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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "http://www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="http://www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width, initial-scale=1"><title>Genesis 3 Berean Study Bible</title><link href='//fonts.googleapis.com/css?family=Cardo&subset=greek-ext' rel='stylesheet' type='text/css'><link rel="stylesheet" href="/chapnew2.css" type="text/css" media="Screen" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><link rel="stylesheet" href="../spec.css" type="text/css" media="Screen" /></head><body><div id="fx"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx2"><tr><td><iframe width="100%" height="30" scrolling="no" src="../cmenus/genesis/3.htm" align="left" frameborder="0"></iframe></td></tr></table></div><div id="blnk"></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable"><tr><td><div id="fx5"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx6"><tr><td><iframe width="100%" height="245" scrolling="no" src="//biblehu.com/bmgrkheb//genesis/3-1.htm" frameborder="0"></iframe></td></tr></table></div></td></tr></table></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable3"><tr><td><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center" id="announce"><tr><td><div id="l1"><div id="breadcrumbs"><a href="https://biblehub.com">Bible</a> > <a href="../">Berean Study Bible</a> > Genesis 3</div><div id="anc"><iframe src="/anc.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></div><div id="anc2"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/anc2.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></td></tr></table></div></div></td></tr></table><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="../menu.htm" width="100%" height="48" scrolling="no" frameborder="0"></iframe></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="../genesis/2.htm" title="Genesis 2">◄</a> Genesis 3 <a href="../genesis/4.htm" title="Genesis 4">►</a></div></td></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="leftbox"><div class="padleft"><div class="vheading">Berean Study Bible</div><div class="chap"><div align="center"><h2>The Serpent’s Deception</h2></div><div align="center"><h3><a href="/genesis/3-1.htm"><b>Genesis 3:1</b></a></h3></div><b>Now the serpent</b><br />The Hebrew word for "serpent" is "נָחָשׁ" (nachash), which can mean a literal snake or a creature with a serpentine nature. In ancient Near Eastern cultures, serpents were often seen as symbols of chaos, deception, and sometimes wisdom. The serpent here is not just a creature but a representation of Satan, as later scriptures like <a href="/revelation/12-9.htm">Revelation 12:9</a> identify. This sets the stage for the spiritual battle between good and evil, highlighting the serpent's role as an adversary to God's creation.<p><b>was more crafty</b><br />The Hebrew word "עָרוּם" (arum) is translated as "crafty" or "shrewd." This word can have a positive connotation of prudence or wisdom, but in this context, it implies cunning and deceit. The serpent's craftiness is a perversion of wisdom, using intelligence for manipulation rather than truth. This characteristic is crucial in understanding the nature of temptation and sin, as it often presents itself in a guise of wisdom or benefit.<p><b>than any beast of the field</b><br />The phrase "beast of the field" refers to all the living creatures that God created. The serpent's craftiness is set in contrast to the innocence and straightforwardness of other animals. This distinction emphasizes the unique role the serpent plays in the narrative, as it operates with a level of intentionality and malice not found in other creatures.<p><b>that the LORD God had made</b><br />The use of "LORD God" (Yahweh Elohim) underscores the sovereignty and authority of God as the Creator. It reminds the reader that everything, including the serpent, is under God's dominion. This phrase serves as a backdrop to the ensuing events, highlighting the rebellion against divine order and the misuse of God-given abilities.<p><b>And he said to the woman</b><br />The serpent's direct address to the woman, Eve, marks the beginning of the temptation. This interaction is significant because it bypasses Adam, who was given the original command by God. The serpent's approach to Eve suggests a strategic move to undermine the order established by God, sowing seeds of doubt and division.<p><b>'Did God really say</b><br />The serpent's question introduces doubt and challenges the clarity and authority of God's word. This tactic is a common strategy of temptation, where the truth is questioned and twisted. The phrase "Did God really say" is the first recorded instance of God's word being questioned, setting a precedent for the spiritual battles that follow throughout scripture.<p><b>‘You must not eat from any tree in the garden’?'</b><br />The serpent's distortion of God's command is subtle yet significant. God had actually said, "You are free to eat from any tree in the garden; but you must not eat from the tree of the knowledge of good and evil" (<a href="/genesis/2-16.htm">Genesis 2:16-17</a>). By exaggerating the prohibition, the serpent paints God as restrictive and unfair, appealing to human desires for autonomy and understanding. This misrepresentation is a classic example of how truth can be manipulated to lead to disobedience and sin. <div align="center"><h3><a href="/genesis/3-2.htm"><b>Genesis 3:2</b></a></h3></div><b>The woman answered the serpent</b><br />This phrase introduces us to the pivotal moment of dialogue between Eve and the serpent. The Hebrew word for "woman" here is "ishshah," which signifies Eve's role as the first woman, created by God as a companion to Adam. Her engagement in conversation with the serpent marks a significant moment in biblical history, as it sets the stage for the fall of man. The serpent, often interpreted as Satan, represents deceit and temptation. This interaction highlights the cunning nature of the serpent and the vulnerability of humanity when faced with temptation.