Genesis

[John Reece]

BHS Text (Genesis 2:24c):

‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏וְהָיוּ לְבָשָׂר אֶחָד

Transliteration:

wᵉhāyû lᵉbāśār ’eḥād

Translation of (TNIV):

and they will become one flesh

Comment by Bruce K. Waltke in Genesis (Grand Rapids: Zondervan, 2001):

one flesh. God's intention that marriage be monogamous is implied by the complete unity and profound solidarity of the relationship.

Glossary (meanings in this context):

wᵉhāyû/וְהָיוּ : conj. wᵉ/וְ + Qal perfect 3 c.p. of hāyâ/‏הָיָה : and they become.
lᵉbāśār/‏לְבָשָׂר : prep. lᵉ/‏לְ (denoting obj. of verb) + noun bāśār/‏בָשָׂר : flesh.
’eḥād/‏אֶחָד : numeral : one.

[John Reece]

BHS Text (Genesis 2:25):

‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏וַיִּהְיוּ שְׁנֵיהֶם עֲרוּמִּים הָאָדָם וְאִשְׁתּוֹ וְלֹא יִתְבֹּשָׁשׁוּ

Transliteration:

‏wayyihyû šᵉnêhem ‘ᵃrûmmîm hā’ādām wᵉ’ištô wᵉlō’ yitbōšāšû

Translation of (TNIV):

The man and his wife were both naked, and they felt no shame.

Comment by Bruce K. Waltke in Genesis (Grand Rapids: Zondervan, 2001):

25. no shame. In this ideal state, man and woman view their person and sexuality with wholeness and thus feel no shame in their nakedness. Here their nakedness is an image of openness and trust. With the loss of innocence in the Fall, they will feel shame and temptation and so need to protect their vulnerability by the barrier of clothing (3:7).

Glossary (meanings in this context):

wayyihyû/וַיִּהְיוּ : consec. wᵉ/‏וְ + Qal impf. 3 m.p. of hāyâ/‏הָיָה : and ... were.
šᵉnêhem/‏שְׁנֵיהֶם : šᵉnāyim/‏‏שְׁנָיִם + pronominal suffix : both (of them).
‘ᵃrûmmîm/‏עֲרוּמִּים : plural of ‘ārôm/‏‏עָרוֹם : naked.
hā’ādām/‏הָאָדָם : definite article + ’ādām/‏אָדָם : the man.
wᵉ’ištô/‏וְאִשְׁתּוֹ : conj. wᵉ/‏וְ + noun ’iššâ/‏‏אִשָּׁה + pron. suffix : and his wife.
wᵉlō’/‏וְלֹא : conjunction wᵉ/‏וְ + negation lō’/‏לֹא : and [were] not.
yitbōšāšû/‏יִתְבֹּשָׁשׁוּ : Hithpolel impf. 3 m.p. of bôš/‏‏בּוֹשׁ : ashamed before each other.

[John Reece]

BHS Text (Genesis 3:1a):

‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏וְהַנָּחָשׁ הָיָה עָרוּם מִכֹּל חַיַּת הַשָּׂדֶה אֲשֶׁר עָשָׂה יְהוָה אֱלֹהִים

Transliteration:

‏wᵉhannāḥāš hāyâ ‘ārûm mikkōl ḥayyaṯ haśśādeh ’ᵃšer ‘āśâ YHWH ’ᵉlōhîm

Translation of (TNIV):

Now the serpent was more crafty than any of the wild animals the LORD God had made.

Comment by Bruce K. Waltke in Genesis (Grand Rapids: Zondervan, 2001):

serpent. In the ancient Near East, in varying contexts, serpents are symbols of protection (Egyptian uraeus), of evil (deadly poison [Egyptian apopis]), of fecundity (Canaanite fertility goddess), or of continuing life (renewal of skin)¹ (cf. Job 26:12-13; Isa. 27:1). Here the serpent is a symbol of antigod. Although not named here, he is the adversary of God and humanity, called Satan (Hebrew śāṭān ["adversary, persecutor, or accuser"]) in the Old Testament and the devil (diabolos, the Greek equivalent) in the New Testament. He originates in heaven, standing outside earth's natural order.² He is malevolent and wiser than humans, bringing them under his rule. He knows divine matters (3:5)³ and uses speech to introduce confusion.⁴.

