Genesis

[John Reece]

BHS Text (Genesis 2:9b):

‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏נֶחְמָד לְמַרְאֶה וְטוֹב לְמַאֲכָל

Transliteration:

neḥmād lᵉmar’eh wᵉṭôb lᵉma’ᵃkāl

Translation (Hamilton):

delightful in appearance, good for eating.

Comment — Victor P. Hamilton, The Book of Genesis Chapters 1-17 (Grand Rapids: Eerdmans, 1990):

9....This verse focuses on one aspect of the garden — the trees. They do not appear ex nihilo or grow overnight from saplings to towering trees. Only two remarks (both aesthetic) are made about these trees: they are delightful in appearance and good for eating.

Glossary (meanings in this context):

neḥmād/‏‏נֶחְמָד : Niphal participle of ḥāmad/‏‏‏‏חָמַד : pleasant.
lᵉmar’eh/‏‏‏‏לְמַרְאֶה : preposition lᵉ/‏‏‏‏לְ + mar’eh/‏‏‏‏מַרְאֶה : to the sight.
wᵉṭôb/‏‏‏‏וְטוֹב : conjunction wᵉ/‏‏‏‏וְ + ṭôb/‏‏‏‏טוֹב : and good.
lᵉma’ᵃkāl/‏‏‏‏לְמַאֲכָל : preposition lᵉ/‏‏‏‏לְ + ma’ᵃkāl/‏‏‏‏מַאֲכָל : for food.

[John Reece]

BHS Text (Genesis 2:9c):

‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏וְעֵץ הַחַיִּים בְּתוֹךְ הַגָּן

Transliteration:

wᵉ‘ēṣ haḥayyîm bᵉtôk haggān

Translation (Hamilton):

In the middle of the garden was the tree of life

Comment — Victor P. Hamilton, The Book of Genesis Chapters 1-17 (Grand Rapids: Eerdmans, 1990):

Here again the Bible presents its material in a way that is quite different from that of its neighbors. The mythical idea is that life is gained through a plant, or a tree, or through bread and water. This conception is a thoroughly magical one. Read out of context and superficially, Gen. 3:22 might be interpreted to teach the same thing, i.e., trees confer life, loss of trees means death. Observe that access to the tree of life (3:22) is removed after man's disobedience, not before it. The reason for death is not due to the loss of the tree of life, but rather to the sin of this first couple in the garden. The fact that verse 9 emphasizes not the tree of life but the tree's planter reinforces the idea that life is from God, not from the tree.

Glossary (meanings in this context):

wᵉ‘ēṣ/‏‏וְעֵץ : conjunction wᵉ/‏‏וְ + construct ‘ēṣ/‏‏עֵץ : and the tree of.
haḥayyîm/‏‏הַחַיִּים : definite article + abstract plural ḥayyîm/‏‏‏חַיִּים : life.
bᵉtôk/‏‏‏בְּתוֹךְ : preposition bᵉ/‏‏‏בְּ + construct of tāwek/‏‏‏‏תָוֶךְ : in the middle of.
haggān/‏‏‏‏הַגָּן : definite article + gan/‏‏‏‏‏גַּן : the garden.

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

tree of life. God gives the humans the potential for life in its highest potency, representing life that transcends the natural. In Proverbs "tree of life" is used to refer to anything that heals, enhances, and celebrates life: righteousness (11:30), longing fulfilled (13:12), and a tongue that brings healing (15:4). The "tree of life" is mentioned first, but Adam and Eve focus on the second tree. The primary quest of humanity is power, not life.

