Kejadian 3:17

3:17 But to Adam ¹  he said,

“Because you obeyed ²  your wife

and ate from the tree about which I commanded you,

‘You must not eat from it,’

cursed is the ground ³  thanks to you; ⁴ 

in painful toil you will eat ⁵  of it all the days of your life.

Kejadian 6:4

6:4 The Nephilim ⁶  were on the earth in those days (and also after this) ⁷  when the sons of God were having sexual relations with ⁸  the daughters of humankind, who gave birth to their children. ⁹  They were the mighty heroes ¹⁰  of old, the famous men. ¹¹ 

Kejadian 14:13

14:13 A fugitive ¹²  came and told Abram the Hebrew. ¹³  Now Abram was living by the oaks ¹⁴  of Mamre the Amorite, the brother ¹⁵  of Eshcol and Aner. (All these were allied by treaty ¹⁶  with Abram.) ¹⁷ 

Kejadian 23:13

23:13 and said to Ephron in their hearing, “Hear me, if you will. I pay ¹⁸  to you the price ¹⁹  of the field. Take it from me so that I may ²⁰  bury my dead there.”

Kejadian 27:37

27:37 Isaac replied to Esau, “Look! I have made him lord over you. I have made all his relatives his servants and provided him with grain and new wine. What is left that I can do for you, my son?”

Kejadian 34:25

34:25 In three days, when they were still in pain, two of Jacob’s sons, Simeon and Levi, Dinah’s brothers, each took his sword ²¹  and went to the unsuspecting city ²²  and slaughtered every male.

[3:17]  ¹ tn Since there is no article on the word, the personal name is used, rather than the generic “the man” (cf. NRSV).

[3:17]  ² tn The idiom “listen to the voice of” often means “obey.” The man “obeyed” his wife and in the process disobeyed God.

[3:17]  ³ sn For the ground to be cursed means that it will no longer yield its bounty as the blessing from God had promised. The whole creation, Paul writes in Rom 8:22, is still groaning under this curse, waiting for the day of redemption.

[3:17]  ⁴ tn The Hebrew phrase בַּעֲבוּרֶךָ (ba’avurekha) is more literally translated “on your account” or “because of you.” The idiomatic “thanks to you” in the translation tries to capture the point of this expression.

[3:17]  ⁵ sn In painful toil you will eat. The theme of eating is prominent throughout Gen 3. The prohibition was against eating from the tree of knowledge. The sin was in eating. The interrogation concerned the eating from the tree of knowledge. The serpent is condemned to eat the dust of the ground. The curse focuses on eating in a “measure for measure” justice. Because the man and the woman sinned by eating the forbidden fruit, God will forbid the ground to cooperate, and so it will be through painful toil that they will eat.

[6:4]  ⁶ 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]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ 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]  ¹¹ tn Heb “men of name” (i.e., famous men).

[14:13]  ¹² tn Heb “the fugitive.” The article carries a generic force or indicates that this fugitive is definite in the mind of the speaker.

[14:13]  ¹³ sn E. A. Speiser (Genesis [AB], 103) suggests that part of this chapter came from an outside source since it refers to Abram the Hebrew. That is not impossible, given that the narrator likely utilized traditions and genealogies that had been collected and transmitted over the years. The meaning of the word “Hebrew” has proved elusive. It may be related to the verb “to cross over,” perhaps meaning “immigrant.” Or it might be derived from the name of Abram’s ancestor Eber (see Gen 11:14-16).

[14:13]  ¹⁴ tn Or “terebinths.”

[14:13]  ¹⁵ tn Or “a brother”; or “a relative”; or perhaps “an ally.”

[14:13]  ¹⁶ tn Heb “possessors of a treaty with.” Since it is likely that the qualifying statement refers to all three (Mamre, Eshcol, and Aner) the words “all these” have been supplied in the translation to make this clear.

[14:13]  ¹⁷ tn This parenthetical disjunctive clause explains how Abram came to be living in their territory, but it also explains why they must go to war with Abram.

[23:13]  ¹⁸ tn Heb “give.”

[23:13]  ¹⁹ tn Heb “silver.”

[23:13]  ²⁰ tn After the imperative, the cohortative with the prefixed conjunction expresses purpose or result.

[34:25]  ²¹ tn Heb “a man his sword.”

[34:25]  ²² tn Heb “and they came upon the city, [which was] secure.” In this case “secure” means the city was caught unprepared and at peace, not expecting an attack.