Genesis 2:4b-7, 15-17 & 3:1-8

^I “generations” = toledoth. From yalad (to bear, bring forth; can mean to act as midwife or to show one’s lineage). This is generations descent, family, or history.
^II “heavens” = shamayim. Root may mean being lofty. This is sky, the air, or heaven. It is in a dual noun form so this might refer to the part of the sky where the clouds move on the one hand and the part beyond that where the sun, moon, and stars are on the other hand.
^III “earth” = erets. Root may mean to be firm. This is earth, ground, field land, or country.
^IV “created” = bara. This is to create, shape, choose, or select. It is the word used in Genesis 1:1 when God created the heavens and the earth.

^V “day” = yom. Root may mean being hot. This is the day in a literal or figurative sense. It can also mean birth, age, daylight, continually or other references to time.
^VI “Lord” = YHVH. From havah (to be, become) or hayah (to come to pass, become, be). This is the name of the God of Israel, the self-existent and eternal one, the tetragrammaton. This pronunciation has been lost to time so “Lord” is generally used in its place.
^VII “God” = Elohim.
^VIII “made” = asah. This is to make, do, act, appoint, become in many senses.

^IX {untranslated} = kol. From kalal (to complete). This is all or every.
^X “plant” = siach. 4x in OT. Perhaps from siach (to muse, meditate, complain, sing, sigh, speak, or utter); perhaps from siach (musing, meditation, communication, babbling, prayer, contemplation). This is a bush, shrub or plant. Perhaps it is a shoot as though it was expressed by a plant.
^XI “field” = sadeh. From the same as shadday (almighty, field, land); from shadad (to devastate, ruin, destroy, oppress, be powerful). Or, it may be from a word that means to spread out. This is field, ground, soil, or land. It can be used to mean wild as in a wild animal.
^XII “was” = hayah. Related to “Lord” in v2:4. See note VI above.
^XIII “yet” = terem. May come from a word that means to interrupt. This is not yet or before.

^XIV {untranslated} = kol. Same as {untranslated} in v2:5. See note IX above.
^XV “vegetation” = eseb. Root may mean to be green or to glisten. This is grass or some other tender shoot.
^XVI “sprung up” = tsamach. This is to sprout, grow, or spring up – literal or figurative.
^XVII “no” = ayin. Perhaps from a word that means to be nothing. This means nothing, none, non-existent. It can also simply mean not or are not.
^XVIII “one” = adam. Perhaps from adam (to be red, make ruddy); related to adamah (ground, dirt, earth). This is man, humankind, also Adam’s name. It refers to a human individual or humanity.

^XIX “till” = abad. This is to work, serve, or compel. It can describe any kind of work or service (including religious devotion).  Also, till or cultivate. Used causatively, it can mean to enslave or keep in bondage.
^XX “ground” = adamah. Related to “one” in v2:5. From the same as adam (see note XVIII above). This is ground, earth, soil as red, or land.
^XXI “stream” = ed. 2x in OT. From the same as ud (firebrand, a poker). This is a mist or fog.
^XXII “rise” = alah. This is to go up, approach, ascend, be high, be a priority; to arise in a literal or figurative sense.

^XXIII “water” = shaqah. This is to give water to, to cause to drink – to irrigate, drown. It can be used for watering plants or giving water to flocks.
^XXIV “whole” = kol. Same as {untranslated} in v2:5. See note IX above.
^XXV “face” = paneh. From panah (to turn, face, appear). This is face in a literal or figurative sense. It could be face, presence, anger, respect. It can also be used of God to indicate divine favor or presence.
^XXVI “formed” = yatsar. Perhaps related to yatsar (to be narrow, distressed, or vexed); perhaps related to tsarar (to bind, restrict, narrow, be cramped, an adversary). This is to fashion or form, perhaps by squeezing something into a shape or form. Particularly, it is to create as a potter does. Figuratively, it is to determine.
^XXVII “man” = adam. Same as “one” in v2:5. See note XVIII above.

^XXVIII “dust” = aphar. May be related to aphar (to throw dust, be dust). This is dust as powdered, perhaps gray colored. It could be ashes, powder, ground, dry earth, clay mud, or rubbish.
^XXIX “breathed” = naphach. 12x in OT. This is to breathe, puff, inflate, scatter, light on fire, make something lose its life.
^XXX “nostrils” = aph. From anaph (to be angry; properly, breathing hard as a signifier of being enraged). This properly refers to the nose or nostril and by extension the face. It can specifically refer to anger or wrath as one breathes hard and nostrils flare in times of great anger.
^XXXI “breath” = neshamah. From nasham (to blow away, pant, gasp). This is a breath or blast – a puff like of wind. It is also a spirit or soul or divine inspiration or intellect. It could also be an animal. This is the word used for the breath of life when humanity was created in Genesis 2:7.