<p><b>We may eat</b><br />The phrase "we may eat" reflects God's original command to Adam and Eve, granting them freedom and abundance within the Garden of Eden. The Hebrew verb "akal" means "to eat" and signifies sustenance and life. This permission underscores God's generosity and the provision He made for humanity. It also sets the boundary for obedience, as God had given them access to all but one tree, emphasizing the importance of free will and choice in the relationship between God and humanity.<p><b>the fruit of the trees of the garden</b><br />The "fruit of the trees" symbolizes the blessings and resources God provided for Adam and Eve. The Hebrew word for "fruit" is "peri," which can also mean "produce" or "offspring," indicating the potential for growth and multiplication. The "trees of the garden" represent the lush and bountiful environment God created for humanity's enjoyment and stewardship. This phrase reminds us of the original harmony and abundance in creation, where humanity lived in perfect communion with God and nature. The garden itself, often identified with Eden, is a symbol of paradise and divine provision, a place where God's presence was intimately known and experienced. <div align="center"><h3><a href="/genesis/3-3.htm"><b>Genesis 3:3</b></a></h3></div><b>but of the fruit of the tree</b><br />This phrase refers to the specific command given by God regarding the tree of the knowledge of good and evil. The Hebrew word for "fruit" is "פְּרִי" (peri), which signifies not just the physical fruit but also the consequences or results of an action. The "tree" (עֵץ, etz) in the middle of the garden is central to the narrative, symbolizing the choice between obedience and disobedience to God. Theologically, this tree represents the boundary set by God for humanity, a test of trust and faithfulness.<p><b>in the middle of the garden</b><br />The location "in the middle" (בְּתוֹךְ, betokh) signifies prominence and centrality, indicating that the tree was not hidden or obscure but placed where it was accessible and visible. This central placement underscores the importance of the choice given to Adam and Eve. The "garden" (גַּן, gan) is Eden, a place of perfect provision and fellowship with God, symbolizing the ideal state of creation before the fall.<p><b>God has said</b><br />This phrase emphasizes the authority and clarity of God's command. The Hebrew word for "said" (אָמַר, amar) implies a definitive and authoritative statement. It is a reminder of the divine origin of the command and the expectation of obedience. In the broader scriptural context, God's word is always true and trustworthy, serving as the foundation for moral and spiritual guidance.<p><b>‘You must not eat of it</b><br />The prohibition "You must not eat" (לֹא תֹאכְלוּ, lo tokhelu) is a direct command from God. The act of eating symbolizes taking in and internalizing, suggesting that disobedience would lead to a fundamental change in humanity's relationship with God. This command highlights the concept of free will and the responsibility that comes with it. Theologically, it underscores the idea that true love and obedience to God require the freedom to choose.<p><b>or touch it</b><br />The addition of "or touch it" (וְלֹא תִגְּעוּ, velo tig'u) is not found in God's original command in <a href="/genesis/2-17.htm">Genesis 2:17</a>, suggesting an embellishment or misunderstanding by Eve. This highlights the human tendency to add to God's commands, which can lead to confusion and legalism. It serves as a caution against altering or misrepresenting God's word, which should be received and obeyed as it is given.<p><b>or you will die</b><br />The consequence "you will die" (פֶּן-תְּמֻתוּן, pen-temutun) is a warning of the spiritual and physical death that results from sin. The Hebrew word for "die" (מוּת, mut) indicates a separation from the source of life, which is God Himself. This phrase underscores the seriousness of disobedience and the reality of its consequences. In the broader biblical narrative, it foreshadows the need for redemption and the promise of eternal life through Jesus Christ. <div align="center"><h3><a href="/genesis/3-4.htm"><b>Genesis 3:4</b></a></h3></div><b>You will not surely die</b><br />This phrase is a direct contradiction to God's command in <a href="/genesis/2-17.htm">Genesis 2:17</a>, where He warned Adam that eating from the tree of the knowledge of good and evil would result in death. The Hebrew word for "die" here is "mûth," which implies not just physical death but a separation from the life-giving presence of God. The serpent's statement is the first recorded lie in the Bible, introducing the concept of deception and the distortion of God's truth. This lie is foundational in understanding the nature of sin and temptation, as it appeals to human pride and the desire for autonomy from God. Theologically, this moment marks the beginning of spiritual death, which is a separation from God, and sets the stage for the need for redemption through Christ.<p><b>the serpent</b><br />The serpent is a pivotal figure in this narrative, representing more than just a creature but a vessel for Satan's deception. In the ancient Near Eastern context, serpents were often seen as symbols of chaos and evil. The Hebrew word "nāḥāš" is used here, which can mean serpent or snake, but also has connotations of enchantment or divination. This aligns with the serpent's role in beguiling Eve. In <a href="/revelation/12-9.htm">Revelation 12:9</a>, the serpent is identified as Satan, the adversary of God and humanity. This connection underscores the spiritual battle that begins in Genesis and continues throughout the biblical narrative, highlighting the need for vigilance against deception.