Kejadian 2:9

2:9 The Lord God made all kinds of trees grow from the soil, ¹  every tree that was pleasing to look at ²  and good for food. (Now ³  the tree of life ⁴  and the tree of the knowledge of good and evil ⁵  were in the middle of the orchard.)

Kejadian 19:2

19:2 He said, “Here, my lords, please turn aside to your servant’s house. Stay the night ⁶  and wash your feet. Then you can be on your way early in the morning.” ⁷  “No,” they replied, “we’ll spend the night in the town square.” ⁸ 

Kejadian 28:15

28:15 I am with you! ⁹  I will protect you wherever you go and will bring you back to this land. I will not leave you until I have done what I promised you!”

Kejadian 42:7

42:7 When Joseph saw his brothers, he recognized them, but he pretended to be a stranger ¹⁰  to them and spoke to them harshly. He asked, “Where do you come from?” They answered, ¹¹  “From the land of Canaan, to buy grain for food.” ¹² 

Kejadian 46:31

46:31 Then Joseph said to his brothers and his father’s household, “I will go up and tell Pharaoh, ¹³  ‘My brothers and my father’s household who were in the land of Canaan have come to me.

[2:9]  ¹ tn Heb “ground,” referring to the fertile soil.

[2:9]  ² tn Heb “desirable of sight [or “appearance”].” The phrase describes the kinds of trees that are visually pleasing and yield fruit that is desirable to the appetite.

[2:9]  ³ tn The verse ends with a disjunctive clause providing a parenthetical bit of information about the existence of two special trees in the garden.

[2:9]  ⁴ tn In light of Gen 3:22, the construction “tree of life” should be interpreted to mean a tree that produces life-giving fruit (objective genitive) rather than a living tree (attributive genitive). See E. O. James, The Tree of Life (SHR); and R. Marcus, “The Tree of Life in Proverbs,” JBL 62 (1943): 117-20.

[2:9]  ⁵ tn The expression “tree of the knowledge of good and evil” must be interpreted to mean that the tree would produce fruit which, when eaten, gives special knowledge of “good and evil.” Scholars debate what this phrase means here. For a survey of opinions, see G. J. Wenham, Genesis (WBC), 1:62-64. One view is that “good” refers to that which enhances, promotes, and produces life, while “evil” refers to anything that hinders, interrupts or destroys life. So eating from this tree would change human nature – people would be able to alter life for better (in their thinking) or for worse. See D. J. A. Clines, “The Tree of Knowledge and the Law of Yahweh,” VT 24 (1974): 8-14; and I. Engnell, “‘Knowledge’ and ‘Life’ in the Creation Story,” Wisdom in Israel and in the Ancient Near East [VTSup], 103-19. Another view understands the “knowledge of good and evil” as the capacity to discern between moral good and evil. The following context suggests the tree’s fruit gives one wisdom (see the phrase “capable of making one wise” in 3:6, as well as the note there on the word “wise”), which certainly includes the capacity to discern between good and evil. Such wisdom is characteristic of divine beings, as the serpent’s promise implies (3:5) and as 3:22 makes clear. (Note, however, that this capacity does not include the ability to do what is right.) God prohibits man from eating of the tree. The prohibition becomes a test to see if man will be satisfied with his role and place, or if he will try to ascend to the divine level. There will be a time for man to possess moral discernment/wisdom, as God reveals and imparts it to him, but it is not something to be grasped at in an effort to become “a god.” In fact, the command to be obedient was the first lesson in moral discernment/wisdom. God was essentially saying: “Here is lesson one – respect my authority and commands. Disobey me and you will die.” When man disobeys, he decides he does not want to acquire moral wisdom God’s way, but instead tries to rise immediately to the divine level. Once man has acquired such divine wisdom by eating the tree’s fruit (3:22), he must be banned from the garden so that he will not be able to achieve his goal of being godlike and thus live forever, a divine characteristic (3:24). Ironically, man now has the capacity to discern good from evil (3:22), but he is morally corrupted and rebellious and will not consistently choose what is right.

[19:2]  ⁶ tn The imperatives have the force of invitation.

[19:2]  ⁷ tn These two verbs form a verbal hendiadys: “you can rise up early and go” means “you can go early.”

[19:2]  ⁸ sn The town square refers to the wide street area at the gate complex of the city.

[28:15]  ⁹ tn Heb “Look, I [am] with you.” The clause is a nominal clause; the verb to be supplied could be present (as in the translation) or future, “Look, I [will be] with you” (cf. NEB).

[42:7]  ¹⁰ sn But pretended to be a stranger. Joseph intends to test his brothers to see if they have changed and have the integrity to be patriarchs of the tribes of Israel. He will do this by putting them in the same situations that they and he were in before. The first test will be to awaken their conscience.

[42:7]  ¹¹ tn Heb “said.”

[42:7]  ¹² tn The verb is denominative, meaning “to buy grain”; the word “food” could simply be the direct object, but may also be an adverbial accusative.

[46:31]  ¹³ tn Heb “tell Pharaoh and say to him.”