Kejadian 3:9

3:9 But the Lord God called to ¹  the man and said to him, “Where are you?” ² 

Kejadian 16:8

16:8 He said, “Hagar, servant of Sarai, where have you come from, and where are you going?” She replied, “I’m running away from ³  my mistress, Sarai.”

Kejadian 22:1

The Sacrifice of Isaac

22:1 Some time after these things God tested ⁴  Abraham. He said to him, “Abraham!” “Here I am!” Abraham ⁵  replied.

Kejadian 22:11

22:11 But the Lord’s angel ⁶  called to him from heaven, “Abraham! Abraham!” “Here I am!” he answered.

Keluaran 3:4

3:4 When the Lord ⁷  saw that ⁸  he had turned aside to look, God called to him from within the bush and said, “Moses, Moses!” ⁹  And Moses ¹⁰  said, “Here I am.”

Keluaran 3:1

3:1 Now Moses ¹¹  was shepherding the flock of his father-in-law Jethro, the priest of Midian, and he led the flock to the far side of the desert ¹²  and came to the mountain of God, to Horeb. ¹³ 

1 Samuel 3:10

3:10 Then the Lord came and stood nearby, calling as he had previously done, “Samuel! Samuel!” Samuel replied, “Speak, for your servant is listening!”

[3:9]  ¹ tn The Hebrew verb קָרָא (qara’, “to call”) followed by the preposition אֶל־ or לְ (’el- or lÿ, “to, unto”) often carries the connotation of “summon.”

[3:9]  ² sn Where are you? The question is probably rhetorical (a figure of speech called erotesis) rather than literal, because it was spoken to the man, who answers it with an explanation of why he was hiding rather than a location. The question has more the force of “Why are you hiding?”

[16:8]  ³ tn Heb “from the presence of.”

[22:1]  ⁴ sn The Hebrew verb used here means “to test; to try; to prove.” In this passage God tests Abraham to see if he would be obedient. See T. W. Mann, The Book of the Torah, 44-48. See also J. L. Crenshaw, A Whirlpool of Torment (OBT), 9-30; and J. I. Lawlor, “The Test of Abraham,” GTJ 1 (1980): 19-35.

[22:1]  ⁵ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[22:11]  ⁶ sn Heb “the messenger of the Lord” (also in v. 15). Some identify the angel of the Lord as the preincarnate Christ because in some texts the angel is identified with the Lord himself. However, see the note on the phrase “the Lord’s angel” in Gen 16:7.

[3:4]  ⁷ tn The preterite with the vav (ו) is subordinated as a temporal clause to the main point of the verse, that God called to him. The language is anthropomorphic, as if God’s actions were based on his observing what Moses did.

[3:4]  ⁸ tn The particle כִּי (ki, “that”) introduces the noun clause that functions as the direct object of the verb “saw” (R. J. Williams, Hebrew Syntax, 81, §490).

[3:4]  ⁹ sn The repetition of the name in God’s call is emphatic, making the appeal direct and immediate (see also Gen 22:11; 46:2). The use of the personal name shows how specifically God directed the call and that he knew this person. The repetition may have stressed even more that it was indeed he whom the Lord wanted. It would have been an encouragement to Moses that this was in fact the Lord who was meeting him.

[3:4]  ¹⁰ tn Heb “And he said”; the referent (Moses) has been specified in the translation for clarity.

[3:1]  ¹¹ sn The vav (ו) disjunctive with the name “Moses” introduces a new and important starting point. The Lord’s dealing with Moses will fill the next two chapters.

[3:1]  ¹² tn Or “west of the desert,” taking אַחַר (’akhar, “behind”) as the opposite of עַל־פְּנֵי (’al-pÿne, “on the face of, east of”; cf. Gen 16:12; 25:18).

[3:1]  ¹³ sn “Horeb” is another name for Mount Sinai. There is a good deal of foreshadowing in this verse, for later Moses would shepherd the people of Israel and lead them to Mount Sinai to receive the Law. See D. Skinner, “Some Major Themes of Exodus,” Mid-America Theological Journal 1 (1977): 31-42.