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Genesis 3:1-24


The Fall of Man The Temptation and Fall of Man The Temptation Story Human Disobedience The Fall
3:1-7 3:1-8 3:1-7 3:1 3:1-7
3:8-19 3:9-19 3:8-19 3:8-9 3:8-13
 (14-16)  (14-16)  (14-16) God Pronounces Judgment  
(17b-19)  (17b-19))  (17b-19) 3:14-15 3:16 3:17-19 3:14-16  (14-16)
3:20-21 3:20-24 3:20-21 3:20-21 3:17-19  (17-19) 3:20-24
      Adam and Eve Are Sent Out of the Garden  
3:22-24   3:22-24 3:22-24  



This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.



A. Genesis 3 is pivotal in understanding the problem of evil and suffering in our world. It is surprising that the majority of rabbis do not utilize this text in their discussions of evil, sin, and human rebellion.

B. The effect of mankind's willful rebellion against a loving, caring, providing, fellowshiping God has affected not only their religious life but also their own personhood, their family life, and their world.

Notice the high price that God Himself personally paid in order for humanity to exercise freedom. God's joy and original purpose for/with creation was radically affected (but not permanently) by human rebellion. If we assume the goodness and loving provision of God, the rebellion of humanity (and possibly the angels) is seen in its radical disrespect and self-centeredness. God's continuing love and promise of salvation (cf. 3:15) also becomes more radical in its gracious character!

C. Although this chapter has common motifs with other ancient Near Eastern texts, its presentation is monotheistic and not dualistic.



A. Biblical material

1. It is my theological assumption that Satan's created purpose was (1) to offer to God-conscious creatures an option which would lead to independence and then accusation, Job 1-2; Zech. 3; or (2) Genesis 3 presupposes a previous angelic rebellion in God's creation or at least a clear slandering of God to humans through angelic agency.

2. Mankind is affected by temptation.

3. The Bible does not specifically discuss the origin or purpose of "evil."

a. Some later Jewish writings asserted that sin began from Gen. 3 (in Satan, then in humanity)

b. Other Jewish inter-biblical writings assert that sin began in Gen. 6 (in "the sons of God")

c. After Jesus' day false teachers combined Judaism with Greek thought and asserted that evil was inherent in physical matter (i.e. Greek gnostic thought, cf. Col.; Eph.; I Tim.; II Tim.; and Titus)

4. It is assumed that evil has a purpose or it would not exist. Yet there is an obvious intensification of evil and Satan from the OT to the NT (cf. The Theology of the OT by A. B. Davidson, pp. 300-306). In the OT Satan is not an enemy of God (except possibly in this chapter) but always an enemy of humanity. The rabbis say the evil one was jealous of God's love and care for mankind.

5. Adam's sin affects all of creation (i.e. which is the Hebrew concept of corporality cf. Gen. 3:14-24; Rom. 5:12-21; 8:18-23).


B. Historical-Theological development (taken from Systematic Theology by L. Berkhof).

1. The rabbis deny original sin and opt for the two intents (good versus evil). The OT does not discuss Gen. 3 at length (nor do the rabbis).

2. Irenaeus (a.d. 130-202) is the first church father to discuss Adam's sin and its consequences. This view of the fall of mankind through Adam's sin became dominant in the Western Church (i.e. Augustine). It apparently was used to combat gnosticism which posited the problem of evil in matter itself.

3. Origen (a.d. 182-251) maintained that each human sinned voluntarily in a previous existence (Platonic).

4. The Greek fathers (Eastern Church) of the third and fourth centuries de-emphasized Adam's part in the problem of evil in our world. This developed into Pelagianism (from an English monk) which denied any link at all.

5. The Latin fathers (i.e. the western church), following Augustine, stressed the place of Adam in the problem of evil, sin, and suffering in our world.

6. During the Protestant Reformation the major reformers followed Augustine, while Armenius developed a semi-Pelagian reaction to dogmatic Calvinism.

7. The philosophers and theologians asserted several theories of sin:

a. Kant-some unknown, unexplainable something in the supersensible sphere

b. Leibnitz-due to the inherent limitations of the material cosmos

c. Schleiermacher-due to the sensuous nature of man

d. Ritschl-due to human ignorance

e. Barth-involved with the mystery of predestination

f. Whitehead-sin is inherent in this world system. It functions to develop both God and man.

