Kejadian 2:1-25
Konteks2:1 The heavens and the earth 1 were completed with everything that was in them. 2 2:2 By 3 the seventh day God finished the work that he had been doing, 4 and he ceased 5 on the seventh day all the work that he had been doing. 2:3 God blessed the seventh day and made it holy 6 because on it he ceased all the work that he 7 had been doing in creation. 8
2:4 This is the account 9 of the heavens and
the earth 10 when they were created – when the Lord God 11 made the earth and heavens. 12
2:5 Now 13 no shrub of the field had yet grown on the earth, and no plant of the field 14 had yet sprouted, for the Lord God had not caused it to rain on the earth, and there was no man to cultivate the ground. 15 2:6 Springs 16 would well up 17 from the earth and water 18 the whole surface of the ground. 19 2:7 The Lord God formed 20 the man from the soil of the ground 21 and breathed into his nostrils the breath of life, 22 and the man became a living being. 23
2:8 The Lord God planted an orchard 24 in the east, 25 in Eden; 26 and there he placed the man he had formed. 27 2:9 The Lord God made all kinds of trees grow from the soil, 28 every tree that was pleasing to look at 29 and good for food. (Now 30 the tree of life 31 and the tree of the knowledge of good and evil 32 were in the middle of the orchard.)
2:10 Now 33 a river flows 34 from Eden 35 to
water the orchard, and from there it divides 36 into four headstreams. 37 2:11 The name of the first is Pishon; it runs through 38 the entire land of Havilah, where there is gold. 2:12 (The gold of that land is pure; 39 pearls 40 and lapis lazuli 41 are also there). 2:13 The name of the second river is Gihon; it runs through 42 the entire land of Cush. 43 2:14 The name of the third river is Tigris; it runs along the east side of Assyria. 44 The fourth river is the Euphrates.
2:15 The Lord God took the man and placed 45 him in the orchard in 46 Eden to care for it and to maintain it. 47 2:16 Then the Lord God commanded 48 the man, “You may freely eat 49 fruit 50 from every tree of the orchard, 2:17 but 51 you must not eat 52 from the tree of the knowledge of good and evil, for when 53 you eat from it you will surely die.” 54
2:18 The Lord God said, “It is not good for the man to be alone. 55 I will make a companion 56 for him who corresponds to him.” 57 2:19 The Lord God formed 58 out of the ground every living animal of the field and every bird of the air. He brought them to the man to see what he would 59 name them, and whatever the man called each living creature, that was its name. 2:20 So the man named all the animals, the birds of the air, and the living creatures of the field, but for Adam 60 no companion who corresponded to him was found. 61 2:21 So the Lord God caused the man to fall into a deep sleep, 62 and while he was asleep, 63 he took part of the man’s side 64 and closed up the place with flesh. 65 2:22 Then the Lord God made 66 a woman from the part he had taken out of the man, and he brought her to the man. 2:23 Then the man said,
“This one at last 67 is bone of my bones
and flesh of my flesh;
this one will be called 68 ‘woman,’
for she was taken out of 69 man.” 70
2:24 That is why 71 a man leaves 72 his father and mother and unites with 73 his wife, and they become a new family. 74 2:25 The man and his wife were both naked, 75 but they were not ashamed. 76
Kejadian 30:1--31:55
Konteks30:1 When Rachel saw that she could not give Jacob children, she 77 became jealous of her sister. She said to Jacob, “Give me children 78 or I’ll die!” 30:2 Jacob became furious 79 with Rachel and exclaimed, “Am I in the place of God, who has kept you from having children?” 80 30:3 She replied, “Here is my servant Bilhah! Have sexual relations with 81 her so that she can bear 82 children 83 for me 84 and I can have a family through her.” 85
30:4 So Rachel 86 gave him her servant Bilhah as a wife, and Jacob had marital relations with 87 her. 30:5 Bilhah became pregnant 88 and gave Jacob a son. 89 30:6 Then Rachel said, “God has vindicated me. He has responded to my prayer 90 and given me a son.” That is why 91 she named him Dan. 92
30:7 Bilhah, Rachel’s servant, became pregnant again and gave Jacob another son. 93 30:8 Then Rachel said, “I have fought a desperate struggle with my sister, but I have won.” 94 So she named him Naphtali. 95
30:9 When Leah saw that she had stopped having children, she gave 96 her servant Zilpah to Jacob as a wife. 30:10 Soon Leah’s servant Zilpah gave Jacob a son. 97 30:11 Leah said, “How fortunate!” 98 So she named him Gad. 99
30:12 Then Leah’s servant Zilpah gave Jacob another son. 100 30:13 Leah said, “How happy I am, 101 for women 102 will call me happy!” So she named him Asher. 103
30:14 At the time 104 of the wheat harvest Reuben went out and found some mandrake plants 105 in a field and brought them to his mother Leah. Rachel said to Leah, “Give me some of your son’s mandrakes.” 30:15 But Leah replied, 106 “Wasn’t it enough that you’ve taken away my husband? Would you take away my son’s mandrakes too?” “All right,” 107 Rachel said, “he may sleep 108 with you tonight in exchange for your son’s mandrakes.” 30:16 When Jacob came in from the fields that evening, Leah went out to meet him and said, “You must sleep 109 with me because I have paid for your services 110 with my son’s mandrakes.” So he had marital relations 111 with her that night. 30:17 God paid attention 112 to Leah; she became pregnant 113 and gave Jacob a son for the fifth time. 114 30:18 Then Leah said, “God has granted me a reward 115 because I gave my servant to my husband as a wife.” 116 So she named him Issachar. 117
30:19 Leah became pregnant again and gave Jacob a son for the sixth time. 118 30:20 Then Leah said, “God has given me a good gift. Now my husband will honor me because I have given him six sons.” So she named him Zebulun. 119
30:21 After that she gave birth to a daughter and named her Dinah.
30:22 Then God took note of 120 Rachel. He paid attention to her and enabled her to become pregnant. 121 30:23 She became pregnant 122 and gave birth to a son. Then she said, “God has taken away my shame.” 123 30:24 She named him Joseph, 124 saying, “May the Lord give me yet another son.”
30:25 After Rachel had given birth 125 to Joseph, Jacob said to Laban, “Send 126 me on my way so that I can go 127 home to my own country. 128 30:26 Let me take my wives and my children whom I have acquired by working for you. 129 Then I’ll depart, 130 because you know how hard I’ve worked for you.” 131
30:27 But Laban said to him, “If I have found favor in your sight, please stay here, 132 for I have learned by divination 133 that the Lord has blessed me on account of you.” 30:28 He added, “Just name your wages – I’ll pay whatever you want.” 134
30:29 “You know how I have worked for you,” Jacob replied, 135 “and how well your livestock have fared under my care. 136 30:30 Indeed, 137 you had little before I arrived, 138 but now your possessions have increased many times over. 139 The Lord has blessed you wherever I worked. 140 But now, how long must it be before I do something for my own family too?” 141
30:31 So Laban asked, 142 “What should I give you?” “You don’t need to give me a thing,” 143 Jacob replied, 144 “but if you agree to this one condition, 145 I will continue to care for 146 your flocks and protect them: 30:32 Let me walk among 147 all your flocks today and remove from them every speckled or spotted sheep, every dark-colored lamb, 148 and the spotted or speckled goats. 149 These animals will be my wages. 150 30:33 My integrity will testify for me 151 later on. 152 When you come to verify that I’ve taken only the wages we agreed on, 153 if I have in my possession any goat that is not speckled or spotted or any sheep that is not dark-colored, it will be considered stolen.” 154 30:34 “Agreed!” said Laban, “It will be as you say.” 155
30:35 So that day Laban 156 removed the male goats that were streaked or spotted, all the female goats that were speckled or spotted (all that had any white on them), and all the dark-colored lambs, and put them in the care 157 of his sons. 30:36 Then he separated them from Jacob by a three-day journey, 158 while 159 Jacob was taking care of the rest of Laban’s flocks.
30:37 But Jacob took fresh-cut branches from poplar, almond, and plane trees. He made white streaks by peeling them, making the white inner wood in the branches visible. 30:38 Then he set up the peeled branches in all the watering troughs where the flocks came to drink. He set up the branches in front of the flocks when they were in heat and came to drink. 160 30:39 When the sheep mated 161 in front of the branches, they 162 gave birth to young that were streaked or speckled or spotted. 30:40 Jacob removed these lambs, but he made the rest of the flock face 163 the streaked and completely dark-colored animals in Laban’s flock. So he made separate flocks for himself and did not mix them with Laban’s flocks. 30:41 When the stronger females were in heat, 164 Jacob would set up the branches in the troughs in front of the flock, so they would mate near the branches. 30:42 But if the animals were weaker, he did not set the branches there. 165 So the weaker animals ended up belonging to Laban 166 and the stronger animals to Jacob. 30:43 In this way Jacob 167 became extremely prosperous. He owned 168 large flocks, male and female servants, camels, and donkeys.
