Adam was the Serpent in Genesis 3:1 to 5

The text of Genesis 3:1 to 5 appears as follows:

Samaritan Targum Interlinear Translation

Facts About Hebrew

161. The verb nachash נחש (Strong’s H5172 11 occurrences) mean ‘practice divination, enchantment’ and the noun nachash נחש (Strong’s H5173 2 occurrences) means ‘divination, enchantment’ or (Strong’s H5175 31 occurrences) means ‘serpent’.  Like the noun man (adam), the word serpent (nachash) is plural unless it has a definite article indicating a specific ‘serpent’ is being referred to. 

Nachash is the same as Aramaic nechash נחש (Strong’s 5174 9 occurreces) found in Daniel 2, 4, 5 & 7 means ‘copper, bronze’, and nechosheth  נחשת  (Strong’s 5178 140 occurrences) similarly means ‘copper, bronze’, with a taw ת suffix that changes a noun to the construct form ‘of’  (See Fact 54 g) translated often as ‘of bronze’, one of the materials listed in Ezek. 22: 17 – 22 that Yahweh will gather and melt with a fiery blast.

In Fuerst’s Lexicon p. 922 נחש means I ‘to utter a low sound, to murmur, to whisper, to hiss’ of serpents, metaphor. ‘to whisper, to mutter magical formulas, to practise enchantment, to utter oracles’, pih. ‘to whisper’ hence ‘to divine, to give oracles’ Gen 44:5, 15, the fundamental signification ‘to give oracles, to practise enchantment is explained by murmuring and whispering Isa 8:19, 29:4, in Arabic ‘to pierce, to move, to creep’ like serpents, II ‘to be hard, firm’ metaphor. of metals, III (not used) ‘to be dirty, unclean, hateful’ of adultery, Aramaic the same as Hebrew.  Also, ‘an omen, incantation’ Num 23:23, 24:1.  Also 1. ‘a serpent’ Gen 3:2, 4:13, 2. The constellation of the northern dragon Job 26:13, 3. Brass-place of a city 1 Chr 4:12, 4. ‘oracle-giver’ 1 Sam 11:1, 2 Sam 17:25, 27.

Satan is called the deceiver (נחש translated ‘serpent) of old in Rev 12:9 & 20:2, but Jesus also called the Scribes and Pharisees ‘deceivers’ (נחש translated ‘serpents’ in KJV but ‘snakes’ in NASB) in Matt. 23:33.  This supports that nachash נחש is adams in league with Satan as described in Ezekiel 28, having become lofty from drinking the water of the deep in Eden described in Ezekiel 31, deceiving the woman in the garden of Eden.

Although Fuerst indicates that the meaning ‘to be dirty, unclean, hateful’ is not used in the Hebrew Bible, the characteristics of a nachash נחש, murmuring, whispering, practising enchantment, uttering oracles, support the meaning is not a literal ‘serpent’, but ‘a deceiver, liar, cheat, fraudster, con artist’, who is ‘dirty, unclean, hateful’, represented figuratively as ‘bronze’, a metal with many impurities. 

Since deception is a key feature of the nachash נחש, ‘deceiver’ is a better word choice than ‘serpent’.   Satan is called the Deceiver (נחש translated ‘serpent) of Old in Rev 12:9 & 20:2, but Jesus also called the Scribes and Pharisees ‘deceivers’ (נחש translated ‘serpents’ in KJV but ‘snakes’ in NASB) in Matt. 23:33.

The Targum Onkelos has hivya חויא in Gen 3:1, instead of nachash נחש.  In Fuerst’s Lexicon p. 424 hivya חויא is shown as a form of חוה that means ‘to breathe, to supply life’ and ‘serpent’ from ‘move in a circle about a thing, to wind about a thing’, metaphorically ‘to put together, to bind together, to collect’.  Similarly, in Abarim Publication, חוה means ‘tent villagers’, from the verb חוה ‘to lay out in order to live collectively’. 

162.  The ‘field’ (Strong’s H7704) is a key part of the fall of Adam. In the day Yahweh gods made earth and heavens, before all plant the field become in earth and all herb the field sprouted for not the rain Yahweh gods upon the earth and Adam nought to slave in union with the ground, and mist rising up from out of the earth and watered in union with the whole face the ground in Gen 2:4 – 6. The field is where Adam deceived the Mighty Fire in Gen 3:1, 14, 18, Cain murdered Abel in Gen 4:8, and the waters of the abyss made Assyria grow great in Ezekiel 31:3 – 4.

In the Shad שד Word Family below, we see that שד means ‘demon’ (Strong’s H7700), or ‘destruction, ruin’ (Strong’s H7701), is connected to שוד (Strong’s H7736 1 occurrence) that means ‘to ruin, devastate, destroy’.  The Hebrew שדה (Strong’s H7704 333 occurrences) translated ‘field’ is shad שד with the he suffix that indicates movement toward, revealing how the ‘field’ leads to destruction. The same word שדה (Strong’s H7705) is found in Eccl 2:8 but is translated ‘concubines’ in NASB, ‘wife’ in Young’s Literal Translation, or ‘musical instruments’ in KJV, the context supports “field שדה and demons ושדות”.

The Topical Lexicon on Biblehub.com provides a comprehensive analysis of the Hebrew שד (Strong’s H7700):

Word Origin: Derived from an unused root meaning to rule or have power.

Corresponding Greek / Hebrew Entries: The corresponding Greek term in the New Testament is δαιμόνιον (daimonion), Strong’s Greek Number G1140. This term is used extensively in the New Testament to describe demons or evil spirits that possess individuals or oppose the work of God. The New Testament provides numerous accounts of Jesus and His disciples casting out these spirits, demonstrating the authority of Christ over the spiritual realm.

In summary, the Hebrew term שֵׁד (shed) is a significant concept in the biblical narrative, representing the presence and influence of malevolent spiritual forces that stand in opposition to the worship and authority of the one true God.

Usage: The term שֵׁד (shed) is used in the Hebrew Bible to refer to malevolent spiritual beings, often associated with idolatry and false worship. It appears in contexts that warn against the worship of these entities.

Context: The Hebrew word שֵׁד (shed) is found in the Old Testament and is typically translated as “demon” or “evil spirit.” It is used to describe entities that are considered malevolent and are often linked to pagan practices and idolatry. The term appears in Deuteronomy 32:17 and Psalm 106:37, where it is associated with the worship of false gods and the sacrifice of children to these entities.

In Deuteronomy 32:17, the text states, “They sacrificed to demons, not to God, to gods they had not known, to newly appeared gods, which your fathers did not fear.” This verse highlights the Israelites’ apostasy in turning away from the worship of Yahweh to serve foreign deities, identified as שֵׁד (shed).

Similarly, Psalm 106:37 recounts, “They sacrificed their sons and their daughters to demons.” This passage underscores the abominable practices that the Israelites engaged in, influenced by surrounding nations, which included the sacrifice of their children to these demonic entities.