8. The major thrust of the Bible is the redemption of mankind from sin and evil, wrought by a personal, loving God through Christ. Sin's origin is never discussed.





  1Now the serpent was more crafty than any beast of the field which the Lord God had made. And he said to the woman, "Indeed, has God said, 'You shall not eat from any tree of the garden'?" 2The woman said to the serpent, "From the fruit of the trees of the garden we may eat; 3but from the fruit of the tree which is in the middle of the garden, God has said, 'You shall not eat from it or touch it, or you will die.'" 4The serpent said to the woman, "You surely will not die! 5For God knows that in the day you eat from it your eyes will be opened, and you will be like God, knowing good and evil." 6When the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was desirable to make one wise, she took from its fruit and ate; and she gave also to her husband with her, and he ate. 7Then the eyes of both of them were opened, and they knew that they were naked; and they sewed fig leaves together and made themselves loin coverings.

3:1 "Now" This is not temporal but simply a literary technique for introducing a new stage in the drama of creation. We do not know how long Adam and God were together or how long Adam, Eve, and God were together before this account.

▣ "the serpent" See Special Topic following. A serpent is also an enemy in the Gilgamesh Epic (cf. 11:287-289) who steals the plant that gives eternal life.


▣ "crafty" There are two possible puns (this term sounds close to "naked" of 2:25) related to this term (BDB 791, KB 886): (1) "crafty" or "wise" and (2) "prudent" (e.g. Pro. 1:4; 8:5,12; 12:16,23; 13:16; 14:8,15,18; 22:3; 27:12). This does not seem to be a negative term applied to the serpent but simply a recognition of his characteristics (cf. Matt. 10:16). This is possibly why the evil one chose to incarnate this particular beast.

▣ "any beast of the field" This shows that the serpent was simply one of the many created animal forms.

▣ "the Lord God" The first term "Lord" is the covenant name of God, YHWH, from the Hebrew verb "to be" (cf. Exod. 3:14). The second term "God" is the Hebrew term Elohim which is the PLURAL form of the general term for God in the ancient Near East, El. The rabbis say that YHWH stands for God's covenant mercy while Elohim stands for God as creator. See Special Topic: Names for Deity at 2:4.

▣ "And he said" There has been much speculation about an articulate serpent (note the personal pronoun). We do not know the relationship between humans and animals before the fall although it must have been a friendly one. However, I assume that speech is part of the image of God in mankind and is, therefore, not normal for animals. This same fellowship is going to be restored in an eschatological setting (cf. Isa. 11:6-11). I assume that the snake was indwelt by Satan and therefore it is his voice that is heard. What is theologically surprising is that Eve was not surprised!

▣ "the woman" There has been much speculation among commentators as to why Eve was apart from Adam, even though the verbs used by Satan are PLURAL. In 3:6 it implies Adam may have been present through part of the dialog. Some have asserted that it is symbolic of her seeking self-identity. Others believe that Satan tempted her because she did not hear God's commands directly (cf. 2:16-17). All of this is speculation.

▣ "Indeed, has God said" The rabbis say that Satan could not use the term YHWH because he was unfamiliar with the mercy of God. However, there seems to be an intensification of wickedness in the person of Satan in the Bible (cf. The Theology of the Old Testament by A. B. Davidson, pp. 300-306).


▣ "You shall not eat from any tree of the garden" This Hebrew phrase is very specific but it seems to be related to an affirmation, not a question. The serpent is simply beginning a dialogue with the woman in connection with God's prohibition to the tree in the midst of the garden.

3:2 Eve states God's provision of all of the other trees as food (cf. 2:16). But the serpent brushes this aside to focus in on God's prohibition of the tree of knowledge of good and evil.