31:1 Jacob heard that Laban’s sons were complaining, 169 “Jacob has taken everything that belonged to our father! He has gotten rich 170 at our father’s expense!” 171 31:2 When Jacob saw the look on Laban’s face, he could tell his attitude toward him had changed. 172
31:3 The Lord said to Jacob, “Return to the land of your fathers 173 and to your relatives. I will be with you.” 174 31:4 So Jacob sent a message for Rachel and Leah 175 to come to the field 176 where his flocks were. 177 31:5 There he said to them, “I can tell that your father’s attitude toward me has changed, 178 but the God of my father has been with me. 31:6 You know that I’ve worked for your father as hard as I could, 179 31:7 but your father has humiliated 180 me and changed my wages ten times. But God has not permitted him to do me any harm. 31:8 If he said, 181 ‘The speckled animals 182 will be your wage,’ then the entire flock gave birth to speckled offspring. But if he said, ‘The streaked animals will be your wage,’ then the entire flock gave birth to streaked offspring. 31:9 In this way God has snatched away your father’s livestock and given them to me.
31:10 “Once 183 during breeding season I saw 184 in a dream that the male goats mating with 185 the flock were streaked, speckled, and spotted. 31:11 In the dream the angel of God said to me, ‘Jacob!’ ‘Here I am!’ I replied. 31:12 Then he said, ‘Observe 186 that all the male goats mating with 187 the flock are streaked, speckled, or spotted, for I have observed all that Laban has done to you. 31:13 I am the God of Bethel, 188 where you anointed 189 the sacred stone and made a vow to me. 190 Now leave this land immediately 191 and return to your native land.’”
31:14 Then Rachel and Leah replied to him, “Do we still have any portion or inheritance 192 in our father’s house? 31:15 Hasn’t he treated us like foreigners? He not only sold us, but completely wasted 193 the money paid for us! 194 31:16 Surely all the wealth that God snatched away from our father belongs to us and to our children. So now do everything God has told you.”
31:17 So Jacob immediately put his children and his wives on the camels. 195 31:18 He took 196 away all the livestock he had acquired in Paddan Aram and all his moveable property that he had accumulated. Then he set out toward the land of Canaan to return to his father Isaac. 197
31:19 While Laban had gone to shear his sheep, 198 Rachel stole the household idols 199 that belonged to her father. 31:20 Jacob also deceived 200 Laban the Aramean by not telling him that he was leaving. 201 31:21 He left 202 with all he owned. He quickly crossed 203 the Euphrates River 204 and headed for 205 the hill country of Gilead.
31:22 Three days later Laban discovered Jacob had left. 206 31:23 So he took his relatives 207 with him and pursued Jacob 208 for seven days. 209 He caught up with 210 him in the hill country of Gilead. 31:24 But God came to Laban the Aramean in a dream at night and warned him, 211 “Be careful 212 that you neither bless nor curse Jacob.” 213
31:25 Laban overtook Jacob, and when Jacob pitched his tent in the hill country of Gilead, Laban and his relatives set up camp there too. 214 31:26 “What have you done?” Laban demanded of Jacob. “You’ve deceived me 215 and carried away my daughters as if they were captives of war! 216 31:27 Why did you run away secretly 217 and deceive me? 218 Why didn’t you tell me so I could send you off with a celebration complete with singing, tambourines, and harps? 219 31:28 You didn’t even allow me to kiss my daughters and my grandchildren 220 good-bye. You have acted foolishly! 31:29 I have 221 the power to do you harm, but the God of your father told me last night, ‘Be careful 222 that you neither bless nor curse Jacob.’ 223 31:30 Now I understand that 224 you have gone away 225 because you longed desperately 226 for your father’s house. Yet why did you steal my gods?” 227
31:31 “I left secretly because I was afraid!” 228 Jacob replied to Laban. “I thought 229 you might take your daughters away from me by force. 230 31:32 Whoever has taken your gods will be put to death! 231 In the presence of our relatives 232 identify whatever is yours and take it.” 233 (Now Jacob did not know that Rachel had stolen them.) 234
31:33 So Laban entered Jacob’s tent, and Leah’s tent, and the tent of the two female servants, but he did not find the idols. 235 Then he left Leah’s tent and entered Rachel’s. 236 31:34 (Now Rachel had taken the idols and put them inside her camel’s saddle 237 and sat on them.) 238 Laban searched the whole tent, but did not find them. 239 31:35 Rachel 240 said to her father, “Don’t be angry, 241 my lord. I cannot stand up 242 in your presence because I am having my period.” 243 So he searched thoroughly, 244 but did not find the idols.
31:36 Jacob became angry 245 and argued with Laban. “What did I do wrong?” he demanded of Laban. 246 “What sin of mine prompted you to chase after me in hot pursuit? 247 31:37 When you searched through all my goods, did you find anything that belonged to you? 248 Set it here before my relatives and yours, 249 and let them settle the dispute between the two of us! 250
31:38 “I have been with you for the past twenty years. Your ewes and female goats have not miscarried, nor have I eaten rams from your flocks. 31:39 Animals torn by wild beasts I never brought to you; I always absorbed the loss myself. 251 You always made me pay for every missing animal, 252 whether it was taken by day or at night. 31:40 I was consumed by scorching heat 253 during the day and by piercing cold 254 at night, and I went without sleep. 255 31:41 This was my lot 256 for twenty years in your house: I worked like a slave 257 for you – fourteen years for your two daughters and six years for your flocks, but you changed my wages ten times! 31:42 If the God of my father – the God of Abraham, the one whom Isaac fears 258 – had not been with me, you would certainly have sent me away empty-handed! But God saw how I was oppressed and how hard I worked, 259 and he rebuked you last night.”
31:43 Laban replied 260 to Jacob, “These women 261 are my daughters, these children are my grandchildren, 262 and these flocks are my flocks. All that you see belongs to me. But how can I harm these daughters of mine today 263 or the children to whom they have given birth? 31:44 So now, come, let’s make a formal agreement, 264 you and I, and it will be 265 proof that we have made peace.” 266
31:45 So Jacob took a stone and set it up as a memorial pillar. 31:46 Then he 267 said to his relatives, “Gather stones.” So they brought stones and put them in a pile. 268 They ate there by the pile of stones. 31:47 Laban called it Jegar Sahadutha, 269 but Jacob called it Galeed. 270
31:48 Laban said, “This pile of stones is a witness of our agreement 271 today.” That is why it was called Galeed. 31:49 It was also called Mizpah 272 because he said, “May the Lord watch 273 between us 274 when we are out of sight of one another. 275 31:50 If you mistreat my daughters or if you take wives besides my daughters, although no one else is with us, realize 276 that God is witness to your actions.” 277
31:51 “Here is this pile of stones and this pillar I have set up between me and you,” Laban said to Jacob. 278 31:52 “This pile of stones and the pillar are reminders that I will not pass beyond this pile to come to harm you and that you will not pass beyond this pile and this pillar to come to harm me. 279 31:53 May the God of Abraham and the god of Nahor, 280 the gods of their father, judge between us.” Jacob took an oath by the God whom his father Isaac feared. 281 31:54 Then Jacob offered a sacrifice 282 on the mountain and invited his relatives to eat the meal. 283 They ate the meal and spent the night on the mountain.
31:55 (32:1) 284 Early in the morning Laban kissed 285 his grandchildren 286 and his daughters goodbye and blessed them. Then Laban left and returned home. 287
[2:1] 1 tn See the note on the phrase “the heavens and the earth” in 1:1.
[2:1] 2 tn Heb “and all the host of them.” Here the “host” refers to all the entities and creatures that God created to populate the world.
[2:2] 3 tn Heb “on/in the seventh day.”
[2:2] 4 tn Heb “his work which he did [or “made”].”
[2:2] 5 tn The Hebrew term שָׁבַּת (shabbat) can be translated “to rest” (“and he rested”) but it basically means “to cease.” This is not a rest from exhaustion; it is the cessation of the work of creation.
[2:3] 6 tn The verb is usually translated “and sanctified it.” The Piel verb קִדֵּשׁ (qiddesh) means “to make something holy; to set something apart; to distinguish it.” On the literal level the phrase means essentially that God made this day different. But within the context of the Law, it means that the day belonged to God; it was for rest from ordinary labor, worship, and spiritual service. The day belonged to God.
