1 Now the serpent was more subtle than any animal of the field which Yahweh God had made. He said to the woman, “Has God really said, ‘You shall not eat of any tree of the garden’?”
2 The woman said to the serpent, “We may eat fruit from the trees of the garden,
3 but not the fruit of the tree which is in the middle of the garden. God has said, ‘You shall not eat of it. You shall not touch it, lest you die.’”
4 The serpent said to the woman, “You won’t really die,
5 for God knows that in the day you eat it, your eyes will be opened, and you will be like God, knowing good and evil.”
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 to be desired to make one wise, she took some of its fruit, and ate. Then she gave some to her husband with her, and he ate it, too.
7 Their eyes were opened, and they both knew that they were naked. They sewed fig leaves together, and made coverings for themselves.
8 They heard Yahweh God’s voice walking in the garden in the cool of the day, and the man and his wife hid themselves from the presence of Yahweh God among the trees of the garden.
9 Yahweh God called to the man, and said to him, “Where are you?”
10 The man said, “I heard your voice in the garden, and I was afraid, because I was naked; so I hid myself.”
11 God said, “Who told you that you were naked? Have you eaten from the tree that I commanded you not to eat from?”
12 The man said, “The woman whom you gave to be with me, she gave me fruit from the tree, and I ate it.”
13 Yahweh God said to the woman, “What have you done?” The woman said, “The serpent deceived me, and I ate.”
14 Yahweh God said to the serpent, “Because you have done this, you are cursed above all livestock, and above every animal of the field. You shall go on your belly and you shall eat dust all the days of your life.
15 I will put hostility between you and the woman, and between your offspring and her offspring. He will bruise your head, and you will bruise his heel.”
16 To the woman he said, “I will greatly multiply your pain in childbirth. You will bear children in pain. Your desire will be for your husband, and he will rule over you.”
17 To Adam he said, “Because you have listened to your wife’s voice, and have eaten from the tree, about which I commanded you, saying, ‘You shall not eat of it,’ the ground is cursed for your sake. You will eat from it with much labor all the days of your life.
18 It will yield thorns and thistles to you; and you will eat the herb of the field.
19 You will eat bread by the sweat of your face until you return to the ground, for you were taken out of it. For you are dust, and you shall return to dust.”
20 The man called his wife Eve because she would be the mother of all the living.
21 Yahweh God made garments of animal skins for Adam and for his wife, and clothed them.
22 Yahweh God said, “Behold, the man has become like one of us, knowing good and evil. Now, lest he reach out his hand, and also take of the tree of life, and eat, and live forever—”
23 Therefore Yahweh God sent him out from the garden of Eden, to till the ground from which he was taken.
24 So he drove out the man; and he placed cherubim at the east of the garden of Eden, and a flaming sword which turned every way, to guard the way to the tree of life.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 3:7Scripture speaks here with reference to intelligence (the mind’s eye) and not with reference to actual seeing; the end of the verse proves this for it states, … AND THEY KNEW THAT THEY WERE NAKED — Even a blind person knows when he is naked! What then does “and they knew that they were naked” signify? One charge had been entrusted to them and they now knew they had stripped themselves of it (Genesis Rabbah 19:6). … FIG LEAVES — This was the tree of which they had eaten; by the very thing through which their ruin had been caused was some improvement effected in their condition (Sanhedrin 70b). The other trees however prevented them from taking of their leaves. And why is not the name of the tree clearly mentioned? Because the Holy One, blessed be He, never wishes to grieve anything He has created: hence its name is not mentioned in order that it might not be put to shame by people saying, “This is the tree through which the world suffered” (Midrash R. Tanchuma 1:4:14).
Scripture speaks here with reference to intelligence (the mind’s eye) and not with reference to actual seeing; the end of the verse proves this for it states, … AND THEY KNEW THAT THEY WERE NAKED — Even a blind person knows when he is naked! What then does “and they knew that they were naked” signify? One charge had been entrusted to them and they now knew they had stripped themselves of it (Genesis Rabbah 19:6). … FIG LEAVES — This was the tree of which they had eaten; by the very thing through which their ruin had been caused was some improvement effected in their condition (Sanhedrin 70b). The other trees however prevented them from taking of their leaves. And why is not the name of the tree clearly mentioned? Because the Holy One, blessed be He, never wishes to grieve anything He has created: hence its name is not mentioned in order that it might not be put to shame by people saying, “This is the tree through which the world suffered” (Midrash R. Tanchuma 1:4:14).
