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.

Kejadian 12:5

12:5 And Abram took his wife Sarai, his nephew ⁴  Lot, and all the possessions they had accumulated and the people they had acquired ⁵  in Haran, and they left for ⁶  the land of Canaan. They entered the land of Canaan.

Kejadian 26:20

26:20 the herdsmen of Gerar quarreled ⁷  with Isaac’s herdsmen, saying, “The water belongs to us!” So Isaac ⁸  named the well ⁹  Esek ¹⁰  because they argued with him about it. ¹¹ 

Kejadian 34:22

34:22 Only on this one condition will these men consent to live with us and become one people: They demand ¹²  that every male among us be circumcised just as they are circumcised.

Kejadian 37:32

37:32 Then they brought the special tunic to their father ¹³  and said, “We found this. Determine now whether it is your son’s tunic or not.”

Kejadian 44:1

The Final Test

44:1 He instructed the servant who was over his household, “Fill the sacks of the men with as much food as they can carry and put each man’s money in the mouth of his sack.

[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.”

[12:5]  ⁴ tn Heb “the son of his brother.”

[12:5]  ⁵ tn For the semantic nuance “acquire [property]” for the verb עָשָׂה (’asah), see BDB 795 s.v. עָשָׂה.

[12:5]  ⁶ tn Heb “went out to go.”

[26:20]  ⁷ tn The Hebrew verb translated “quarreled” describes a conflict that often has legal ramifications.

[26:20]  ⁸ tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.

[26:20]  ⁹ tn Heb “and he called the name of the well.”

[26:20]  ¹⁰ sn The name Esek means “argument” in Hebrew. The following causal clause explains that Isaac gave the well this name as a reminder of the conflict its discovery had created. In the Hebrew text there is a wordplay, for the name is derived from the verb translated “argued.”

[26:20]  ¹¹ tn The words “about it” are supplied in the translation for stylistic reasons.

[34:22]  ¹² tn Heb “when every one of our males is circumcised.”

[37:32]  ¹³ tn Heb “and they sent the special tunic and they brought [it] to their father.” The text as it stands is problematic. It sounds as if they sent the tunic on ahead and then came and brought it to their father. Some emend the second verb to a Qal form and read “and they came.” In this case, they sent the tunic on ahead.