[2:3] 7 tn Heb “God.” The pronoun (“he”) has been employed in the translation for stylistic reasons.
[2:3] 8 tn Heb “for on it he ceased from all his work which God created to make.” The last infinitive construct and the verb before it form a verbal hendiadys, the infinitive becoming the modifier – “which God creatively made,” or “which God made in his creating.”
[2:4] 9 tn The Hebrew phrase אֵלֶּה תּוֹלְדֹת (’elle tolÿdot) is traditionally translated as “these are the generations of” because the noun was derived from the verb “beget.” Its usage, however, shows that it introduces more than genealogies; it begins a narrative that traces what became of the entity or individual mentioned in the heading. In fact, a good paraphrase of this heading would be: “This is what became of the heavens and the earth,” for what follows is not another account of creation but a tracing of events from creation through the fall and judgment (the section extends from 2:4 through 4:26). See M. H. Woudstra, “The Toledot of the Book of Genesis and Their Redemptive-Historical Significance,” CTJ 5 (1970): 184-89.
[2:4] sn The expression this is the account of is an important title used throughout the Book of Genesis, serving as the organizing principle of the work. It is always a heading, introducing the subject matter that is to come. From the starting point of the title, the narrative traces the genealogy or the records or the particulars involved. Although some would make the heading in 2:4 a summary of creation (1:1–2:3), that goes against the usage in the book. As a heading it introduces the theme of the next section, the particulars about this creation that God made. Genesis 2 is not a simple parallel account of creation; rather, beginning with the account of the creation of man and women, the narrative tells what became of that creation. As a beginning, the construction of 2:4-7 forms a fine parallel to the construction of 1:1-3. The subject matter of each תּוֹלְדֹת (tolÿdot, “this is the account of”) section of the book traces a decline or a deterioration through to the next beginning point, and each is thereby a microcosm of the book which begins with divine blessing in the garden, and ends with a coffin in Egypt. So, what became of the creation? Gen 2:4–4:26 will explain that sin entered the world and all but destroyed God’s perfect creation.
[2:4] 10 tn See the note on the phrase “the heavens and the earth” in 1:1.
[2:4] sn This is the only use of the Hebrew noun תּוֹלְדֹת (tolÿdot) in the book that is not followed by a personal name (e.g., “this is the account of Isaac”). The poetic parallelism reveals that even though the account may be about the creation, it is the creation the
[2:4] 11 sn Advocates of the so-called documentary hypothesis of pentateuchal authorship argue that the introduction of the name Yahweh (
[2:4] 12 tn See the note on the phrase “the heavens and the earth” in 1:1; the order here is reversed, but the meaning is the same.
[2:5] 13 tn Heb “Now every sprig of the field before it was.” The verb forms, although appearing to be imperfects, are technically preterites coming after the adverb טֶּרֶם (terem). The word order (conjunction + subject + predicate) indicates a disjunctive clause, which provides background information for the following narrative (as in 1:2). Two negative clauses are given (“before any sprig…”, and “before any cultivated grain” existed), followed by two causal clauses explaining them, and then a positive circumstantial clause is given – again dealing with water as in 1:2 (water would well up).
[2:5] 14 tn The first term, שִׂיחַ (siakh), probably refers to the wild, uncultivated plants (see Gen 21:15; Job 30:4,7); whereas the second, עֵשֶׂב (’esev), refers to cultivated grains. It is a way of saying: “back before anything was growing.”
[2:5] 15 tn The two causal clauses explain the first two disjunctive clauses: There was no uncultivated, general growth because there was no rain, and there were no grains because there was no man to cultivate the soil.
[2:5] sn The last clause in v. 5, “and there was no man to cultivate the ground,” anticipates the curse and the expulsion from the garden (Gen 3:23).
[2:6] 16 tn The conjunction vav (ו) introduces a third disjunctive clause. The Hebrew word אֵד (’ed) was traditionally translated “mist” because of its use in Job 36:27. However, an Akkadian cognate edu in Babylonian texts refers to subterranean springs or waterways. Such a spring would fit the description in this context, since this water “goes up” and waters the ground.
[2:6] 17 tn Heb “was going up.” The verb is an imperfect form, which in this narrative context carries a customary nuance, indicating continual action in past time.
[2:6] 18 tn The perfect with vav (ו) consecutive carries the same nuance as the preceding verb. Whenever it would well up, it would water the ground.
[2:6] 19 tn The Hebrew word אֲדָמָה (’adamah) actually means “ground; fertile soil.”
[2:6] sn Here is an indication of fertility. The water would well up from the earth (אֶרֶץ, ’erets) and water all the surface of the fertile soil (אֲדָמָה). It is from that soil that the man (אָדָם, ’adam) was made (Gen 2:7).
[2:7] 20 tn Or “fashioned.” The prefixed verb form with vav (ו) consecutive initiates narrative sequence. The Hebrew word יָצַר (yatsar) means “to form” or “to fashion,” usually by plan or design (see the related noun יֵצֶר [yetser] in Gen 6:5). It is the term for an artist’s work (the Hebrew term יוֹצֵר [yotser] refers to a potter; see Jer 18:2-4.)
[2:7] sn Various traditions in the ancient Near East reflect this idea of creation. Egyptian drawings show a deity turning little people off of the potter’s wheel with another deity giving them life. In the Bible humans are related to the soil and return to it (see 3:19; see also Job 4:19, 20:9; and Isa 29:16).
[2:7] 21 tn The line literally reads “And Yahweh God formed the man, soil, from the ground.” “Soil” is an adverbial accusative, identifying the material from which the man was made.
[2:7] 22 tn The Hebrew word נְשָׁמָה (nÿshamah, “breath”) is used for God and for the life imparted to humans, not animals (see T. C. Mitchell, “The Old Testament Usage of Nÿshama,” VT 11 [1961]: 177-87). Its usage in the Bible conveys more than a breathing living organism (נֶפֶשׁ חַיַּה, nefesh khayyah). Whatever is given this breath of life becomes animated with the life from God, has spiritual understanding (Job 32:8), and has a functioning conscience (Prov 20:27).
[2:7] sn Human life is described here as consisting of a body (made from soil from the ground) and breath (given by God). Both animals and humans are called “a living being” (נֶפֶשׁ חַיַּה) but humankind became that in a different and more significant way.
[2:7] 23 tn The Hebrew term נֶפֶשׁ (nefesh, “being”) is often translated “soul,” but the word usually refers to the whole person. The phrase נֶפֶשׁ חַיַּה (nefesh khayyah, “living being”) is used of both animals and human beings (see 1:20, 24, 30; 2:19).
[2:8] 24 tn Traditionally “garden,” but the subsequent description of this “garden” makes it clear that it is an orchard of fruit trees.
[2:8] sn The
[2:8] 25 tn Heb “from the east” or “off east.”
[2:8] sn One would assume this is east from the perspective of the land of Israel, particularly since the rivers in the area are identified as the rivers in those eastern regions.
[2:8] 26 sn The name Eden (עֵדֶן, ’eden) means “pleasure” in Hebrew.
[2:8] 27 tn The perfect verbal form here requires the past perfect translation since it describes an event that preceded the event described in the main clause.
[2:9] 28 tn Heb “ground,” referring to the fertile soil.
[2:9] 29 tn Heb “desirable of sight [or “appearance”].” The phrase describes the kinds of trees that are visually pleasing and yield fruit that is desirable to the appetite.
[2:9] 30 tn The verse ends with a disjunctive clause providing a parenthetical bit of information about the existence of two special trees in the garden.
[2:9] 31 tn In light of Gen 3:22, the construction “tree of life” should be interpreted to mean a tree that produces life-giving fruit (objective genitive) rather than a living tree (attributive genitive). See E. O. James, The Tree of Life (SHR); and R. Marcus, “The Tree of Life in Proverbs,” JBL 62 (1943): 117-20.
