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 3:10

3:10 The man replied, ⁴  “I heard you moving about ⁵  in the orchard, and I was afraid because I was naked, so I hid.”

Kejadian 31:27

31:27 Why did you run away secretly ⁶  and deceive me? ⁷  Why didn’t you tell me so I could send you off with a celebration complete with singing, tambourines, and harps? ⁸ 

Kejadian 15:4

15:4 But look, ⁹  the word of the Lord came to him: “This man ¹⁰  will not be your heir, ¹¹  but instead ¹²  a son ¹³  who comes from your own body will be ¹⁴  your heir.” ¹⁵ 

Kejadian 45:2

45:2 He wept loudly; ¹⁶  the Egyptians heard it and Pharaoh’s household heard about it. ¹⁷ 

Kejadian 24:30

24:30 When he saw the bracelets on his sister’s wrists and the nose ring ¹⁸  and heard his sister Rebekah say, ¹⁹  “This is what the man said to me,” he went out to meet the man. There he was, standing ²⁰  by the camels near the spring.

Kejadian 43:7

43:7 They replied, “The man questioned us ²¹  thoroughly ²²  about ourselves and our family, saying, ‘Is your father still alive? Do you have another brother?’ ²³  So we answered him in this way. ²⁴  How could we possibly know ²⁵  that he would say, ²⁶  ‘Bring your brother down’?”

[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.”

[3:10]  ⁴ tn Heb “and he said.”

[3:10]  ⁵ tn Heb “your sound.” If one sees a storm theophany here (see the note on the word “time” in v. 8), then one could translate, “your powerful voice.”

[31:27]  ⁶ 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]  ⁷ tn Heb “and steal me.”

[31:27]  ⁸ 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?”

[15:4]  ⁹ tn The disjunctive draws attention to God’s response and the particle הִנֵּה (hinneh, translated “look”) mirrors Abram’s statement in v. 3 and highlights the fact that God responded to Abram.

[15:4]  ¹⁰ tn The subject of the verb is the demonstrative pronoun, which can be translated “this one” or “this man.” That the Lord does not mention him by name is significant; often in ancient times the use of the name would bring legitimacy to inheritance and adoption cases.

[15:4]  ¹¹ tn Heb “inherit you.”

[15:4]  ¹² tn The Hebrew כִּי־אִם (ki-’im) forms a very strong adversative.

[15:4]  ¹³ tn Heb “he who”; the implied referent (Abram’s unborn son who will be his heir) has been specified in the translation for clarity.

[15:4]  ¹⁴ tn The pronoun could also be an emphatic subject: “whoever comes out of your body, he will inherit you.”

[15:4]  ¹⁵ tn Heb “will inherit you.”

[45:2]  ¹⁶ tn Heb “and he gave his voice in weeping,” meaning that Joseph could not restrain himself and wept out loud.

[45:2]  ¹⁷ tn Heb “and the Egyptians heard and the household of Pharaoh heard.” Presumably in the latter case this was by means of a report.

[24:30]  ¹⁸ tn Heb “And it was when he saw the nose ring and the bracelets on the arms of his sister.” The word order is altered in the translation for the sake of clarity.

[24:30]  ¹⁹ tn Heb “and when he heard the words of Rebekah his sister, saying.”

[24:30]  ²⁰ tn Heb “and look, he was standing.” The disjunctive clause with the participle following the particle הִנֵּה (hinneh) invites the audience to view the scene through Laban’s eyes.

[43:7]  ²¹ tn The word “us” has been supplied in the translation for stylistic reasons.

[43:7]  ²² tn The infinitive absolute with the perfect verbal form emphasizes that Joseph questioned them thoroughly.

[43:7]  ²³ sn The report given here concerning Joseph’s interrogation does not exactly match the previous account where they supplied the information to clear themselves (see 42:13). This section may reflect how they remembered the impact of his interrogation, whether he asked the specific questions or not. That may be twisting the truth to protect themselves, not wanting to admit that they volunteered the information. (They admitted as much in 42:31, but now they seem to be qualifying that comment.) On the other hand, when speaking to Joseph later (see 44:19), Judah claims that Joseph asked for the information about their family, making it possible that 42:13 leaves out some of the details of their first encounter.

[43:7]  ²⁴ tn Heb “and we told to him according to these words.”

[43:7]  ²⁵ tn The infinitive absolute emphasizes the imperfect verbal form, which here is a historic future (that is, future from the perspective of a past time).

[43:7]  ²⁶ tn Once again the imperfect verbal form is used as a historic future (that is, future from the perspective of past time).