^XXXII “life” = chay. From chayah (to live or keep alive literally or figuratively). This is alive, living, lifetime. It can also be used to describe someone’s age. It can refer to animals, plants, water, or a company or congregation of people. It is life in a very broad sense.
^XXXIII “became” = hayah. Same as “was” in v2:5. See note XII above.
^XXXIV “living” = chay. Same as “life” in v2:7. See note XXXII above.
^XXXV “being” = nephesh. Related to naphash (to refresh or be refreshed). This is soul, self, person, emotion. It is a breathing creature. Can also refer to appetites and desires.

^XXXVI “took” = laqach. This is to take, accept, carry away, receive. It can also have the sense of take a wife or take in marriage.
^XXXVII “put” = yanach. Perhaps from the same as nuach (to rest, calm, camp, free, place, remain, satisfy, settle, station, or wait; implies settling down in a literal or figurative sense). This is to lay down, let alone, pacify, cast down, or deposit. It can also mean to allow something or someone to stay.
^XXXVIII “garden” = gan. From ganan (to put a hedge around – generally, protect or defend; to cover or surround). This is a garden in that it is fenced in. It can also be an enclosure.
^XXXIX “Eden” = Eden. 16x in OT. Perhaps from the same as eden (luxury, delight, pleasure); from adan (to luxuriate). This is the garden of Eden and also the name of a Levite.
^XL “keep” = shamar. This is to keep, watch, or preserve. It means to guard something or to protect it as a thorny hedge protects something.

^XLI “commanded” = tsavah. This is to charge, command, order, appoint, or enjoin. This is the root that the Hebrew word for “commandment” comes from (mitsvah).
^XLII {untranslated} = amar. This is to speak, say, answer, command, promise, report.
^XLIII “freely eat” = akal + akal. This is to eat, devour, burn up, or otherwise consume. It can be eating in a literal or figurative sense. The word is repeated twice – the first time as an Infinitive Absolute. The Infinitive Absolute serves to emphasize the sentiment of the word. It is rather like Foghorn Leghorn’s speech pattern, “I said, I said.”
^XLIV “every” = kol. Same as {untranslated} in v2:5. See note IX above.
^XLV “tree” = ets. Perhaps from atsah (to shut, fasten, firm up, to close one’s eyes). This is tree or other things related to trees like wood, sticks, or stalks. It can also refer to wood products like a plank or staff or gallows. Additionally, this can refer to a carpenter.

^XLVI “knowledge” = daat. From yada (to know, be aware, see and so understand – includes observation, care, recognition; can also be used as a euphemism). This is knowledge, unawares, cunning, wittingly.
^XLVII “good” = tob. From tob (to be pleasing, to be good). This is good, beautiful, pleasant, agreeable, bountiful, at ease. This word is used for goodness as a concept, a good thing, a good person. This can refer to prosperity and welfare as well as joy, kindness, sweetness, and graciousness. So, this is ethically good, but also enjoyably good.
^XLVIII “evil” = ra’. From ra’a’ (to be evil, bad, afflict; properly, to spoil – to destroy by breaking into pieces; figuratively, to cause something to be worthless; this is bad in a physical, social, or moral sense; that which displeases, to do harm or mischief, to punish or vex). This is bad, disagreeable, that which causes pain, misery, something having little or no value, something that is ethically bad, wicked, injury, calamity. This refers to anything that is not what it ought to be – a natural disaster, a disfigurement, an injury, a sin.
^XLIX “die” = mut + mut. This is to die in a literal or figurative sense. It can also refer to being a dead body. The word is repeated twice – the first time as an Infinitive Absolute. The Infinitive Absolute serves to emphasize the sentiment of the word. It is rather like Foghorn Leghorn’s speech pattern, “I said, I said.”

^L “serpent” = nachash. Perhaps from nachash (to practice divination, learn by experience; to hiss as in whispering a spell). This is a serpent or snake. Used for the Serpent in the garden of Eden.
^LI “crafty” = arum. 11x in OT. From arom (being shrewd or crafty, cunning; properly, being or making bare). This is crafty, shrew, or prudent. It is cunning, but usually in a negative way.
^LII “any” = kol. Same as {untranslated} in v2:5. See note IX above.
^LIII “wild” = sadeh. Same as “field” in v2:5. See note XI above.
^LIV “animal” = chay. Same as “life” in v2:7. See note XXXII above.