[2:9] 32 tn The expression “tree of the knowledge of good and evil” must be interpreted to mean that the tree would produce fruit which, when eaten, gives special knowledge of “good and evil.” Scholars debate what this phrase means here. For a survey of opinions, see G. J. Wenham, Genesis (WBC), 1:62-64. One view is that “good” refers to that which enhances, promotes, and produces life, while “evil” refers to anything that hinders, interrupts or destroys life. So eating from this tree would change human nature – people would be able to alter life for better (in their thinking) or for worse. See D. J. A. Clines, “The Tree of Knowledge and the Law of Yahweh,” VT 24 (1974): 8-14; and I. Engnell, “‘Knowledge’ and ‘Life’ in the Creation Story,” Wisdom in Israel and in the Ancient Near East [VTSup], 103-19. Another view understands the “knowledge of good and evil” as the capacity to discern between moral good and evil. The following context suggests the tree’s fruit gives one wisdom (see the phrase “capable of making one wise” in 3:6, as well as the note there on the word “wise”), which certainly includes the capacity to discern between good and evil. Such wisdom is characteristic of divine beings, as the serpent’s promise implies (3:5) and as 3:22 makes clear. (Note, however, that this capacity does not include the ability to do what is right.) God prohibits man from eating of the tree. The prohibition becomes a test to see if man will be satisfied with his role and place, or if he will try to ascend to the divine level. There will be a time for man to possess moral discernment/wisdom, as God reveals and imparts it to him, but it is not something to be grasped at in an effort to become “a god.” In fact, the command to be obedient was the first lesson in moral discernment/wisdom. God was essentially saying: “Here is lesson one – respect my authority and commands. Disobey me and you will die.” When man disobeys, he decides he does not want to acquire moral wisdom God’s way, but instead tries to rise immediately to the divine level. Once man has acquired such divine wisdom by eating the tree’s fruit (3:22), he must be banned from the garden so that he will not be able to achieve his goal of being godlike and thus live forever, a divine characteristic (3:24). Ironically, man now has the capacity to discern good from evil (3:22), but he is morally corrupted and rebellious and will not consistently choose what is right.
[2:10] 33 tn The disjunctive clause (note the construction conjunction + subject + predicate) introduces an entire paragraph about the richness of the region in the east.
[2:10] 34 tn The Hebrew active participle may be translated here as indicating past durative action, “was flowing,” or as a present durative, “flows.” Since this river was the source of the rivers mentioned in vv. 11-14, which appear to describe a situation contemporary with the narrator, it is preferable to translate the participle in v. 10 with the present tense. This suggests that Eden and its orchard still existed in the narrator’s time. According to ancient Jewish tradition, Enoch was taken to the Garden of Eden, where his presence insulated the garden from the destructive waters of Noah’s flood. See Jub. 4:23-24.
[2:10] 35 sn Eden is portrayed here as a source of life-giving rivers (that is, perennial streams). This is no surprise because its orchard is where the tree of life is located. Eden is a source of life, but tragically its orchard is no longer accessible to humankind. The river flowing out of Eden is a tantalizing reminder of this. God continues to provide life-giving water to sustain physical existence on the earth, but immortality has been lost.
[2:10] 36 tn The imperfect verb form has the same nuance as the preceding participle. (If the participle is taken as past durative, then the imperfect would be translated “was dividing.”)
[2:10] 37 tn Or “branches”; Heb “heads.” Cf. NEB “streams”; NASB “rivers.”
[2:11] 38 tn Heb “it is that which goes around.”
[2:12] 40 tn The Hebrew term translated “pearls” may be a reference to resin (cf. NIV “aromatic resin”) or another precious stone (cf. NEB, NASB, NRSV “bdellium”).
[2:13] 42 tn Heb “it is that which goes around.”
[2:13] 43 sn Cush. In the Bible the Hebrew word כּוּשׁ (kush, “Kush”) often refers to Ethiopia (so KJV, CEV), but here it must refer to a region in Mesopotamia, the area of the later Cassite dynasty of Babylon. See Gen 10:8 as well as E. A. Speiser, Genesis (AB), 20.
[2:14] 44 tn Heb “Asshur” (so NEB, NIV).
[2:15] 45 tn The Hebrew verb נוּחַ (nuakh, translated here as “placed”) is a different verb than the one used in 2:8.
[2:15] 46 tn Traditionally translated “the Garden of Eden,” the context makes it clear that the garden (or orchard) was in Eden (making “Eden” a genitive of location).
[2:15] 47 tn Heb “to work it and to keep it.”
[2:15] sn Note that man’s task is to care for and maintain the trees of the orchard. Not until after the fall, when he is condemned to cultivate the soil, does this task change.
[2:16] 48 sn This is the first time in the Bible that the verb tsavah (צָוָה, “to command”) appears. Whatever the man had to do in the garden, the main focus of the narrative is on keeping God’s commandments. God created humans with the capacity to obey him and then tested them with commands.
[2:16] 49 tn The imperfect verb form probably carries the nuance of permission (“you may eat”) since the man is not being commanded to eat from every tree. The accompanying infinitive absolute adds emphasis: “you may freely eat,” or “you may eat to your heart’s content.”
[2:16] 50 tn The word “fruit” is not in the Hebrew text, but is implied as the direct object of the verb “eat.” Presumably the only part of the tree the man would eat would be its fruit (cf. 3:2).
[2:17] 51 tn The disjunctive clause here indicates contrast: “but from the tree of the knowledge….”
[2:17] 52 tn The negated imperfect verb form indicates prohibition, “you must not eat.”
[2:17] 53 tn Or “in the very day, as soon as.” If one understands the expression to have this more precise meaning, then the following narrative presents a problem, for the man does not die physically as soon as he eats from the tree. In this case one may argue that spiritual death is in view. If physical death is in view here, there are two options to explain the following narrative: (1) The following phrase “You will surely die” concerns mortality which ultimately results in death (a natural paraphrase would be, “You will become mortal”), or (2) God mercifully gave man a reprieve, allowing him to live longer than he deserved.
[2:17] 54 tn Heb “dying you will die.” The imperfect verb form here has the nuance of the specific future because it is introduced with the temporal clause, “when you eat…you will die.” That certainty is underscored with the infinitive absolute, “you will surely die.”
[2:17] sn The Hebrew text (“dying you will die”) does not refer to two aspects of death (“dying spiritually, you will then die physically”). The construction simply emphasizes the certainty of death, however it is defined. Death is essentially separation. To die physically means separation from the land of the living, but not extinction. To die spiritually means to be separated from God. Both occur with sin, although the physical alienation is more gradual than instant, and the spiritual is immediate, although the effects of it continue the separation.
[2:18] 55 tn Heb “The being of man by himself is not good.” The meaning of “good” must be defined contextually. Within the context of creation, in which God instructs humankind to be fruitful and multiply, the man alone cannot comply. Being alone prevents the man from fulfilling the design of creation and therefore is not good.
[2:18] 56 tn Traditionally “helper.” The English word “helper,” because it can connote so many different ideas, does not accurately convey the connotation of the Hebrew word עֵזֶר (’ezer). Usage of the Hebrew term does not suggest a subordinate role, a connotation which English “helper” can have. In the Bible God is frequently described as the “helper,” the one who does for us what we cannot do for ourselves, the one who meets our needs. In this context the word seems to express the idea of an “indispensable companion.” The woman would supply what the man was lacking in the design of creation and logically it would follow that the man would supply what she was lacking, although that is not stated here. See further M. L. Rosenzweig, “A Helper Equal to Him,” Jud 139 (1986): 277-80.
[2:18] 57 tn The Hebrew expression כְּנֶגְדּוֹ (kÿnegdo) literally means “according to the opposite of him.” Translations such as “suitable [for]” (NASB, NIV), “matching,” “corresponding to” all capture the idea. (Translations that render the phrase simply “partner” [cf. NEB, NRSV], while not totally inaccurate, do not reflect the nuance of correspondence and/or suitability.) The man’s form and nature are matched by the woman’s as she reflects him and complements him. Together they correspond. In short, this prepositional phrase indicates that she has everything that God had invested in him.
[2:19] 58 tn Or “fashioned.” To harmonize the order of events with the chronology of chapter one, some translate the prefixed verb form with vav (ו) consecutive as a past perfect (“had formed,” cf. NIV) here. (In chapter one the creation of the animals preceded the creation of man; here the animals are created after the man.) However, it is unlikely that the Hebrew construction can be translated in this way in the middle of this pericope, for the criteria for unmarked temporal overlay are not present here. See S. R. Driver, A Treatise on the Use of the Tenses in Hebrew, 84-88, and especially R. Buth, “Methodological Collision between Source Criticism and Discourse Analysis,” Biblical Hebrew and Discourse Linguistics, 138-54. For a contrary viewpoint see IBHS 552-53 §33.2.3 and C. J. Collins, “The Wayyiqtol as ‘Pluperfect’: When and Why,” TynBul 46 (1995): 117-40.
[2:19] 59 tn The imperfect verb form is future from the perspective of the past time narrative.
[2:20] 60 tn Here for the first time the Hebrew word אָדָם (’adam) appears without the article, suggesting that it might now be the name “Adam” rather than “[the] man.” Translations of the Bible differ as to where they make the change from “man” to “Adam” (e.g., NASB and NIV translate “Adam” here, while NEB and NRSV continue to use “the man”; the KJV uses “Adam” twice in v. 19).