[John Reece]

BHS Text (Genesis 2:9d):

‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏וְעֵץ הַדַּעַת טוֹב וָרָע

Transliteration:

wᵉ‘ēṣ hadda‘at ṭôb wārā‘

Translation (Hamilton):

and the tree of the knowledge good and evil.*

*The traditional translation "the tree of the knowledge of good and evil" suggests that what we have in the Hebrew for "the knowledge of good and evil is a noun in the construct case followed by a genitive. But this is plainly not so. What we do have is an infinitive construct preceded by the definite article and followed by two accusative nouns (or adjectives?) without the article. It is true, as Gesenius has pointed out (¶ 115d), that the infinitive construct functions as a verbal noun. But if that is the case here, then we have the very unusual case of the definite article (hadda‘at) on the first word in a construct chain. The translation "the tree of the knowledge of good and evil" would be quite correct if the phrase read wᵉ‘ēṣ da‘at ṭôb wārā‘. A more literal translation, then, is "the tree of the knowledge good and evil," suggesting that the whole phrase is crucial for interpretation and not just the first part, "good and evil."

Comment by Victor P. Hamilton in The Book of Genesis Chapters 1-17 (Grand Rapids: Eerdmans, 1990) — after discussing and rebutting three theories as to the meaning of the second tree, Hamilton defends a fourth theory with a five-paragraph explanation of which this is the introduction and the conclusion:

Finally, we mention the view that "the knowledge of good and evil indicates autonomy. [...] It is our position that this interpretation best fits with the knowledge good and evil in Gen. 2-3. What is forbidden to man is the power to decide for himself what is in his best interests and what is not. This is a decision God has not delegated to the earthling. This interpretation also has the benefit of according well with 3:22, "the man has become like us, knowing good and evil." Man has indeed become a god whenever he makes his own self the center, the springboard, and the only frame of reference for moral guidelines. When man attempts to act autonomously he is indeed attempting to be godlike. It is quite apparent why man may have access to all the trees in the garden except this one.

Glossary (meanings in this context):

wᵉ‘ēṣ/‏‏וְעֵץ : conjunction wᵉ/‏‏וְ + construct ‘ēṣ/‏‏עֵץ : and the tree of.
hadda‘at/‏‏הַדַּעַת : definite article + da‘at/‏‏דַּעַת : the knowledge.
ṭôb/‏‏‏טוֹב : good.
wārā‘/‏‏‏וָרָע : conjunction ‏‏wᵉ/‏‏‏‏וְ + rā‘/‏‏רָע : and evil.

Comment by Bruce K. Waltke in Genesis (Grand Rapids: Zondervan, 2001) on the traditional translation of the phrase in the NIV:

tree of the knowledge of good and evil. This knowledge creates ethical awareness, as Adam and Eve later experience when they discover their nakedness, a symbol of their vulnerability and ability to use or abuse sex. "Good and evil" is a merism for all moral knowledge: the capacity to create a system of ethics and make moral judgments. The knowledge of good and evil represents wisdom and discernment to decide and effect "good" (i.e., what advances life) and "evil" (i.e., what hinders it). Unless we know everything, we only know relatively; unless we know comprehensively, we cannot know absolutely. Therefore, only God in heaven, who transcends time and space, has the prerogative to know truly what is good and bad for life. Thus, the tree represents knowledge and power appropriate only to God (Gen. 3:5, 22). Human beings, by contrast, must depend upon a revelation from the only one who truly knows good and evil (Prov. 30:1-6), but humanity's temptation is to seize this prerogative independently from God (see 3:7).

[John Reece]

BHS Text (Genesis 2:10a):

‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏וְ‏נָהָר יֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת־הַגָּן

Transliteration:

wᵉnāhār yōṣē’ mē‘ēden lᵉhašqôt ’et-haggān

Translation (Wenham):

There was a river flowing out of Eden to water the garden.

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

"There was a river flowing out of Eden." The participle ‏יֹצֵא is tenseless and therefore could be translated "is flowing" (so Westermann), but grammatically, given the context, a continuous past is required (cf. Joüon. 154d). The phraseology suggests that the river rose in Eden and then flowed into the garden to water it. However, if Eden and the garden were believed to be coterminous, the river must have risen in the garden. According to verse 6, the fresh-water ocean waters the earth. Here it is said that the river waters the garden, probably implying that the river is fed by this subterranean ocean.