<p><b>told the woman</b><br />The serpent's direct communication with Eve is significant. In the cultural context of the time, women were often seen as secondary in societal roles, yet here, Eve is the primary target of the serpent's deception. This interaction suggests a subversion of the created order, as the serpent bypasses Adam, who was given the original command, and instead engages Eve. The Hebrew verb "ʾāmar," meaning "to say" or "to speak," indicates a deliberate act of communication, emphasizing the serpent's cunning nature. This moment foreshadows the ongoing struggle between truth and lies, and the importance of discernment and adherence to God's word. <div align="center"><h3><a href="/genesis/3-5.htm"><b>Genesis 3:5</b></a></h3></div><b>For God knows</b><br />This phrase introduces the serpent's assertion about God's omniscience. The Hebrew word for "knows" is "יָדַע" (yada), which implies an intimate, experiential knowledge. The serpent suggests that God is withholding something beneficial from Adam and Eve, challenging the trustworthiness of God's character. In a conservative Christian perspective, this is the first instance of Satan's deception, casting doubt on God's goodness and His intentions for humanity.<p><b>that in the day you eat of it</b><br />The phrase "in the day" indicates immediacy and certainty. The Hebrew word "יוֹם" (yom) can mean a literal day or a period of time, but here it emphasizes the direct consequence of disobedience. The act of eating from the tree is pivotal, representing a deliberate choice to defy God's command. This moment is crucial in biblical history, marking the fall of man and the introduction of sin into the world.<p><b>your eyes will be opened</b><br />The opening of the eyes symbolizes gaining insight or understanding. The Hebrew word "פָּקַח" (paqach) means to open or to make aware. The serpent implies that Adam and Eve will gain wisdom and enlightenment, but this is a half-truth. While their eyes are indeed opened, it leads to shame and separation from God, not the divine wisdom they were led to expect. This highlights the deceptive nature of sin, promising freedom but delivering bondage.<p><b>and you will be like God</b><br />The desire to be "like God" reflects a deeper temptation of pride and autonomy. The Hebrew word "אֱלֹהִים" (Elohim) is used here, which can mean God or gods, but in this context, it refers to the divine nature of God. The serpent tempts Eve with the prospect of equality with God, a direct challenge to the Creator-creature distinction. This echoes Satan's own fall, as pride and the desire to usurp God's authority led to his rebellion.<p><b>knowing good and evil</b><br />The knowledge of "good and evil" suggests a comprehensive understanding of moral and ethical dimensions. The Hebrew words "טוֹב" (tov) and "רַע" (ra) encompass all that is morally right and wrong. The serpent presents this knowledge as desirable, yet it is a burden that humanity was not meant to bear independently of God. In a conservative Christian view, true wisdom and discernment come from a relationship with God, not from autonomous moral judgment. <div align="center"><h3><a href="/genesis/3-6.htm"><b>Genesis 3:6</b></a></h3></div><b>When the woman saw</b><br />The Hebrew word for "saw" is "ra'ah," which implies more than just a physical act of seeing; it suggests a perception or understanding. In this context, Eve's seeing is not merely visual but involves a deeper contemplation and consideration of the tree's qualities. This moment marks the beginning of a shift from obedience to God’s command to a reliance on personal judgment, highlighting the human tendency to evaluate based on appearance rather than divine instruction.<p><b>that the tree was good for food</b><br />The phrase "good for food" uses the Hebrew word "tov," meaning good, pleasant, or agreeable. This reflects a subjective assessment of the tree's fruit, emphasizing the allure of physical sustenance and satisfaction. The tree's appeal to the senses represents the temptation of the flesh, a recurring theme throughout Scripture where physical desires conflict with spiritual obedience.<p><b>and pleasing to the eyes</b><br />"Pleasing" translates from the Hebrew "ta'avah," which denotes a longing or craving. The visual appeal of the tree underscores the power of external appearances to captivate and deceive. This phrase highlights the danger of allowing visual allure to override spiritual discernment, a caution echoed in 1 <a href="/john/2-16.htm">John 2:16</a>, which warns against the lust of the eyes.<p><b>and that it was desirable for obtaining wisdom</b><br />The word "desirable" comes from the Hebrew "chamad," meaning to covet or take pleasure in. This desire for wisdom reflects a deeper, more insidious temptation: the aspiration to attain knowledge and autonomy apart from God. The serpent's earlier deception plays into this desire, suggesting that wisdom can be achieved independently of divine revelation, a lie that continues to challenge humanity's relationship with God.<p><b>she took the fruit and ate it</b><br />The act of taking and eating signifies a deliberate choice to disobey God's command. The Hebrew verb "laqach" (took) implies an active decision, while "akal" (ate) indicates consumption and internalization. This action represents the transition from temptation to sin, illustrating the process by which desire, when unchecked, leads to disobedience and spiritual separation from God.