commonly explained by the analogy of other passages of
J, where the name (
Hebrew characters) is avoided in conversation with
heathen (399 etc.), or when the contrast between the divine
and the human is reflected upon (3229). But J's usage in
such cases is not uniform, and it is doubtful what is the true
explanation here (see p. 53).—2, 3. The woman's first
experience of falsehood leads to an eager repudiation of the
serpent's intentional calumny, in which she emphasises the
generosity of the divine rule, but unconsciously intensifies
the stringency of the prohibition by adding the words: nor shall ye touch it] A Jewish legend says that the serpent
took advantage of this innocent and immaterial variation
by forcing her to touch the fruit, and then arguing that as
death had not followed the touch, so it would not follow the
eating (Ber. R., Ra.). Equally futile inferences have been
drawn by modern comm., and the surmise that the clause
is redactional (Bu. Urg. 241) is hypercritical.—the tree . . . midst] See p. 66 f.—4. Ye shall assuredly not die] On the
syntax, v.i. The serpent thus advances to an open
challenge of the divine veracity, and thence to the imputation
of an unworthy motive for the command, viz. a jealous
fear on God's part lest they should become His equals.—*
(or less),' 'not to mention,' etc., as in 1 Sa. 1430, 1 Ki. 827, Pr. 1131 etc.
In some cases the simple (Hebrew characters) has this sense, and the (Hebrew characters) (= 'when,' 'if')
introduces the following clause (1 Sa. 233, 2 Sa. 410f. etc.). It would be
easy to retain this sense in v.1 ('How much more when God has said,'
etc.), if we might assume with many comm. that some previous conversation
had taken place; but that is an unwarrantable assumption. The
rendering on which Dri. (BDB) bases the ordinary meaning of (Hebrew characters)—'' Tis indeed that'—requires but a slight interrogative inflexion of the
voice to yield the shade of meaning given above: 'So it is the case that
God,' etc.? The Vns. all express a question: G τί ὅτι, Aq. μὴ ὅτι, Σ. πρὸς τί,
V cur, S (Syriac characters), TO (Hebrew characters) (= 'really'?).—(Hebrew characters) . . . (Hebrew characters)] = 'not of
any': G-K. § 152 b.—2. (Hebrew characters)] G (Hebrew characters), S (Hebrew characters).—3. (Hebrew characters)] Not 'concerning
the tree.' There is an anakolouthon at (Hebrew characters), and the emphatically
placed (Hebrew characters) is resumed by (Hebrew characters).—(Hebrew characters)] [E] + (Hebrew characters).—(Hebrew characters)] On the ending, see
G-K. §§ 47 m, 72 u.—4. (Hebrew characters)] On the unusual order, see Dav. § 86 (b);
G-K. § 113 v. It is often explained as a negation of the threat in 217,
adopting the same form of words; but the phrase had not been used
by the woman, and the exact words are not repeated. More probably
its effect is to concentrate the emphasis on the neg. part, rather than on