Glossary (meanings in this context):

wᵉnāhār/‏‏וְנָהָר : conjunction wᵉ/‏‏וְ + nāhār/‏‏‏נָהָר : (there was) a river.
yōṣē’/‏‏‏יֹצֵא : Qal participle of yāṣā’/‏‏‏‏יָצָא : flowing.
mē‘ēden/‏‏‏מֵעֵדֶן : preposition min/‏‏‏‏מִן + ‘ēden/‏‏‏עֵדֶן : out of Eden.
lᵉhašqôt/‏‏‏לְהַשְׁקוֹת : preposition lᵉ/‏‏‏לְ + Hiphil infinitive construct of šāqâ/‏‏‏‏שָׁקָה : to water.
’et/‏‏‏‏אֶת : mark of the accusative: indicates direct object.
haggān/‏‏‏‏הַגָּן : definite article + gān/‏‏‏‏גָּן : the garden.

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

10. river. The heavenly river, in contradistinction to the streams coming up from the earth outside the garden (cf. 2:6), represents the dissemination of heavenly life. Its abundant supply flows from Eden through the temple-garden and then branches out to the four corners of the earth. It provides food and healing and is symbolic of the springs of living water, the life that issues from the throne of the living God (Ps. 36:8-9; 46:4; Jer. 17:7-8; Ezek. 47:1-12; Rev. 22:1).*

*Its antitypes are the word of God flowing from the temple (see Mic. 4:1-4) and the Spirit of God from temple-believers (John 7:37-39).

[John Reece]

BHS Text (Genesis 2:10b):

‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏וּמִשָּׁם יִפָּרֵד וְהָיָה לְאַרְבָּעָה רָאשִׁים

Transliteration:

ûmiššām yippārēd wᵉhāyâ lᵉ’arbā‘â ro’šîm

Translation (Hamilton):

outside it divides and becomes four sources.

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

The word we have rendered sources is literally "heads" (NIV appropriately "headstreams"). Speiser draws attention to the use of qᵉşê, "end," for the mouth of the river [...]; hence ro’šîm refers to the upper course of a river.

Glossary (meanings in this context):

ûmiššām/‏‏וּמִשָּׁם : conjunction û/‏‏וּ + preposition min/‏‏‏מִן + adverb šām/‏‏‏שָׁם : and from there.
yippārēd/‏‏‏יִפָּרֵד : Niphal imperfect 3 m.s. of pārad/‏‏‏‏פָּ‏רַד : it divides.
wᵉhāyâ/‏‏‏‏וְהָיָה : conjunction wᵉ/‏‏‏‏וְ + hāyâ/‏‏‏‏הָיָה : and becomes.
lᵉ’arbā‘â/‏‏‏‏לְאַרְבָּעָה : preposition lᵉ/‏‏‏‏לְ + adjective ’arbā‘â/‏‏‏‏אַרְבָּעָה : four.
ro’šîm/‏‏‏‏רָאשִׁים : headstreams.

[John Reece]

BHS Text (Genesis 2:11):

‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏שֵׁם הָאֶחָד פִּישׁוֹן הוּא הַסֹּבֵב אֵת כָּל־אֶרֶץ הַחֲוִילָה אֲשֶׁר־שָׁם הַזָּהָב

Transliteration:

šēm hā’eḥād pîšôn hû’ hassōbēb ’ēt kol-’ereṣ haḥᵃwîlâ ’ᵃšer-šām hazzāhāb

Translation (Hamilton):

The name of the first* is Pishon; it is the one which winds throughout the whole land of Havilah, where there is gold.

*Again ’eḥād is used as an ordinal, as in 1:5.

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

11-12....The Pishon is referred to nowhere else in the OT but does appear in Sir. 24:25. [...] The use of Havilah in Gen 2:11 is unique in that here alone the word is preceded by the definite article, though the reason for its presence is not clear. [...] The fact that Havilah is preceded by the definite article in 2:11, and that 25:28 distinguishes that Havilah from any other place with the same name, would indicate the possibility that a number of places has this name. 2:11 speaks of the Havilah, and specifies it further by listing gold and gems connected with this site. Note that the gold is not part of Eden. It is found only in the territories outside of Eden. While water, food, and monogamous marriage are a part of Eden, riches and precious metals are not.