The concept of שֵׁד (shed) reflects the ancient Near Eastern understanding of spiritual beings that exert influence over human affairs, often in opposition to the will of God. These beings are depicted as having power and authority, yet they are ultimately subordinate to the sovereignty of Yahweh.

In the Ancient Hebrew Lexicon Definitions (meanings are given for דס instead of שד because the letter sin ש and samekh ס are interchangeable) דס means 1. field – a level piece of ground for planting crops or setting up tents or structures, 2. Stocks – a level beam for holding the feet of prisoners (Strong’s H5465), מסד means foundation – a level place (Strong’s H4527), means field – a level place, 2. Blast (Strong’s H7709 and H8309), דדס means harrow (Strong’s H7702), and דהס means field (Strong’s H7704).

In A Hebrew & Chaldee Lexicon to the Old Testament by Dr. Fuerst, p. 969 דס means ‘stocks’ in which the feet of a prisoner were shut up in Job 13:27, 33:11, מהפכת is used for it in Jer 20:2. In Acts 16:24 classified as G3586 that means ‘wood, tree, staff, cross’ and translated ‘stocks’, in other cases the Hebrew עץ is translated ‘clubs, tree, or cross’. In A Dictionary of the Targimim p. 956 דס means ‘block (to obstruct), torturing stock’.

• In Fuerst’s Lexicon p. 970 סוד means prop. ‘to sit, hence ‘to sit down’ for consultation, 1. prop. ‘a sitting’ hence ‘a circle, an assembly’ Jer 6:11, 2. Metaphor. ‘mutual consultation’ Prov 15:22, ‘counsel’ together Ps 55:14, 3. ‘a determination taken in confidential circle’ Am 3:7, 4. ‘a secret’ Prov 11:13. Strong’s H5475 (21 occurrences) means ‘council, counsel’ from H3245 (41 occurrences) יסד that means ‘to establish, found, fix’. In 1 Cor 3:12 themelios סוד (Strong’s G2310 16 occurrences) is translated ‘foundation’, in Rev 21:14 “to wall the city two ten foundation stones מוסדות, and upon them two ten names and two ten apostles the lamb.” In Rev 21:19 “And foundations מוסדות wall the city  garnished with all stones precious the foundation המוסד the head jasper, the second sapphire and the third chalcedony the fourth emerald.”
• דדס means ‘to shut up, to fetter’.
• For סדה see  סדם that means ‘Sodom’, said to have been destroyed by fire from heaven in the time of Abraham, and to have been submerged in the Dead Sea Gen 13:13, 18:10, 19.  Strong’s H5467 (39 occurrences) Sodom, a Canaanite city, from an unused root meaning ‘to scorch, burnt’.

(A thorough analysis is required of Strong’s H7699 where shad allegedly means ‘breasts’, and Strong’s H7706 where shadday is alleged to mean ‘Almighty’ to describe Yahweh.)

163.  We looked at aph אף in Gen 2:7, categorized as Strong’s H639 (276 occurrences) that means ‘nostril, nose, face, anger’ in Fact #70.  According to Brown-Driver-Briggs אף is used mostly of human or divine anger, the latter being evident in the context of Gen 2:7. 

In Gen 3:1, the same word aph אף is categorized as Strong’s H637 (134 occurrences) that denotes addition, esp. of something greater, but was anger being expressed in this verse, and translated ‘yea’, a meaningless word to disquise this fact?

In the verses below ‘anger’ fits the context of the sentences, and we see how easy it is to substitute a meaningless word in place of one which provides critical information, which is impossible to see without a critical look at the Hebrew text and translation:

• In Gen 18:23 Came near Abraham and said “In anger (אף translated ‘would also’) you destroy the righteous with the wicked?”, and similarly in verse 24 Abraham asks Yahweh “In anger (אף translated ‘would also’) you destroy and not spare the place for the fifty righteous in it?”

• In Lev 26:16 “In anger (אף translated ‘also’) I will do this to you . . .”, in verse 24 “Will walk in anger (אף translated ‘also’) I to you contrary and will punish you . . .”, in verse 28 “. . . will chastise you in anger (אף translated ‘even’) . . .”, in verse 39 “. . . in anger (אף translated ‘also’) in iniquities their fathers in union with them they shall waste away.”, in verse 40 “. . . and in anger lord walked my people (im עמי translated ‘to me’) in opposition.”, and in verse 41 “In anger I walk people in opposition

• In Num 16:14 “Anger not upon land flowing milk and honey . . .”

• In Deut 2:11 “Rephaim regarded as angry these like the Anakim . . .”

• In Ps 89:21 “Guide my hand you established in union with him, in anger my arm will be strong him.”

• In Ps 119:3 “Anger not make them wicked, in road of him walk them.”

Strong’s H644 (25 occurrences) אפה means ‘bake’, but anger fits the context in Hosea 7:4 “All idolaters like desire kindled from anger (אפה translated ‘baker’) . . .” and in 7:6 “For draw near desiring evil (תנור translated ‘an oven’) in heart while lie in wait all the night sleeps their anger (אפה translated ‘baker’ in KJV, but ‘anger’ in ESV and NASB), in morning it burns like fire flaming.”  Translated ‘bakes’ in Isa 44:15, in conjunction with לחם translated ‘bread’ (Strong’s H3899 296 occurrences) that can mean ‘fight, do battle’ (Strong’s H3898 177 occurrences), possibly ‘will anger to war’.  There are also 2 occurrences of אף in Isa 44:15, the first with חם (Strong’s H2552 13 occurrences) that means ‘be/become warm’ (translated ‘hot’ in Hosea 7:7), translated ‘warm himself yes’ and the second with לחם , translated ‘bread indeed’.  8 of the 25 occurrences are in Gen 40 & 41 in which Joseph interprets a dream about a chief (sar שר means ‘chief, ruler, captain, prince’) ‘baker’ (אפה), evidence the text is either mistranslated or not inspired.

164.  The noun tavek תוך (Strong’s 8432 418 occurrences) means ‘midst’, from tavah תוה (Strong’s H8427 3 occurrences) that means ‘to make, set a mark’, that is from tav תו (Strong’s H8420 3 occurrences) that means ‘mark’, and Strong’s Exhaustive Concordance adds ‘a signature – desire’, a sign of exemption from judgment Ezek 9: 4, 6. Less certain are the verb tavah תוה (Strong’s H8428 1 occurrence) means probably ‘to pain, wound’, and tevah תוה (Strong’s 8429 1 occurrence) in Aramaic means ‘to be alarmed’.

In Fuerst’s Lexicon p. 1461 תו means prop. an incision, notch, hence 1. ‘a sign’ specially in the form of a cross, made on the forehead in order to have a person spared Ezek 9:4, 6, 2. The cross-shaped sign of subscription X, instead of a name Job 31:35.

On p. 1462 תוה means I ‘to mark, determine, measure, inscribe’, pih. ‘to make marks, to scratch’, II prop. same as Aram. ‘to be astonished’ at a thing, hence metaphor. ‘to be vexed, grieved’, in Aramaic ‘to be astonished, terrified’ Dan 8:24.  In the form תוך means I the same as ‘to split, to divide, to separate’, II ‘to sink, to settle, to incline, to be sunk deep’, fig. ‘to be struck down, bowed, humbled’.  On p. 1463 means (not used) ‘to split, to divide’ into two halves, having the fundamental signification ‘to cut, to divide’, or ‘the point of separation, the middle, space between’ Num 35:5, ‘dividing between’ Gen 1:6.