¹Cf. Heidel, The Gilgamesh Epic and Old Testament Parallels (Chicago: Univ. of Chicago Press, 1949), 212n. 92.
²Seemingly (a mystery) he does not belong to this creation, which is good.
³This inference becomes explicit in later revelations (Job 1:6-12; Zech. 3:-12)
⁴Cf. John 8:44; 2 Cor. 11:14; Rev. 12:9. Despite his power, he will be destroyed by Christ and his seed (Gen. 3:15; Luke 10:18-19; Rom. 16:20).

Glossary (meanings in this context):

wᵉhannāḥāš/וְהַנָּחָשׁ : conjunction wᵉ/וְ + definite article + nāḥāš/נָּחָשׁ : now the serpent.
hāyâ/הָיָה : Qal perfect 3 m.s. : was.
‘ārûm/עָרוּם : (more) cunning.
mikkōl/מִכֹּל : preposition min/‏מִן + construct kōl/כֹּל : than any of the.
ḥayyat/חַיַּת : construct collective of ḥayâ/‏חַיָּה : wild animals of the
haśśādeh/הַשָּׂדֶה : definite article + śādeh/שָּׂדֶה : the field.
’ᵃšer/אֲשֶׁר : relative : that.
YHWH ’ᵉlōhîm/יְהוָה אֱלֹהִים : the LORD God.
‘āśâ/עָשָׂה : Qal perfect 3 m.s. : had made.

Comment by Bruce K. Waltke in Genesis (Grand Rapids: Zondervan, 2001):

crafty [‘ārûm]. The word play of "nude" and "shrewd" (‘ārôm in 2:25 and 3:1) links the two scenes and draws attention to Adam and Eve's painful vulnerability. Satan's craftiness is seen in his cunning distortion of God's words. With subtile guise, the adversary speaks as a winsome angelic theologian.

had made. The snake is not a mythological figure but a part of real history.

he said.* God gives humanity language to subdue the earth, to bring everything under dominion. The serpent perverts language, using it to bring confusion and to draw Adam and Eve under his control.

*Although the serpent was a real, historical figure, it is possible that the narrator, in recording the serpent's speech, is verbalizing the psychological dynamics of temptation. Would anyone else have heard the dialogue between the serpent and Eve? Similarly, the witch sees Samuel but does not hear him; Saul hears him but does not see him, and probably his servants hear and see nothing (1 Sam. 28:3-25; Acts 22:9). Probably Adam, who was with Eve, also hears and sees nothing; he is not deceived.

[themuzicman]

John,

Does the existence of the serpent suggest a dating for the writing of Genesis?

Michel

[John Reece]

John,

Does the existence of the serpent suggest a dating for the writing of Genesis?

Michel

Not that I know of.

Have you changed the spelling of your name?

[themuzicman]

Not that I know of.

Hmph.. I thought that maybe the serpent symbolism with respect to an anti-god would have been significant to an audience in a given time period, suggesting a timeframe.

Oh well.

Have you changed the spelling of your name?

No, just my proof reading ability.

Michael

[John Reece]

Hmph.. I thought that maybe the serpent symbolism with respect to an anti-god would have been significant to an audience in a given time period, suggesting a timeframe.

Here is a Jewish interpretation — from The JPS Torah Commentary: Genesis (Philadelphia: The Jewish Publication Society, 1989), by Nahum M. Sarna:

The serpent played a significant role in the mythology, the religious symbolism, and the cults of the ancient Near East. As noted in the Introduction to Genesis 1, biblical poetic texts such as Isaiah 27:1 demonstrate that there once existed in Israel popular compositions in which the serpent, a monster representing primeval chaos, challenged, to its own ruin, God's creative endeavors.

