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Genesis 3:7
New English Translation
Genesis 3:7
New English Translation
7 Then the eyes of both of them opened, and they knew they were naked; so they sewed fig leaves together and made coverings for themselves.
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Genesis 3:8
New English Translation
Genesis 3:8
New English Translation
The Judgment Oracles of God at the Fall
8 Then the man and his wife heard the sound of the Lord God moving about[a] in the orchard at the breezy time[b] of the day, and they hid[c] from the Lord God among the trees of the orchard.
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- Genesis 3:8 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.
- Genesis 3:8 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 yehvah, “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).
- Genesis 3:8 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.”
Genesis 3:11
New English Translation
Genesis 3:11
New English Translation
11 And the Lord God[a] said, “Who told you that you were naked?[b] Did you eat from the tree that I commanded you not to eat from?”[c]
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- Genesis 3:11 tn Heb “and he said.” The referent (the Lord God) has been specified in the translation for clarity.
- Genesis 3:11 sn Who told you that you were naked? This is another rhetorical question, asking more than what it appears to ask. The second question in the verse reveals the Lord God’s real concern.
- Genesis 3:11 sn The Hebrew word order (“Did you from the tree—which I commanded you not to eat from it—eat?”) is arranged to emphasize that the man’s and the woman’s eating of the fruit was an act of disobedience. The relative clause inserted immediately after the reference to the tree brings out this point very well.
Genesis 3:13
New English Translation
Genesis 3:13
New English Translation
13 So the Lord God said to the woman, “What is this[a] you have done?” And the woman replied, “The serpent[b] tricked[c] me, and I ate.”
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- Genesis 3:13 tn The use of the demonstrative pronoun is enclitic, serving as an undeclined particle for emphasis. It gives the sense of “What in the world have you done?” (see R. J. Williams, Hebrew Syntax, 24, §118).
- Genesis 3:13 sn The Hebrew word order puts the subject (“the serpent”) before the verb here, giving prominence to it.
- Genesis 3:13 tn This verb (the Hiphil of נָשָׁא, nashaʾ) is used elsewhere of a king or god misleading his people into false confidence (2 Kgs 18:29 = 2 Chr 32:15 = Isa 36:14; 2 Kgs 19:10 = Isa 37:10), of an ally deceiving a partner (Obad 7), of God deceiving his sinful people as a form of judgment (Jer 4:10), of false prophets instilling their audience with false hope (Jer 29:8), and of pride and false confidence producing self-deception (Jer 37:9; 49:16; Obad 3).
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