Discovery BoxGenesis 3:3
Context3:3 but concerning the fruit of the tree that is in the middle of the orchard God said, ‘You must not eat from it, and you must not touch it, 1 or else you will die.’” 2
Genesis 3:8
Context3:8 Then the man and his wife heard the sound of the Lord God moving about 3 in the orchard at the breezy time 4 of the day, and they hid 5 from the Lord God among the trees of the orchard.
Genesis 15:10
Context15:10 So Abram 6 took all these for him and then cut them in two 7 and placed each half opposite the other, 8 but he did not cut the birds in half.
Genesis 18:24
Context18:24 What if there are fifty godly people in the city? Will you really wipe it out and not spare 9 the place for the sake of the fifty godly people who are in it?
Genesis 18:26
Context18:26 So the Lord replied, “If I find in the city of Sodom fifty godly people, I will spare the whole place for their sake.”
Genesis 23:10
Context23:10 (Now Ephron was sitting among the sons of Heth.) Ephron the Hethite 10 replied to Abraham in the hearing 11 of the sons of Heth – before all who entered the gate 12 of his city –
Genesis 37:7
Context37:7 There we were, 13 binding sheaves of grain in the middle of the field. Suddenly my sheaf rose up and stood upright and your sheaves surrounded my sheaf and bowed down 14 to it!”
[3:3] 1 sn And you must not touch it. The woman adds to God’s prohibition, making it say more than God expressed. G. von Rad observes that it is as though she wanted to set a law for herself by means of this exaggeration (Genesis [OTL], 86).
[3:3] 2 tn The Hebrew construction is פֶּן (pen) with the imperfect tense, which conveys a negative purpose: “lest you die” = “in order that you not die.” By stating the warning in this way, the woman omits the emphatic infinitive used by God (“you shall surely die,” see 2:17).
[3:8] 3 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
[3:8] 4 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
[3:8] 5 tn The verb used here is the Hitpael, giving the reflexive idea (“they hid themselves”). In v. 10, when Adam answers the
[15:10] 5 tn Heb “he”; the referent (Abram) has been specified in the translation for clarity.
[15:10] 6 tn Heb “in the middle.”
[15:10] 7 tn Heb “to meet its neighbor.”
[18:24] 7 tn Heb “lift up,” perhaps in the sense of “bear with” (cf. NRSV “forgive”).
[23:10] 9 tn Or perhaps “Hittite,” but see the note on the name “Heth” in v. 3.
[23:10] 10 tn Heb “ears.” By metonymy the “ears” stand for the presence or proximity (i.e., within earshot) of the persons named.
[23:10] 11 sn On the expression all who entered the gate see E. A. Speiser, “‘Coming’ and ‘Going’ at the City Gate,” BASOR 144 (1956): 20-23; and G. Evans, “‘Coming’ and ‘Going’ at the City Gate: A Discussion of Professor Speiser’s Paper,” BASOR 150 (1958): 28-33.
[37:7] 11 tn All three clauses in this dream report begin with וְהִנֵּה (vÿhinneh, “and look”), which lends vividness to the report. This is represented in the translation by the expression “there we were.”
[37:7] 12 tn The verb means “to bow down to the ground.” It is used to describe worship and obeisance to masters.