Fuerst’s definition reveals a connection between the noun tav תו (Strong’s 8420 3 occurrences) that means ‘mark’ and tavek תוך which could be tav תו with a kap suffix that means ‘your’, resulting in the meaning ‘your mark’.

165.  The verb naga נגע (Strong’s 5060 150) means ‘touch (with violent intent), be struck (inflicted)’, and the noun nega נגע (Strong’s 5061 78 occurrences) means ‘plague, sore, infection or mark (of leprosy)’.  According to Strong’s Exhaustive Concordance, the primitive root that means “to touch, i. e. lay the hand upon (for any purpose, euphem. to lie with a woman), by implication to reach, to arrive, to acquire, violently – to strike (punish, defeat, destroy, etc.)”.

In Fuerst’s Lexicon p. 903 נגע means prop. ‘to strike, to beat’ hence 1. ‘to smite, to punish, to inflict with plagues upon’ of God Isa 53:4, Ps 73:14, 2. With a weaker sense ‘to touch’ e. g. an unclean thing Isa 52:11, 3.  In a local sense ‘to touch upon’ Hos 4:2, ‘to reach to a thing’ 1 Kings 6:27, 4. ‘to come to, arrive at’ 2 Sam 5:8, nif. ‘to be smitten’ Josh 8:13, pih. ‘to smite, to inflict plagues’ Gen 12:17, puh. ‘to be smitten’ Ps 73:3, hif. נגיע ‘to cause to touch’ or ‘come into close contact with’ Isa 6:7.  Also, ‘a blow, a stroke’ hence ‘chastisement, punishment’ Prov 6:33, ‘suffering, injury’, inflicted upon one, esp. God’s strokes, i. e. diseases inflicted, as leprosy, pestilence Gen 12:17, Exod 11:1.

166.  The conjunction pen פן (Strong’s 6435 133 occurrences) means ‘lest’ but is translated as ‘otherwise, so’, used in constructing warnings, the clause introduced is nearly always future tense.

In Fuerst’s Lexicon p. 1135 פן means 1. Expresses a thing that is to be avoided by a preceding action, 2. Denotes the fear of misfortune and wish to avoid it ‘that not, lest’, 3. Fear of a fact already done ‘that may not’, 4. ‘that not’ increases the power of not.

167.  In Fact #129 we looked at the verb muth מות (Strong’s 4191 839 occurrences) that means ‘to die’ is found in Gen. 2: 17 and 3:4.  In the same form מות as a noun (Strong’s 4194 155 occurrences) means ‘death’.

In Fuerst’s Lexicon p. 789 מות means ‘to be stretched, to be extended, to stiffen, to be spread out’ of the limbs, a phenomenon of the expiring body, hence ‘to die’ of men or animals Exod 11:5, also ‘to go down’ Hos 13:1, ‘to be destroyed’ Amos 2:2, pih. מותת ‘to kill, to slay’ Judges 9:54, 2 Sam 1: 9, 10, ‘to bring to death’ Ps 109:16, fig. Ps 34:22, hif. ‘to kill, to slay’ 2 Sam 3:30, ‘to destroy’ Num 14:15, Hos 9:16, ‘to bring or execute death’ commonly inflicted by God.  Also prop. the state of being dead or lying dead then 1. ‘death’ 2 Sam 15:21, ‘dying’ Num 35:25, ‘pestilence, plague’ Jer 15:2, 18:21, 2. Place of the dead ‘hades’ Prov 14:12, 16:25, 3. Extreme fearfulness, sorrow’ Ps 55:5.

Muth מות is often found in the form מת, identified by Strong’s as the perfect form of muth מות, which is the same form as math מת (Strong’s H4962 21 occurrences) that means ‘male, man’.

In Fuerst’s Lexicon p. 885 מת plur. מתים means prop. a long-stretched one, giant’ hence ‘a man’, in the plural people, ‘warriors’ Isa 3:25, ‘a soldier’, Gen 34:30 and Deut 4:27 ‘people of number’ i. e. which one can number = ‘few’, with the additional idea of disunion Isa 41:14, in combination with מתי שוא Ps 26:4, Mathbal, Mathal, the name of a Tyrian King.

Strong’s H4970 (43 occurrences) מתי means ‘when’ and in Fuerst’s Lexicon p. 886 מתי means ‘extension, continuance of time’ hence interrogative ‘when?’

In Gen. 3:3 & 4 muth is found in the form מתון, however the Targum Onkelos has instead מותון, muth מות with the diminuitive suffix, translated ‘die’ in Ps 82:7.

168.  Strong’s H1843 (5 occurrences) means ‘knowledge, opinion’, H 1844 דעה (6 occurrences) means ‘knowledge’.

The noun daath דעת (Strong’s 1847 95 occurrences) means ‘cunning, ignorantly, knowledge’, from the verb yada ידע (Strong’s H3045 942 occurrences) that means ‘acknowledge, acquainted with, advise, answer, assuredly, be aware’, from a primitive root that means ‘to know (properly, to ascertain by seeing) used in a variety of senses, figuratively, literally, euphemistically and inferentially (including observation). 

In Fuerst’s Lexicon p. 335 דע means ‘knowing’, ‘what one knows, knowledge’ of a thing Job 32:6, 10, 17, 36:3, plural ‘wisdom’ consisting of a fulness of knowledge Job 37:16.  In Fuerst’s Lexicon p. 542 ידע means ‘to perceive by the organs of sight’, in this sense ‘to mark, to perceive’ I 1. ‘to see, ‘, 2. ‘to perceive, to mark, to experience’ first by sight Isa 6:9, Job 5:24, then by hearing also Gen 9:24, Lev 5:1, or by feeling Gen 19:33, so that it might be translated ‘to hear, to feel’, signifying feeling and experience by the senses, particularly in the case of threatenings and promises as far as punishment, promise are felt by the senses Exod 6:7, Ezek 6:7, 7:4, 11:10, Hos 9:7, hence ‘to feel’, punishment Ps 14:4, 3. Metaphor. ‘to lie with’ Gen 4:1, 24:16, 4. ‘to mark, to understand, perceive, discover’ mentally Gen 8:11, Judg 13:21, 5. ‘to know’ generally Prov 17:27, pih. 1 ‘to cause to know, to show, to point out’ Job 38:12, 2. (not used) ‘to be very knowing’, i. e. ‘to be wise, prudent, skilled in enchantment’, puh. ‘to be known’ an acquaintance, a friend Ps 31:12, 55:14, 88:9.  Strong’s #3045 means ‘know (perceive), learn to know (experience)’ good and evil, ‘recognize, admit, acknowledge, confess’ Jer 3:13, 14:20, Isa 59:12, Ps 51:5, ‘consider’ Deut 8:5, ‘know’ a person = ‘be acquainted with’ Gen 29:5, ‘know’ a person carnally of sexual intercourse Gen 4:1, 19:8, 24:16, 38:26, Num 31:17, ‘know’ how to do a thing Jer 1:6, 6:15, Isa 50:4, 56:11, Isa 7:15, 16, ‘be skilful in’ Gen 25:27, Isa 29:11, 12, ‘have knowledge, be wise’ Eccl 9:11, Isa 1:3, 29:24, 56:10, Prov 4:1, 17:27, 24:14, 30:3, ‘be made known, make oneself know’, ‘be perceived’ Gen 41:21, Ps 74:5, ‘be instructed’ Jer 31:19.