[2:20] 61 tn Heb “there was not found a companion who corresponded to him.” The subject of the third masculine singular verb form is indefinite. Without a formally expressed subject the verb may be translated as passive: “one did not find = there was not found.”
[2:21] 62 tn Heb “And the
[2:21] 63 tn Heb “and he slept.” In the sequence the verb may be subordinated to the following verb to indicate a temporal clause (“while…”).
[2:21] 64 tn Traditionally translated “rib,” the Hebrew word actually means “side.” The Hebrew text reads, “and he took one from his sides,” which could be rendered “part of his sides.” That idea may fit better the explanation by the man that the woman is his flesh and bone.
[2:21] 65 tn Heb “closed up the flesh under it.”
[2:22] 66 tn The Hebrew verb is בָּנָה (banah, “to make, to build, to construct”). The text states that the
[2:23] 67 tn The Hebrew term הַפַּעַם (happa’am) means “the [this] time, this place,” or “now, finally, at last.” The expression conveys the futility of the man while naming the animals and finding no one who corresponded to him.
[2:23] 68 tn The Hebrew text is very precise, stating: “of this one it will be said, ‘woman’.” The text is not necessarily saying that the man named his wife – that comes after the fall (Gen 3:20).
[2:23] sn Some argue that naming implies the man’s authority or ownership over the woman here. Naming can indicate ownership or authority if one is calling someone or something by one’s name and/or calling a name over someone or something (see 2 Sam 12:28; 2 Chr 7:14; Isa 4:1; Jer 7:14; 15:16), especially if one is conquering and renaming a site. But the idiomatic construction used here (the Niphal of קָרָא, qara’, with preposition lamed [לְ, lÿ]) does not suggest such an idea. In each case where it is used, the one naming discerns something about the object being named and gives it an appropriate name (See 1 Sam 9:9; 2 Sam 18:18; Prov 16:21; Isa 1:26; 32:5; 35:8; 62:4, 12; Jer 19:6). Adam is not so much naming the woman as he is discerning her close relationship to him and referring to her accordingly. He may simply be anticipating that she will be given an appropriate name based on the discernible similarity.
[2:23] 69 tn Or “from” (but see v. 22).
[2:23] 70 sn This poetic section expresses the correspondence between the man and the woman. She is bone of his bones, flesh of his flesh. Note the wordplay (paronomasia) between “woman” (אִשָּׁה, ’ishah) and “man” (אִישׁ, ’ish). On the surface it appears that the word for woman is the feminine form of the word for man. But the two words are not etymologically related. The sound and the sense give that impression, however, and make for a more effective wordplay.
[2:24] 71 tn This statement, introduced by the Hebrew phrase עַל־כֵּן (’al-ken, “therefore” or “that is why”), is an editorial comment, not an extension of the quotation. The statement is describing what typically happens, not what will or should happen. It is saying, “This is why we do things the way we do.” It links a contemporary (with the narrator) practice with the historical event being narrated. The historical event narrated in v. 23 provides the basis for the contemporary practice described in v. 24. That is why the imperfect verb forms are translated with the present tense rather than future.
[2:24] 72 tn The imperfect verb form has a habitual or characteristic nuance. For other examples of עַל־כֵּן (’al-ken, “therefore, that is why”) with the imperfect in a narrative framework, see Gen 10:9; 32:32 (the phrase “to this day” indicates characteristic behavior is in view); Num 21:14, 27; 1 Sam 5:5 (note “to this day”); 19:24 (perhaps the imperfect is customary here, “were saying”); 2 Sam 5:8. The verb translated “leave” (עָזָב, ’azab) normally means “to abandon, to forsake, to leave behind, to discard,” when used with human subject and object (see Josh 22:3; 1 Sam 30:13; Ps 27:10; Prov 2:17; Isa 54:6; 60:15; 62:4; Jer 49:11). Within the context of the ancient Israelite extended family structure, this cannot refer to emotional or geographical separation. The narrator is using hyperbole to emphasize the change in perspective that typically overtakes a young man when his thoughts turn to love and marriage.
[2:24] 73 tn The perfect with vav (ו) consecutive carries the same habitual or characteristic nuance as the preceding imperfect. The verb is traditionally translated “cleaves [to]”; it has the basic idea of “stick with/to” (e.g., it is used of Ruth resolutely staying with her mother-in-law in Ruth 1:14). In this passage it describes the inseparable relationship between the man and the woman in marriage as God intended it.
[2:24] 74 tn Heb “and they become one flesh.” The perfect with vav consecutive carries the same habitual or characteristic nuance as the preceding verbs in the verse. The retention of the word “flesh” (בָּשָׂר, basar) in the translation often leads to improper or incomplete interpretations. The Hebrew word refers to more than just a sexual union. When they unite in marriage, the man and woman bring into being a new family unit (הָיָה + לְ, hayah + lamed preposition means “become”). The phrase “one flesh” occurs only here and must be interpreted in light of v. 23. There the man declares that the woman is bone of his bone and flesh of his flesh. To be one’s “bone and flesh” is to be related by blood to someone. For example, the phrase describes the relationship between Laban and Jacob (Gen 29:14); Abimelech and the Shechemites (Judg 9:2; his mother was a Shechemite); David and the Israelites (2 Sam 5:1); David and the elders of Judah (2 Sam 19:12); and David and his nephew Amasa (2 Sam 19:13, see 2 Sam 17:2; 1 Chr 2:16-17). The expression “one flesh” seems to indicate that they become, as it were, “kin,” at least legally (a new family unit is created) or metaphorically. In this first marriage in human history, the woman was literally formed from the man’s bone and flesh. Even though later marriages do not involve such a divine surgical operation, the first marriage sets the pattern for how later marriages are understood and explains why marriage supersedes the parent-child relationship.
[2:25] 75 tn Heb “And the two of them were naked, the man and his wife.”
[2:25] sn Naked. The motif of nakedness is introduced here and plays an important role in the next chapter. In the Bible nakedness conveys different things. In this context it signifies either innocence or integrity, depending on how those terms are defined. There is no fear of exploitation, no sense of vulnerability. But after the entrance of sin into the race, nakedness takes on a negative sense. It is then usually connected with the sense of vulnerability, shame, exploitation, and exposure (such as the idea of “uncovering nakedness” either in sexual exploitation or in captivity in war).
[2:25] 76 tn The imperfect verb form here has a customary nuance, indicating a continuing condition in past time. The meaning of the Hebrew term בּוֹשׁ (bosh) is “to be ashamed, to put to shame,” but its meaning is stronger than “to be embarrassed.” The word conveys the fear of exploitation or evil – enemies are put to shame through military victory. It indicates the feeling of shame that approximates a fear of evil.
[30:1] 77 tn Heb “Rachel.” The proper name has been replaced by the pronoun (“she”) in the translation for stylistic reasons.
[30:2] 79 tn Heb “and the anger of Jacob was hot.”
[30:2] 80 tn Heb “who has withheld from you the fruit of the womb.”
[30:3] 81 tn Heb “go in to.” The expression “go in to” in this context refers to sexual intercourse.
[30:3] 82 tn After the imperative, the prefixed verbal form with the conjunction indicates the immediate purpose of the proposed activity.
[30:3] 83 tn The word “children” is not in the Hebrew text but has been supplied in the translation for stylistic reasons.
[30:3] 84 tn Heb “upon my knees.” This is an idiomatic way of saying that Bilhah will be simply a surrogate mother. Rachel will adopt the child as her own.
[30:3] 85 tn Heb “and I will be built up, even I, from her.” The prefixed verbal form with the conjunction is subordinated to the preceding prefixed verbal form and gives the ultimate purpose for the proposed action. The idiom of “built up” here refers to having a family (see Gen 16:2, as well as Ruth 4:11 and BDB 125 s.v. בָנָה).
[30:4] 86 tn Heb “and she”; the referent (Rachel) has been specified in the translation for clarity.
[30:4] 87 tn Heb “went in to.” The expression “went in to” in this context refers to sexual intercourse.
[30:5] 88 tn Or “Bilhah conceived” (also in v. 7).
[30:5] 89 tn Heb “and she bore for Jacob a son.”
[30:6] 90 tn Heb “and also he has heard my voice.” The expression means that God responded positively to Rachel’s cry and granted her request.
[30:6] 92 sn The name Dan means “he vindicated” or “he judged.” The name plays on the verb used in the statement which appears earlier in the verse. The verb translated “vindicated” is from דִּין (din, “to judge, to vindicate”), the same verbal root from which the name is derived. Rachel sensed that God was righting the wrong.