Glossary (meanings in this context):

šēm/‏‏שֵׁם : construct : the name of.
hā’eḥād/‏‏הָאֶחָד : definite article + ’eḥād/‏‏אֶחָד : the first [is].
pîšôn/‏‏פִּישׁוֹן : Pishon.
hû’/‏‏הוּא : personal pronoun 3 m.s. : it [is].
hassōbēb/‏‏הַסֹּבֵב : definite article + Qal participle of sābab/‏‏‏סָבַב : the one that winds throughout.
’ēt/‏‏‏אֵת : mark of the accusative: indicates direct object.
kol/‏‏‏כָּל : construct of kōl/‏‏‏‏כֹּל : the whole.
’ereṣ/‏‏‏אֶרֶץ : construct : land of.
haḥᵃwîlâ/‏‏‏הַחֲוִילָה : definite article + ḥᵃwîlâ/‏‏‏חֲוִילָה : the Havilah.
’ᵃšer/‏‏‏אֲשֶׁר : relative particle marking connection between clauses.
šām/‏‏‏שָׁם : there.
hazzāhāb/‏‏‏הַזָּהָב : definite article + zāhāb/‏‏‏‏זָהָב : the gold.

[John Reece]

BHS Text (Genesis 2:12):

‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏וּזֲהַב הָאָרֶץ הַהִוא טוֹב שָׁם הַבְּדֹלַח וְאֶבֶן הַשֹּׁהַם

Transliteration:

ûzᵃhab hā’āreṣ hahiw’ ṭôb šām habbᵉdōlaḥ wᵉ’eben haššōham

Translation (Hamilton):

The gold of that* land is choice; bdellium and lapsis lazuli are there.

*This is the first appearance of the anomalous hw’, the third person common singular independent pronoun. When it is used for "he" the word is pointed hû’, but when it is used for "she" it is pointed hi’, under the label of a Qere perpetuum (the word is always to be read differently than it is written). Almost all grammarians take hw’ as an incorrect form, suggesting that it arose because of some orthographic maneuvering during the transmission of the biblical text. But if that is the case, why is hw’ found only in the Pentateuch (120 times!)? Evidence is now available that the epicene hw’ is a genuine Hebrew form. The hill countries of Judea and Samaria had enclaves of Hurrians and Hittites. Neither of the languages spoken by these people had a gender distinction for the 3rd person singular pronoun. Because of the interaction of the early Hebrews with these people, which the Pentateuch mentions again and again, it is only natural that the early Hebrew literature such as J should reflect a similar genderless pronominal form. The implications of this conclusion for the early dating of the writing of the Pentateuch should be obvious.

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

12...."Bdellium," a transliteration via Greek βδελλιον of Hebrew ‏בדולח, is a translucent aromatic substance to which the manna is compared in Num 11:7. Jacob and Cassuto follow the LXX ανθραξ in supposing that some precious stone is meant here. This would fit in with the mention of gold and onyx stone, and Ezek 28:13 with its catalogue of jewels in the garden of Eden.

Wenham translates ‏שֹּׁהַם "onyx stone" and comments:

"Onyx stone." It is uncertain if this traditional English translation following Greek and Latin versions is correct. Hebrew ‏‏שׁהם may be cognate with Akkadian sāmtu, but this too has not been certainly identified. Modern suggested translations for the Hebrew include "carnelian" (NEB, EM 7:526-7), "lapsis lazuli" (Speiser), and "chrysoprase" (Gispen). Whatever the correct identification of the "onyx stone," they were widely used in decorating the tabernacle and temple [...] and in the high-priestly vestments [...]. The names of the twelve tribes of Israel were engraved on two onyx stones, set in gold, and attached to the shoulder of the ephod [...]. "Pure gold" (note Gen 2:12: "the gold of that land is good") was widely used in covering the sacred furniture, such as the ark, altar of incense, lampstand, in the holiest parts of the tabernacle. Paradise in Eden and the later tabernacle share a common symbolism suggestive of the presence of God.

