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 4:17

The Beginning of Civilization

4:17 Cain had marital relations ⁴  with his wife, and she became pregnant ⁵  and gave birth to Enoch. Cain was building a city, and he named the city after ⁶  his son Enoch.

Kejadian 4:22

4:22 Now Zillah also gave birth to Tubal-Cain, who heated metal and shaped ⁷  all kinds of tools made of bronze and iron. The sister of Tubal-Cain was Naamah.

Kejadian 24:33

24:33 When food was served, ⁸  he said, “I will not eat until I have said what I want to say.” ⁹  “Tell us,” Laban said. ¹⁰ 

Kejadian 24:42

24:42 When I came to the spring today, I prayed, ‘O Lord, God of my master Abraham, if you have decided to make my journey successful, ¹¹  may events unfold as follows: ¹² 

Kejadian 36:7

36:7 because they had too many possessions to be able to stay together and the land where they had settled ¹³  was not able to support them because of their livestock.

Kejadian 38:28

38:28 While she was giving birth, one child ¹⁴  put out his hand, and the midwife took a scarlet thread and tied it on his hand, saying, “This one came out first.”

Kejadian 43:9

43:9 I myself pledge security ¹⁵  for him; you may hold me liable. If I do not bring him back to you and place him here before you, I will bear the blame before you all my life. ¹⁶ 

[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.”

[4:17]  ⁴ tn Heb “knew,” a frequent euphemism for sexual relations.

[4:17]  ⁵ tn Or “she conceived.”

[4:17]  ⁶ tn Heb “according to the name of.”

[4:22]  ⁷ tn The traditional rendering here, “who forged” (or “a forger of”) is now more commonly associated with counterfeit or fraud (e.g., “forged copies” or “forged checks”) than with the forging of metal. The phrase “heated metal and shaped [it]” has been used in the translation instead.

[24:33]  ⁸ tn Heb “and food was placed before him.”

[24:33]  ⁹ tn Heb “my words.”

[24:33]  ¹⁰ tc Some ancient textual witnesses have a plural verb, “and they said.”

[24:33]  tn Heb “and he said, ‘Speak.’” The referent (Laban) has been specified in the translation for clarity.

[24:42]  ¹¹ tn Heb “if you are making successful my way on which I am going.”

[24:42]  ¹² tn The words “may events unfold as follows” are supplied in the translation for clarification and for stylistic reasons.

[36:7]  ¹³ tn Heb “land of their settlements.”

[38:28]  ¹⁴ tn The word “child” has been supplied in the translation for stylistic reasons.

[43:9]  ¹⁵ tn The pronoun before the first person verbal form draws attention to the subject and emphasizes Judah’s willingness to be personally responsible for the boy.

[43:9]  ¹⁶ sn I will bear the blame before you all my life. It is not clear how this would work out if Benjamin did not come back. But Judah is offering his life for Benjamin’s if Benjamin does not return.