[30:7] 93 tn Heb “and she became pregnant again and Bilhah, the servant of Rachel, bore a second son for Jacob.”
[30:8] 94 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] 95 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.”
[30:9] 96 tn Heb “she took her servant Zilpah and gave her.” The verbs “took” and “gave” are treated as a hendiadys in the translation: “she gave.”
[30:10] 97 tn Heb “and Zilpah, the servant of Leah, bore for Jacob a son.”
[30:11] 98 tc The statement in the Kethib (consonantal text) appears to mean literally “with good fortune,” if one takes the initial בְּ (bet) as a preposition indicating accompaniment. The Qere (marginal reading) means “good fortune has arrived.”
[30:11] 99 sn The name Gad (גָּד, gad) means “good fortune.” The name reflects Leah’s feeling that good fortune has come her way, as expressed in her statement recorded earlier in the verse.
[30:12] 100 tn Heb “and Zilpah, the servant of Leah, bore a second son for Jacob.”
[30:13] 101 tn The Hebrew statement apparently means “with my happiness.”
[30:13] 102 tn Heb “daughters.”
[30:13] 103 sn The name Asher (אָשֶׁר, ’asher) apparently means “happy one.” The name plays on the words used in the statement which appears earlier in the verse. Both the Hebrew noun and verb translated “happy” and “call me happy,” respectively, are derived from the same root as the name Asher.
[30:14] 104 tn Heb “during the days.”
[30:14] 105 sn Mandrake plants were popularly believed to be an aphrodisiac in the culture of the time.
[30:15] 106 tn Heb “and she said to her”; the referent of the pronoun “she” (Leah) has been specified in the translation for clarity.
[30:15] 107 tn Heb “therefore.”
[30:15] 108 tn Heb “lie down.” The expression “lie down with” in this context (here and in the following verse) refers to sexual intercourse. The imperfect verbal form has a permissive nuance here.
[30:16] 109 tn Heb “must come in to me.” The imperfect verbal form has an obligatory nuance here. She has acquired him for the night and feels he is obligated to have sexual relations with her.
[30:16] 110 tn Heb “I have surely hired.” The infinitive absolute precedes the finite verbal form for emphasis. The name Issachar (see v. 18) seems to be related to this expression.
[30:16] 111 tn This is the same Hebrew verb (שָׁכַב, shakhav) translated “sleep with” in v. 15. In direct discourse the more euphemistic “sleep with” was used, but here in the narrative “marital relations” reflects more clearly the emphasis on sexual intercourse.
[30:17] 112 tn Heb “listened to.”
[30:17] 113 tn Or “she conceived” (also in v. 19).
[30:17] 114 tn Heb “and she bore for Jacob a fifth son,” i.e., this was the fifth son that Leah had given Jacob.
[30:18] 115 tn Heb “God has given my reward.”
[30:18] 116 tn The words “as a wife” are not in the Hebrew text, but are supplied for clarity (cf. v. 9).
[30:18] sn Leah seems to regard the act of giving her servant Zilpah to her husband as a sacrifice, for which (she believes) God is now rewarding her with the birth of a son.
[30:18] 117 sn The name Issachar (יְשָּׁשכָר, yishakhar) appears to mean “man of reward” or possibly “there is reward.” The name plays on the word used in the statement made earlier in the verse. The Hebrew noun translated “reward” is derived from the same root as the name Issachar. The irony is that Rachel thought the mandrakes would work for her, and she was willing to trade one night for them. But in that one night Leah became pregnant.
[30:19] 118 tn Heb “and she bore a sixth son for Jacob,” i.e., this was the sixth son that Leah had given Jacob.
[30:20] 119 sn The name Zebulun (זְבֻלוּן, zevulun) apparently means “honor.” The name plays on the verb used in the statement made earlier in the verse. The Hebrew verb translated “will honor” and the name Zebulun derive from the same root.
[30:22] 120 tn Heb “remembered.”
[30:22] 121 tn Heb “and God listened to her and opened up her womb.” Since “God” is the subject of the previous clause, the noun has been replaced by the pronoun “he” in the translation for stylistic reasons
[30:23] 122 tn Or “conceived.”
[30:23] 123 tn Heb “my reproach.” A “reproach” is a cutting taunt or painful ridicule, but here it probably refers by metonymy to Rachel’s barren condition, which was considered shameful in this culture and was the reason why she was the object of taunting and ridicule.
[30:24] 124 sn The name Joseph (יוֹסֵף, yoseph) means “may he add.” The name expresses Rachel’s desire to have an additional son. In Hebrew the name sounds like the verb (אָסַף,’asasf) translated “taken away” in the earlier statement made in v. 23. So the name, while reflecting Rachel’s hope, was also a reminder that God had removed her shame.
[30:25] 125 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] 126 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] 127 tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose or result.
[30:25] 128 tn Heb “to my place and to my land.”
[30:26] 129 tn Heb “give my wives and my children, for whom I have served you.” In one sense Laban had already “given” Jacob his two daughters as wives (Gen 29:21, 28). Here Jacob was asking for permission to take his own family along with him on the journey back to Canaan.
[30:26] 130 tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose or result.
[30:26] 131 tn Heb “for you, you know my service [with] which I have served you.”
[30:27] 132 tn The words “please stay here” have been supplied in the translation for clarification and for stylistic reasons.
[30:27] 133 tn Or perhaps “I have grown rich and the
[30:28] 134 tn Heb “set your wage for me so I may give [it].”
[30:29] 135 tn Heb “and he said to him, ‘You know how I have served you.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons, and the referent of the pronoun “he” (Jacob) has been specified in the translation for clarity.
[30:29] 136 tn Heb “and how your cattle were with me.”
[30:30] 138 tn Heb “before me.”
[30:30] 139 tn Heb “and it has broken out with respect to abundance.”
[30:30] 140 tn Heb “at my foot.”
[30:30] 141 tn Heb “How long [until] I do, also I, for my house?”
[30:31] 142 tn Heb “and he said.” The referent (Laban) has been specified in the translation for clarity.
[30:31] 143 tn The negated imperfect verbal form has an obligatory nuance.
[30:31] 144 tn The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
[30:31] 145 tn Heb “If you do for me this thing.”
[30:31] 146 tn Heb “I will return, I will tend,” an idiom meaning “I will continue tending.”
[30:32] 147 tn Heb “pass through.”
[30:32] 148 tn Or “every black lamb”; Heb “and every dark sheep among the lambs.”
[30:32] 149 tn Heb “and the spotted and speckled among the goats.”
[30:32] 150 tn Heb “and it will be my wage.” The referent collective singular pronoun (“it) has been specified as “these animals” in the translation for clarity.
[30:33] 151 tn Heb “will answer on my behalf.”
[30:33] 152 tn Heb “on the following day,” or “tomorrow.”
[30:33] 153 tn Heb “when you come concerning my wage before you.”
[30:33] sn Only the wage we agreed on. Jacob would have to be considered completely honest here, for he would have no control over the kind of animals born; and there could be no disagreement over which animals were his wages.
[30:33] 154 tn Heb “every one which is not speckled and spotted among the lambs and dark among the goats, stolen it is with me.”
[30:34] 155 tn Heb “and Laban said, ‘Good, let it be according to your word.’” On the asseverative use of the particle לוּ (lu) here, see HALOT 521 s.v. לוּ.
[30:35] 156 tn Heb “he”; the referent (Laban) has been specified in the translation for clarity.
[30:35] 157 tn Heb “and he gave [them] into the hand.”
[30:36] 158 tn Heb “and he put a journey of three days between himself and Jacob.”
[30:36] sn Three days’ traveling distance from Jacob. E. A. Speiser observes, “Laban is delighted with the terms, and promptly proceeds to violate the spirit of the bargain by removing to a safe distance all the grown animals that would be likely to produce the specified spots” (Genesis [AB], 238). Laban apparently thought that by separating out the spotted, striped, and dark colored animals he could minimize the production of spotted, striped, or dark offspring that would then belong to Jacob.
[30:36] 159 tn The disjunctive clause (introduced by the vav with subject) is circumstantial/temporal; Laban removed the animals while Jacob was taking care of the rest.
[30:38] 160 sn He put the branches in front of the flocks…when they came to drink. It was generally believed that placing such “visual aids” before the animals as they were mating, it was possible to influence the appearance of their offspring. E. A. Speiser notes that “Jacob finds a way to outwit his father-in-law, through prenatal conditioning of the flock by visual aids – in conformance with universal folk beliefs” (Genesis [AB], 238). Nevertheless, in spite of Jacob’s efforts at animal husbandry, he still attributes the resulting success to God (see 31:5).