In Gen 4:1 Adam ‘knew’ (yada ידע) covenant with (eth את not translated) his wife, Eve and she conceived . . .”, and again in v25.  Similarly in Gen 4:17 Cain ‘knew’ covenant with (eth את not translated) his wife and she conceived . . .”.  In verses where yada is used of sexual relations, it is translated ‘had sexual intercourse’ in the Aramaic Bible, ‘had relations’ in Berean Study Bible.  This reveals that yada means not just ‘knowing’ in terms of understanding but experiencing a close relationship with.  As a result, we must consider that consuming from the tree of ‘knowledge’ of good and evil in Gen 2:9, 17, & 3:5, means ‘learning, experiencing’ good and evil.

Brown-Driver-Briggs lists alternative meanings ‘know by experience’ as the meaning in Joshua 23:14, ‘learn to know’ in Hosea 13:14, ‘learn’ in Hosea 9:7, Isa 9:8 & Ps 14:4, ‘experience’ vengeance in Ezek 25:14, ‘recognize, admit, acknowledge, confess’ in Jer 3:13, 14:20, Isa 59:12, and Ps 51:5, ‘know’ a person, i. e. ‘be acquainted with’ Gen 29:5, ‘know a person’ carnally, of sexual intercourse in Gen 4:1, 17, 25, 24:16, 38:26, 1 Sam 1:19, Judges 19:25, 1 Kings 1:4, Numbers 31:17, Judges 11:39, 21:12.  In Ps 89:15 yada is translated ‘learned’ in NIV, rather than ‘know’, which aligns with the context of the sentence. 

Not to be confused with chokmah חכמה (Strong’s H2451 149 occurrences) in Ezekiel 28, the ‘wisdom’ of princes of Tyre (the enemy), by which they made for themselves rich, and gathered gold and silver in their treasuries v.4, and lifted up their heart v. 5, and set their heart as heart gods v.6, resulting in Yahweh bringing enemy nations against them v.7, into the grave thrown down and die the death of slain in the midst of the seas v.8, they are men not gods in the hand of their slayer v.9, the death of uncircumcised they will die by the hand of strangers v.10.  As prophesized in Isa 29:14 Yahweh will forsake the wisdom (chokmah חכמה) of the wise and discernment of those who understand will hide.

169.  The Hebrew Bible, Targum Onkelos and Samaritan Targum each have different words translated ‘open’.

In the Hebrew Bible, the verb paqach פקח (Strong’s 6491 20 occurrences) means ‘open’, plus 1 occurrence in Isaiah 61:1 not assigned a number by Strong’s is included with qoach as a compound word קוח פקח (Strong’s 6495 1 occurrence) meaning ‘open prison’.  In the same form  piqqeach פקח (Strong’s 6493 2 occurrences) means ‘seeing’ and is translated as ‘clear-sighted’ in Ex. 23:8, the opposite of the meaning of the root piq פק (Strong’s 6375 1 occurrence) that means ‘tottering, staggering’, or ‘knock/shake’ as it is translated in Nahum 2:10 “knock the knees (weak from fear)”, from the verb puq (Strong’s 6328 2 occurrences) that means ‘to reel, totter’ found in the form פק in Isaiah 28:7 and the form פיק in Jer. 10:4 where it is translated ‘topple’.

In Fuerst’s Lexicon p. 1147 פקח means ‘to split, to break asunder, to divide’ hence ‘to open’ the eyes, to see 2 Kings 4:35, 19:16, ‘to exercise watchfulness over one’ Jer 32:19, ‘to have a protecting eye’ Zech 12:4, fig. ‘to be open-eyed’, i. e. ‘prudent’ (see pih.), ‘to have eyes open’, i. e. ‘to be watchful’, opposite of to be sleepy, lazy Prov 20:13, ‘to open one’s eyes’, i. e. to make him see, of God 2 Kings 6:17, to make the blind see Ps 146:8, ‘to give to hear’ Isa 42:20 ‘opened his ears and headed it not’, nif ‘to be opened’ of the eyes, i. e. to attain to understanding Gen 3:5, 7, in a spiritual sense Isa 35:5, pih. I ‘to open well’ the eyes, i. e. ‘to see well’, figure. ‘to be intelligent, prudent, wise’, pih II ‘to open’, i. e. ‘to unfetter, to set free’.  Also ‘seeing’ oppos. to Exod. 4:11, fig. ‘intelligent’ Exod 23:8, modern Hebrew ‘a wise, prudent one’.

According to Abarim Pulications, פקח “describes the physical or mental ability to see or hear but not necessarily the willingness to do so.  The ultimate act of comprehending a sight or obeying a thing heard requires open senses but also an open heart.”  For example, in Isa 35:35 “Then will open the eyes of the blind . . .”, Isa 61:1 “and to bound opening (פקח) prison.”, and in John 9:10, 14, 17, 21, 26, 30, & 32 of Yahshua (פקח) opening the eyes of a blind man.

In the Targum Onkelos, we find the Hebrew pethach פתח that also means ‘to open’, but is used in a context that results in understanding in Luke 24:32 Yahshua “opened (פתח) to us the writings”, and similarly in v. 45 he “opened (פתח) their hearts to understanding the writings”.  In Rev 3:7 “open (פתח) and no one shut, shut and no one open (פתח)”, and similarly in Rev 5:2 & 3 “open the book”.

In Fuerst’s Lexicon p. 1165 פתח means ‘to open’, ‘to throw open’ Isa 14:17, i. e. ‘to let go’ from captivity, the earth, i. e. to cause to spring forth Isa 45:8, pih. 1. ‘to open, to keep open’ Isa 60:11, i. e. ‘to uncover’ then ‘to loose, to set free’ Isa 58:6, 2. ‘The ear is open’ Isa 48:8, i. e. it perceives and hears, 3. ‘to engrave’ of the stone Exod 28:9, ‘to plough, to dig through’ Isa 28:24, puh. ‘to be engraved’ Exod 39:6, ‘an opening, revelation’ Ps 119:130.  Also, 1. ‘an opening, entrance’ Gen 18:3, 2. Metaphor. ‘door’ Prov 17:19, Aramaic the same as Hebrew hence ‘opened’ Dan 6:11, 7:10.  Strong’s H6605 (145 occurrences) means ‘open’, also ‘free’ Ps 105:20, 102:21, Jer 40:4, ‘loosen’ bonds Ps 116:16, Isa 58:6, Job 39:5, H6606 (2 occurrences) Aramaic means ‘to open’, H6607 (164 occurrences) means ‘opening, doorway, entrance’, H6608 (1 occurrence) means ‘opening, unfolding’. 