Glossary (meanings in this context):

ûzᵃhab/‏‏וּזֲהַב : conjunction û/‏‏וּ + construct of zāhāb/‏‏‏זָהָב : and the gold of.
hā’āreṣ/‏‏‏הָאָרֶץ : definite article + ’ereṣ/‏‏‏‏אֶרֶץ : the land.
hahiw’/‏‏‏הַהִוא : definite article + demonstrative hiw’/‏‏‏הִוא : the that
(hā’āreṣ hahiw’/‏‏‏הָאָרֶץ הַהִוא : that land).
ṭôb/‏‏‏טוֹב : good.
šām/‏‏‏שָׁם : there.
habbᵉdōlaḥ/‏‏‏הַבְּדֹלַח : definite article + bᵉdōlaḥ/‏‏‏‏בְּדֹלַח : the bdellium.
wᵉ’eben/‏‏‏‏וְאֶבֶן : conjunction wᵉ/‏‏‏‏וְ + ’eben/‏‏‏‏אֶבֶן : and stone.
haššōham/‏‏‏‏הַשֹּׁהַם : definite article + šōham/‏‏‏‏שֹּׁהַם the onyx.

[John Reece]

BHS Text (Genesis 2:13):

‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏וְשֵׁם־הַנָּהָר הַשֵּׁנִי גִּיחוֹן הוּא הַסּוֹבֵב אֵת כָּל־אֶרֶץ כּוּשׁ

Transliteration:

wᵉšēm-hannāhār haššēnî gîḥôn hû’ hassôbēb ’ēt kol-’ereṣ kûš

Translation (JPS):

The name of the second river is Gihon, the one that winds through the whole land of Cush.

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

13..... Gihon is the name of a spring in a valley outside of Jerusalem. The stem g-y-h means "to gush forth." No river of this name is otherwise known. The association with "the land of Cush" complicates the identification because in 10:6-10 Cush is a "brother" of Egypt and is also connected with South Arabia and with Mesopotamia. There also seems to be another Cush in Midian on the northeastern shore of the Gulf of Akaba. Generally in the Bible, Cush refers to Nubia. If this is the case here too, then Pishon and Gihon may be terms for the Blue Nile and the White Nile. These two rivers unite at Khartoum to form the mightiest river of Africa, which finally empties into the Mediterranean Sea.

Glossary (meanings in this context):

wᵉšēm/‏‏וְשֵׁם : conjunction wᵉ/‏‏וְ + šēm/‏‏שֵׁם : the name of
hannāhār/‏‏הַנָּהָר : definite article + nāhār/‏‏‏נָהָר : the river.
haššēnî/‏‏הַשֵּׁנִי : definite article + adjective ordinal number šēnî/‏‏‏שֵׁנִי : the second.
gîḥôn/‏‏גִּיחוֹן : Gihon.
hû’/‏‏הוּא : personal pronoun : it [is].
hassôbēb/‏‏הַסּוֹבֵב : definite article + Qal participle of sābab/‏‏‏סָבַב the one that winds through.
’ēt/‏‏אֵת : mark of the accusative: indicates direct object.
kol/‏‏כָּל : construct of kōl/‏‏‏כֹּל : the whole of.
’ereṣ/‏‏אֶרֶץ : construct : the land of.
kûš/‏‏כּוּשׁ : Cush.

[John Reece]

BHS Text (Genesis 2:14a):

‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏וְשֵׁם הַנָּהָר הַשְּׁלִישִׁי חִדֶּקֶל הוּא הַהֹלֵךְ קִדְמַת אַשּׁוּר

Transliteration:

wᵉšēm hannāhār haššᵉlîšî ḥiddeqel hû’ hahōlēk qidmat ’aššûr

Translation (JPS):

The name of the third river is Tigris, the one that flows east of Asshur.