3:3 "but from the fruit of the tree which is in the middle of the garden" From Gen. 2:9 we learn that there are two trees in the midst of the garden, the tree of life and the tree of knowledge of good and evil. Apparently at the proper time the fruit of both of these trees would have been given to mankind, but mankind's grabbing self-assertion takes this out of the plan of God (how opposite is Jesus' reaction in Phil. 2:6-11). The tree of life is common to all ancient Near Eastern creation accounts, however, the tree of knowledge of good and evil is unique to the Bible. There is nothing magical about the fruit. It was the way that God was using it, not anything inherent in the physical qualities of the fruit itself, that made it significant.

▣ "or you will die" This term (BDB 559, KB 502) is used three times in vv. 3 and 4. It is uncertain what Eve understood about death for none of the animals had died. However, this may have been somehow communicated to the man and woman. The Bible knows of three kinds of death: (1) the spiritual death which occurs in Gen. 3; Isa. 59:2; Rom. 7:10-11; Eph. 2:1; James 1:15; (2) the physical death which results, Gen. 5; and (3) the eternal death as a consequence of man's stubborn, rebellious heart (cf. Rev. 2:11; 20:6,14; 21:8).

3:4 "The serpent said to the woman, 'You surely shall not die!'" This is the INFINITIVE ABSOLUTE and a Qal IMPERFECT from the same root (BDB 559, KB 562) used for emphasis. Satan has first of all attacked God's veracity; now he attacks the truth of God's word. And, in v. 5, he will attack God's benevolence and goodness toward humankind. The Hebrew form of this sentence is in a striking intensified form. Satan denies God's statement.

3:5 "For God knows that in the day you eat from it your eyes will be opened" There was limited truth in what Satan said, but it was a tragic half-truth (cf. Titus 1:15). This seems to be a translators literary (metaphorical) use of "day," as meaning "whenever." Literally the Hebrew phrase is "that when."

The VERB "opened" (BDB 824, KB 959, Niphal PERFECT, cf. v. 7) implies an agent, possibly the power of the tree or the evil one.

▣ "you will be like God" This word for God is the term Elohim. See Special Topic at 2:4. It is used in this context for God Himself and this is how many translations interpret this phrase. However, this term can also be used of the angels (cf. Ps. 8:5,6; 82:1,6 [quoted in Heb. 2:7]; 97:7); it can be used of a "spirit being" (cf. I Sam. 28:13) and it can be used of Israeli judges (cf. Exod. 21:6; 22:8-9). It seems more logical that this is a promise of being like the angels, the spiritual beings who are present with God or possibly the heavenly council (cf. 3:22). It is ironical that mankind tried to grasp from God what was already his. Humanity is a higher spiritual order than the angels (cf. Heb. 1:14; 2:14-16; I Cor. 6:3).

3:6 "When the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was desirable to make one wise" Here we see the threefold development from the temptation to the actual act of sin. The rabbis say that the eyes and ears are windows of the soul and what we let in grows in our heart until the fateful act is committed.

▣ "and she gave also to her husband with her, and he ate" There has been much speculation about this verse. The rabbis assert that Adam ate so that he would not be separated from his wife. This is also asserted by Milton in Paradise Lost. However, it seems from the context, that Eve acted toward Adam as the serpent had toward her, along with the experiential evidence that she had already eaten and was not dead. The rabbis even assert that the serpent used this same technique with Eve; that he forced her to touch the fruit and said, "See, you did not die." Possibly she told Adam, "See, I'm not dead."

3:7 "and they knew that they were naked" This has been used by many commentators to assert a sexual nature to the temptation (cf. II Cor. 11:3, "the serpent seduced Eve"). The rabbis even say that the serpent sexually seduced Eve, but this seems to be reading biases into the text. Their new knowledge was not the blessing it was cracked up to be (cf. Titus 1:15).

▣ "sewed fig leaves together" The traditional stance that Eve ate an apple is highly speculative. The rabbis say that she ate a fig from the same tree from which they took the leaves to clothe themselves. However, "the fruit" could be a date or some other kind of fruit‒we simply do not know. The kind of fruit is not an issue.