This background is essential for an understanding of the demythologizing that takes place in the present narrative. Here the serpent is introduced simply as one of "the creatures that the LORD God had made." In the wording of the curse imposed on it in verse 14, the phrase "all the days of your life" underlines it mortal nature. Of the three parties to the transgression, the serpent alone is summarily sentenced without interrogation ― a token of God's withering distain for it. Further, the voluble creature does not utter a word — a sure sign of its impotence in the presence of the Deity. In sum, the serpent is here reduced to an insignificant, demythologized stature. It possesses no occult powers. It is not demonic, only extraordinarily shrewd. It role is to lay before the woman the enticing nature of evil and to fan her desire for it. The serpent is not the personification of evil; in fact, it identification with Satan is not encountered before the first century B.C.E., when it appears for the first time in the apocryphal Wisdom of Solomon 2:24.

[John Reece]

BHS Text (Genesis 3:1b):

‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏וַיֹּאמֶר אֶל־הָאִשָּׁה אַף כִּי־אָמַר אֱלֹהִים לֹא תֹאכְלוּ מִכֹּל עֵץ הַגָּן

Transliteration:

‏wayyō’mer ’el-hā’iššâ ’ap kî-’āmar ’ᵉlōhîm lō’ tō’klû mikkōl ‘ēṣ haggān

Translation of (TNIV):

He said to the woman, “Did God really say, ‘You must not eat from any tree in the garden’?”

Comment by Bruce K. Waltke in Genesis (Grand Rapids: Zondervan, 2001):

Did God really say.... Satan smoothly maneuvers Eve into what may appear as a sincere theological discussion, but he subverts obedience and distorts perspective by emphasizing God's prohibition, not his provision, reducing God's command to a question, doubting his sincerity, defaming his motives, and denying the truthfulness of his threat.

not [to] eat from any tree. The serpent's subtle changes to God's words entirely distort the truth. He wants God's word to appear harsh and restrictive.

Glossary (meanings in this context):

wayyō’mer/וַיֹּאמֶר : consecutive ‏wᵉ/‏וְ + Qal imperfect 3 m.s. of ’āmar/‏אָמַר : he said.
’el/‏אֶל : preposition : to.
hā’iššâ/‏הָאִשָּׁה : definite article + ’iššâ/‏אִשָּׁה : the woman.
’ap/‏אַף : elliptically introduces question the content of which is introduced by kî/‏כִּי.
’ap kî-’āmar ’ᵉlōhîm/‏אַף כִּי־אָמַר אֱלֹהִים : did God really say?.
lō’/‏לֹא : factual, stated negation : not.
tō’klû/‏תֹאכְלוּ : Qal imperfect 3 m.p. of ’ākal/‏‏אָכַל : you shall eat.
mikkōl ‘ēṣ/‏מִכֹּל עֵץ : prep. min/‏‏מִן + cstr. kōl/‏כֹּל + ‘ēṣ/‏עֵץ : from any tree of.
haggān/‏הַגָּן : definite article + gān/‏גָּן : the garden.

[John Reece]

BHS Text (Genesis 3:2):

‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏וַתֹּאמֶר הָאִשָּׁה אֶל־הַנָּחָשׁ מִפְּרִי עֵץ־הַגָּן נֹאכֵל

Transliteration:

‏wattō’mer hā’iššâ ’el-hannāḥāš mippᵉrî ‘ēṣ-haggān nō’kēl

Translation (TNIV):

The woman said to the serpent, “We may eat fruit from the trees in the garden,

Comment by Gordon J. Wenham in Genesis 1-15 (WBC; Nashville: Nelson, 1987):

The woman corrects the snake, but not quite accurately. Whereas the LORD had said, "You may freely eat of every garden tree," she omits "every," saying simply, "We may eat of the fruit..."

Glossary (meanings in this context):

hā’iššâ/‏הָאִשָּׁה : definite article + ’iššâ/‏אִשָּׁה : the woman
wattō’mer/וַתֹּאמֶר : consecutive wᵉ/‏וְ + Qal imperfect 3 f.s. of ’āmar/‏אָמַר : said
’el/‏אֶל : preposition : to.
hannāḥāš/‏הַנָּחָשׁ : definite article + nāḥāš/‏נָּחָשׁ : the serpent.
mippᵉrî/‏מִפְּרִי : preposition min/‏‏מִן + construct pᵉrî/‏‏פְּרִי : of the fruit of.
‘ēṣ/‏עֵץ : collective construct : the trees of.
haggān/‏הַגָּן : definite article + gān/‏גָּן : the garden.
nō’kēl/‏נֹאכֵל : Qal imperfect 3 c.p. of ’ākal/‏‏אָכַל : we may eat.