[30:39] 161 tn The Hebrew verb used here can mean “to be in heat” (see v. 38) or “to mate; to conceive; to become pregnant.” The latter nuance makes better sense in this verse, for the next clause describes them giving birth.
[30:39] 162 tn Heb “the sheep.” The noun has been replaced by the pronoun (“they”) in the translation for stylistic reasons.
[30:40] 163 tn Heb “and he set the faces of.”
[30:41] 164 tn Heb “and at every breeding-heat of the flock.”
[30:42] 165 tn Heb “he did not put [them] in.” The referent of the [understood] direct object, “them,” has been specified as “the branches” in the translation for clarity.
[30:42] 166 tn Heb “were for Laban.”
[30:43] 167 tn Heb “the man”; Jacob’s name has been supplied in the translation for clarity.
[30:43] 168 tn Heb “and there were to him.”
[31:1] 169 tn Heb “and he heard the words of the sons of Laban, saying.”
[31:1] 170 sn The Hebrew word translated “gotten rich” (כָּבוֹד, cavod) has the basic idea of “weight.” If one is heavy with possessions, then that one is wealthy (13:2). Abraham, Jacob, and Joseph all became wealthy when they left the promised land. Jacob’s wealth foreshadows what will happen to Israel when they leave the land of Egypt (Exod 12:35-38).
[31:1] 171 tn Heb “and from that which belonged to our father he has gained all this wealth.”
[31:2] 172 tn Heb “and Jacob saw the face of Laban, and look, he was not with him as formerly.” Jacob knew from the expression on Laban’s face that his attitude toward him had changed – Jacob had become persona non grata.
[31:3] 173 tn Or perhaps “ancestors” (so NRSV), although the only “ancestors” Jacob had there were his grandfather Abraham and his father Isaac.
[31:3] 174 sn I will be with you. Though Laban was no longer “with him,” the
[31:4] 175 tn Heb “sent and called for Rachel and for Leah.” Jacob did not go in person, but probably sent a servant with a message for his wives to meet him in the field.
[31:4] 176 tn Heb “the field.” The word is an adverbial accusative, indicating that this is where Jacob wanted them to meet him. The words “to come to” are supplied in the translation for clarification and stylistic reasons.
[31:4] 177 tn Heb “to his flock.”
[31:5] 178 tn Heb “I see the face of your father, that he is not toward me as formerly.”
[31:6] 179 tn Heb “with all my strength.”
[31:7] 180 tn This rare verb means “to make a fool of” someone. It involves deceiving someone so that their public reputation suffers (see Exod 8:25).
[31:8] 181 tn In the protasis (“if” section) of this conditional clause, the imperfect verbal form has a customary nuance – whatever he would say worked to Jacob’s benefit.
[31:8] 182 tn Heb “speckled” (twice this verse). The word “animals” (after the first occurrence of “speckled”) and “offspring” (after the second) have been supplied in the translation for stylistic reasons. The same two terms (“animals” and “offspring”) have been supplied after the two occurrences of “streaked” later in this verse.
[31:10] 183 tn The sentence begins with the temporal indicator, “and it happened at the time of.”
[31:10] 184 tn Heb “in the time of the breeding of the flock I lifted up my eyes and I saw.”
[31:10] 185 tn Heb “going up on,” that is, mounting for intercourse.
[31:12] 186 tn Heb “lift up (now) your eyes and see.”
[31:12] 187 tn Heb “going up on,” that is, mounting for intercourse.
[31:13] 188 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[31:13] 189 sn You anointed the sacred stone. In Gen 28:18 the text simply reported that Jacob poured oil on top of the stone. Now that pouring is interpreted by the
[31:13] 190 sn And made a vow to me. The second clause reminds Jacob of the vow he made to the
[31:13] 191 tn Heb “arise, leave!” The first imperative draws attention to the need for immediate action.
[31:13] sn Leave this land immediately. The decision to leave was a wise one in view of the changed attitude in Laban and his sons. But more than that, it was the will of God. Jacob needed to respond to God’s call – the circumstances simply made it easier.
[31:14] 192 tn The two nouns may form a hendiadys, meaning “a share in the inheritance” or “a portion to inherit.”
[31:15] 193 tn Heb “and he devoured, even devouring.” The infinitive absolute (following the finite verb here) is used for emphasis.
[31:15] sn He sold us and…wasted our money. The precise nature of Rachel’s and Leah’s complaint is not entirely clear. Since Jacob had to work to pay for them, they probably mean that their father has cheated Jacob and therefore cheated them as well. See M. Burrows, “The Complaint of Laban’s Daughters,” JAOS 57 (1937): 250-76.
[31:15] 194 tn Heb “our money.” The word “money” is used figuratively here; it means the price paid for Leah and Rachel. A literal translation (“our money”) makes it sound as if Laban wasted money that belonged to Rachel and Leah, rather than the money paid for them.
[31:17] 195 tn Heb “and Jacob arose and he lifted up his sons and his wives on to the camels.”
[31:18] 196 tn Heb “drove,” but this is subject to misunderstanding in contemporary English.
[31:18] 197 tn Heb “and he led away all his cattle and all his moveable property which he acquired, the cattle he obtained, which he acquired in Paddan Aram to go to Isaac his father to the land of Canaan.”
[31:19] 198 tn This disjunctive clause (note the pattern conjunction + subject + verb) introduces a new scene. In the English translation it may be subordinated to the following clause.
[31:19] 199 tn Or “household gods.” Some translations merely transliterate the Hebrew term תְּרָפִים (tÿrafim) as “teraphim,” which apparently refers to household idols. Some contend that possession of these idols guaranteed the right of inheritance, but it is more likely that they were viewed simply as protective deities. See M. Greenberg, “Another Look at Rachel’s Theft of the Teraphim,” JBL 81 (1962): 239-48.
[31:20] 200 tn Heb “stole the heart of,” an expression which apparently means “to deceive.” The repetition of the verb “to steal” shows that Jacob and Rachel are kindred spirits. Any thought that Laban would have resigned himself to their departure was now out of the question.
[31:20] 201 tn Heb “fleeing,” which reflects Jacob’s viewpoint.
[31:21] 202 tn Heb “and he fled.”
[31:21] 203 tn Heb “he arose and crossed.” The first verb emphasizes that he wasted no time in getting across.
[31:21] 204 tn Heb “the river”; the referent (the Euphrates) has been specified in the translation for clarity.
[31:21] 205 tn Heb “he set his face.”
[31:22] 206 tn Heb “and it was told to Laban on the third day that Jacob had fled.”
[31:23] 207 tn Heb “his brothers.”
[31:23] 208 tn Heb “him”; the referent (Jacob) has been specified in the translation for clarity.
[31:23] 209 tn Heb “and he pursued after him a journey of seven days.”
[31:23] 210 tn Heb “drew close to.”
[31:24] 211 tn Heb “said to him.”
[31:24] 212 tn Heb “watch yourself,” which is a warning to be on guard against doing something that is inappropriate.
[31:24] 213 tn Heb “lest you speak with Jacob from good to evil.” The precise meaning of the expression, which occurs only here and in v. 29, is uncertain. Since Laban proceeded to speak to Jacob at length, it cannot mean to maintain silence. Nor does it seem to be a prohibition against criticism (see vv. 26-30). Most likely it refers to a formal pronouncement, whether it be a blessing or a curse. Laban was to avoid saying anything to Jacob that would be intended to enhance him or to harm him.
[31:25] 214 tn Heb “and Jacob pitched his tent in the hill country, and Laban pitched with his brothers in the hill country of Gilead.” The juxtaposition of disjunctive clauses (note the pattern conjunction + subject + verb in both clauses) indicates synchronism of action.
[31:26] 215 tn Heb “and you have stolen my heart.” This expression apparently means “to deceive” (see v. 20).
[31:26] 216 tn Heb “and you have led away my daughters like captives of a sword.”
[31:27] 217 tn Heb “Why did you hide in order to flee?” The verb “hide” and the infinitive “to flee” form a hendiadys, the infinitive becoming the main verb and the other the adverb: “flee secretly.”
[31:27] 218 tn Heb “and steal me.”
[31:27] 219 tn Heb “And [why did] you not tell me so I could send you off with joy and with songs, with a tambourine and with a harp?”
[31:28] 220 tn Heb “my sons and my daughters.” Here “sons” refers to “grandsons,” and has been translated “grandchildren” since at least one granddaughter, Dinah, was involved. The order has been reversed in the translation for stylistic reasons.
[31:29] 221 tn Heb “there is to my hand.”
