Discovery BoxGenesis 3:1 
Context3:1 Now 1 the serpent 2 was more shrewd 3
than any of the wild animals 4 that the Lord God had made. He said to the woman, “Is it really true that 5 God 6 said, ‘You must not eat from any tree of the orchard’?” 7
Genesis 15:5
Context15:5 The Lord 8 took him outside and said, “Gaze into the sky and count the stars – if you are able to count them!” Then he said to him, “So will your descendants be.”
Genesis 22:7
Context22:7 Isaac said to his father Abraham, 9 “My father?” “What is it, 10 my son?” he replied. “Here is the fire and the wood,” Isaac said, 11 “but where is the lamb for the burnt offering?”
Genesis 31:8
Context31:8 If he said, 12 ‘The speckled animals 13 will be your wage,’ then the entire flock gave birth to speckled offspring. But if he said, ‘The streaked animals will be your wage,’ then the entire flock gave birth to streaked offspring.
Genesis 42:28
Context42:28 He said to his brothers, “My money was returned! Here it is in my sack!” They were dismayed; 14 they turned trembling one to another 15 and said, “What in the world has God done to us?” 16
Genesis 43:29
Context43:29 When Joseph looked up 17 and saw his brother Benjamin, his mother’s son, he said, “Is this your youngest brother, whom you told me about?” Then he said, “May God be gracious to you, my son.” 18
1 tn The chapter begins with a disjunctive clause (conjunction + subject + predicate) that introduces a new character and a new scene in the story.
2 sn Many theologians identify or associate the serpent with Satan. In this view Satan comes in the disguise of a serpent or speaks through a serpent. This explains the serpent’s capacity to speak. While later passages in the Bible may indicate there was a satanic presence behind the serpent (see, for example, Rev 12:9), the immediate context pictures the serpent as simply one of the animals of the field created by God (see vv. 1, 14). An ancient Jewish interpretation explains the reference to the serpent in a literal manner, attributing the capacity to speak to all the animals in the orchard. This text (Jub. 3:28) states, “On that day [the day the man and woman were expelled from the orchard] the mouth of all the beasts and cattle and birds and whatever walked or moved was stopped from speaking because all of them used to speak to one another with one speech and one language [presumed to be Hebrew, see 12:26].” Josephus, Ant. 1.1.4 (1.41) attributes the serpent’s actions to jealousy. He writes that “the serpent, living in the company of Adam and his wife, grew jealous of the blessings which he supposed were destined for them if they obeyed God’s behests, and, believing that disobedience would bring trouble on them, he maliciously persuaded the woman to taste of the tree of wisdom.”
3 tn The Hebrew word עָרוּם (’arum) basically means “clever.” This idea then polarizes into the nuances “cunning” (in a negative sense, see Job 5:12; 15:5), and “prudent” in a positive sense (Prov 12:16, 23; 13:16; 14:8, 15, 18; 22:3; 27:12). This same polarization of meaning can be detected in related words derived from the same root (see Exod 21:14; Josh 9:4; 1 Sam 23:22; Job 5:13; Ps 83:3). The negative nuance obviously applies in Gen 3, where the snake attempts to talk the woman into disobeying God by using half-truths and lies.
sn There is a wordplay in Hebrew between the words “naked” (עֲרוּמִּים, ’arummim) in 2:25 and “shrewd” (עָרוּם, ’arum) in 3:1. The point seems to be that the integrity of the man and the woman is the focus of the serpent’s craftiness. At the beginning they are naked and he is shrewd; afterward, they will be covered and he will be cursed.
4 tn Heb “animals of the field.”
5 tn Heb “Indeed that God said.” The beginning of the quotation is elliptical and therefore difficult to translate. One must supply a phrase like “is it true”: “Indeed, [is it true] that God said.”
6 sn God. The serpent does not use the expression “Yahweh God” [
7 tn Heb “you must not eat from all the tree[s] of the orchard.” After the negated prohibitive verb, מִכֹּל (mikkol, “from all”) has the meaning “from any.” Note the construction in Lev 18:26, where the statement “you must not do from all these abominable things” means “you must not do any of these abominable things.” See Lev 22:25 and Deut 28:14 as well.
8 tn Heb “he”; the referent (the
9 tn The Hebrew text adds “and said.” This is redundant and has not been translated for stylistic reasons.
10 tn Heb “Here I am” (cf. Gen 22:1).
11 tn Heb “and he said, ‘Here is the fire and the wood.’” The referent (Isaac) has been specified in the translation for clarity. Here and in the following verse the order of the introductory clauses and the direct discourse has been rearranged in the translation for stylistic reasons.
12 tn In the protasis (“if” section) of this conditional clause, the imperfect verbal form has a customary nuance – whatever he would say worked to Jacob’s benefit.
13 tn Heb “speckled” (twice this verse). The word “animals” (after the first occurrence of “speckled”) and “offspring” (after the second) have been supplied in the translation for stylistic reasons. The same two terms (“animals” and “offspring”) have been supplied after the two occurrences of “streaked” later in this verse.
14 tn Heb “and their heart went out.” Since this expression is used only here, the exact meaning is unclear. The following statement suggests that it may refer to a sudden loss of emotional strength, so “They were dismayed” adequately conveys the meaning (cf. NRSV); NIV has “Their hearts sank.”
15 tn Heb “and they trembled, a man to his neighbor.”
16 tn Heb “What is this God has done to us?” The demonstrative pronoun (“this”) adds emphasis to the question.
17 tn Heb “and he lifted his eyes.” The referent of “he” (Joseph) has been specified in the translation for clarity.
18 sn Joseph’s language here becomes warmer and more personal, culminating in calling Benjamin my son.