<p><b>She also gave some to her husband, who was with her, and he ate it</b><br />The phrase "who was with her" suggests Adam's presence during the temptation, implicating him in the act of disobedience. His passive acceptance of the fruit highlights a failure of leadership and responsibility. The shared act of eating signifies a collective fall, underscoring the communal nature of sin and its consequences. This moment foreshadows the need for redemption and the restoration of right relationship with God, ultimately fulfilled in Christ. <div align="center"><h3><a href="/genesis/3-7.htm"><b>Genesis 3:7</b></a></h3></div><b>Then the eyes of both of them were opened</b><br />This phrase signifies a profound transformation in Adam and Eve's perception. The Hebrew word for "eyes" is "עֵינַיִם" (einaim), which often symbolizes understanding or awareness. The opening of their eyes marks the moment they transition from innocence to the knowledge of good and evil, as foretold by God. This newfound awareness is not merely physical but deeply spiritual, indicating a shift in their relationship with God and the world. Theologically, this moment is pivotal, as it represents the entrance of sin into human experience, altering the divine order and harmony initially established in Eden.<p><b>and they knew that they were naked</b><br />The Hebrew word for "knew" is "יָדַע" (yada), which implies an intimate, experiential knowledge. This realization of nakedness goes beyond physical exposure; it reflects a loss of innocence and the onset of shame. In the state of innocence, nakedness was a symbol of purity and transparency before God. However, post-transgression, it becomes a source of vulnerability and guilt. This awareness of nakedness is symbolic of the spiritual separation from God, highlighting the immediate consequences of disobedience and the inherent human tendency to hide from divine holiness.<p><b>so they sewed fig leaves together</b><br />The act of sewing fig leaves is humanity's first attempt to address sin through self-effort. The Hebrew verb "תָּפַר" (taphar) means to sew or stitch, indicating a deliberate action to cover their shame. Fig leaves, known for their large size, were chosen for practicality, yet they symbolize the inadequacy of human solutions to spiritual problems. This act of covering themselves is a metaphor for the futility of human attempts to restore righteousness and the need for divine intervention, which is later fulfilled through the redemptive work of Christ.<p><b>and made coverings for themselves</b><br />The word "coverings" in Hebrew is "חֲגֹרֹת" (chagorot), meaning girdles or loincloths. This represents the first human-made attempt to deal with the consequences of sin. Theologically, it underscores the inadequacy of human efforts to cover sin and the need for God's provision of a more permanent solution. This foreshadows the sacrificial system and ultimately the sacrifice of Jesus Christ, who provides the true covering for sin. The act of making coverings is a poignant reminder of the separation from God and the beginning of humanity's journey towards redemption and reconciliation with the Creator. <div align="center"><h2>God Arraigns Adam and Eve</h2></div><div align="center"><h3><a href="/genesis/3-8.htm"><b>Genesis 3:8</b></a></h3></div><b>Then the man and his wife</b><br />This phrase refers to Adam and Eve, the first humans created by God, as described in <a href="/genesis/1.htm">Genesis 1 and 2</a>. The Hebrew words for "man" (אָדָם, 'adam) and "wife" (אִשָּׁה, 'ishah) emphasize their unique creation and relationship. Adam, meaning "man" or "mankind," signifies humanity's representative, while 'ishah, meaning "woman," highlights the complementary partnership established by God. This phrase sets the stage for the unfolding drama of human disobedience and the subsequent consequences.<p><b>heard the sound</b><br />The Hebrew word for "heard" (שָׁמַע, shama) implies not just the act of hearing but also understanding and perceiving. The "sound" (קוֹל, qol) of the LORD God suggests a divine presence that is both audible and authoritative. This moment marks a pivotal point where the couple's awareness of God's presence is heightened, yet their response is one of fear and shame due to their disobedience.<p><b>of the LORD God</b><br />The use of "LORD God" (יְהוָה אֱלֹהִים, Yahweh Elohim) combines the personal name of God, Yahweh, with Elohim, a title that denotes His power and sovereignty. This dual designation underscores God's intimate relationship with His creation and His authority over it. The presence of Yahweh Elohim in the garden highlights the gravity of the situation, as the Creator seeks out His creation in the aftermath of their transgression.<p><b>walking in the garden</b><br />The imagery of God "walking" (הָלַךְ, halak) in the garden suggests a personal and relational aspect of God's character. In the ancient Near Eastern context, deities were often depicted as distant and unapproachable, yet here, Yahweh Elohim is portrayed as actively engaging with His creation. The garden, a place of beauty and provision, becomes the setting for this divine encounter, emphasizing the intended harmony between God and humanity.<p><b>in the breeze of the day</b><br />The phrase "breeze of the day" (רוּחַ הַיּוֹם, ruach hayom) can be understood as the cool part of the day, often associated with the evening. The word "breeze" (רוּחַ, ruach) also means "spirit" or "wind," suggesting a gentle and refreshing presence. This time of day, traditionally a moment of peace and reflection, contrasts with the tension and fear experienced by Adam and Eve as they confront the consequences of their actions.<p><b>and they hid themselves</b><br />The act of hiding (חָבָא, chaba) reveals the immediate impact of sin: separation from God. Adam and Eve's attempt to conceal themselves signifies their awareness of guilt and shame. This response marks a tragic shift from the openness and innocence they once enjoyed, illustrating the alienation that sin brings between humanity and God.