  8They heard the sound of the Lord God walking in the garden in the cool of the day, and the man and his wife hid themselves from the presence of the Lord God among the trees of the garden. 9Then the Lord God called to the man, and said to him, "Where are you?" 10He said, "I heard the sound of You in the garden, and I was afraid because I was naked; so I hid myself." 11And He said, "Who told you that you were naked? Have you eaten from the tree of which I commanded you not to eat?" 12The man said, "The woman whom You gave to be with me, she gave me from the tree, and I ate." 13Then the Lord God said to the woman, "What is this you have done?" And the woman said, "The serpent deceived me, and I ate."

3:8 "They heard the sound of the Lord God walking in the garden" King James has "the voice of the Lord God" but the Hebrew word implies the sound of Him walking (BDB 229, KB 246, Hithpael PARTICIPLE). The structure of the Hebrew and the context seem to imply that this was a regular activity where God and the first couple met for fellowship. This is a very anthropomorphic phrase for God who is a spiritual being and does not have a body. Some have postulated that God clothed Himself in human form for fellowship with the original couple. This may be true, but the only part of the Triune God that has a corporeal existence is the Son. Some have speculated that since the NT asserts creation to the agency of the Son (cf. John 1:3,10; I Cor. 8:6; Col. 1:16; Heb. 1:2), and that often there are physical manifestations of God (i.e. Angel of the Lord, e.g. Gen. 16:7-13; 22:11-15; 31:11, 15; 48:15-16; Exod. 3:2,4; 13:21; 14:19) this may refer to the pre-incarnate Christ.


▣ "in the cool of the day" The Hebrew phrase is related to the term for the wind (BDB 398). It speaks of the cool breeze either of the morning or the evening.

▣ "the man and his wife hid themselves from the presence of the Lord God" This VERB (BDB 285, KB 284) is Hithpael IMPERFECT. The tragedy of sin can already be seen in the emotional as well as physical separation between God and His creation (cf. Ps. 139; Rev. 6:16).

3:9 "Where are you?" Obviously this is not God looking for information, but asking a question so that they could realize what they had done (cf. v. 11). These types of rhetorical questions in the OT have been used to assert a developing aspect in God's character, called "Open Theism" (i.e. Clark Pennock, The Most Moved Mover).

3:10 "I was afraid because I was naked" What a tragedy! Adam is afraid of the loving God who created him and wanted to know him. The intensity of evil can be clearly seen here as man still continues to hide from God, from himself, from his family and from the natural order. The fact that he was naked was simply a coverup of the real problem which was open-eyed rebellion to the will of God.

3:12 "The man said" Here we have the emphasis on the fact that Adam is responsible even though he tries to blame Eve, even God Himself. Even in the midst of numerous excuses, blaming either Eve or

God, man is responsible for his own actions. Flip Wilson's theology, "The Devil made me do it!" is no more of an excuse than "Cultural environment made me do it" or "Genetic predisposition made me do it," etc.

3:13 "The serpent deceived me, and I ate" Eve quickly learned from Adam and she began to make excuses. The term "deceived" seems to mean "cause to forget" (BDB 674, KB 728, Hiphil PERFECT). It may be an onomatopoeia to the serpent's hissing (i.e. hissi'ani). The NT mentions Eve's actions in II Cor. 11:3 and I Tim. 2:14.



A. This passage, like 3:1-12, is crucial in our understanding of our world's present condition of sin, sickness, pain, injustice, and evil. This is not the world that God intended it to be.

B. This passage, especially v. 15, gives us our first word about what our world is going to be because of God's redemptive intervention! It is God's great promise of redemption to fallen, rebellious humanity and it will come through "the woman."

C. The consequences of rebellion against God's person and word is clearly depicted! Satan is clearly seen as a liar and sin fully runs its course in the lives of Adam and Eve and their children.

D. The relationship between man and woman is clearly delineated in v. 16 (cf. II Tim. 2:9-15; Eph. 5:22; Col. 3:18; I Pet. 3:1). The stressed relationships of our world are a direct result of original, willful disobedience. If there is etiology in the OT, this could be an example. However, they have also been affected by God's grace in Christ (cf. I Cor. 11:11; Gal. 3:28).

E. The rabbis reject original sin and posit the two "yetzers" (intents). However, there seems to be OT corroboration for Adam's originally sinning in Job 14:4; 15:14; 25:4; Ps. 51:5 and the classical NT passage of Rom. 5:12-21.



