Genesis 3:24

3:24 When he drove ¹  the man out, he placed on the eastern side ²  of the orchard in Eden angelic sentries ³  who used the flame of a whirling sword ⁴  to guard the way to the tree of life.

Genesis 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 

Genesis 28:14

28:14 Your descendants will be like the dust of the earth, ⁷  and you will spread out ⁸  to the west, east, north, and south. All the families of the earth will pronounce blessings on one another ⁹  using your name and that of your descendants. ¹⁰ 

[3:24]  ¹ tn The verb with the vav (ו) consecutive is made subordinate to the next verb forming a temporal clause. This avoids any tautology with the previous verse that already stated that the Lord expelled the man.

[3:24]  ² tn Or “placed in front.” Directions in ancient Israel were given in relation to the east rather than the north.

[3:24]  ³ tn The Hebrew word is traditionally transliterated “the cherubim.”

[3:24]  ⁴ tn Heb “the flame of the sword that turns round and round.” The noun “flame” is qualified by the genitive of specification, “the sword,” which in turn is modified by the attributive participle “whirling.” The Hitpael of the verb “turn” has an iterative function here, indicating repeated action. The form is used in Job 37:12 of swirling clouds and in Judg 7:13 of a tumbling roll of bread. Verse 24 depicts the sword as moving from side to side to prevent anyone from passing or as whirling around, ready to cut to shreds anyone who tries to pass.

[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.”

[28:14]  ⁹ tn This is the same Hebrew word translated “ground” in the preceding verse.

[28:14]  ¹⁰ tn The verb is singular in the Hebrew; Jacob is addressed as the representative of his descendants.

[28:14]  ¹¹ tn Theoretically the Niphal stem can be translated either as passive or reflexive/reciprocal. (The Niphal of “bless” is only used in formulations of the Abrahamic covenant. See Gen 12:2; 18:18; 28:14.) Traditionally the verb is taken as passive here, as if Jacob were going to be a channel or source of blessing. But in other formulations of the Abrahamic covenant (see Gen 22:18; 26:4) the Hitpael replaces this Niphal form, suggesting a translation “will bless (i.e., pronounce blessings upon) themselves/one another.” The Hitpael of “bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 28:14 predicts that Jacob will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae (see Gen 12:2 and 18:18 as well, where Abram/Abraham receives this promise). For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11.

[28:14]  ¹² tn Heb “and they will pronounce blessings by you, all the families of the earth, and by your offspring.”