[31:29] 222 tn Heb “watch yourself,” which is a warning to be on guard against doing something that is inappropriate.
[31:29] 223 tn Heb “from speaking with Jacob from good to evil.” The precise meaning of the expression, which occurs only here and in v. 24, is uncertain. See the note on the same phrase in v. 24.
[31:30] 224 tn Heb “and now.” The words “I understand that” have been supplied in the translation for clarity and for stylistic reasons.
[31:30] 225 tn The infinitive absolute appears before the perfect verbal form to emphasize the certainty of the action.
[31:30] 226 tn The infinitive absolute appears before the perfect verbal form to emphasize the degree of emotion involved.
[31:30] 227 sn Yet why did you steal my gods? This last sentence is dropped into the speech rather suddenly. See C. Mabee, “Jacob and Laban: The Structure of Judicial Proceedings,” VT 30 (1980): 192-207, and G. W. Coats, “Self-Abasement and Insult Formulas,” JBL 91 (1972): 90-92.
[31:31] 228 tn Heb “and Jacob answered and said to Laban, ‘Because I was afraid.’” This statement is a not a response to the question about Laban’s household gods that immediately precedes, but to the earlier question about Jacob’s motivation for leaving so quickly and secretly (see v. 27). For this reason the words “I left secretly” are supplied in the translation to indicate the connection to Laban’s earlier question in v. 27. Additionally the order of the introductory clause and the direct discourse have been rearranged in the translation for stylistic reasons.
[31:31] 229 tn Heb “for I said.”
[31:31] 230 tn Heb “lest you steal your daughters from with me.”
[31:32] 231 tn Heb “With whomever you find your gods, he will not live.”
[31:32] 232 tn Heb “brothers.”
[31:32] 233 tn Heb “recognize for yourself what is with me and take for yourself.”
[31:32] 234 tn The disjunctive clause (introduced here by a vav [ו] conjunction) provides supplemental material that is important to the story. Since this material is parenthetical in nature, it has been placed in parentheses in the translation.
[31:33] 235 tn No direct object is specified for the verb “find” in the Hebrew text. The words “the idols” have been supplied in the translation for clarification.
[31:33] 236 tn Heb “and he went out from the tent of Leah and went into the tent of Rachel.”
[31:34] 237 tn The “camel’s saddle” was probably some sort of basket-saddle, a cushioned saddle with a basket bound on. Cf. NAB “inside a camel cushion.”
[31:34] 238 tn The disjunctive clause (introduced by a vav [ו] conjunction) provides another parenthetical statement necessary to the storyline.
[31:34] 239 tn The word “them” has been supplied in the translation for clarification.
[31:35] 240 tn Heb “she”; the referent (Rachel) has been specified in the translation for clarity.
[31:35] 241 tn Heb “let it not be hot in the eyes of my lord.” This idiom refers to anger, in this case as a result of Rachel’s failure to stand in the presence of her father as a sign of respect.
[31:35] 242 tn Heb “I am unable to rise.”
[31:35] 243 tn Heb “the way of women is to me.” This idiom refers to a woman’s menstrual period.
[31:35] 244 tn The word “thoroughly” is not in the Hebrew text, but is implied.
[31:36] 245 tn Heb “it was hot to Jacob.” This idiom refers to anger.
[31:36] 246 tn Heb “and Jacob answered and said to Laban, ‘What is my sin?’” The proper name “Jacob” has been replaced by the pronoun (“he”) in the translation and the order of the introductory clause and direct discourse rearranged for stylistic reasons.
[31:36] 247 tn Heb “What is my sin that you have hotly pursued after me.” The Hebrew verb translated “pursue hotly” is used elsewhere of soldiers chasing defeated enemies (1 Sam 17:53).
[31:37] 248 tn Heb “what did you find from all the goods of your house?”
[31:37] 249 tn Heb “your relatives.” The word “relatives” has not been repeated in the translation here for stylistic reasons.
[31:37] 250 tn Heb “that they may decide between us two.”
[31:39] 251 tn The imperfect verbal form indicates that this was a customary or typical action.
[31:39] 252 tn Heb “from my hand you exacted it.” The imperfect verbal form again indicates that this was a customary or typical action. The words “for every missing animal” are supplied in the translation for clarity; the following clause in Hebrew, “stolen by day or stolen by night,” probably means “stolen by wild beasts” and refers to the same animals “torn by wild beasts” in the previous clause, although it may refer to animals stolen by people. The translation used here, “missing,” is ambiguous enough to cover either eventuality.
[31:40] 253 tn Or “by drought.”
[31:40] 254 tn Heb “frost, ice,” though when contrasted with the חֹרֶב (khorev, “drought, parching heat”) of the day, “piercing cold” is more appropriate as a contrast.
[31:40] 255 tn Heb “and my sleep fled from my eyes.”
[31:41] 256 tn Heb “this to me.”
[31:41] 257 tn Heb “served you,” but in this accusatory context the meaning is more “worked like a slave.”
[31:42] 258 tn Heb “the fear of Isaac,” that is, the one whom Isaac feared and respected. For further discussion of this title see M. Malul, “More on pahad yitschaq (Gen. 31:42,53) and the Oath by the Thigh,” VT 35 (1985): 192-200.
[31:42] 259 tn Heb “My oppression and the work of my hands God saw.”
[31:43] 260 tn Heb “answered and said.”
[31:43] 261 tn Heb “daughters.”
[31:43] 262 tn Heb “children.”
[31:43] 263 tn Heb “but to my daughters what can I do to these today?”
[31:44] 264 tn Heb “cut a covenant.”
[31:44] 265 tn The verb הָיָה (hayah) followed by the preposition לְ (lÿ) means “become.”
[31:44] 266 tn Heb “and it will become a witness between me and you.”
[31:46] 267 tn Heb “Jacob”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
[31:46] 268 sn The Hebrew word for “pile” is גַּל (gal), which sounds like the name “Galeed” (גַּלְעֵד, gal’ed). See v. 48.
[31:47] 269 sn Jegar Sahadutha. Laban the Aramean gave the place an Aramaic name which means “witness pile” or “the pile is a witness.”
[31:47] 270 sn Galeed also means “witness pile” or “the pile is a witness,” but this name is Canaanite or Western Semitic and closer to later Hebrew. Jacob, though certainly capable of speaking Aramaic, here prefers to use the western dialect.
[31:48] 271 tn Heb “a witness between me and you.”
[31:49] 272 tn Heb “and Mizpah.”
[31:49] 273 sn The name Mizpah (מִצְפָּה, mitspah), which means “watchpost,” sounds like the verb translated “may he watch” (יִצֶף, yitsef). Neither Laban nor Jacob felt safe with each other, and so they agreed to go their separate ways, trusting the
[31:49] 274 tn Heb “between me and you.”
[31:49] 275 tn Heb “for we will be hidden, each man from his neighbor.”
[31:50] 277 tn Heb “between me and you.”
[31:51] 278 tn Heb “and Laban said to Jacob, ‘Behold this heap and behold the pillar which I have set between men and you.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
[31:52] 279 tn Heb “This pile is a witness and the pillar is a witness, if I go past this pile to you and if you go past this pile and this pillar to me for harm.”
[31:53] 280 tn The God of Abraham and the god of Nahor. The Hebrew verb translated “judge” is plural, suggesting that Laban has more than one “god” in mind. The Samaritan Pentateuch and the LXX, apparently in an effort to make the statement monotheistic, have a singular verb. In this case one could translate, “May the God of Abraham and the God of Nahor, the God of their father, judge between us.” However, Laban had a polytheistic world view, as evidenced by his possession of household idols (cf. 31:19). The translation uses “God” when referring to Abraham’s God, for Genesis makes it clear that Abraham worshiped the one true God. It employs “god” when referring to Nahor’s god, for in the Hebrew text Laban refers to a different god here, probably one of the local deities.
[31:53] 281 tn Heb “by the fear of his father Isaac.” See the note on the word “fears” in v. 42.
[31:54] 282 tn The construction is a cognate accusative with the verb, expressing a specific sacrifice.
[31:54] 283 tn Heb “bread, food.” Presumably this was a type of peace offering, where the person bringing the offering ate the animal being sacrificed.
[31:55] 284 sn Beginning with 31:55, the verse numbers in the English Bible through 32:32 differ by one from the verse numbers in the Hebrew text (BHS), with 31:55 ET = 32:1 HT, 32:1 ET = 32:2 HT, etc., through 32:32 ET = 32:33 HT. From 33:1 the verse numbers in the ET and HT are again the same.
[31:55] 285 tn Heb “and Laban got up early in the morning and he kissed.”
