Genesis 13:3

13:3 And he journeyed from place to place ¹  from the Negev as far as Bethel. ²  He returned ³  to the place where he had pitched his tent ⁴  at the beginning, between Bethel and Ai.

Genesis 13:2

13:2 (Now Abram was very wealthy ⁵  in livestock, silver, and gold.) ⁶ 

Genesis 2:16-17

2:16 Then the Lord God commanded ⁷  the man, “You may freely eat ⁸  fruit ⁹  from every tree of the orchard, 2:17 but ¹⁰  you must not eat ¹¹  from the tree of the knowledge of good and evil, for when ¹²  you eat from it you will surely die.” ¹³ 

Genesis 3:13

3:13 So the Lord God said to the woman, “What is this ¹⁴  you have done?” And the woman replied, “The serpent ¹⁵  tricked ¹⁶  me, and I ate.”

[13:3]  ¹ tn Heb “on his journeys”; the verb and noun combination means to pick up the tents and move from camp to camp.

[13:3]  ² map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[13:3]  ³ tn The words “he returned” are supplied in the translation for stylistic reasons.

[13:3]  ⁴ tn Heb “where his tent had been.”

[13:2]  ⁵ tn Heb “heavy.”

[13:2]  ⁶ tn This parenthetical clause, introduced by the vav (ו) disjunctive (translated “now”), provides information necessary to the point of the story.

[2:16]  ⁷ sn This is the first time in the Bible that the verb tsavah (צָוָה, “to command”) appears. Whatever the man had to do in the garden, the main focus of the narrative is on keeping God’s commandments. God created humans with the capacity to obey him and then tested them with commands.

[2:16]  ⁸ tn The imperfect verb form probably carries the nuance of permission (“you may eat”) since the man is not being commanded to eat from every tree. The accompanying infinitive absolute adds emphasis: “you may freely eat,” or “you may eat to your heart’s content.”

[2:16]  ⁹ tn The word “fruit” is not in the Hebrew text, but is implied as the direct object of the verb “eat.” Presumably the only part of the tree the man would eat would be its fruit (cf. 3:2).

[2:17]  ¹⁰ tn The disjunctive clause here indicates contrast: “but from the tree of the knowledge….”

[2:17]  ¹¹ tn The negated imperfect verb form indicates prohibition, “you must not eat.”

[2:17]  ¹² tn Or “in the very day, as soon as.” If one understands the expression to have this more precise meaning, then the following narrative presents a problem, for the man does not die physically as soon as he eats from the tree. In this case one may argue that spiritual death is in view. If physical death is in view here, there are two options to explain the following narrative: (1) The following phrase “You will surely die” concerns mortality which ultimately results in death (a natural paraphrase would be, “You will become mortal”), or (2) God mercifully gave man a reprieve, allowing him to live longer than he deserved.

[2:17]  ¹³ tn Heb “dying you will die.” The imperfect verb form here has the nuance of the specific future because it is introduced with the temporal clause, “when you eat…you will die.” That certainty is underscored with the infinitive absolute, “you will surely die.”

[3:13]  ¹⁴ tn The use of the demonstrative pronoun is enclitic, serving as an undeclined particle for emphasis. It gives the sense of “What in the world have you done?” (see R. J. Williams, Hebrew Syntax, 24, §118).

[3:13]  ¹⁵ sn The Hebrew word order puts the subject (“the serpent”) before the verb here, giving prominence to it.

[3:13]  ¹⁶ tn This verb (the Hiphil of נָשָׁא, nasha) is used elsewhere of a king or god misleading his people into false confidence (2 Kgs 18:29 = 2 Chr 32:15 = Isa 36:14; 2 Kgs 19:10 = Isa 37:10), of an ally deceiving a partner (Obad 7), of God deceiving his sinful people as a form of judgment (Jer 4:10), of false prophets instilling their audience with false hope (Jer 29:8), and of pride and false confidence producing self-deception (Jer 37:9; 49:16; Obad 3).