Rashi, Commentary on the Torah, on 3:7; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 3:22IS BECOME LIKE ONE OF US (or, like the Being who is One, Unique amongst us) — Lo, he is unique among the terrestrial ones, even as I am unique among the celestial ones. And in what does his uniqueness consist? In knowing good and evil, which is not so in the case of cattle and beasts (Genesis Rabbah 21:5). … And if he does live forever he is likely to lead people astray, so that they may say, “He, also, is a god” …
IS BECOME LIKE ONE OF US (or, like the Being who is One, Unique amongst us) — Lo, he is unique among the terrestrial ones, even as I am unique among the celestial ones. And in what does his uniqueness consist? In knowing good and evil, which is not so in the case of cattle and beasts (Genesis Rabbah 21:5). … And if he does live forever he is likely to lead people astray, so that they may say, “He, also, is a god” …
Rashi, Commentary on the Torah, on 3:22; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Genesis 3:1For when Moses says that the serpent was crafty beyond all other animals, he seems to intimate, that it had been induced to deceive man, not by the instigation of Satan, but by its own malignity. I answer, that the innate subtlety of the serpent did not prevent Satan from making use of the animal for the purpose of effecting the destruction of man. For since he required an instrument, he chose from among animals that which he saw would be most suitable for him … But it appears, perhaps, scarcely consonant with reason, that the serpent only should be here brought forward, all mention of Satan being suppressed. … But the testimonies of Scripture are sufficiently numerous, in which it is plainly asserted that the serpent was only the mouth of the devil … The question, however, is not yet solved, why Moses has kept back the name of Satan. I willingly subscribe to the opinion of those who maintain that the Holy Spirit then purposely used obscure figures, because it was fitting that full and clear light should be reserved for the kingdom of Christ.
For when Moses says that the serpent was crafty beyond all other animals, he seems to intimate, that it had been induced to deceive man, not by the instigation of Satan, but by its own malignity. I answer, that the innate subtlety of the serpent did not prevent Satan from making use of the animal for the purpose of effecting the destruction of man. For since he required an instrument, he chose from among animals that which he saw would be most suitable for him … But it appears, perhaps, scarcely consonant with reason, that the serpent only should be here brought forward, all mention of Satan being suppressed. … But the testimonies of Scripture are sufficiently numerous, in which it is plainly asserted that the serpent was only the mouth of the devil … The question, however, is not yet solved, why Moses has kept back the name of Satan. I willingly subscribe to the opinion of those who maintain that the Holy Spirit then purposely used obscure figures, because it was fitting that full and clear light should be reserved for the kingdom of Christ.
John Calvin, Commentaries, on 3:1–3; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Genesis 3:16It is credible that the woman would have brought forth without pain, or at least without such great suffering, if she had stood in her original condition; but her revolt from God subjected her to inconveniences of this kind. … The second punishment which he exacts is subjection. For this form of speech, “Thy desire shall be unto thy husband,” is of the same force as if he had said that she should not be free and at her own command, but subject to the authority of her husband and dependent upon his will … She had, indeed, previously been subject to her husband, but that was a liberal and gentle subjection; now, however, she is cast into servitude.
It is credible that the woman would have brought forth without pain, or at least without such great suffering, if she had stood in her original condition; but her revolt from God subjected her to inconveniences of this kind. … The second punishment which he exacts is subjection. For this form of speech, “Thy desire shall be unto thy husband,” is of the same force as if he had said that she should not be free and at her own command, but subject to the authority of her husband and dependent upon his will … She had, indeed, previously been subject to her husband, but that was a liberal and gentle subjection; now, however, she is cast into servitude.
