Kejadian 3:14

3:14 The Lord God said to the serpent, ¹ 

“Because you have done this,

cursed ²  are you above all the wild beasts

and all the living creatures of the field!

On your belly you will crawl ³ 

and dust you will eat ⁴  all the days of your life.

Kejadian 6:4

6:4 The Nephilim ⁵  were on the earth in those days (and also after this) ⁶  when the sons of God were having sexual relations with ⁷  the daughters of humankind, who gave birth to their children. ⁸  They were the mighty heroes ⁹  of old, the famous men. ¹⁰ 

Kejadian 6:16

6:16 Make a roof for the ark and finish it, leaving 18 inches ¹¹  from the top. ¹²  Put a door in the side of the ark, and make lower, middle, and upper decks.

Kejadian 21:14

21:14 Early in the morning Abraham took ¹³  some food ¹⁴  and a skin of water and gave them to Hagar. He put them on her shoulders, gave her the child, ¹⁵  and sent her away. So she went wandering ¹⁶  aimlessly through the wilderness ¹⁷  of Beer Sheba.

Kejadian 24:15

24:15 Before he had finished praying, there came Rebekah ¹⁸  with her water jug on her shoulder. She was the daughter of Bethuel son of Milcah (Milcah was the wife of Abraham’s brother Nahor). ¹⁹ 

Kejadian 26:22

26:22 Then he moved away from there and dug another well. They did not quarrel over it, so Isaac ²⁰  named it ²¹  Rehoboth, ²²  saying, “For now the Lord has made room for us, and we will prosper in the land.”

Kejadian 38:11

38:11 Then Judah said to his daughter-in-law Tamar, “Live as a widow in your father’s house until Shelah my son grows up.” For he thought, ²³  “I don’t want him to die like his brothers.” ²⁴  So Tamar went and lived in her father’s house.

Kejadian 42:16

42:16 One of you must go and get ²⁵  your brother, while ²⁶  the rest of you remain in prison. ²⁷  In this way your words may be tested to see if ²⁸  you are telling the truth. ²⁹  If not, then, as surely as Pharaoh lives, you are spies!”

Kejadian 43:21

43:21 But when we came to the place where we spent the night, we opened our sacks and each of us found his money – the full amount ³⁰  – in the mouth of his sack. So we have returned it. ³¹ 

Kejadian 46:31

46:31 Then Joseph said to his brothers and his father’s household, “I will go up and tell Pharaoh, ³²  ‘My brothers and my father’s household who were in the land of Canaan have come to me.

[3:14]  ¹ sn Note that God asks no question of the serpent, does not call for confession, as he did to the man and the woman; there is only the announcement of the curse. The order in this section is chiastic: The man is questioned, the woman is questioned, the serpent is cursed, sentence is passed on the woman, sentence is passed on the man.

[3:14]  ² tn The Hebrew word translated “cursed,” a passive participle from אָרָר (’arar), either means “punished” or “banished,” depending on how one interprets the following preposition. If the preposition is taken as comparative, then the idea is “cursed [i.e., punished] are you above [i.e., more than] all the wild beasts.” In this case the comparative preposition reflects the earlier comparison: The serpent was more shrewd than all others, and so more cursed than all others. If the preposition is taken as separative (see the note on the word “ground” in 4:11), then the idea is “cursed and banished from all the wild beasts.” In this case the serpent is condemned to isolation from all the other animals.

[3:14]  ³ tn Heb “go”; “walk,” but in English “crawl” or “slither” better describes a serpent’s movement.

[3:14]  ⁴ sn Dust you will eat. Being restricted to crawling on the ground would necessarily involve “eating dust,” although that is not the diet of the serpent. The idea of being brought low, of “eating dust” as it were, is a symbol of humiliation.

[6:4]  ⁵ tn The Hebrew word נְפִילִים (nÿfilim) is simply transliterated here, because the meaning of the term is uncertain. According to the text, the Nephilim became mighty warriors and gained great fame in the antediluvian world. The text may imply they were the offspring of the sexual union of the “sons of God” and the “daughters of humankind” (v. 2), but it stops short of saying this in a direct manner. The Nephilim are mentioned in the OT only here and in Num 13:33, where it is stated that they were giants (thus KJV, TEV, NLT “giants” here). The narrator observes that the Anakites of Canaan were descendants of the Nephilim. Certainly these later Anakite Nephilim could not be descendants of the antediluvian Nephilim (see also the following note on the word “this”).