<p><b>from the presence of the LORD God</b><br />The "presence" (פָּנִים, panim) of the LORD God represents His face or countenance, symbolizing His favor and fellowship. To hide from God's presence is to reject the relationship for which they were created. This separation is not just physical but spiritual, highlighting the profound loss of intimacy with the Creator.<p><b>among the trees of the garden</b><br />The trees, once symbols of life and sustenance, now become places of concealment. This setting underscores the irony of their situation: the very environment designed for their flourishing becomes a refuge from the One who provided it. The garden, intended as a sanctuary of communion with God, now witnesses the first fracture in that divine-human relationship. <div align="center"><h3><a href="/genesis/3-9.htm"><b>Genesis 3:9</b></a></h3></div><b>But the LORD God</b><br />The phrase "LORD God" in Hebrew is "Yahweh Elohim." "Yahweh" is the personal name of God, often associated with His covenantal faithfulness and mercy. "Elohim" is a more general term for God, emphasizing His power and majesty as the Creator. The use of both names here underscores the dual aspects of God's nature: His intimate relationship with humanity and His sovereign authority over creation. This duality is crucial in understanding the context of the Fall, as it highlights God's personal involvement and concern for Adam and Eve despite their disobedience.<p><b>called out</b><br />The Hebrew word for "called out" is "qara," which means to call, proclaim, or summon. This is not a call of ignorance but an invitation for Adam to come forward and confess. It reflects God's desire for relationship and reconciliation, even after sin has entered the world. The act of calling is significant, as it shows God's initiative in seeking out humanity, a theme that runs throughout the Bible, culminating in the redemptive work of Christ.<p><b>to the man</b><br />The term "the man" refers specifically to Adam, the first human created by God. In Hebrew, "adam" can mean "man" or "mankind," but here it is used to address the individual. This personal address highlights the responsibility and accountability that Adam holds as the representative head of humanity. It also foreshadows the biblical theme of individual accountability before God, a principle that is foundational in Christian theology.<p><b>Where are you?</b><br />This question, "Where are you?" in Hebrew is "ayeka." It is not a question of location but of spiritual state. God, being omniscient, knows where Adam is physically. The question is an invitation for self-reflection and acknowledgment of the broken relationship caused by sin. It is a profound moment that reveals God's grace, as He seeks to restore rather than condemn. This question echoes throughout Scripture, inviting believers to examine their own spiritual condition and return to fellowship with God. <div align="center"><h3><a href="/genesis/3-10.htm"><b>Genesis 3:10</b></a></h3></div><b>I heard Your voice in the garden</b><br />The phrase "I heard Your voice" signifies the intimate relationship between God and man before the fall. The Hebrew word for "voice" is "qol," which can also mean sound or noise. This indicates that Adam was familiar with the presence and communication of God, suggesting a personal and direct relationship. The "garden" refers to the Garden of Eden, a place of perfection and communion with God. This setting underscores the tragedy of the fall, as it was a place designed for harmony and fellowship with the Creator.<p><b>and I was afraid</b><br />The introduction of fear is significant here. The Hebrew word for "afraid" is "yare," which implies a deep, reverential fear, but in this context, it is a fear born out of guilt and shame. This is the first mention of fear in the Bible, highlighting the immediate impact of sin on the human condition. Fear replaces the peace and security that Adam once knew, illustrating the spiritual and emotional consequences of disobedience.<p><b>because I was naked</b><br />"Naked" in Hebrew is "erom," which denotes a state of being exposed or vulnerable. Before the fall, Adam and Eve were naked and felt no shame (<a href="/genesis/2-25.htm">Genesis 2:25</a>), indicating innocence and purity. However, after sinning, their nakedness becomes a source of shame and self-awareness. This shift represents the loss of innocence and the introduction of guilt, as they now see themselves through the lens of sin.<p><b>so I hid myself</b><br />The act of hiding is a physical manifestation of the spiritual separation that sin causes between humanity and God. The Hebrew word "chaba" means to hide or conceal. Adam's attempt to hide from God reflects the broken relationship and the instinct to avoid accountability. This action symbolizes the human tendency to flee from God when confronted with sin, rather than seeking reconciliation and forgiveness. <div align="center"><h3><a href="/genesis/3-11.htm"><b>Genesis 3:11</b></a></h3></div><b>Who told you</b><br />This phrase marks the beginning of God's direct confrontation with Adam after the Fall. The Hebrew word for "told" is "נָגַד" (nagad), which implies a declaration or revelation. This question is not just about information but about the source of that information. It highlights the shift from divine revelation to human reasoning influenced by external, deceptive sources. In a conservative Christian perspective, this underscores the importance of discerning the voice of God amidst the myriad of voices in the world.<p><b>that you were naked?</b><br />The awareness of nakedness signifies a loss of innocence and the entrance of shame. The Hebrew word for "naked" is "עֵירֹם" (erom), which is used here to denote vulnerability and exposure. This newfound awareness is a direct result of sin, illustrating the immediate spiritual and psychological consequences of disobedience. Historically, this moment marks the first instance of human self-consciousness in a fallen state, contrasting with the previous state of purity and openness before God.