14The Lord God said to the serpent,
"Because you have done this,
Cursed are you more than all cattle,
And more than every beast of the field;
On your belly you will go,
And dust you will eat
All the days of your life;
15And I will put enmity
Between you and the woman,
And between your seed and her seed;
He shall bruise you on the head,
And you shall bruise him on the heel."
16To the woman He said,
"I will greatly multiply
Your pain in childbirth,
In pain you will bring forth children;
Yet your desire will be for your husband,
And he will rule over you."
17Then to Adam He said, "Because you have listened to the voice of your wife, and have eaten from the tree about which I commanded you, saying, 'You shall not eat from it';
Cursed is the ground because of you;
In toil you will eat of it
All the days of your life.
18Both thorns and thistles it shall grow for you;
And you will eat the plants of the field;
19By the sweat of your face
You will eat bread,
Till you return to the ground,
Because from it you were taken;
For you are dust,
And to dust you shall return."

3:14 "The Lord God" This is the combination of the two major words for God in the OT, YHWH and Elohim. See note at 2:4.

"said to the serpent" God does not ask questions of the serpent as He did of Adam and Eve. The serpent is judged as being a tool of the evil one.

▣ "cursed are you more than all cattle" The VERB (BDB 76, KB 91) is a Qal PASSIVE PARTICIPLE. This does not imply that all of the cattle (wider meaning than cows, possibly land animals) were already cursed. The phrase "more" can mean "out of all the cattle." The rabbis says that this refers to the gestation period of the cattle versus that of the snake, which the Talmud says is seven years.

▣ "on your belly will you go" Anything that crawled on its belly was considered unclean by the Hebrews (cf. Lev. 11:42). The rabbis say that God cut the legs off the serpent in order to make him crawl, but maybe this is similar to the sign of the rainbow of Gen. 9:13 which possibly always existed but now takes on added meaning when used by God in a special way.

▣ "and dust will you eat" This is alluded to in Isa. 65:25. There seems to be an aspect of God cursing the literal snake. This phrase may be a metaphor in the Bible to refer to defeat and shame (cf. Ps. 79:9; Isa. 49:23; Micah 7:17). Both of the IMPERFECTS of this verse are used in a JUSSIVE sense.

3:15 "and I will put enmity" Enmity (BDB 33) is a word used between persons. This seems to be the transition where God's judgment is addressed to Satan, not a literal serpent (cf. Rev. 12:9; 20:2). See "The Presence of God Qualifying our Notions of Grammatical-historical Interpretation: Genesis 3:15 as a Test Case" by Vern S. Poythress, JETS, vol. 50.1, pp. 87-103).

▣ "between you and the woman, and between your seed and her seed" There has been much discussion among commentators about this verse. In a larger canonical context it seems to refer to the children (i.e. "Seed," BDB 282) of the evil one (cf. Matt. 13:38; John 8:44) and the children of the Messiah (cf. Irenaeus). But because the next verse uses the SINGULAR form "he" and "you" it seems to refer to the tension between God and the evil one symbolized in the redemptive work of the coming Messiah (cf. Irenaeus). It is obvious that Adam and Eve did not understand the ramification of this, nor probably did Moses, although Moses recognized in Deut. 18:18 that a prophet greater than he was coming. I think that it probably does have an allusion to the virgin birth, though this was surely unknown to the original human author, but known to the divine author (Holy Spirit). As mankind fell through the impulsiveness of the woman, mankind will be redeemed through the obedience of a woman in the supernatural conception of the Messiah by the Holy Spirit (cf. Isa. 7:14; matt. 1:18-25; Luke 1:26-38, see A Guide To Biblical Prophecy, pp. 78 and 80). The Vulgate changes the "he" in the next phrase to "she," which is totally inappropriate, but it may catch the gist of the fuller significance.

As this prophecy is not fully understood until its historical fulfillment in the virgin birth of Jesus, the same is to be said about the interpretation of Gen. 1 and 2. History reveals the truthfulness of revelation as the continuing scientific study of our earth shows the intricacy and inter-relatedness of God's creative acts! There is no conflict, just a more complete knowledge on mankind's part as to God's activities!