^LV “said” = amar. Same as {untranslated} in v2:16. See note XLII above.
^LVI “woman” = ishshah. From ish (man); perhaps from enosh (human, humankind, mortal); from anash (to be weak, sick, or frail). This is woman, wife, or female.
^LVII {untranslated} = aph. This is also, furthermore, even.
^LVIII “fruit” = peri. From parah (to bear fruit, grow, be fruitful, increase; bearing fruit in a literal or figurative sense). This is fruit or reward.
^LIX “middle” = tavek. This is among, middle, in the midst, the center. Perhaps, properly, to sever.
^LX “touch” = naga. This is touch, reach, arrive, come near, strike. This is touching for any reason including sexual or violent.
^LXI “or” = pen. Related to “face” in v2:6. Perhaps from panah (see note XXV above). This is lest, if, or.

^LXII “die” = mut + mut. Same as “die” in v2:17. See note XLIX above. The word is repeated twice – the first time as an Infinitive Absolute. The Infinitive Absolute serves to emphasize the sentiment of the word. It is rather like Foghorn Leghorn’s speech pattern, “I said, I said.”
^LXIII “knows” = yada. Related to “knowledge” in v2:17. See note XLVI above.
^LXIV “when” = yom. Same as “day” in v2:4. See note V above.
^LXV “eyes” = ayin. This is eye in a literal or figurative sense so eye, appearance, favor, or a fountain (the eye of the landscape).
^LXVI “opened” = paqach. This is open, as opening one’s senses, particularly eyes. So, figuratively this can refer to being watchful.

^LXVII “saw” = raah. This is to see in a literal or figurative sense so stare, advise, think, view.
^LXVIII “food” = maakal. Related to “freely eat” in v2:16. From akal (see note XLIII above). This is food, something edible.
^LXIX “delight” = taavah. From the same as avah (to desire, crave, wish for, lust after). This is what is desirable, a delight, greedy, satisfaction, a charm.
^LXX “desired” = chamad. This is to desire or delight in someone or something. It can also mean something that is precious or coveted. So, it can also refer to lust.

^LXXI “to make one wise” = sakal. This is to consider or be prudent and so it can mean to instruct or be an expert. It can also mean dealing prudently, which implies success and prospering. This verb presumes intelligence of the subject. In one form of the verb, it can mean laying cross-wise.
^LXXII “also” = gam. This is also, moreover, again.
^LXXIII “gave” = natan. This is to give, put, set, offer. It is to give literally or figuratively.
^LXXIV “husband” = enosh. Related to “woman” in v3:1. See note LVI above.

^LXXV “both” = shenayim. From sheni (double, again, another, second); from shanah (to fold, repeat, double, alter, or disguise). This is two, both, second, couple.
^LXXVI “naked” = erom. Related to “crafty” in v3:1. 10x in OT. From ur (to be made naked, exposed, or bare) OR from arom (see note LI above). This is nakedness or nudity.
^LXXVII “fig” = teenah. May come from another language. This is fig or fig tree.
^LXXVIII “leaves” = aleh. Related to “rise” in v2:6. 18x in OT. From alah (see note XXII above). This is leaf, branch, or foliage.
^LXXIX “sewed…together” = taphar. 4x in OT– including sewing fig leaves together in Genesis 3:7 & a time to sew in Ecclesiastes 3:7. This is to sew together or women who sew.
^LXXX “loincloths” = chagor. 7x in OT. From chagar (to gird, bind, or arm; using a belt to gather up one’s garment so that it’s easier to run or move quickly). This is a loincloth, belt, or armor.

^LXXXI “heard” = shama. This is to hear, call, consent, or consider. It implies listening intelligently, giving attention, and, because of these two factors, obedience and action are often implied.
^LXXXII “sound” = qol. This is a sound, used often for human voices. Also used when God speaks or angels, animals or instruments. It can be a cry or a noise, thunder or earthquakes and so on.
^LXXXIII “walking” = halak. This is go, come, walk. It is walk literally and figuratively and includes people and animals. It can be used figuratively for one’s moral life – how we walk according to God’s way or against it. It can also refer to the walk of life as in the course one’s life takes, the choices we make, etc.
^LXXXIV “time” = yom. Same as “day” in v2:4. See note V above.

^LXXXV “breeze” = ruach. From ruach (smell, breathe, perceive, anticipate, accept, enjoy). This is breath, wind, air, cool, spirit. This is wind, which resembles the breath and so this can be used figuratively for life itself or being frail/mortal/impermanent. It can refer to the air of the sky or the spirit.
^LXXXVI “wife” = ishshah. Same as “woman” in v3:1. See note LVI above.
^LXXXVII “hid” = chaba. This is to hide, hush, harden (like water freezing), or secret.
^LXXXVIII “presence” = paneh. Same as “face” in v2:6. See note XXV above.
^LXXXIX “among” = tavek. Same as “middle” in v3:3. See note LIX above.