Correct, we read differently--
are we presently in a state of being like/as God?
The phrase "and you will be like God, knowing good and evil" in Genesis 3:5 is written in Hebrew as:
וִהְיִיתֶם כֵּֽאלֹהִים יֹדְעֵי טוֹב וָרָע
(vihyitem ke'Elohim yod'ei tov v'ra).
1. וִהְיִיתֶם (vihyitem)
Root: היה (hayah), meaning "to be" or "to become."
Form: Conjunctive vav (וְ) + Qal imperfect, 2nd person masculine plural of hayah.
Translation: "You will become" or "You will be."
The verb here is imperfect, indicating an incomplete or future action. Combined with the vav, it conveys a result or promise of a future state.
2. כֵּֽאלֹהִים (ke'Elohim)
Root: אלֹהים (Elohim), meaning "God" or "gods."
Form:
The prefix כְּ (ke) functions as a preposition meaning "like" or "as."
Translation: "Like God" or "like gods."
The word Elohim can refer to the one true God (singular in essence) or to divine beings (plural).
In this context, it likely refers to God in a singular sense, as the serpent is speaking about attaining God-like qualities. Preposterous, don't you think @ProDeo?
3. יֹדְעֵי (yod'ei)
Root: ידע (yada), meaning "to know."
Form: Qal participle, masculine plural of yada.
Translation: "Knowing" or "knowers."
The participle functions as a descriptor, emphasizing an ongoing or inherent state of knowledge.
4. טוֹב וָרָע (tov v'ra)
Roots:
טוֹב (tov): Meaning "good," in its absolute or moral sense.
רָע (ra): Meaning "evil" or "bad," often referring to moral corruption or calamity.
Form: Singular adjectives connected by the conjunction וָ (vav), meaning "and."
Translation: "Good and evil."
This phrase reflects a duality, contrasting moral opposites. It signifies a comprehensive knowledge that encompasses all moral possibilities.
Syntax Analysis
The structure of the clause ties together the serpent’s deceptive promise:
Verb (vihyitem): Indicates a future transformation.
Prepositional phrase (ke'Elohim): Identifies the result-being "like God."
Participial phrase (yod'ei tov v'ra): Qualifies how they will be like God-by possessing the ability to discern good and evil.
The participial phrase (yod'ei tov v'ra) serves as an explanation or elaboration of the promised transformation. It highlights the specific divine-like characteristic that Adam and Eve would supposedly gain-an experiential knowledge of good and evil.
Theological Implication in the Hebrew
The serpent's words, when analyzed in Hebrew, reveal subtle nuances that show the deceptive nature of the promise:
The verb vihyitem conveys a state of becoming, implying that they would attain a quality of God-like status—an exaggeration of what actually occurs. Not even the ECF's go THAT far!
The use of Elohim aligns with the divine name but does not suggest equivalence to God’s essence or being. Instead, it implies resemblance, particularly in knowledge.
The participle yod'ei suggests an ongoing ability to discern, but the actual result of their disobedience is a distorted knowledge-a curse, not a blessing.
The serpent twisted the truth, promising something desirable (tov) but delivering its opposite (ra). The Hebrew highlights this dynamic by using words with deep moral and theological resonance.
Man!
ye shall be as gods = be as God, Hebrew. Elohim. This is the foundation of Satan's second lie: "The immanence of God in man. "
3:4, 5 not … die. -- Satan, emboldened by her openness to him, spoke this direct lie. This lie actually led her and Adam to spiritual death (separation from God). So, Satan is called a liar and murderer from the beginning (Joh_8:44). His lies always promise great benefits (as in v. 5). Eve experienced this result—she and Adam did know good and evil; but by personal corruption,
they did not know as God knows in perfect holiness.
Shalom.
J.