<p><b>Have you eaten</b><br />This question is a divine inquiry into Adam's actions, emphasizing personal responsibility. The Hebrew verb "אָכַל" (akal) means to consume or partake. God's question is not for His own knowledge but to prompt Adam to acknowledge his disobedience. In a broader scriptural context, this reflects the biblical theme of accountability, where God calls individuals to account for their actions, a principle that runs throughout Scripture.<p><b>from the tree</b><br />The specific mention of "the tree" refers to the tree of the knowledge of good and evil, which God had explicitly forbidden. The Hebrew word for "tree" is "עֵץ" (ets), symbolizing the boundary set by God for human freedom. This tree represents the choice between obedience and rebellion, a central theme in the narrative of Genesis. Theologically, it serves as a reminder of the limits God places for human flourishing and the consequences of transgressing those limits.<p><b>of which I commanded you not to eat?</b><br />This phrase underscores the divine command and the clear boundary set by God. The Hebrew word for "commanded" is "צָוָה" (tsavah), indicating a directive given with authority. The emphasis on God's command highlights the seriousness of Adam's transgression. From a conservative Christian viewpoint, this reflects the importance of adhering to God's Word as the ultimate authority in life. The phrase also serves as a reminder of the covenantal relationship between God and humanity, where obedience is a response to God's sovereign will. <div align="center"><h3><a href="/genesis/3-12.htm"><b>Genesis 3:12</b></a></h3></div><b>And the man replied</b><br />This phrase introduces Adam's response to God. The Hebrew word for "man" here is "אָדָם" (Adam), which not only serves as his name but also represents humanity. This response marks the first recorded instance of human speech after the Fall, highlighting the immediate shift in human nature post-sin. Adam's reply is significant as it sets the tone for human accountability and the tendency to deflect blame.<p><b>The woman You gave me</b><br />Adam's words here reflect a shift of responsibility. The phrase "You gave me" implies a subtle accusation towards God, suggesting that the provision of the woman was a contributing factor to his disobedience. This reflects a deeper theological truth about human nature's inclination to blame others, even God, for personal failures. The Hebrew word for "woman" is "אִשָּׁה" (ishah), emphasizing her role as a companion and equal, yet here, Adam distances himself from her actions.<p><b>she gave me fruit from the tree</b><br />This part of the verse highlights the act of receiving and the subsequent action of eating. The Hebrew verb "נָתַן" (natan), meaning "to give," indicates a transfer of responsibility. Adam acknowledges the woman's role in the act but fails to recognize his own agency. The "tree" refers to the Tree of the Knowledge of Good and Evil, a central element in the narrative that symbolizes the boundary set by God and the choice of obedience or rebellion.<p><b>and I ate</b><br />The simplicity of this confession, "I ate," underscores the gravity of Adam's action. The Hebrew verb "אָכַל" (akal) is straightforward, yet it carries the weight of the first act of human disobedience. This admission is crucial as it confirms Adam's participation in the sin, despite his attempt to shift blame. It serves as a reminder of personal responsibility and the consequences of choices that go against God's commands. <div align="center"><h3><a href="/genesis/3-13.htm"><b>Genesis 3:13</b></a></h3></div><b>Then the LORD God</b><br />The phrase "LORD God" in Hebrew is "Yahweh Elohim," which combines the personal name of God, Yahweh, with Elohim, a term that denotes His power and majesty as Creator. This duality emphasizes both His intimate relationship with humanity and His sovereign authority. In the context of Genesis, it underscores the gravity of the situation, as the Creator Himself addresses the woman, highlighting the personal nature of the transgression against Him.<p><b>said to the woman</b><br />The act of God speaking directly to the woman signifies the personal nature of His relationship with humanity. In the ancient Near Eastern context, deities were often seen as distant, yet here, God engages directly with His creation. This interaction reflects the biblical theme of accountability and the personal responsibility each individual holds before God.<p><b>What is this you have done?</b><br />This question is not for God's information but serves as a call for the woman to reflect on her actions. It echoes God's earlier question to Adam, emphasizing the seriousness of disobedience. Theologically, it highlights the concept of sin as a deliberate act against God's command, inviting introspection and acknowledgment of wrongdoing.<p><b>The woman said</b><br />The woman's response initiates a dialogue that reveals the human tendency to shift blame. Her willingness to speak reflects the openness of communication between God and humanity, even in the midst of sin. This interaction sets the stage for understanding the nature of confession and the human inclination to justify actions.<p><b>The serpent deceived me</b><br />The Hebrew word for "deceived" is "nasha," which implies being led astray or beguiled. This highlights the cunning nature of the serpent, a creature that represents Satan's role as the deceiver. Historically, serpents were often symbols of chaos and evil in ancient cultures, reinforcing the biblical portrayal of the serpent as an adversary to God's order.