[John Reece]

BHS Text (Genesis 3:3):

‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏וּמִפְּרִי הָעֵץ אֲשֶׁר בְּתוֹךְ־הַגָּן אָמַר אֱלֹהִים לֹא תֹאכְלוּ מִמֶּנּוּ וְלֹא תִגְּעוּ בּוֹ פֶּן־תְּמֻתוּן

Transliteration:

‏ûmippᵉrî hā‘ēṣ ’ᵃšer bᵉtôk-haggān ’āmar ’ᵉlōhîm lō’ tō’klû mimmennû wᵉlō’ tiggᵉ‘û bô pen-tᵉmutûn

Translation (TNIV):

but God did say, ‘You must not eat fruit from the tree that is in the middle of the garden, and you must not touch it, or you will die.’”

Comment by Bruce K. Waltke in Genesis (Grand Rapids: Zondervan, 2001):

2-3. We may ... or you will die. Eve gradually yields to the serpent's denials and half-truths by disparaging her privileges, adding to the prohibition, and minimizing the threat.*

*Walter Brueggemann notes, "The serpent engages in a bit of sociology of law in order to relativize even the rule of God. Theological-ethical talk here is not to serve but to avoid the claims of God"

Glossary (meanings in this context):

ûmippᵉrî/‏וּמִפְּרִי : conj. û/‏וּ + prep. min/‏‏מִן + cstr. pᵉrî/‏‏פְּרִי : but of the fruit of.
hā‘ēṣ/‏‏הָעֵץ : definite article + ‘ēṣ/‏‏עֵץ : the tree.
’ᵃšer/‏‏אֲשֶׁר : relative : that is.
bᵉtôk/‏‏בְּתוֹךְ : preposition bᵉ/‏‏בְּ + construct tôk/‏‏תוֹךְ : in the midst of.
haggān/‏‏הַגָּן : definite article + gān/‏‏גָּן : the garden.
’ᵉlōhîm/‏‏אֱלֹהִים : God
’āmar/‏‏אָמַר : Qal perfect 3 m.s. : said.
lō’/‏‏לֹא : with imperfect = strictly forbidding : do not.
tō’klû/‏‏תֹאכְלוּ : Qal imperfect 2 m.s. of ’ākal/‏‏‏אָכַל : eat.
mimmennû/‏‏מִמֶּנּוּ : prep. min/‏‏‏מִן + pronominal suffix : from it.
wᵉlō’/‏‏וְלֹא : conjunction wᵉ/‏‏וְ + forbidding negative : and do not.
tiggᵉ‘û/‏‏תִגְּעוּ : Qal imperfect 2 m.p. of nāg̱a‘/‏‏‏נָגַע : touch.
bô/‏‏בּוֹ : preposition ‏bᵉ/‏‏‏בְּ + pronominal suffix : it.
pen/‏‏פֶּן : conjunction : lest.
tᵉmutûn/‏‏תְּמֻתוּן : Qal imperfect 2 m.p. of mût/‏‏‏מוּת : you die.

[John Reece]

BHS Text (Genesis 3:4):

‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏וַיֹּאמֶר הַנָּחָשׁ אֶל־הָאִשָּׁה לֹא־מוֹת תְּמֻתוּן

Transliteration:

‏wayyō’mer hannāḥāš ’el-hā’iššâ lō’-môt tᵉmutûn

Translation (NIV):

"You will not surely die," the serpent said to the woman.

