Passage Resources Hebrew/Greek Your Content
Anterior Siguiente
Añadir traducción en paralelo Imprimir Opciones de la página

Genesis 3:8-12
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. 9 But the Lord God called to[d] the man and said to him, “Where are you?”[e] 10 The man replied,[f] “I heard you moving about[g] in the orchard, and I was afraid because I was naked, so I hid.” 11 And the Lord God[h] said, “Who told you that you were naked?[i] Did you eat from the tree that I commanded you not to eat from?”[j] 12 The man said, “The woman whom you gave me, she gave[k] me some fruit[l] from the tree and I ate it.”

Read full chapter

Notas al pie

  1. 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.
  2. 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).
  3. 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.”
  4. Genesis 3:9 tn The Hebrew verb קָרָא (qaraʾ, “to call”) followed by the preposition אֶל (ʾel) or ל (lamed) “to, unto”) often carries the connotation of “summon.”
  5. Genesis 3:9 sn Where are you? The question is probably rhetorical (a figure of speech called erotesis) rather than literal, because it was spoken to the man, who answers it with an explanation of why he was hiding rather than a location. The question has more the force of “Why are you hiding?”
  6. Genesis 3:10 tn Heb “and he said.”
  7. Genesis 3:10 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.”
  8. Genesis 3:11 tn Heb “and he said.” The referent (the Lord God) has been specified in the translation for clarity.
  9. 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.
  10. 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.
  11. Genesis 3:12 tn The Hebrew construction in this sentence uses an independent nominative absolute (formerly known as a casus pendens). “The woman” is the independent nominative absolute; it is picked up by the formal subject, the pronoun “she” written with the verb (“she gave”). The point of the construction is to throw the emphasis on “the woman.” But what makes this so striking is that a relative clause has been inserted to explain what is meant by the reference to the woman: “whom you gave me.” Ultimately, the man is blaming God for giving him the woman who (from the man’s viewpoint) caused him to sin.
  12. Genesis 3:12 tn The words “some fruit” here and the pronoun “it” at the end of the sentence are not in the Hebrew text, but are supplied for stylistic reasons.
Siguiente
Genesis 2
Genesis 4
Siguiente
Anterior Siguiente

Romans 5:12-14
New English Translation

The Amplification of Justification

12 So then, just as sin entered the world through one man and death through sin, and so death spread to all people[a] because[b] all sinned— 13 for before the law was given,[c] sin was in the world, but there is no accounting for sin[d] when there is no law. 14 Yet death reigned from Adam until Moses even over those who did not sin in the same way that Adam (who is a type[e] of the coming one) transgressed.[f]

Read full chapter

Notas al pie

  1. Romans 5:12 tn Here ἀνθρώπους (anthrōpous) has been translated as a generic (“people”) since both men and women are clearly intended in this context.
  2. Romans 5:12 tn The translation of the phrase ἐφ᾿ ᾧ (eph hō) has been heavily debated. For a discussion of all the possibilities, see C. E. B. Cranfield, “On Some of the Problems in the Interpretation of Romans 5.12,” SJT 22 (1969): 324-41. Only a few of the major options can be mentioned here: (1) the phrase can be taken as a relative clause in which the pronoun refers to Adam, “death spread to all people in whom [Adam] all sinned.” (2) The phrase can be taken with consecutive (resultative) force, meaning “death spread to all people with the result that all sinned.” (3) Others take the phrase as causal in force: “death spread to all people because all sinned.”
  3. Romans 5:13 tn Grk “for before the law.”
  4. Romans 5:13 tn Or “sin is not reckoned.”
  5. Romans 5:14 tn Or “pattern.”
  6. Romans 5:14 tn Or “disobeyed”; Grk “in the likeness of Adam’s transgression.”
Siguiente
Romans 4
Romans 6
Siguiente
Anterior Siguiente

Romans 6:23
New English Translation

23 For the payoff[a] of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.

Read full chapter

Notas al pie

  1. Romans 6:23 tn A figurative extension of ὀψώνιον (opsōnion), which refers to a soldier’s pay or wages. Here it refers to the end result of an activity, seen as something one receives back in return. In this case the activity is sin, and the translation “payoff” captures this thought. See also L&N 89.42.
Romans 6:23 En todas las Inglés
Siguiente
Romans 5
Romans 7
Siguiente
dropdown
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.