<p><b>and I ate</b><br />This admission of eating the forbidden fruit is a straightforward acknowledgment of disobedience. The act of eating symbolizes the internalization of sin, moving beyond mere temptation to an active choice against God's command. In the broader scriptural context, this act introduces the concept of original sin, affecting all of humanity and necessitating redemption through Christ. <div align="center"><h2>The Fate of the Serpent</h2></div><div align="center"><h3><a href="/genesis/3-14.htm"><b>Genesis 3:14</b></a></h3></div><b>So the LORD God said</b><br />The phrase begins with divine authority, emphasizing that it is the LORD God, Yahweh Elohim, who speaks. In Hebrew, "Yahweh" is the personal name of God, denoting His eternal existence and covenantal faithfulness. "Elohim" underscores His power and majesty as Creator. This combination of names highlights both God's intimate relationship with His creation and His sovereign authority to judge.<p><b>to the serpent</b><br />The serpent, "nachash" in Hebrew, is more than a mere animal; it is a vessel of Satan's deception. In ancient Near Eastern culture, serpents were often symbols of chaos and evil. The serpent's role in the narrative is pivotal, as it becomes the first creature to be cursed due to its involvement in humanity's fall.<p><b>Because you have done this</b><br />This phrase indicates accountability and consequence. The serpent's actions—deceiving Eve and leading to the fall of man—are directly addressed. It underscores the biblical principle that actions have consequences, a theme that resonates throughout Scripture.<p><b>cursed are you</b><br />The Hebrew word for "cursed" is "arur," which signifies being bound or hemmed in by divine judgment. This curse is a divine pronouncement that alters the serpent's existence and role in creation. It is significant that the curse is directed at the serpent, marking it as an instrument of evil.<p><b>above all livestock and every beast of the field</b><br />This phrase sets the serpent apart from other creatures, emphasizing the severity of its curse. While all creation suffers due to the fall, the serpent's curse is unique and more profound. It highlights the serpent's role in the disruption of the created order.<p><b>On your belly you will go</b><br />This imagery suggests humiliation and defeat. The serpent's mode of movement is altered, symbolizing its debasement. In the ancient world, crawling on the belly was a sign of subjugation and disgrace, reinforcing the serpent's cursed state.<p><b>and dust you will eat</b><br />Eating dust is a metaphor for utter defeat and subjugation. In the Hebrew context, "dust" (aphar) is associated with mortality and lowliness. This phrase signifies the serpent's perpetual state of humiliation and its ultimate destiny of defeat, as echoed in later biblical prophecies of Satan's downfall.<p><b>all the days of your life</b><br />This phrase indicates the permanence of the curse. The serpent's condition is not temporary but extends throughout its existence. It serves as a continual reminder of the consequences of rebellion against God and the enduring nature of divine judgment. <div align="center"><h3><a href="/genesis/3-15.htm"><b>Genesis 3:15</b></a></h3></div><b>And I will put enmity</b><br />The Hebrew word for "enmity" is "אֵיבָה" (eybah), which signifies hostility or animosity. This enmity is divinely instituted by God Himself, indicating a profound and enduring conflict. Historically, this enmity is seen as the spiritual warfare between good and evil, a theme that runs throughout the Bible. It is not merely a personal animosity but a cosmic struggle that involves all of humanity.<p><b>between you and the woman</b><br />The "you" refers to the serpent, which in Christian theology is often identified with Satan. The "woman" is Eve, representing humanity. This phrase suggests a perpetual conflict between Satan and humanity. Theologically, it underscores the role of women in God's redemptive plan, as it is through a woman that the Savior would eventually come.<p><b>and between your seed and her seed</b><br />The term "seed" (Hebrew: "זֶרַע" - zera) can mean offspring or descendants. "Your seed" refers to the followers of Satan, those who align themselves with evil. "Her seed" is a prophetic reference to Jesus Christ, who is born of a woman, Mary, without a human father, emphasizing the virgin birth. This phrase sets the stage for the unfolding narrative of redemption through Christ.<p><b>He will crush your head</b><br />The "He" is a messianic prophecy pointing to Jesus Christ. The act of crushing the head signifies a decisive and ultimate victory over Satan. In ancient Near Eastern culture, crushing the head of an enemy symbolized total defeat. This prophecy foreshadows Christ's victory over sin and death through His crucifixion and resurrection.<p><b>and you will strike his heel</b><br />The serpent's striking of the heel represents the suffering and crucifixion of Christ. While it is a painful and real wound, it is not a fatal blow. This imagery conveys the idea that while Satan would inflict suffering on Christ, it would not result in ultimate defeat. Instead, it is through this suffering that Christ achieves victory over sin. <div align="center"><h2>The Punishment of Mankind</h2></div><div align="center"><h3><a href="/genesis/3-16.htm"><b>Genesis 3:16</b></a></h3></div><b>To the woman He said</b><br />This phrase introduces God's direct communication to Eve, marking a pivotal moment in the narrative. The Hebrew word for "woman" is "ishah," which signifies her role as a partner to Adam. This address highlights the personal nature of God's judgment and the relational dynamics that will be affected by the Fall.<p><b>I will sharply increase</b><br />The Hebrew root here is "rabah," meaning to multiply or increase. This indicates a significant change from the original design, emphasizing the consequences of sin. The increase is not just in quantity but in intensity, reflecting the profound impact of disobedience on human experience.