more years had passed. Thus all Jacob’s children were born within the range of seven years of each other, with Joseph coming right at the end of the seven years.

[30:25]  ¹³ tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose or result.

[30:25]  ¹⁴ tn Heb “to my place and to my land.”

[43:33]  ¹⁵ tn Heb “the firstborn according to his birthright and the youngest according to his youth.”

[43:33]  ¹⁶ sn The brothers’ astonishment indicates that Joseph arranged them in this way. They were astonished because there was no way, as far as they were concerned, that Joseph could have known the order of their birth.