Genesis 7:2

7:2 You must take with you seven ¹  of every kind of clean animal, ²  the male and its mate, ³  two of every kind of unclean animal, the male and its mate,

Genesis 2:25

2:25 The man and his wife were both naked, ⁴  but they were not ashamed. ⁵ 

Genesis 8:18

8:18 Noah went out along with his sons, his wife, and his sons’ wives.

Genesis 7:7

7:7 Noah entered the ark along with his sons, his wife, and his sons’ wives because ⁶  of the floodwaters.

Genesis 13:1

Abram’s Solution to the Strife

13:1 So Abram went up from Egypt into the Negev. ⁷  He took his wife and all his possessions with him, as well as Lot. ⁸ 

Genesis 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 ⁹  in the orchard at the breezy time ¹⁰  of the day, and they hid ¹¹  from the Lord God among the trees of the orchard.

[7:2]  ¹ tn Or “seven pairs” (cf. NRSV).

[7:2]  ² sn For a study of the Levitical terminology of “clean” and “unclean,” see L. E. Toombs, IDB 1:643.

[7:2]  ³ tn Heb “a male and his female” (also a second time at the end of this verse). The terms used here for male and female animals (אִישׁ, ’ish) and אִשָּׁה, ’ishah) normally refer to humans.

[2:25]  ⁴ tn Heb “And the two of them were naked, the man and his wife.”

[2:25]  ⁵ tn The imperfect verb form here has a customary nuance, indicating a continuing condition in past time. The meaning of the Hebrew term בּוֹשׁ (bosh) is “to be ashamed, to put to shame,” but its meaning is stronger than “to be embarrassed.” The word conveys the fear of exploitation or evil – enemies are put to shame through military victory. It indicates the feeling of shame that approximates a fear of evil.

[7:7]  ⁷ tn The preposition מִן (min) is causal here, explaining why Noah and his family entered the ark.

[13:1]  ¹⁰ tn Or “the South [country]” (also in v. 3).

[13:1]  ¹¹ tn Heb “And Abram went up from Egypt, he and his wife and all which was his, and Lot with him, to the Negev.”

[3:8]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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.”