Comment by Bruce K. Waltke in Genesis (Grand Rapids: Zondervan, 2001):

4. You will not surely die. Trying to remove her fears, the serpent contradicts God's word (2:17).

Glossary (meanings in this context):

‏hannāḥāš/‏הַנָּחָשׁ : definite article + ‏nāḥāš/‏‏נָחָשׁ : the serpent
‏wayyō’mer/‏וַיֹּאמֶר : consecutive ‏‏wᵉ/‏‏וְ + Qal imperfect of ‏’āmar/‏‏‏אָמַר : said.
‏’el/‏‏אֶל : preposition: to.
‏hā’iššâ/‏‏הָאִשָּׁה : definite article + ‏’iššâ/‏‏אִשָּׁה : the woman.
‏lō’/‏‏לֹא : not.
‏môt/‏‏מוֹת : Qal infinitive absolute of ‏‏mût/‏‏‏מוּת : dying.
‏tᵉmutûn/‏‏תְּמֻתוּן : Qal imperfect 2 m.p. of ‏‏mût/‏‏‏מוּת : you will die.

Comment by Gordon J. Wenham in Genesis 1-15 (WBC; Nashville: Nelson, 1987):

"You will not certainly die." This English translation, like the original Hebrew, is ambiguous; does it mean "Certainly you will not die" or "It is not certain that you will die?" The latter understanding is preferred by Vawter. Roth, on the other hand, calls attention to the unusual Hebrew word order (usually the "not" comes between the verb and the infinitive absolute; the only parallels to this order are Ps 49:8 and Amos 9:8) and thinks the ambiguity means the hearer must choose between taking it as "No; you will certainly die" or "You will certainly not die."

[John Reece]

BHS Text (Genesis 3:5):

‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏כִּי יֹדֵעַ אֱלֹהִים כִּי בְּיוֹם אֲכָלְכֶם מִמֶּנּוּ וְנִפְקְחוּ עֵינֵיכֶם

Transliteration:

‏kî yōdēa‘ ’ᵉlōhı̂m kî bᵉyôm ’ᵃkālᵉkem mimmennû wᵉnipqᵉḥû ‘ênêkem

Translation (TNIV):

For God knows that when you eat of it your eyes will be opened,

Comment by Nahum M. Sarna in The JPS Torah Commentary: Genesis (Philadelphia: The Jewish Publication Society, 1989):

your eyes will be opened..... You will be endowed with mental powers, with the capacity that allows one to make decisions independently of God.

Glossary (meanings in this context):

‏kî/‏כִּי : following a negative clause : on the contrary (HALOT).
‏’ᵉlōhı̂m/‏אֱלֹהִים : God
‏yōdēa‘/‏יֹדֵעַ : Qal participle of ‏yāda‘/‏‏יָדַע : knows.
‏kî/‏כִּי : introduces subordinate clause : that.
‏bᵉyôm/‏בְּיוֹם : preposition ‏bᵉ/‏בְּ + construct ‏yôm/‏יוֹם : in the day of.
‏’ᵃkālᵉkem/‏אֲכָלְכֶם : Qal inf. cstr. of ‏’ākal/‏‏אָכַל + pron. (2 m.p.) suffix : your eating.
‏mimmennû/‏מִמֶּנּוּ : preposition ‏min/‏‏מִן + pronominal suffix : of it.
‏‘ênêkem/‏עֵינֵיכֶם : plural of ‏‘ayin/‏‏עַיִן + pronominal (2 m.p.) suffix : your eyes.
‏wᵉnipqᵉḥû/‏וְנִפְקְחוּ : conj. ‏wᵉ/‏וְ + Niphal pf. 3 c.p. of ‏pāqaḥ/‏‏פָּקַח : will be opened.

Comment by Victor P. Hamilton in Genesis 1-17 (NICOT; Grand Rapids: Eerdmans, 1990):

To buttress his case against God, the serpent appeals to God himself. First he has directed the woman's attention to God's word. Now he directs her attention to God's inner thoughts. Implicit here is the suggestion that the serpent knows God better than the woman does, for he can penetrate his mind and know what God knows.

[John Reece]

BHS Text (Genesis 3:5b — continued from here):

‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏וִהְיִיתֶם כֵּאלֹהִים יֹדְעֵי טוֹב וָרָע

Transliteration:

wihyîtem kē’lōhîm yōdᵉ‘ê ṭôb wārā‘

Translation (NIV):

and you will be like God, knowing good and evil.