NASB"He shall bruise you on the head"
NKJV"He shall bruise your head"
NRSV"he will strike your head"
TEV"Her offspring will crush your head"
NJB"It will bruise your head"

The term "bruise" can mean "crush," "pound," "rub off," "grind," or "strike" (BDB 1003, KB 1446, Qal IMPERFECT, used twice, cf. Job 9:17). Notice the SINGULAR PERSONAL PRONOUN (cf. Rom. 16:20). The battle will eventually come down to individuals.

NASB"And you shall bruise him on the heel"
NKJV"and you shall bruise His heel"
NRSV"and you will strike his heel"
TEV"and you will bite her offsprings' heel"
NJB"and you will strike its heel"

The same VERB (BDB 1003, KB 1446, Qal IMPERFECT) is used for both, but it is obvious that Satan gets the worst end of the deal. This seems to refer to the crucifixion when understood from the NT perspective.

3:16 "To the woman He said" There seem to be four major elements here: (1) multiply pain in childbirth (Hiphil INFINITIVE ABSOLUTE and a Hiphil IMPERFECT of the same VERB, BDB 915, KB 176); (2) too many children to rear; (3) problems associated with rearing children; and (4) the dominance of the husband. We can see how these are connected with Eve's rebellion: (a) she wanted to be independent, but now she is totally dependent on her husband (and not God); (b) she sought for joy and happiness in the forbidden fruit, but now she has pain in the normal aspect of her life. It is obvious that the NT understands this as a theological significance of the fallen relationship between men and women (cf. I Tim. 2:9-15). We must strike a balance between who we are in Christ, I Cor. 11:11; Gal. 3:28, and what we continue to be, in some respects, in Adam, Eph. 5:22; Col. 3:18; I Pet. 3:1.

There is some confusion in the Hebrew text at this point. The term translated here "in childbirth" is spelled differently. The Hebrew consonants could mean "lying-in-wait-for," referring to evil tempting the children (cf. Hard Sayings of the Bible, pp. 90-99).

"yet your desire will be for your husband" The Hebrew word is translated here "desire" or "longing" (BDB 1003, KB 1801). Walter Kaiser asserts that it can mean "to turn," possibly in the sense of "to dominate" (cf. Gen. 4:7). Eve turned away from YHWH. Her punishment is her continuing turning to her husband, who often takes advantage of the situation (cf. Hard Sayings of the Bible, IVP p. 97-98).

▣ "he will rule over you" The VERB (BDB 605, KB 647) is a Qal IMPERFECT. This seems to be a result of the fall and, God help us, males' sinful nature has taken it to the extreme. Jealousy, rape, divorce and godless dominance have characterized mankind's sexual drive! We have become like the animals but with the problem of ego added to sexual desire!

3:17 "Because you have listened to the voice of your wife" Adam should have been following God's word, but he followed his wife's word and broke God's specific command (cf. 2:15-17).

▣ "cursed is the ground because of you" The VERB (BDB 76, KB 91, Qal PASSIVE PARTICIPLE) means the opposite of blessed. The ground will no longer produce freely and abundantly. The current earth is not what God intended!

There is a play on the word "Adam" (Adam, BDB 9) and the word "ground" (adamah, BDB 9). Both have the same root. We can see the consequences of the fall of mankind and nature in Rom. 8:18-23.

It has also been proposed that this reflects the state of nature outside the Garden of Eden. After their rebellion Adam and Eve are sent out of God's special place into the reality of a hunter/gatherer, tooth-and- claw world.

▣ "in toil you will eat of it all the days of your life" Adam was given the task of keeping the garden before the Fall (cf. 2:15), which was a sign of his dominion, but now the task would become wearisome, repetitive, mandatory and never ending (i.e. "toil" BDB 781). And even with mankind's labor, the ground yields meager produce (cf. v. 18).

Notice the number of times the VERB "eat" (BDB 37, KB 46) is used in these opening chapters (cf. 2:16,17; 3:1,2,3,6,11,12,13,14,17[twice],18,19,22)! It relates to both abundance and curse.