John Calvin, Commentaries, on 3:16; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Genesis 3:15A gracious promise is here made of Christ, as the deliverer of fallen man from the power of Satan. Though what was said was addressed to the serpent, yet it was said in the hearing of our first parents, who, doubtless, took the hints of grace here given them, and saw a door of hope opened to them, else the following sentence upon themselves would have overwhelmed them. Here was the dawning of the gospel day. No sooner was the wound given than the remedy was provided and revealed. … Notice is here given them of three things concerning Christ: - (1.) His incarnation, that he should be the seed of the woman, the seed of that woman … God does the woman the honour to call him rather her seed, because she it was whom the devil had beguiled, and on whom Adam had laid the blame … (2.) His sufferings and death, pointed at in Satan's bruising his heel, that is, his human nature. … He shall bruise his head, that is, he shall destroy all his politics and all his powers, and give a total overthrow to his kingdom and interest.
A gracious promise is here made of Christ, as the deliverer of fallen man from the power of Satan. Though what was said was addressed to the serpent, yet it was said in the hearing of our first parents, who, doubtless, took the hints of grace here given them, and saw a door of hope opened to them, else the following sentence upon themselves would have overwhelmed them. Here was the dawning of the gospel day. No sooner was the wound given than the remedy was provided and revealed. … Notice is here given them of three things concerning Christ: - (1.) His incarnation, that he should be the seed of the woman, the seed of that woman … God does the woman the honour to call him rather her seed, because she it was whom the devil had beguiled, and on whom Adam had laid the blame … (2.) His sufferings and death, pointed at in Satan's bruising his heel, that is, his human nature. … He shall bruise his head, that is, he shall destroy all his politics and all his powers, and give a total overthrow to his kingdom and interest.
Matthew Henry, Commentary on the Whole Bible, on 3:14–15; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Genesis 3:22–24How they were justly disgraced and shamed before God and the holy angels, by the ironical upbraiding of them with the issue of their enterprise: “Behold, the man has become as one of us, to know good and evil! A goodly god he makes! Does he not? See what he has got, what preferments, what advantages, by eating forbidden fruit!” This was said to awaken and humble them, and to bring them to a sense of their sin and folly, and to repentance for it, that, seeing themselves thus wretchedly deceived by following the devil's counsel, they might henceforth pursue the happiness God should offer in the way he should prescribe. … He might justly have chased him out of the world (Job 18:18), but he only chased him out of the garden. … But man was only sent to till the ground out of which he was taken. He was sent to a place of toil, not to a place of torment. He was sent to the ground, not to the grave, - to the work-house, not to the dungeon, not to the prison-house, - to hold the plough, not to drag the chain.
How they were justly disgraced and shamed before God and the holy angels, by the ironical upbraiding of them with the issue of their enterprise: “Behold, the man has become as one of us, to know good and evil! A goodly god he makes! Does he not? See what he has got, what preferments, what advantages, by eating forbidden fruit!” This was said to awaken and humble them, and to bring them to a sense of their sin and folly, and to repentance for it, that, seeing themselves thus wretchedly deceived by following the devil's counsel, they might henceforth pursue the happiness God should offer in the way he should prescribe. … He might justly have chased him out of the world (Job 18:18), but he only chased him out of the garden. … But man was only sent to till the ground out of which he was taken. He was sent to a place of toil, not to a place of torment. He was sent to the ground, not to the grave, - to the work-house, not to the dungeon, not to the prison-house, - to hold the plough, not to drag the chain.
Matthew Henry, Commentary on the Whole Bible, on 3:22–24; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Genesis 3:16It is added farther, Thy desire shall be to thy husband - thou shalt not be able to shun the great pain and peril of child-bearing, for thy desire, thy appetite, shall be to thy husband; and he shall rule over thee, though at their creation both were formed with equal rights, and the woman had probably as much right to rule as the man; but subjection to the will of her husband is one part of her curse; and so very capricious is this will often, that a sorer punishment no human being can well have, to be at all in a state of liberty, and under the protection of wise and equal laws.
It is added farther, Thy desire shall be to thy husband - thou shalt not be able to shun the great pain and peril of child-bearing, for thy desire, thy appetite, shall be to thy husband; and he shall rule over thee, though at their creation both were formed with equal rights, and the woman had probably as much right to rule as the man; but subjection to the will of her husband is one part of her curse; and so very capricious is this will often, that a sorer punishment no human being can well have, to be at all in a state of liberty, and under the protection of wise and equal laws.
