Kejadian 3:6

3:6 When ¹  the woman saw that the tree produced fruit that was good for food, ²  was attractive ³  to the eye, and was desirable for making one wise, ⁴  she took some of its fruit and ate it. ⁵  She also gave some of it to her husband who was with her, and he ate it. ⁶ 

Kejadian 3:22

3:22 And the Lord God said, “Now ⁷  that the man has become like one of us, ⁸  knowing ⁹  good and evil, he must not be allowed ¹⁰  to stretch out his hand and take also from the tree of life and eat, and live forever.”

Kejadian 24:40

24:40 He answered, ‘The Lord, before whom I have walked, ¹¹  will send his angel with you. He will make your journey a success and you will find a wife for my son from among my relatives, from my father’s family.

Kejadian 43:11

43:11 Then their father Israel said to them, “If it must be so, then do this: Take some of the best products of the land in your bags, and take a gift down to the man – a little balm and a little honey, spices and myrrh, pistachios and almonds.

Kejadian 43:18

43:18 But the men were afraid when they were brought to Joseph’s house. They said, “We are being brought in because of ¹²  the money that was returned in our sacks last time. ¹³  He wants to capture us, ¹⁴  make us slaves, and take ¹⁵  our donkeys!”

[3:6]  ¹ tn Heb “And the woman saw.” The clause can be rendered as a temporal clause subordinate to the following verb in the sequence.

[3:6]  ² tn Heb “that the tree was good for food.” The words “produced fruit that was” are not in the Hebrew text, but are implied.

[3:6]  ³ tn The Hebrew word תַּאֲוָה (ta’avah, translated “attractive” here) actually means “desirable.” This term and the later term נֶחְמָד (nekhmad, “desirable”) are synonyms.

[3:6]  sn Attractive (Heb “desirable”)…desirable. These are different words in Hebrew. The verbal roots for both of these forms appear in Deut 5:21 in the prohibition against coveting. Strong desires usually lead to taking.

[3:6]  ⁴ tn Heb “that good was the tree for food, and that desirable it was to the eyes, and desirable was the tree to make one wise.” On the connection between moral wisdom and the “knowledge of good and evil,” see the note on the word “evil” in 2:9.

[3:6]  sn Desirable for making one wise. The quest for wisdom can follow the wrong course, as indeed it does here. No one can become like God by disobeying God. It is that simple. The Book of Proverbs stresses that obtaining wisdom begins with the fear of God that is evidenced through obedience to his word. Here, in seeking wisdom, Eve disobeys God and ends up afraid of God.

[3:6]  ⁵ tn The pronoun “it” is not in the Hebrew text, but is supplied (here and also after “ate” at the end of this verse) for stylistic reasons.

[3:6]  sn She took…and ate it. The critical word now discloses the disobedience: “[she] ate.” Since the Lord God had said, “You shall not eat,” the main point of the divine inquisition will be, “Did you eat,” meaning, “did you disobey the command?” The woman ate, being deceived by the serpent (1 Tim 2:14), but then the man ate, apparently willingly when the woman gave him the fruit (see Rom 5:12, 17-19).

[3:6]  ⁶ sn This pericope (3:1-7) is a fine example of Hebrew narrative structure. After an introductory disjunctive clause that introduces a new character and sets the stage (3:1), the narrative tension develops through dialogue, culminating in the action of the story. Once the dialogue is over, the action is told in a rapid sequence of verbs – she took, she ate, she gave, and he ate.

[3:22]  ⁷ tn The particle הֵן (hen) introduces a foundational clause, usually beginning with “since, because, now.”

[3:22]  ⁸ sn The man has become like one of us. See the notes on Gen 1:26 and 3:5.

[3:22]  ⁹ tn The infinitive explains in what way the man had become like God: “knowing good and evil.”

[3:22]  ¹⁰ tn Heb “and now, lest he stretch forth.” Following the foundational clause, this clause forms the main point. It is introduced with the particle פֶּן (pen) which normally introduces a negative purpose, “lest….” The construction is elliptical; something must be done lest the man stretch forth his hand. The translation interprets the point intended.

[24:40]  ¹¹ tn The verb is the Hitpael of הָלַךְ (halakh), meaning “live one’s life” (see Gen 17:1). The statement may simply refer to serving the Lord or it may have a more positive moral connotation (“serve faithfully”).

[43:18]  ¹² tn Heb “over the matter of.”

[43:18]  ¹³ tn Heb “in the beginning,” that is, at the end of their first visit.

[43:18]  ¹⁴ tn Heb “to roll himself upon us and to cause himself to fall upon us.” The infinitives here indicate the purpose (as viewed by the brothers) for their being brought to Joseph’s house.

[43:18]  ¹⁵ tn The word “take” has been supplied in the translation for stylistic reasons.