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 8:21

8:21 And the Lord smelled the soothing aroma ⁷  and said ⁸  to himself, ⁹  “I will never again curse ¹⁰  the ground because of humankind, even though ¹¹  the inclination of their minds ¹²  is evil from childhood on. ¹³  I will never again destroy everything that lives, as I have just done.

Kejadian 26:7

26:7 When the men of that place asked him about his wife, he replied, “She is my sister.” ¹⁴  He was afraid to say, “She is my wife,” for he thought to himself, ¹⁵  “The men of this place will kill me to get ¹⁶  Rebekah because she is very beautiful.”

Kejadian 27:41

27:41 So Esau hated ¹⁷  Jacob because of the blessing his father had given to his brother. ¹⁸  Esau said privately, ¹⁹  “The time ²⁰  of mourning for my father is near; then I will kill ²¹  my brother Jacob!”

Kejadian 37:10

37:10 When he told his father and his brothers, his father rebuked him, saying, “What is this dream that you had? ²²  Will I, your mother, and your brothers really come and bow down to you?” ²³ 

Kejadian 38:11

38:11 Then Judah said to his daughter-in-law Tamar, “Live as a widow in your father’s house until Shelah my son grows up.” For he thought, ²⁴  “I don’t want him to die like his brothers.” ²⁵  So Tamar went and lived in her father’s house.

Kejadian 39:14

39:14 she called for her household servants and said to them, “See, my husband brought ²⁶  in a Hebrew man ²⁷  to us to humiliate us. ²⁸  He tried to have sex with me, ²⁹  but I screamed loudly. ³⁰ 

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 ³¹  the money that was returned in our sacks last time. ³²  He wants to capture us, ³³  make us slaves, and take ³⁴  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.

[8:21]  ⁷ 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]  ⁸ tn Heb “and the Lord said.”

[8:21]  ⁹ tn Heb “in his heart.”

[8:21]  ¹⁰ tn Here the Hebrew word translated “curse” is קָלָל (qalal), used in the Piel verbal stem.

[8:21]  ¹¹ 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]  ¹² tn Heb “the inclination of the heart of humankind.”

[8:21]  ¹³ tn Heb “from his youth.”

[26:7]  ¹⁴ sn Rebekah, unlike Sarah, was not actually her husband’s sister.

[26:7]  ¹⁵ tn Heb “lest.” The words “for he thought to himself” are supplied because the next clause is written with a first person pronoun, showing that Isaac was saying or thinking this.

[26:7]  ¹⁶ tn Heb “kill me on account of.”

[27:41]  ¹⁷ tn Or “bore a grudge against” (cf. NAB, NASB, NIV). The Hebrew verb שָׂטַם (satam) describes persistent hatred.

[27:41]  ¹⁸ tn Heb “because of the blessing which his father blessed him.”

[27:41]  ¹⁹ tn Heb “said in his heart.” The expression may mean “said to himself.” Even if this is the case, v. 42 makes it clear that he must have shared his intentions with someone, because the news reached Rebekah.

[27:41]  ²⁰ tn Heb “days.”

[27:41]  ²¹ tn The cohortative here expresses Esau’s determined resolve to kill Jacob.

[37:10]  ²² sn The question What is this dream that you had? expresses Jacob’s dismay at what he perceives to be Joseph’s audacity.

[37:10]  ²³ tn Heb “Coming, will we come, I and your mother and your brothers, to bow down to you to the ground?” The verb “come” is preceded by the infinitive absolute, which lends emphasis. It is as if Jacob said, “You don’t really think we will come…to bow down…do you?”

[38:11]  ²⁴ tn Heb “said.”

[38:11]  ²⁵ tn Heb “Otherwise he will die, also he, like his brothers.”

[38:11]  sn I don’t want him to die like his brothers. This clause explains that Judah had no intention of giving Shelah to Tamar for the purpose of the levirate marriage. Judah apparently knew the nature of his sons, and feared that God would be angry with the third son and kill him as well.

[39:14]  ²⁶ tn The verb has no expressed subject, and so it could be treated as a passive (“a Hebrew man was brought in”; cf. NIV). But it is clear from the context that her husband brought Joseph into the household, so Potiphar is the apparent referent here. Thus the translation supplies “my husband” as the referent of the unspecified pronominal subject of the verb (cf. NEB, NRSV).

[39:14]  ²⁷ sn A Hebrew man. Potiphar’s wife raises the ethnic issue when talking to her servants about what their boss had done.

[39:14]  ²⁸ tn Heb “to make fun of us.” The verb translated “to humiliate us” here means to hold something up for ridicule, or to toy with something harmfully. Attempted rape would be such an activity, for it would hold the victim in contempt.

[39:14]  ²⁹ tn Heb “he came to me to lie with me.” Here the expression “lie with” is a euphemism for sexual intercourse.

[39:14]  ³⁰ tn Heb “and I cried out with a loud voice.”

[43:18]  ³¹ tn Heb “over the matter of.”

[43:18]  ³² tn Heb “in the beginning,” that is, at the end of their first visit.

[43:18]  ³³ 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]  ³⁴ tn The word “take” has been supplied in the translation for stylistic reasons.