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

14.....Tigris.... Hebrew ḥiddeqel is mentioned again only in Daniel 10:4.
....east of Asshur.... Hebrew qidmat means literally "in the front of," that is, eastward, from the vantage point of one facing the rising sun, which is the standard orientation in the Bible. "Asshur" may be either the city of Ashur, which lay east of the Tigris, or the larger region of Assyria, to which it gave its name. The parallel with "the land of Cush" would favor the second possibility, but the Tigris actually bisects Assyria, so that here the city itself, not otherwise mentioned in scripture, is more likely intended.

Glossary (meanings in this context):

wᵉšēm/‏‏וְשֵׁם : conjunction wᵉ/‏‏וְ + construct šēm/‏‏שֵׁם : the name of.
hannāhār/‏‏הַנָּהָר : definite article + nāhār/‏‏נָּהָר : the river.
haššᵉlîšî/‏‏הַשְּׁלִישִׁי : definite article + adjective ordinal number šᵉlîšî/‏‏שְּׁלִישִׁי : the third.
ḥiddeqel/‏‏חִדֶּקֶל : Tigris.
hû’/‏‏הוּא : personal pronoun 3 m.s. : it.
hahōlēk/‏‏הַהֹלֵךְ : definite article + Qal participle of hālak/‏‏‏הָלַךְ : the one that flows.
qidmat/‏‏‏קִדְמַת : construct : east of.
’aššûr/‏‏‏אַשּׁוּר : Asshur.

[John Reece]

BHS Text (Genesis 2:14b):

‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏וְהַנָּהָר הָרְבִיעִי הוּא פְרָת

Transliteration:

wᵉhannāhār hārᵉbî‘î hû’ pᵉrāt

Translation (JPS):

And the fourth river is the Euphrates.

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

Euphrates.... To an Israelite, this was the river par excellence and therefore required no topographical description.

Glossary (meanings in this context):

wᵉhannāhār/‏‏וְהַנָּהָר : conjunction wᵉ/‏‏וְ + definite article + nāhār/‏‏‏נָהָר : and the river.
hārᵉbî‘î/‏‏‏הָרְבִיעִי : definite article + adjective ordinal number rᵉbî‘î/‏‏‏רְבִיעִי : the fourth.
hû’/‏‏‏הוּא : personal pronoun 3 m.s. : it
pᵉrāt/‏‏‏פְרָת : Euphrates.

[John Reece]

BHS Text (Genesis 2:15):

‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏וַיִּקַּח יְהוָה אֱלֹהִים אֶת־הָאָדָם וַיַּנִּחֵהוּ בְגַן־עֵדֶן לְעָבְדָהּ וּלְשָׁמְרָהּ

Transliteration:

wayyiqqaḥ YHWH ’ᵉlōhîm ’et-hā’ādām wayyanniḥêhû bᵉg̱an-‘ēden lᵉ‘obdâh ûlᵉšāmrâh

Translation (TNIV):

The LORD God took the man and put him in the Garden of Eden to work it and take care of it.

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

15. work it and take care of it..... Work is a gift of God, not a punishment for sin. Even before the Fall humanity has duties to perform. Elsewhere in the Pentateuch this expression describes the activity only of priests. The latter term entails guarding the garden against Satan's encroachment (see 3:1-5). As priests and guardians of the garden, Adam and Eve should have driven out the serpent; instead it drives them out.