The Samaritan Targum contains instead the word gal גל (Strong’s H1530 34 occurrences) that means ‘a heap’, from galal גלל (Strong’s H1556 18 occurrences) means ‘to roll, roll away’.  With the he suffix גלה (Strong’s H1540 185 occurrences) means 1. ‘to uncover’ the ears 1 Sam 9:15 or eyes in Num 24:4, 16, 2. ‘remove, depart’ Isa 24:11, 3. ‘go into exile/captivity’ Micah 1:16 (in the form גל), although גל is translated ‘show yourselves’ in Isa 49:9, ‘captives’ fits the context.  Strong’s H1541 (9 occurrences) in Aramaic means ‘to reveal’, and 7 occurrences in Daniel 2 are translated ‘reveal’, but 2 occurrences in Ezra 4:10 & 5:12 are translated ‘deported, carried away, taken captive’.

In Gen 3: 5, 6 and 7, where the Hebrew Bible has כי, the Targum Onkelos has instead ארי and the Samaritan Targum הלא. Are these three different words with different meanings or is there some connection between them?

• The Hebrew כי (Strong’s H3588 4481 occurrences) that means ‘that, when, since, as, because’ denoting a relationship with the preceding clause.  There is one isolated occurrence in Isa 3:24, where כי (Strong’s H3587 1 occurrence) means ‘a burning, branding’, from כוה H3554 (2 occurrences) that means ‘to burn, scorch, brand’.  In Fuerst’s Lexicon p. 650 כי means I ‘a prick, a mark, a brand’.  Brown-Driver-Briggs notes that כי is often found after verbs of seeing, like in Gen 1:10 where ‘saw gods that כי good’ (the same phrase is found in Gen 1:4, 12, 18, 21, and 25), and Gen 3:6 where ‘saw the woman that כי good’.  Is this evidence that כי means ‘mark, brand’ in these verses, and not ‘that’ as it is translated?

• The Targum Onkelos has instead ארי (Strong’s H738 78 occurrences) that means ‘a lion’, or ‘pierce’ according to Strong’s Exhaustive Concordance, from H717 (2 occurrences) that means ‘to uncover, to expose, to bare’.  In Fuerst’s Lexicon p. 141 אר means ‘strong man, hero, giant’ particularly of the supreme Ba’al in the mythology of the Phenicians, Babylonians, etc., hence in compound proper names of deities, persons, localities, and on p. 147 ארי means ‘lions’ made from metal melted and gilded over by art 1 Kings 10:20, ‘a lion’ prop. the powerful, courageous Num 24:9 as a figure of the rulers of the people Ezek 22:25.  Can be a form of אור that on p. 42 means 1 ‘to be clear, to lighten, to become bright’, 2 ‘to become clear’ applied to the eyes, as the sign of enlightenment 1 Sam 14:27, 3 ‘to grow green, to sprout, to blossom’.  In Exodus 14:20 “According to A Dictionary of the Targumim p. 118, one of the possible meanings for ארי is ‘behold’, in most cases corresponding to כי ‘that, so that, because, if’.  Also, I ‘to point, throw’ hence ‘to argue, question, discuss’, ‘to pluck’ esp. figs, II ‘lion’ – ‘brave man, distinguished scholar’.

• The Samaritan Targum has instead הלא (Strong’s H1972 1 occurrence) that means ‘to be removed far off’, from H1973 (16 occurrences) that means ‘out there, onwards, further’ often translated ‘beyond’, from a primitive root ‘to the distance’, i. e. far away, also of time ‘far – back, beyond’, hence ‘forward, yonder’.  In Fuerst’s Lexicon p. 360 הלא means ‘to remove’, nif. ‘to be dispersed to a distance’ Mic 4:7, ‘distance, remoteness’, 1. an adverb of place ‘thither, away, afar off, away’ Gen 19:9, 2. an adverb of time ‘since they were and onward’ i. e. till now, ‘from that day forward’ 1 Sam 18:9. 

There is alignment in the meanings of these words, in that the teachings of a ‘distinguished scholars’, the leadership of powerful, is a ‘prick, piercing’ that leads to ‘dispersion, removal’ from God’s presence.  In Gen 3:6 of the Targum Onkelos, the surrounding words support that the woman (mighty fire) was pleased to receive into herself the strong man, perhaps receiving the teaching of him.  This also aligns with ets עץ meaning ‘counsel, advice’, and ‘purpose, plan’ (see Fact #175), translated ‘tree’ in Gen 2 & 3.

171.  The Hebrew noun ayin עין (Strong’s H5869 887 occurrences) means ‘eyes’, as a physical organ of man, showing mental qualities like arrogance in Isa 2:11, 5:15, Ps 101:5, desire Ezek 24:31, 25, figurative of mental and spiritual faculties, esp. ‘in the view, opinion’ Gen 16:4, 5, 21:11, 12, 34:18. 

In Fuerst’s Lexicon p. 1041 עין means 1. ‘the eye’ as the organ of sight Isa 64:3, direct the eye to a person or thing Job 32:8, ‘an eye for an eye’ i. e. one for another Deut 19:21, looking (= feeling) friendly Prov 22:9, envious Deut 15:9, humble Job 22:29, proud Prov 6:17, in the eyes of =  in the opinion, sight of, according to his view, away from the eyes of = without his knowledge, behind his back, 2. Eyes as the fountain of tears Jer 8:23, 3. ‘A look’, piercing Job 16:9, 4. What presents itself to the sight ‘a phenomenon, appearance, sight, prospect’ Num 11:7, Lev 13:5, עין as a designation of outward appearance and so for self, עיני I myself Job 19:27, before me Isa 1:16, 5. ‘the eye, bead, pearl’ of wine Prov 23:31, 6. ‘A fountain’ Gen 16:7, 7. The proper name of a city of Simeon, 8. The same as  ‘nothingness, vanity, sin, a lie’ therefore like that word Isa 66:3, ‘an image’ Hos 10:10, the two idols, i. e. the two golden calves 1 Kings 12:28, Zeck 5:6 ‘that is their guilt’ (LXX, Syr.) which is something heavy Isa 1:4, which has been made full, like a sum or a measure (Gen 15:16, Matt 23:32) Ps 73:6 ‘their sin proceeds from an insensible heart’. 

172.  The noun taavah תאוה (Strong’s 8378 21 occurrences) mean ‘desire, greedily, lusting’, indicated by NAS Exhaustive Concordance to be the same as avah תאו (Strong’s 183 25 occurrences) that means ‘desire, lust, crave’.  Taavah is translated as ‘pleasant, a delight’ in Gen. 3:6 conveys a positiveness that belies the danger of lust and greed.  From the noun teo תאו (Strong’s 8377 2 occurrences) that means ‘wild ox’, that with the he suffix becomes taavah which indicates movement toward (see fact 54 d) being a ‘wild ox’.