3:19 "till you return to the ground, because from it you were taken" This is a direct connection between Adam's fall, spiritual death (chap. 3) and physical death (chap. 5). God is trustworthy. He said that they would experience death in all of its ramifications and they certainly did!

▣ "you are dust" (cf. Gen. 2:7).


Now the man called his wife's name Eve, because she was the mother of all the living. 21The Lord God made garments of skin for Adam and his wife, and clothed them.

3:20 "Now the man called his wife's name Eve, because she was the mother of all the living" The husband's dominion over his wife is now symbolized by his naming her. Etymologically, the words "Eve" (hawwa) and "the living" (haya) are very similar and this was probably a popular Hebrew word play. These word plays on Adam, Eve, Cain-Nod show the literary nature of these early accounts. It is ironical that she is called "Eve" which means "living" when instead of life, she brought death.

3:21 It is unusual that humans needed this clothing unless climate and/or other radical changes awaited mankind outside the garden of Eden.

This first death, instituted by God for mankind's need, clearly shows God's care and provision as well as the reality of judgment and consequence! (See Special Topic below)


  22Then the Lord God said, "Behold, the man has become like one of Us, knowing good and evil; and now, he might stretch out his hand, and take also from the tree of life, and eat, and live forever" - 23therefore the Lord God sent him out from the garden of Eden, to cultivate the ground from which he was taken. 24So He drove the man out; and at the east of the garden of Eden He stationed the cherubim and the flaming sword which turned every direction to guard the way to the tree of life.

3:22 "Behold, the man has become like one of Us" There has been much discussion about these PLURALS in Genesis (cf. 1:26; 3:22; 11:7). Verse 22 begins with a SINGULAR and develops into a PLURAL. If we allow Scripture to interpret Scripture, this obviously does refer to the triune God, not to the Hebrew grammatical form called the plural of majesty. However, it could refer to (1) the angelic council (cf. I Kgs. 22:19), (2) the two divine persons in Ps. 110:1, or even (3) the personification of deity known as the angel of the Lord; for one example of many, see the burning bush of Exod. 3:2,4.

▣ "the tree of life" We have noted earlier that a tree of life is common in most ancient Near Eastern creation texts. Here, mankind is excluded, not because of the jealousy of the gods, but because it would be a curse for mankind to live forever in his current fallen state.

"live forever" See Special Topic below.


3:23 "therefore the Lord God sent him out from the garden of Eden" This is a strong VERBAL form (BDB 1081, KB 1511, Piel IMPERFECT) that has negative connotations. In Deut. 21:14 it refers to divorce, and in I Kgs. 9:7 it refers to judgment on the nation of Israel.

3:24 "the cherubim" These are winged angelic creatures (BDB 500) which guarded the garden of God to keep mankind out. They later appear in tabernacle/temple art. The fact that the Garden is guarded shows it was a special place, a protected environment, which is now off limits to human kind. See

Special Topic below.



This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Is this allegory, myth, or historical-narrative?

2. Is the serpent literal and did it talk?

3. Was the serpent energized and possessed by the evil one? If so, how and why?

4. Did God know what Adam and Eve would do? If so, why did He allow it?

5. Describe in your own terms the degrees of development of the serpent's temptation and the specific charges against God.

6. How can God, as a spiritual being, have a body?

7. Does chapter 3 explain the presence of evil in our world and the presence of guilt in the heart of mankind? If so, why is it not discussed more completely in the OT?

8. Is the serpent serving as God's servant to test mankind or is he already a rebel against God (cf. Job 1-2 and Zech. 3)?

9. Why did God judge an animal which was simply being used by Satan?

10. Is verse 15 an allusion to the coming Messiah or simply the fear between women and snakes?

11. It is obvious that our modern society which emphasizes equality between men and women rejects verse 16 as a universal principle. Why do you believe that this verse is or is not still valid?

12. Is verse 20 an act of repentance and faith on Adam's part or a willful assertion that he and Eve can do it by themselves?

13. Explain the use of the PLURALS that are used of God in verse 22. Is this a foreshadowing of the doctrine of the Trinity or something else? Why or why not?


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Related Topics: Hamartiology (Sin), Bible Study Methods