Comment by Bruce K. Waltke in Genesis (Grand Rapids: Zondervan, 2001):

5. like God, knowing. The Hebrew word for "knowing" is yode‘a [yōdᵉ‘ê = construct thereof -JR], a masculine plural participle. The meaning [of ’ᵉlōhîm -JR] is ambiguous. On the one hand, the plural can be used as an honorific form for God, in which the given translation is legitimate. On the other hand, it can be a countable plural, in which case the translation should be "you will be like divine beings, knowers of good and evil." The latter meaning is more probable, since, after they eat of the forbidden fruit, the text says unambiguously, "They have become like one of us, knowers of good and evil" (literally, Gen. 3:22). In any case, the serpent makes God appear to be restricting them from full humanity.

Glossary (meanings in this context):

‏wihyîtem/‏וִהְיִיתֶם : conj. ‏wᵉ/‏‏וְ + Qal perfect 2 m.p. of ‏hāyâ/‏‏‏הָיָה : and you will be.
‏kē’lōhîm/‏‏כֵּאלֹהִים : particle of comparison ‏kᵉ/‏‏‏כְּ + noun ‏’ᵉlōhîm/‏‏‏אֱלֹהִים : like God.
‏yōdᵉ‘ê/‏‏‏יֹדְעֵי : Qal plural participle construct of ‏yāda‘/‏‏‏‏יָדַע : knowers of.
‏ṭôb/‏‏‏‏טוֹב : good.
‏wārā‘/‏‏‏‏וָרָע : conjunction ‏wᵉ/‏‏וְ + rā‘/‏‏‏‏רָע : and evil.

Comment by Nahum M. Sarna in The JPS Torah Commentary: Genesis (Philadelphia: The Jewish Publication Society, 1989):

like divine beings..... Hebrew ’elōhim is a comprehensive term for supernatural beings and is often employed for angels. Any possible ambiguity inherent in the use of the same word for "God" and for "divine beings" is here removed by the plural form of the verb "know" (yode‘e) and by verse 22 ("one of us"). As tractate Soferim 4:5(4) points out, "the first ’elōhim [in this verse] is sacred, the second non-sacred."

[John Reece]

BHS Text (Genesis 3:6a):

‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏וַתֵּרֶא הָאִשָּׁה כִּי טוֹב הָעֵץ לְמַאֲכָל

Transliteration:

wattēre’ hā’iššâ kî ṭôb hā‘ēṣ lᵉma’ᵃkāl

Translation (NIV):

So when the woman saw that the tree was good for food

Comment by Nahum M. Sarna in The JPS Torah Commentary: Genesis (Philadelphia: The Jewish Publication Society, 1989):

6...... The word of the serpent prevails over the word of God. The allure of the forbidden has become irresistible. There is an undertone of irony in the formulation that she "saw that it was good," for it echoes God's recurring judgment about His creation in chapter 1. Now, however, good has become debased in the woman's mind. Its definition is no longer God's verdict but is rooted in the appeal to the senses and in utilitarian value. Egotism, greed, and self-interest now govern human action.

Glossary (meanings in this context):

‏hā’iššâ/‏הָאִשָּׁה : definite article + ‏’iššâ/‏אִשָּׁה : the woman.
‏wattēre’/‏וַתֵּרֶא : consec. ‏wᵉ/‏‏וְ + Qal impf. 3 f.s. of ‏rā’â/‏‏רָאָה : so when she saw.
‏kî/‏‏כִּי : that.
‏ṭôb/‏‏טוֹב : good.
‏hā‘ēṣ/‏‏הָעֵץ : definite article + ‏‘ēṣ/‏‏עֵץ : the tree.
‏lᵉma’ᵃkāl/‏‏לְמַאֲכָל : preposition ‏lᵉ/‏‏לְ + noun ‏ma’ᵃkāl/‏‏‏מַאֲכָל : for food.