In Fuerst’s Lexicon p. 1454 תאוה means 1. ‘a longing desire, wish’, 2. ‘bound, limit’ Gen 49:26. 

In Num 11:4 avah and taavah are found together and translated ‘yielded to craving’. 

The context in Numbers 11: 1 – 4 is similar to Genesis, as follows:

• In Num 11:1 “and be the people (am עם) complain (anan אננים) evil (ra  רע) ear Yahweh hear (shama  שמע found in Gen 3:8, 10, & 17), Yahweh angry (charah חר) and burned/consumed (ba’ar  בער) among them fire Yahweh and consumed in (akal אכל) outskirts (qatseh  קצה) the camp.”
• In Num 11:2 “ and cry out (tsaaq צעק) the people to Moses (Mosheh/mashah משה that means ‘to draw out’) intervene (palal  פלל) Moses to Yahweh and quench (shaqa  שקע) the fire.”
• In Num 11:3 “Called appointed name the place it Taberah (תבערה from baar) because burned (ba’ar בער) among them fire Yahweh.”
• In Num 11:4 “The multitude lords (aser translated ‘who were’) gather together (qereb  אספסף translated ‘among them’) yielded (avah תאו Strong’s 183 25 occurrences that means ‘desire, lust, crave’) to craving (taavah תאוה Strong’s 8378 21 occurrences that means ‘a desire’) and return (shub  שוב in the form שב translated ‘return’) wept (bakah בכ ) also sons of Israel and said ‘who will give us to eat (akal Strong’s 398 found 21 times in Gen 2 & 3 which resulted in Adam being removed from the garden of Eden) meat (basar בשר often translated ‘flesh’ as in Gen 2:21, 23  & 24)?’”. 

173.  The verb chamad חמד (Strong’s 2530 28 occurrences) means ‘desire, covet’ (see fact 78), found in Gen. 2:9 and 3:6 with the prefix נ which indicates 1^st person, plural, future tense ‘we will desire’.

In Fuerst’s Lexicon p. 456 חמד means ‘to desire, to wish’ Exod 20:17, Deut 5:18, 7:25, ‘to like, have pleasure in’ Isa 1:29, i. e. to choose intentionally Ps 68:17, ‘desirableness, loveliness’ Isa 32:12, Amos 5:11.

174.  The verb sakal שכל (Strong’s 7919 63 occurrences) means ‘be prudent, prosper’, found in Gen. 3:6 with a yod in the middle שכיל indicating a damaged form of prudence, or prospering, perhaps indicating ‘greed’.  The same form as the noun shobel שבל (Strong’s 7640 1 occurrence) that means ‘skirt, train’ in the sense of trailing.  Also, the same as the noun shibbol שבלים (Strong’s 7641 19 occurrences) that means ‘branch, channel’.  Strong’s H7921 (23 occurrences) means ‘to be bereaved’, 1. ‘make childless’, 2. ‘cause barrenness or abortion’, from a primitive root that means ‘to miscarry’, i. e. suffer abortion.

In Fuerst’s Lexicon p. 1380 שכל means I 1. ‘to cease, to be annihilated’, and so ‘to lose’ Gen 27:45, ‘to be childless, forsaken’ Gen 43:14, ‘to be made solitary or desolate’, Pih. ‘to make childless’ Gen 42:36, ‘to snatch away’ Jer 15:7, ‘to desolate’ Ezek 14:15, ‘to destroy” Ezek 5:17, ‘to cause to lose young’ Gen 31:38, ‘to make unwholesome’ hence to extirpate, a population Ezek 36:12, hif. שכיל ‘to bring into the world dead children’ Hos 9:14, ‘give them a miscarrying womb’ Jer 50:9, II – ‘to interweave, to tie or twist together, to bind’.  Also, ‘to look at, to behold, to view’, 1 -‘ to act prudently’ 1 Sam 18:30, 2. ‘to be intelligent, prosperous’, prosperity being regarded as the result of wise conduct, pih. ‘he laid his hands prudently’ Gen 48:14, hif. שכיל ‘to look at, to behold’ Gen 3:6, hence ‘to understand’ in Dan 9:25. 

175.  In Fuerst’s Lexicon p. 1444 שרף means I ‘to burn up’ Isa 44:16, ‘to burn by a burning’, i. e. to harden bricks by means of fire, ‘to be fiery’ of the poison or breath of a serpent, perhaps also ‘to pierce’ with a venomous bite, nif. ‘to be burned’ of men Gen 38:24, sacrificial gifts Lev 4:12, puh. ‘to be burned’ Lev 10:16, it also had the signification ‘to swallow, to drink’, and ‘to creep’, II ‘to be high, to project’ of localities, ‘to overtop’ of pinnacles and the points of walls, fig. ‘to be prominent, distinguished, renowned’.  Also 1. ‘the burning, kindling one’ by a venomous bite Deut. 32:24, or ‘the stinging one’, then a sort of poisonous serpent Deut 8:15, an artificial serpent of brass Num 21:8, fig. applied to dangerous power Isa 14:29, 2. ‘high, noble one’, higher beings in a human form, angels, who stand around God’s throne Isa 6:2.  Not connected to the Seraph which did not have the form of a serpent, nor the Serapis or Sphinx of the Egyptians, 3. ‘a noble, distinguished one’ 1 Chr 4:22.  On p. 1445, שרף with the he suffix means ‘a burning’ of precious spices at funerals 2 Chr 16:14, 21:19, ‘the being burnt’ as a divine punishment Lev 10:6, ‘the baking’ of bricks Gen 11:3, ‘the burning’ of sacrifices Num 19:6, 17, of military arms Isa 9:4.  Strong’s H8314 (7 occurrences) שרף means ‘serpent’ usually venomous (possibly from burning effect of the poison), from (the same form as) Strong’s H8313 (117 occurrences) that means ‘to burn’.

176. The noun ets עצ (Strong’s H6086 329 occurrences) means ‘tree(s), wood’, allegedly from atsah עצה (Strong’s H6095 2 occurrences) that means ‘to shut’ translated ‘winks’ his eyes in Proverbs 16:30, the same form as etsah עצה (ets עצ with the he ה suffix that indicates movement towards in Fact #54d) that means ‘counsel, advice’, also ‘plans’ as it is translated in Isa 14:26, 19:3, Ps 33:10 (Strongs H6098 89 occurrences) from yaats יעצ (Strong H3289 78 occurrences) that means ‘to advise, counsel’, also ‘planned, devised’ as it is translated in Isa 23:8, 9, & 32:7.

We know from the use of ets עצ in Ezekiel 31, the trees are rulers made lofty by the waters of the deep v4, in whose shadow all the living of the field made their home, all nations great v6, and envied all trees of Eden lords in the enclosure the gods v9, so Yahweh put them in the hand of the mighty one (el איל like ish the yod may indicate corruption) of the nations v11, cut it down strangers, tyrants of the nations and reject it v12, and on its ruin will settle all the birds of the heavens, and upon its branches will be all the living of the field v13.