Adam Clarke, Commentary on the Holy Bible, on 3:16; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Genesis 3:15As the woman is the mother of all living (Gen 3:20), her seed, to which the victory over the serpent and its seed is promised, must be the human race. But if a direct and exclusive reference to Christ appears to be exegetically untenable, the allusion in the word to Christ is by no means precluded in consequence. … Against the natural serpent the conflict may be carried on by the whole human race, by all who are born of a woman, but not against Satan. … This spiritual seed culminated in Christ, in whom the Adamitic family terminated, henceforward to be renewed by Christ as the second Adam, and restored by Him to its original exaltation and likeness to God. In this sense Christ is the seed of the woman, who tramples Satan under His feet, not as an individual, but as the head both of the posterity of the woman which kept the promise and maintained the conflict with the old serpent before His advent, and also of all those who are gathered out of all nations, are united to Him by faith, and formed into one body of which He is the head (Rom 16:20).
As the woman is the mother of all living (Gen 3:20), her seed, to which the victory over the serpent and its seed is promised, must be the human race. But if a direct and exclusive reference to Christ appears to be exegetically untenable, the allusion in the word to Christ is by no means precluded in consequence. … Against the natural serpent the conflict may be carried on by the whole human race, by all who are born of a woman, but not against Satan. … This spiritual seed culminated in Christ, in whom the Adamitic family terminated, henceforward to be renewed by Christ as the second Adam, and restored by Him to its original exaltation and likeness to God. In this sense Christ is the seed of the woman, who tramples Satan under His feet, not as an individual, but as the head both of the posterity of the woman which kept the promise and maintained the conflict with the old serpent before His advent, and also of all those who are gathered out of all nations, are united to Him by faith, and formed into one body of which He is the head (Rom 16:20).
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 3:14–15; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Genesis 3
Genesis 3:1–24, World English Bible
Genesis 3 in the Bible · Told in the Story: Chapter 2, East of Eden
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 3:7Scripture speaks here with reference to intelligence (the mind’s eye) and not with reference to actual seeing; the end of the verse proves this for it states, … AND THEY KNEW THAT THEY WERE NAKED — Even a blind person knows when he is naked! What then does “and they knew that they were naked” signify? One charge had been entrusted to them and they now knew they had stripped themselves of it (Genesis Rabbah 19:6). … FIG LEAVES — This was the tree of which they had eaten; by the very thing through which their ruin had been caused was some improvement effected in their condition (Sanhedrin 70b). The other trees however prevented them from taking of their leaves. And why is not the name of the tree clearly mentioned? Because the Holy One, blessed be He, never wishes to grieve anything He has created: hence its name is not mentioned in order that it might not be put to shame by people saying, “This is the tree through which the world suffered” (Midrash R. Tanchuma 1:4:14).
Rashi, Commentary on the Torah, on 3:7; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 3:22IS BECOME LIKE ONE OF US (or, like the Being who is One, Unique amongst us) — Lo, he is unique among the terrestrial ones, even as I am unique among the celestial ones. And in what does his uniqueness consist? In knowing good and evil, which is not so in the case of cattle and beasts (Genesis Rabbah 21:5). … And if he does live forever he is likely to lead people astray, so that they may say, “He, also, is a god” …
Rashi, Commentary on the Torah, on 3:22; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Genesis 3:1For when Moses says that the serpent was crafty beyond all other animals, he seems to intimate, that it had been induced to deceive man, not by the instigation of Satan, but by its own malignity. I answer, that the innate subtlety of the serpent did not prevent Satan from making use of the animal for the purpose of effecting the destruction of man. For since he required an instrument, he chose from among animals that which he saw would be most suitable for him … But it appears, perhaps, scarcely consonant with reason, that the serpent only should be here brought forward, all mention of Satan being suppressed. … But the testimonies of Scripture are sufficiently numerous, in which it is plainly asserted that the serpent was only the mouth of the devil … The question, however, is not yet solved, why Moses has kept back the name of Satan. I willingly subscribe to the opinion of those who maintain that the Holy Spirit then purposely used obscure figures, because it was fitting that full and clear light should be reserved for the kingdom of Christ.
