Kejadian 3:8

The Judgment Oracles of God at the Fall

3:8 Then the man and his wife heard the sound of the Lord God moving about ¹  in the orchard at the breezy time ²  of the day, and they hid ³  from the Lord God among the trees of the orchard.

Ayub 11:20

11:20 But the eyes of the wicked fail, ⁴ 

and escape ⁵  eludes them;

their one hope ⁶  is to breathe their last.” ⁷ 

Ayub 22:12-14

22:12 “Is not God on high in heaven? ⁸ 

And see ⁹  the lofty stars, ¹⁰  how high they are!

22:13 But you have said, ‘What does God know?

Does he judge through such deep darkness? ¹¹ 

22:14 Thick clouds are a veil for him, so he does not see us, ¹² 

as he goes back and forth

in the vault ¹³  of heaven.’ ¹⁴ 

Ayub 12:14

12:14 If ¹⁵  he tears down, it cannot be rebuilt;

if he imprisons a person, there is no escape. ¹⁶ 

Yesaya 28:15

28:15 For you say,

“We have made a treaty with death,

with Sheol ¹⁷  we have made an agreement. ¹⁸ 

When the overwhelming judgment sweeps by ¹⁹ 

it will not reach us.

For we have made a lie our refuge,

we have hidden ourselves in a deceitful word.” ²⁰ 

Yesaya 28:1

The Lord Will Judge Samaria

28:1 The splendid crown of Ephraim’s drunkards is doomed, ²¹ 

the withering flower, its beautiful splendor, ²² 

situated ²³  at the head of a rich valley,

the crown of those overcome with wine. ²⁴ 

1 Korintus 4:5

4:5 So then, do not judge anything before the time. Wait until the Lord comes. He will ²⁵  bring to light the hidden things of darkness and reveal the motives of hearts. Then each will receive recognition ²⁶  from God.

[3:8]  ¹ tn The Hitpael participle of הָלָךְ (halakh, “to walk, to go”) here has an iterative sense, “moving” or “going about.” While a translation of “walking about” is possible, it assumes a theophany, the presence of the Lord God in a human form. This is more than the text asserts.

[3:8]  ² tn The expression is traditionally rendered “cool of the day,” because the Hebrew word רוּחַ (ruakh) can mean “wind.” U. Cassuto (Genesis: From Adam to Noah, 152-54) concludes after lengthy discussion that the expression refers to afternoon when it became hot and the sun was beginning to decline. J. J. Niehaus (God at Sinai [SOTBT], 155-57) offers a different interpretation of the phrase, relating יוֹם (yom, usually understood as “day”) to an Akkadian cognate umu (“storm”) and translates the phrase “in the wind of the storm.” If Niehaus is correct, then God is not pictured as taking an afternoon stroll through the orchard, but as coming in a powerful windstorm to confront the man and woman with their rebellion. In this case קוֹל יְהוָה (qol yÿhvah, “sound of the Lord”) may refer to God’s thunderous roar, which typically accompanies his appearance in the storm to do battle or render judgment (e.g., see Ps 29).

[3:8]  ³ tn The verb used here is the Hitpael, giving the reflexive idea (“they hid themselves”). In v. 10, when Adam answers the Lord, the Niphal form is used with the same sense: “I hid.”

[11:20]  ⁴ tn The verb כָּלָה (kalah) means “to fail, cease, fade away.” The fading of the eyes, i.e., loss of sight, loss of life’s vitality, indicates imminent death.

[11:20]  ⁵ tn Heb a “place of escape” (with this noun pattern). There is no place to escape to because they all perish.

[11:20]  ⁶ tn The word is to be interpreted as a metonymy; it represents what is hoped for.

[11:20]  ⁷ tn Heb “the breathing out of the soul”; cf. KJV, ASV “the giving up of the ghost.” The line is simply saying that the brightest hope that the wicked have is death.

[22:12]  ⁸ tn This reading preserves the text as it is. The nouns “high” and “heavens” would then be taken as adverbial accusatives of place (see GKC 373-74 §118.g).

[22:12]  ⁹ tn The parallel passage in Isa 40:26-27, as well as the context here, shows that the imperative is to be retained here. The LXX has “he sees.”

[22:12]  ¹⁰ tn Heb “head of the stars.”

[22:13]  ¹¹ sn Eliphaz is giving to Job the thoughts and words of the pagans, for they say, “How does God know, and is there knowledge in the Most High?” (see Ps 73:11; 94:11).

[22:14]  ¹² tn Heb “and he does not see.” The implied object is “us.”

[22:14]  ¹³ sn The word is “circle; dome”; here it is the dome that covers the earth, beyond which God sits enthroned. A. B. Davidson (Job, 165) suggests “on the arch of heaven” that covers the earth.

[22:14]  ¹⁴ sn The idea suggested here is that God is not only far off, but he is unconcerned as he strolls around heaven – this is what Eliphaz says Job means.

[12:14]  ¹⁵ tn The use of הֵן (hen, equivalent to הִנֵּה, hinneh, “behold”) introduces a hypothetical condition.

[12:14]  ¹⁶ tn The verse employs antithetical ideas: “tear down” and “build up,” “imprison” and “escape.” The Niphal verbs in the sentences are potential imperfects. All of this is to say that humans cannot reverse the will of God.

[28:15]  ¹⁷ sn Sheol is the underworld, land of the dead, according to the OT world view.

[28:15]  ¹⁸ tn Elsewhere the noun חֹזֶה (khozeh) refers to a prophet who sees visions. In v. 18 the related term חָזוּת (khazut, “vision”) is used. The parallelism in both verses (note “treaty”) seems to demand a meaning “agreement” for both nouns. Perhaps חֹזֶה and חזוּת are used in a metonymic sense in vv. 15 and 18. Another option is to propose a homonymic root. See J. N. Oswalt, Isaiah (NICOT), 1:514, and HALOT 301 s.v. II חֹזֶה.

[28:15]  ¹⁹ tn Heb “the overwhelming scourge, when it passes by” (NRSV similar).

[28:15]  ²⁰ sn “Lie” and “deceitful word” would not be the terms used by the people. They would likely use the words “promise” and “reliable word,” but the prophet substitutes “lie” and “deceitful word” to emphasize that this treaty with death will really prove to be disappointing.

[28:1]  ²¹ tn Heb “Woe [to] the crown [or “wreath”] of the splendor [or “pride”] of the drunkards of Ephraim.” The “crown” is Samaria, the capital city of the northern kingdom (Ephraim). Priests and prophets are included among these drunkards in v. 7.

[28:1]  ²² tn Heb “the beauty of his splendor.” In the translation the masculine pronoun (“his”) has been replaced by “its” because the referent (the “crown”) is the city of Samaria.

[28:1]  ²³ tn Heb “which [is].”

[28:1]  ²⁴ tn Heb “ones overcome with wine.” The words “the crown of” are supplied in the translation for clarification. The syntactical relationship of the final phrase to what precedes is uncertain. הֲלוּמֵי יָיִן (halume yayin, “ones overcome with wine”) seems to correspond to שִׁכֹּרֵי אֶפְרַיִם (shikkore ’efrayim, “drunkards of Ephraim”) in line 1. The translation assumes that the phrase “the splendid crown” is to be understood in the final line as well.

[4:5]  ²⁵ tn Grk “time, until the Lord comes, who will bring to light.”

[4:5]  ²⁶ tn Or “praise.”