Instead of ets עצ, the Targums have words that support a tree being one who is exalted, a ruler or leader, in Genesis 1 – 3.

• The Targum Onkelos has עילן that is said to refer to the Cabbalistic tree, which represents the Sephir-genealogy, biblical figures taken from plants, root and branch become ancestors and descendants (comp. Sir 23:25, 40:15, Wisd. 4: 3 – 5, Rom 11:16) on p. 147, ref. #142 in The Book of Job, Translated by Francis Bolton.  Perhaps a form of על that means 1. most high, hence ‘God’, applied to men who are ‘raised up on high, exalted, famous’.

• The Samaritan Targum has instead אילן that in Aramaic means ‘a tree’ (Strong’s H363), used in Dan 4 to represent King Nebuchadnezzar, likely a form of איל that in Fuerst’s Lexicon p. 72 means ‘a stag, hart’, or 1 ‘ power, strength’, concr. ‘hero, warrior, powerful one, chief’ Exod 15:15, 2 ‘a strong tree’, hence ‘oak, terebinth’, 3 ‘a ram’ so called from its strength, an animal used for sacrifice.  ‘The mighty one (el איל) of the nations’ in Ezekiel 31:11 likely refers to Satan, the ‘ruler of this world’ John 12:31.

177. Akal אכל means ‘burn up, consume, devour, eat’ (see Fact #128) in both Hebrew (Strong’s H398), and Aramaic (Strong’s H399), as well as ‘food’ (Strong’s H400 44 occurrences), but is translated ‘eat’ or ‘food’ in Genesis 1 to 3, supporting a literal interpretation of ‘eating from (out of) the tree’.  However, the Targum Onkelos and Samaritan Targum often contain instead the word yakol יכל that means ‘be able, have power, prevail, endure’ in both Hebrew (Strong’s H3201 192 occurrences) and Aramaic (Strong’s H3202 12 occurrences).

In Fuerst’s Lexicon p. 567 יכל (abs. form יכול) also means ‘to put together, to hold together’, to receive (into self), to contain in self, figurat. ‘to bear’ Isa 1:13, i.e. to take up what is laid upon one, a burden.  Synonyms for ‘bear’ include ‘tolerate’, as to ‘accept, abide’, ‘assume’ as to ‘shoulder, carry’, or ‘show’ as to ‘exhibit, manifest’. 

The meaning ‘to receive (into self), to contain in self, to take up’ aligns with ‘consuming’ which involves taking into self ‘the knowledge of good and evil’ Gen 2:17.  Taking ‘counsel, advice, plans’ from rulers/leaders (see Fact #161), empowers us to act.  If we take counsel from the tree of life, we act righteously, but if we take counsel from the tree of knowledge (experience), we sin. 

178. The word peri פרי (Strong’s H6529 119 occurrences) means ‘fruit’, often figurative of consequences of actions, good in Isa 3:10, Ps 58:12, and bad in Hosea 10:13, Prov 1:31, from parah פרה (Strong’s H6509 29 occurrences) that means ‘to bear fruit, be fruitful’.  Parah פרה (Strong’s H6510 26 occurrences) means ‘a heifer, cow’, the same as par פר (Strong’s H6499 133 occurrences) that means ‘young bull, steer’, from parar פרר (Strong’s H6565 50 occurrences many in the form פר) that means ‘break, frustrate’, from a primitive root that means ‘to break up, cast off, cause to cease, defeat, dissolve, divide, fail, frustrate, make void’.

In Fuerst’s Lexicon p. 1152 פרי means prop. what has broken forth, what has burst forth, hence 1 ‘fruit’, either of the earth or of a tree, and adjective ‘fruitful, bearing fruit’, metaphor. applied to living beings ‘fruit’, i.e. what is born, begotten of animals Isa 14:29 or men Ps 21:11, 2 Figur. ‘the fruit = result, consequence’, of an action, hence ‘atonement’, as the fruit of sin being removed Isa 27:9.  The meaning of the yod between the letters in the TO is uncertain, perhaps like the Hebrew it indicates corruption, in this case corrupt fruit.  Strong’s H6529 (119 occurrences) means ‘fruit, produce, offspring’, H6524 (36 occurrences) פרח means ‘bud, sprout, shoot’, H6529 (17 occurrences) means ‘a bud, sprout’, H6529 (119 occurrences) פרי means ‘fruit, produce, offspring’, Strong’s H6499 (133 occurrences) פר that means ‘young bull, steer’ and H6510 (26 occurrences) פרה that means ‘heifer, cow’ are either in uninspired text or mistranslated.

Since par פר never means ‘fruit’ literally, it is more accurate to translate it ‘result, consequence’.

Comparison of Text and Translation

In A Comparison of the Text and Translation of Gen 3:1, 2 – 3, 4 – 5, and 6 below, in addition to mistranslations of the Hebrew text, we see many differences between the text of the Hebrew Bible, the Targum Onkelos and the Samaritan Targum, providing another perspective on the conversation between the deceiver (נחש translated ‘serpent’) and the Mighty Fire (אשה translated ‘woman’).

Analysis

According to the traditional narrative, Adam and Eve were living happily in Eden until the Mighty Fire (ishshah translated ‘woman’) was deceived by the serpent in Genesis 3: 1 to 5.  But we know from our study of Genesis 1 and 2, the English translation and traditional teaching cover up the corruption of Adam. 

The traditional teaching that the seven creation days in Gen 1:1 to 2:3 describe the original creation, and that on the sixth creation day in Gen 1: 26 to 30 God blessed Adam and Eve to multiply, cultivate the earth and rule over every living thing, is a lie.  We know from our study, that the seven creation days prophesy the recreation of the world, and the sixth day prophesies the Messiah through whom we are made white and become spirit creatures, in union with him as the righteous male, replacing the fallen Adam as stated in 1 Cor 15:45.

From our study of Genesis 2:4 to 23, we know that Adam was corrupt and in league with Satan.  In Gen 2:7 Yahweh formed Adam from the ground and huffed in anger the breath of life and Adam became a living soul, and in Gen 2:21 & 22 when Adam was found to be ‘not good’, Yahweh separated the Mighty Fire (ishshah translated ‘woman’) from him to save her, because in Gen 2: 10 to 15 (in the article A Slave to the Ground) Adam became lofty, having drank the waters of the deep as stated in Ezek 31:4. Adam became the prince of Tyre (צר means ‘adversary’), making Satan the king as described in Ezekiel 28.

Knowing that Adam was aligned with Satan, it’s not a stretch to believe that he was the nachash נחש (see Fact #161) in Gen 3: 1 to 5.  Nachash נחש means ‘enchanter, charmer, smooth talker, deceiver’, which Egypt is likened to in Jer 46:22.  The mighy nations will lick the dust like a serpent in Micah 7:16 – 17, the curse Yahweh put on the serpent for the deception in Gen 3:14.  Satan is called the deceiver (נחש translated ‘serpent) of old in Rev 12:9 & 20:2, but Yahshua also called the Scribes and Pharisees ‘deceivers’ (נחש translated ‘serpents’ in KJV but ‘snakes’ in NASB) in Matt. 23:33.  This supports that nachash נחש is adams in league with Satan as described in Ezekiel 28, having become lofty from drinking the water of the deep in Eden described in Ezekiel 31, deceiving the Mighty Fire (ishshah translated ‘woman’) in the garden of Eden.

