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.

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 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 tn The verb has no expressed subject and so can be rendered as a passive in the translation.

⁵ sn Babel. Here is the climax of the account, a parody on the pride of Babylon. In the Babylonian literature the name bab-ili meant “the gate of God,” but in Hebrew it sounds like the word for “confusion,” and so retained that connotation. The name “Babel” (בָּבֶל, bavel) and the verb translated “confused” (בָּלַל, balal) form a paronomasia (sound play). For the many wordplays and other rhetorical devices in Genesis, see J. P. Fokkelman, Narrative Art in Genesis (SSN).

⁶ tn The same Hebrew term זֶרַע (zera’) may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context.

⁷ tn Heb “he”; the referent (Abram) has been supplied in the translation for clarification.

⁸ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

⁹ tn Heb “he called in the name of the Lord.” The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 4:26; 13:4; 21:33; 26:25). See G. J. Wenham, Genesis (WBC), 1:116, 281.

¹⁰ tn The particle הִנֵּה (hinneh) focuses on her immediate situation: “Here you are pregnant.”

¹¹ tn The active participle refers here to something that is about to happen.

¹² sn The name Ishmael consists of the imperfect or jussive form of the Hebrew verb with the theophoric element added as the subject. It means “God hears” or “may God hear.”

¹³ tn Heb “affliction,” which must refer here to Hagar’s painful groans of anguish.

sn This clause gives the explanation of the name Ishmael, using a wordplay. Ishmael’s name will be a reminder that “God hears” Hagar’s painful cries.

¹⁴ tn Heb “his faithfulness and his commitment.”

¹⁵ tn Heb “As for me – in the way the Lord led me.”

¹⁶ tn Here “house” is an adverbial accusative of termination.

¹⁷ tn Heb “brothers.”

¹⁸ tn Heb “great.” In this context the statement refers primarily to Abraham’s material wealth, although reputation and influence are not excluded.

¹⁹ tn Heb “and he.” The referent (the Lord) has been specified in the translation for clarity.

²⁰ tn Heb “daughter.” Rebekah was actually the granddaughter of Nahor, Abraham’s brother. One can either translate the Hebrew term בַּת (bat) as “daughter,” in which case the term אָח (’akh) must be translated more generally as “relative” rather than “brother” (cf. NASB, NRSV) or one can translate בַּת as “granddaughter,” in which case אָח may be translated “brother” (cf. NIV).

²¹ tn Heb “the God of your father Abraham and the God of Isaac.” The Hebrew word for “father” can typically be used in a broader sense than the English word, in this case referring to Abraham (who was Jacob’s grandfather). For stylistic reasons and for clarity, the words “your father” are supplied with “Isaac” in the translation.

²² tn The Hebrew term אֶרֶץ (’erets) can mean “[the] earth,” “land,” “region,” “piece of ground,” or “ground” depending on the context. Here the term specifically refers to the plot of ground on which Jacob was lying, but at the same time this stands by metonymy for the entire land of Canaan.

²³ tn Heb “and I, I will move along according to my leisure at the foot of the property which is before me and at the foot of the children.”

²⁴ tn Heb “was not looking at anything.”

²⁵ tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.