Glossary (meanings in this context):

YHWH ’ᵉlōhîm/‏‏‏יהוה אֱלֹהִים : the LORD God.
wayyiqqaḥ/‏‏וַיִּקַּח : consecutive wᵉ/‏‏‏וְ + Qal imperfect of lāqaḥ/‏‏‏לָקַח : and he [YHWH ’ᵉlōhîm] took.
’et/‏‏‏אֶת : mark of the accusative: indicates direct object.
hā’ādām/‏‏‏הָאָדָם : definite article + ’ādām/‏‏‏‏אָדָם : the man.
wayyanniḥêhû/‏‏‏וַיַּנִּחֵהוּ : consecutive wᵉ/‏‏‏וְ + Hiphil imperfect 3 m.s. of nûaḥ/‏‏‏‏נוּחַ + pronominal suffix : and put him.
bᵉg̱an/‏‏‏בְגַן : preposition bᵉ/‏‏‏בְ + construct g̱an/‏‏‏גַן : in the garden of.
‘ēden/‏‏‏עֵדֶן : Eden.
lᵉ‘obdâh/‏‏‏לְעָבְדָהּ : preposition lᵉ/‏‏‏לְ + Qal infinitive construct of ‘ābad/‏‏‏‏עָבַד + pronominal suffix : to work it.
ûlᵉšāmrâh/‏‏‏וּלְשָׁמְרָהּ : conj. û/‏‏‏וּ + prep. lᵉ/‏‏‏לְ + Qal inf. cstr. of šāmar/‏‏‏‏שָׁמַר + pronominal suffix : and to take care of it.

[John Reece]

BHS Text (Genesis 2:16a):

‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏וַיְצַו יְהוָה אֱלֹהִים עַל־הָאָדָם

Transliteration:

wayᵉṣaw YHWH ’ᵉlōhîm ‘al-hā’ādām

Translation (TNIV):

And the LORD God commanded the man,

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

16. commanded.. These first words of God to man assume man's freedom to choose and thus his formed moral capacity. In this covenant arrangement, God graciously offers human beings life, but demands an active obedience to keep his commands.

Glossary (meanings in this context):

YHWH ’ᵉlōhîm/‏‏‏יהוה אֱלֹהִים : the LORD God.
wayᵉṣaw/‏‏‏וַיְצַו : consecutive ‏wᵉ/‏‏‏‏וְ + Piel imperfect 3 m.s. of ṣāwâ/‏‏‏‏צָוָה : and [YHWH ’ᵉlōhîm] commanded.
‘al/‏‏‏עַל : preposition untranslated* with the above rendering of ṣāwâ/‏‏‏‏צָוָה.
hā’ādām/‏‏‏הָאָדָם : definite article + ’ādām/‏‏‏אָדָם : the man.

*Young's Literal Translation translates the preposition with a different rendering of the verb:

And Jehovah God layeth a charge on the man,

[John Reece]

BHS Text (Genesis 2:16b):

‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏לֵאמֹר מִכֹּל עֵץ־הַגָּן אָכֹל תֹּאכֵל

Transliteration:

lē’mōr mikkōl ‘ēṣ-haggān ’ākōl tō’kēl

Translation:

saying, "From every tree of the garden you may freely eat";

Glossary (meanings in this context):

lē’mōr/‏‏‏לֵאמֹר : preposition lᵉ/‏‏‏‏לְ + Qal infinitive construct of ’āmar/‏‏‏‏אָמַר : saying.
mikkōl/‏‏‏‏מִכֹּל : preposition min/‏‏‏‏‏מִן + construct of kōl/‏‏‏‏‏כֹּל : from every.
‘ēṣ/‏‏‏‏‏עֵץ : construct : tree of
haggān/‏‏‏‏‏הַגָּן : definite article + gan/‏‏‏‏‏‏גַּן : the garden.
’ākōl/‏‏‏‏‏אָכֹל : Qal infinitive construct of ’ākal/‏‏‏‏‏‏אָכַל : to-eat.
tō’kēl/‏‏‏‏‏תֹּאכֵל : Qal imperfect 2 m.s. of ’ākal/‏‏‏‏‏‏אָכַל : you may eat.