Genesis 3:1 is translated “was more cunning than any beast of the field which had made Yahweh God”, but should read “became an enemy from all living of the field lord made Yahweh gods”, which aligns with the Samaritan Targum that says “became apostate from branches of foundation cut down experience separation Yahweh gods”.  The following mistranslations distort the meaning of the text:

1. היה is translated ‘was’, but the he suffix indicates future tense ‘became’ (see Fact #54d) enemy (see Fact #157).  This is not describing Satan’s fall, which took place in Genesis 1:2 “The earth became empty and waste and darkness over the face of the abyss . . .”.  It is the waters of the ‘abyss’ that made Assyria exalted, proud, lofty in Ezek 31: 3 – 4.
2. Instead of arum ערום alleged to mean ‘cunning’, the Targum Onkelos has ער that means ‘enemy’ in Aramaic (Strong’s H6146), and the Samaritan Targum has סטי that means ‘apostate’.  In Fuerst’s Lexicon p. 1322 he explains that shin and sin ש are the same as samekh ס, especially in Phenician and Aramaic, so on p. 1372 סט is the same as שט that means ‘an apostate’, or from the right path, ‘one who has turned aside’, hence ‘an unjust judge’ Hos 5:2.  Strong’s H7846 (1 occurrence) means ‘swerver’, perhaps ‘revolter’, from H7750 (2 occurrences) that means ‘to swerve, fall away’, in the form סטים in Ps 101:3.
3. מכל is translated ‘than any’ which introduces an exception or contrast, but should be translated ‘from all’ meaning ‘the source of’, as it is properly translated in Gen. 3:2 (see Fact #53a).
4. Chay חית means ‘living’, not ‘beast’ (see Fact #24).  The Samaritan Targum contains עפיסת instead of הית in Gen 1:24, 25, 30, 2:19, 20, 3:1 & 14, a compound word that means ‘branch of foundation’.  The first part עפי In Fuerst’s Lexicon p. 1076 (Strong’s H6074 means ‘leafage, foliage’, corresponding to עפא Strong’s H6073 Aramaic means ‘branch’) means ‘branch, shoot’ in Dan 4:12, 14 & 21.  In Daniel 4 Nebuchadnezzar (an earthly king) is described as a tree (איל) “strong and high, reaching the heavens” v. 11, with “leaves lovely and fruit abundant and food for all in it under shade” v. 12, similar to the description of Adam in Ezekiel 31 except in Aramaic. This may be a clue that the identity of the ‘tree’ is Satan who is now the ruler of the world.  The second part סת (in Fuerst’s Lexicon p. 1322 he explains that shin and sin ש are the same as samekh ס, especially in Phenician and Aramaic) שת means ‘a pillar, column’ figur. of the state, i. e. ‘a noble, a prince’ Ps 11:3 of the mighty and high estates of Egypt Is 19:10 in Fuerst’s Lexicon p. 1450 (Strong’s H8356 means ‘foundation’, according to Brown-Driver-Briggs ‘figurative of established usages, laws of nobles’).
5. In the text of the Targum Onkelos and Samaritan Targum, instead of שדה translated ‘field’, that figuratively means ‘toward ruin’ (see Fact #60), we find ברא and ברה respectively that mean ‘feed to make fat’.
6. Aser אשר is translated ‘which’ but can mean ‘lord, guide’ (see Fact #119).
7. In the Targum Onkelos and Samaritan Targum, instead of עשה that means ‘make’, we find דע that means ‘know/experience’ with בד and בדון respectively that mean ‘separation’.  This points to Gen 2:4 where Yahweh began separating adams by ‘feeding to make fat’ (bara ברא), and Adams were ‘made’ from the dust/ashes of the ground in Genesis 2:7, at which time they experienced separation from Yahweh. 

The first words of the deceiver (nachash נחש translated ‘serpent’) to the Mighty Fire (ishshah translated ‘woman’) in Gen 3:1 are mistranslated to make it appear Satan was posing a question to the Mighty Fire, to disquise the fact that Adam is speaking.  The first word אף that means ‘angry’ (see Fact #163) is not translated in any Bible version, and the second word כי is translated ‘indeed’, that can also be a causal particle that means ‘because, for’, connecting the first word to the reason the deceiver is angry.  Only Adam or the Mighty Fire (ishshah translated ‘woman’) would be ‘angry’ about receiving this command from Yahweh, and since the deceiver is speaking to the Mighty Fire, we know by a process of elimination that it was Adam speaking.

Three words in Gen 3: 1 to 5 have the nun נ prefix (underlined in the translation above) which indicates first person, plural, future tense ‘we will’; 1^st we will consume, 2^nd we will open, and 3^rd we will covet.  The 1^st (we will consume) and 3^rd (we will covet) indicate that Adam was speaking to the Mighty Fire (ishshah translated ‘woman’), and the 2^nd (we will open) reveals that Adam is in league with Satan.

Other evidence that supports Adam was speaking to the Mighty Fire (ishshah אשה translated ‘woman’) is as follows:

• Both the Targum Onkelos and Samaritan Targum state in their text “. . . it became in man a soul who is able to speak” in Gen. 2:7  https://tanakh.info/gn2-7 , indicating that the ability to speak is a distinguishing feature of mankind (adams).
• When Yahshua said “Just as Moses lifted up the deceiver (nachash נחש) in the wilderness, so the Son of Man must be lifted up, that everyone who believes in him may have eternal life” John 3:14 – 15, he connected Adam to the serpent.  The text of Num 21:7 – 9 is difficult but does support the serpent on a pole which became the symbol of health care, was in fact people who spoke against Yahweh in verse 7, however it is a saraph (שרף translated ‘fiery serpent’ but as indicated in Fact #174 can mean ‘high, noble one, distinguished one’ and/or ‘burning’ of sacrifices) that is “set in covenant with it upon a pole” in v. 8, then in verse 9 Moses made “serpent (nachash נחש)  bronze (nechosheth נחשת) and put it upon the pole” in verse 9.
• Adam is punished as a murderer in Gen 3:17 like Cain was in Gen 4:11 – 12.
• That Adam committed the original sin is confirmed by Paul in Romans 5:12 “Just as sin entered the world through one man, and death through sin, in this way death came to all people, because all sinned.”, and 1 Cor 15:22 “For as in Adam all die, so in Christ all will be made alive.”

The traditional understanding of ‘eating from the tree’ in the garden of Eden involving physically removing fruit from a tree and eating it, is not only incorrect, but misleading.  In fact, the word translated ‘tree’, ets עצ (see Fact #175) means ‘councel, advice’, thus ‘consuming’ (akal אכל – see Fact #176) from it means receiving ‘councel, advice’, which has ‘consequences’ (peri פרי translated ‘fruit’ – see Fact #177).

Next, we will look at Gen. 3:6 – 7.