[6:4]  ⁶ tn This observation is parenthetical, explaining that there were Nephilim even after the flood. If all humankind, with the exception of Noah and his family, died in the flood, it is difficult to understand how the postdiluvian Nephilim could be related to the antediluvian Nephilim or how the Anakites of Canaan could be their descendants (see Num 13:33). It is likely that the term Nephilim refers generally to “giants” (see HALOT 709 s.v. נְפִילִים) without implying any ethnic connection between the antediluvian and postdiluvian varieties.

[6:4]  ⁷ tn Heb “were entering to,” referring euphemistically to sexual intercourse here. The Hebrew imperfect verbal form draws attention to the ongoing nature of such sexual unions during the time before the flood.

[6:4]  ⁸ tn Heb “and they gave birth to them.” The masculine plural suffix “them” refers to the “sons of God,” to whom the “daughters of humankind” bore children. After the Qal form of the verb יָלָד (yalad, “to give birth”) the preposition לְ (lÿ, “to”) introduces the father of the child(ren). See Gen 16:1, 15; 17:19, 21; 21:2-3, 9; 22:23; 24:24, 47; 25:2, etc.

[6:4]  ⁹ tn The parenthetical/explanatory clause uses the word הַגִּבֹּרִים (haggibborim) to describe these Nephilim. The word means “warriors; mighty men; heroes.” The appositional statement further explains that they were “men of renown.” The text refers to superhuman beings who held the world in their power and who lived on in ancient lore outside the Bible. See E. A. Speiser, Genesis (AB), 45-46; C. Westermann, Genesis, 1:379-80; and Anne D. Kilmer, “The Mesopotamian Counterparts of the Biblical Nephilim,” Perspectives on Language and Text, 39-43.

[6:4]  ¹⁰ tn Heb “men of name” (i.e., famous men).

[6:16]  ¹¹ tn Heb “a cubit.”

[6:16]  ¹² tn Heb “to a cubit you shall finish it from above.” The idea is that Noah was to leave an 18-inch opening from the top for a window for light.

[21:14]  ¹³ tn Heb “and Abraham rose up early in the morning and he took.”

[21:14]  ¹⁴ tn Heb “bread,” although the term can be used for food in general.

[21:14]  ¹⁵ tn Heb “He put upon her shoulder, and the boy [or perhaps, “and with the boy”], and he sent her away.” It is unclear how “and the boy” relates syntactically to what precedes. Perhaps the words should be rearranged and the text read, “and he put [them] on her shoulder and he gave to Hagar the boy.”

[21:14]  ¹⁶ tn Heb “she went and wandered.”

[21:14]  ¹⁷ tn Or “desert,” although for English readers this usually connotes a sandy desert like the Sahara rather than the arid wasteland of this region with its sparse vegetation.

[24:15]  ¹⁸ tn Heb “Look, Rebekah was coming out!” Using the participle introduced with הִנֵּה (hinneh, “look”), the narrator dramatically transports the audience back into the event and invites them to see Rebekah through the servant’s eyes.

[24:15]  ¹⁹ tn Heb “Look, Rebekah was coming out – [she] who was born to Bethuel, the son of Milcah, the wife of Nahor, the brother of Abraham – and her jug [was] on her shoulder.” The order of the clauses has been rearranged in the translation for stylistic reasons.

[26:22]  ²⁰ tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.

[26:22]  ²¹ tn Heb “and he called its name.”

[26:22]  ²² sn The name Rehoboth (רְהֹבוֹת, rehovot) is derived from a verbal root meaning “to make room.” The name was a reminder that God had made room for them. The story shows Isaac’s patience with the opposition; it also shows how God’s blessing outdistanced the men of Gerar. They could not stop it or seize it any longer.

[38:11]  ²³ tn Heb “said.”

[38:11]  ²⁴ tn Heb “Otherwise he will die, also he, like his brothers.”

[38:11]  sn I don’t want him to die like his brothers. This clause explains that Judah had no intention of giving Shelah to Tamar for the purpose of the levirate marriage. Judah apparently knew the nature of his sons, and feared that God would be angry with the third son and kill him as well.

[42:16]  ²⁵ tn Heb “send from you one and let him take.” After the imperative, the prefixed verbal form with prefixed vav (ו) indicates purpose.

[42:16]  ²⁶ tn The disjunctive clause is here circumstantial-temporal.

[42:16]  ²⁷ tn Heb “bound.”

[42:16]  ²⁸ tn The words “to see” have been supplied in the translation for stylistic reasons.

[42:16]  ²⁹ tn Heb “the truth [is] with you.”

[43:21]  ³⁰ tn Heb “in its weight.”

[43:21]  ³¹ tn Heb “brought it back in our hand.”

[46:31]  ³² tn Heb “tell Pharaoh and say to him.”