[John Reece]

BHS Text (Genesis 2:17a):

‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏וּמֵעֵץ הַדַּעַת טוֹב וָרָע לֹא תֹאכַל מִמֶּנּוּ

Transliteration:

ûmē‘ēṣ hadda‘at ṭôb wārā‘ lō’ tō’kal mimmennû

Translation (TNIV):

but you must not eat* from the tree of the knowledge of good and evil,

*לֹא + imperfect for permanent prohibitions —Wenham

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

17. not eat from.... This unique prohibition confronts humans with the Creator's rule. The tree is good, but it belongs exclusively to God. Sin consists of an illicit reach of unbelief, an assertion of human autonomy to know morality apart from God. The creature must live by faith in God's word, not by a professed self-sufficiency of knowledge.

Glossary (meanings in this context):

ûmē‘ēṣ/‏‏‏וּמֵעֵץ : conj. û/‏‏‏וּ + prep. min/‏‏‏‏מִן + construct ‘ēṣ/‏‏‏עֵץ : but from the tree of.
hadda‘at/‏‏‏הַדַּעַת : definite article + da‘at/‏‏‏‏דַּעַת : the knowledge.
ṭôb/‏‏‏טוֹב : good.
wārā‘/‏‏‏וָרָע : conjunction wᵉ/‏‏‏‏וְ + rā‘/‏‏‏רָע : and evil.
lō’/‏‏‏לֹא : not.
tō’kal/‏‏‏תֹאכַל : Qal imperfect 2 m.s. of ’ākal/‏‏‏‏אָכַל : you must [not] eat.
mimmennû/‏‏‏מִמֶּנּוּ : preposition min/‏‏‏‏מִן + pronominal suffix : from it.

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

you must not eat.... Unrestricted freedom does not exist. Man is called upon by God to exercise restraint and self-discipline in the gratification of his appetite. This prohibition is the paradigm for the future Torah legislation relating to the dietary laws.

[John Reece]

BHS Text (Genesis 2:17b):

‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏‏כִּי בְּיוֹם אֲכָלְךָ מִמֶּנּוּ מוֹת תָּמוּת

Transliteration:

kî bᵉyôm ’ᵃkālᵉkā mimmennû môt tāmût

Translation (NIV):

when you eat of it you will surely die.

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

17. surely die.. The verdict for disobedience is the death penalty. Although the statement may refer to physical death, primarily in view is spiritual death, which entails loss of relationship with God and with one another. When the man and woman eat from the tree, they immediately damage their relationship with God and with one another (see 3:7-13). Physical death, an additional judgment, is an indirect blessing, ending life's pain and opening the prospect for life apart from sin and death.

Glossary (meanings in this context):

kî/‏‏‏כִּי : conjunction for.
bᵉyôm/‏‏‏בְּיוֹם : preposition bᵉ/‏‏‏בְּ + construct yôm/‏‏‏יוֹם : in the day that.
’ᵃkālᵉkā/‏‏‏אֲכָלְךָ : Qal infinitive construct of ’ākal/‏‏‏‏אָכַל + pronominal suffix : you eat.
mimmennû/‏‏‏מִמֶּנּוּ : preposition min/‏‏‏‏מִן + pronominal suffix : from it.
môt/‏‏‏מוֹת : Qal infinitive absolute of mût/‏‏‏‏מוּת : dying.
tāmût/‏‏‏תָּמוּת : Qal imperfect 2 m.s. of mût/‏‏‏‏מוּת : you will die.

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

The last part of verse 17 reads literally "in the day of your eating from it dying you will die," understanding the infinitive absolute before the verb to strengthen the verbal idea. We have already encountered the phrase bᵉyôm (literally "in the day") followed by the infinitive construct in 2:4 — "When Yahweh made ..." Here in 2:17 we have translated it as as surely as on the basis of its occasional use as an idiom meaning "for certain," as in 1 K. 2:37, 42, where Shimei is threatened with death "on the day you go forth and cross the Brook Kidron." As the next few verses indicate, Shimei could not possibly have been executed "on the day" he exited his house. The verse is underscoring the certainty of death, not its chronology. Again Pharaoh's words to Moses, "in the day you see my face you will die" (Exod. 10:25), mean that if he values his life he ought not to seek a further conference with Pharaoh, or else Moses will be no more.