[John Reece]

BHS Text (Genesis 3:6a&b):

‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏וַתֵּרֶא הָאִשָּׁה כִּי טוֹב הָעֵץ לְמַאֲכָל וְכִי תַאֲוָה־הוּא לָעֵינַיִם וְנֶחְמָד הָעֵץ לְהַשְׂכִּיל

Transliteration:

wattēre’ hā’iššâ kî ṭôb hā‘ēṣ lᵉma’ᵃkāl ‏wᵉkî ta’ᵃwâ-hû’ lā‘ênayim ‏wᵉneḥmād hā‘ēṣ lᵉhaśkîl

Translation (NIV):

When the woman saw that the fruit of the tree was good for food and pleasing to the eye, and also desirable for gaining wisdom

Comment by Gordon J. Wenham in Genesis 1-15 (Nashville: Nelson, 1987):

6-8.....Walsh has already drawn attention to the inversion of roles that characterizes this narrative: how the man listens to his wife instead of God, the woman to the creature, and so on. The very phraseology of these verses strengthens his observations. Actions hitherto characteristic of the creator are now ascribed to the woman. She "saw that the tree was good," clearly echoing the refrain of Gen 1, "God saw ... that it was good."

6....."Then the woman saw that the tree was good to eat and ... a delight to the eyes" (cf. 2:9). In the woman's eyes, the forbidden tree is now like the other trees. It was also "desirable to give one insight." This is preferable to the "desirable to look at" of the Vulgate, Syriac, Gunkel, and Skinner, who, prompted by 2:9 would ascribe a rare, if not unparalleled, meaning to הַשְׂכִּיל, which otherwise has to do with understanding. The woman's covetousness is described in terminology that foreshadows the tenth commandment. "Delight," תַאֲוָה, and "desirable," נֶחְמָד, are from roots meaning "to covet" (Deut 5:21; cf. Exodus 20:17).

Glossary (meanings in this context):

‏hā’iššâ/‏הָאִשָּׁה : definite article + ‏’iššâ/‏אִשָּׁה : the woman.
‏wattēre’/‏וַתֵּרֶא : consec. ‏wᵉ/‏‏וְ + Qal impf. 3 f.s. of ‏rā’â/‏‏רָאָה : so when she saw.
‏kî/‏‏כִּי : that.
‏ṭôb/‏‏טוֹב : good.
‏hā‘ēṣ/‏‏הָעֵץ : definite article + ‏‘ēṣ/‏‏עֵץ : the tree.
‏lᵉma’ᵃkāl/‏‏לְמַאֲכָל : preposition ‏lᵉ/‏‏לְ + noun ‏ma’ᵃkāl/‏‏‏מַאֲכָל : for food.
‏wᵉkî/‏‏‏‏וְכִי : conjunction ‏wᵉ/‏‏‏‏וְ + conjunction ‏kî/‏‏‏‏כִי : and that.
‏ta’ᵃwâ/‏‏‏‏תַאֲוָה : noun : a delight.
‏hû’/‏‏הוּא : demonstrative m.s. pronoun : it [was].
‏lā‘ênayim/‏‏לָעֵינַיִם : prep. ‏lᵉ/‏‏לְ + definite article + dual of ‏‘ayin/‏‏‏עַיִן : to the eyes.
‏‏wᵉneḥmād/‏‏וְנֶחְמָד : conj. ‏wᵉ/‏‏‏‏וְ + Niphal participle of ‏‏ḥāmad/‏‏‏חָמַד : and desirable.
‏‏hā‘ēṣ/‏‏‏הָעֵץ : definite article + ‏‏‘ēṣ/‏‏‏עֵץ : the tree.
‏‏lᵉhaśkîl/‏‏לְהַשְׂכִּיל : prep. ‏lᵉ/‏‏לְ + Hiphil inf. cstr. of ‏‏śākal/‏‏‏שָׂכַל : to make one wise.

Comment by Nahum M. Sarna in The JPS Torah Commentary: Genesis (Philadelphia: The Jewish Publication Society, 1989):

Hebrew lᵉhaśkîl is the capacity for making decisions that lead to success. The Targums as well as the Septuagint, Latin, and Syriac versions all derive the verb from the stem s-k-l, "to see, contemplate."