John Calvin, Commentaries, on 3:1–3; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Genesis 3:16It is credible that the woman would have brought forth without pain, or at least without such great suffering, if she had stood in her original condition; but her revolt from God subjected her to inconveniences of this kind. … The second punishment which he exacts is subjection. For this form of speech, “Thy desire shall be unto thy husband,” is of the same force as if he had said that she should not be free and at her own command, but subject to the authority of her husband and dependent upon his will … She had, indeed, previously been subject to her husband, but that was a liberal and gentle subjection; now, however, she is cast into servitude.
John Calvin, Commentaries, on 3:16; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Genesis 3:15A gracious promise is here made of Christ, as the deliverer of fallen man from the power of Satan. Though what was said was addressed to the serpent, yet it was said in the hearing of our first parents, who, doubtless, took the hints of grace here given them, and saw a door of hope opened to them, else the following sentence upon themselves would have overwhelmed them. Here was the dawning of the gospel day. No sooner was the wound given than the remedy was provided and revealed. … Notice is here given them of three things concerning Christ: - (1.) His incarnation, that he should be the seed of the woman, the seed of that woman … God does the woman the honour to call him rather her seed, because she it was whom the devil had beguiled, and on whom Adam had laid the blame … (2.) His sufferings and death, pointed at in Satan's bruising his heel, that is, his human nature. … He shall bruise his head, that is, he shall destroy all his politics and all his powers, and give a total overthrow to his kingdom and interest.
Matthew Henry, Commentary on the Whole Bible, on 3:14–15; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Genesis 3:22–24How they were justly disgraced and shamed before God and the holy angels, by the ironical upbraiding of them with the issue of their enterprise: “Behold, the man has become as one of us, to know good and evil! A goodly god he makes! Does he not? See what he has got, what preferments, what advantages, by eating forbidden fruit!” This was said to awaken and humble them, and to bring them to a sense of their sin and folly, and to repentance for it, that, seeing themselves thus wretchedly deceived by following the devil's counsel, they might henceforth pursue the happiness God should offer in the way he should prescribe. … He might justly have chased him out of the world (Job 18:18), but he only chased him out of the garden. … But man was only sent to till the ground out of which he was taken. He was sent to a place of toil, not to a place of torment. He was sent to the ground, not to the grave, - to the work-house, not to the dungeon, not to the prison-house, - to hold the plough, not to drag the chain.
Matthew Henry, Commentary on the Whole Bible, on 3:22–24; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Genesis 3:16It is added farther, Thy desire shall be to thy husband - thou shalt not be able to shun the great pain and peril of child-bearing, for thy desire, thy appetite, shall be to thy husband; and he shall rule over thee, though at their creation both were formed with equal rights, and the woman had probably as much right to rule as the man; but subjection to the will of her husband is one part of her curse; and so very capricious is this will often, that a sorer punishment no human being can well have, to be at all in a state of liberty, and under the protection of wise and equal laws.
Adam Clarke, Commentary on the Holy Bible, on 3:16; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Genesis 3:15As the woman is the mother of all living (Gen 3:20), her seed, to which the victory over the serpent and its seed is promised, must be the human race. But if a direct and exclusive reference to Christ appears to be exegetically untenable, the allusion in the word to Christ is by no means precluded in consequence. … Against the natural serpent the conflict may be carried on by the whole human race, by all who are born of a woman, but not against Satan. … This spiritual seed culminated in Christ, in whom the Adamitic family terminated, henceforward to be renewed by Christ as the second Adam, and restored by Him to its original exaltation and likeness to God. In this sense Christ is the seed of the woman, who tramples Satan under His feet, not as an individual, but as the head both of the posterity of the woman which kept the promise and maintained the conflict with the old serpent before His advent, and also of all those who are gathered out of all nations, are united to Him by faith, and formed into one body of which He is the head (Rom 16:20).
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 3:14–15; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.