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 8:21

8:21 And the Lord smelled the soothing aroma ¹¹  and said ¹²  to himself, ¹³  “I will never again curse ¹⁴  the ground because of humankind, even though ¹⁵  the inclination of their minds ¹⁶  is evil from childhood on. ¹⁷  I will never again destroy everything that lives, as I have just done.

Kejadian 18:8

18:8 Abraham ¹⁸  then took some curds and milk, along with the calf that had been prepared, and placed the food ¹⁹  before them. They ate while ²⁰  he was standing near them under a tree.

Kejadian 30:30-31

30:30 Indeed, ²¹  you had little before I arrived, ²²  but now your possessions have increased many times over. ²³  The Lord has blessed you wherever I worked. ²⁴  But now, how long must it be before I do something for my own family too?” ²⁵ 

30:31 So Laban asked, ²⁶  “What should I give you?” “You don’t need to give me a thing,” ²⁷  Jacob replied, ²⁸  “but if you agree to this one condition, ²⁹  I will continue to care for ³⁰  your flocks and protect them:

[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.

[8:21]  ¹¹ tn The Lord “smelled” (וַיָּרַח, vayyarakh) a “soothing smell” (רֵיחַ הַנִּיהֹחַ, reakh hannihoakh). The object forms a cognate accusative with the verb. The language is anthropomorphic. The offering had a sweet aroma that pleased or soothed. The expression in Lev 1 signifies that God accepts the offering with pleasure, and in accepting the offering he accepts the worshiper.

[8:21]  ¹² tn Heb “and the Lord said.”

[8:21]  ¹³ tn Heb “in his heart.”

[8:21]  ¹⁴ tn Here the Hebrew word translated “curse” is קָלָל (qalal), used in the Piel verbal stem.

[8:21]  ¹⁵ tn The Hebrew particle כִּי (ki) can be used in a concessive sense (see BDB 473 s.v. כִּי), which makes good sense in this context. Its normal causal sense (“for”) does not fit the context here very well.

[8:21]  ¹⁶ tn Heb “the inclination of the heart of humankind.”

[8:21]  ¹⁷ tn Heb “from his youth.”

[18:8]  ¹⁸ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[18:8]  ¹⁹ tn The words “the food” are supplied in the translation for stylistic reasons. In the Hebrew text the verb has no stated object.

[18:8]  ²⁰ tn The disjunctive clause is a temporal circumstantial clause subordinate to the main verb.

[30:30]  ²¹ tn Or “for.”

[30:30]  ²² tn Heb “before me.”

[30:30]  ²³ tn Heb “and it has broken out with respect to abundance.”

[30:30]  ²⁴ tn Heb “at my foot.”

[30:30]  ²⁵ tn Heb “How long [until] I do, also I, for my house?”

[30:31]  ²⁶ tn Heb “and he said.” The referent (Laban) has been specified in the translation for clarity.

[30:31]  ²⁷ tn The negated imperfect verbal form has an obligatory nuance.

[30:31]  ²⁸ tn The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[30:31]  ²⁹ tn Heb “If you do for me this thing.”

[30:31]  ³⁰ tn Heb “I will return, I will tend,” an idiom meaning “I will continue tending.”