<p><b>your pain in childbirth</b><br />The word "pain" is translated from the Hebrew "itzavon," which encompasses both physical and emotional suffering. This phrase underscores the altered state of human existence post-Fall, where what was meant to be a joyful process is now marred by hardship. It serves as a reminder of the brokenness introduced into the world.<p><b>in pain you will bring forth children</b><br />Repetition of the concept of pain, using the Hebrew "etzev," reinforces the severity of the consequence. The act of bringing forth life, a divine gift, is now intertwined with suffering, symbolizing the cost of sin and the hope of redemption through future generations.<p><b>Your desire will be for your husband</b><br />The Hebrew word "teshuqah" for "desire" suggests a longing or turning towards. This phrase has been interpreted to mean a relational dynamic where the woman's desire is directed towards her husband, possibly indicating a shift in relational harmony. It reflects the complexity of human relationships affected by sin.<p><b>and he will rule over you</b><br />The term "rule" comes from the Hebrew "mashal," implying authority or governance. This phrase has been the subject of much theological discussion, often seen as a distortion of the original partnership intended by God. It highlights the hierarchical structures introduced by the Fall, contrasting with the mutual stewardship depicted in <a href="/genesis/1.htm">Genesis 1 and 2</a>. <div align="center"><h3><a href="/genesis/3-17.htm"><b>Genesis 3:17</b></a></h3></div><b>And to Adam He said</b><br />This phrase marks a direct address from God to Adam, emphasizing the personal nature of the consequences of sin. The Hebrew name "Adam" (אָדָם) is closely related to "adamah" (אֲדָמָה), meaning "ground" or "earth," highlighting Adam's creation from the earth and his role as caretaker of creation. This connection underscores the gravity of Adam's disobedience, as it affects not only himself but the very ground from which he was formed.<p><b>Because you have listened to the voice of your wife</b><br />The phrase indicates a deviation from God's command, as Adam chose to heed his wife's counsel over God's explicit instruction. The Hebrew word for "listened" (שָׁמַע, shama) implies not just hearing but obeying or giving heed. This highlights the importance of prioritizing God's word above all else, a principle that resonates throughout Scripture. It serves as a cautionary reminder of the consequences of placing human counsel above divine command.<p><b>and have eaten from the tree</b><br />This action signifies the pivotal moment of disobedience. The act of eating from the tree, which God had forbidden, represents a willful transgression of divine law. The Hebrew verb "eaten" (אָכַל, akal) is a simple yet profound action that brought about complex consequences, illustrating how seemingly small acts of disobedience can lead to significant ramifications.<p><b>of which I commanded you not to eat</b><br />This phrase reiterates the clear command given by God, emphasizing the clarity and directness of His instructions. The Hebrew word for "commanded" (צִוָּה, tzivah) conveys a sense of authoritative instruction, underscoring God's rightful authority over His creation. The repetition of the prohibition highlights the seriousness of Adam's disobedience and the importance of adhering to God's commands.<p><b>cursed is the ground because of you</b><br />Here, the consequence of Adam's sin extends beyond himself to the very earth he was meant to steward. The Hebrew word for "cursed" (אָרוּר, arur) indicates a profound alteration in the state of creation, reflecting the brokenness introduced by sin. This curse on the ground signifies a disruption in the harmony between humanity and creation, a theme that echoes throughout the biblical narrative and points to the need for redemption.<p><b>through toil you will eat of it</b><br />The introduction of "toil" (עִצָּבוֹן, itzavon) signifies a shift from the ease of provision in Eden to a life of labor and struggle. This reflects the broader biblical theme of work being both a blessing and a burden, a means of provision now marred by the effects of sin. The necessity of toil serves as a reminder of humanity's dependence on God for sustenance and the hope of eventual restoration.<p><b>all the days of your life</b><br />This phrase underscores the enduring nature of the consequence, affecting Adam and his descendants throughout their earthly existence. It serves as a sobering reminder of the long-lasting impact of sin and the need for divine intervention. The continuity of this struggle points to the ultimate hope found in Christ, who redeems and restores what was lost through Adam's disobedience. <div align="center"><h3><a href="/genesis/3-18.htm"><b>Genesis 3:18</b></a></h3></div><b>Both thorns and thistles</b><br />The Hebrew words for "thorns" (קוֹץ, qots) and "thistles" (דַּרְדַּר, dardar) evoke imagery of hardship and struggle. In the ancient Near Eastern context, these words symbolize the curse upon the ground due to Adam's disobedience. Thorns and thistles represent obstacles and challenges that humanity must now face as a consequence of sin. They are a stark reminder of the fall from grace and the introduction of pain and toil into human existence. Theologically, these elements signify the brokenness of creation and the need for redemption, pointing forward to the ultimate redemption through Christ, who wore a crown of thorns as part of His sacrificial suffering.<p><b>it will yield for you</b><br />The phrase "it will yield for you" indicates a change in the relationship between humanity and the earth. Before the fall, the earth freely provided for Adam and Eve in the Garden of Eden. Now, the ground will produce not only sustenance but also challenges. The Hebrew verb "yield" (תַּצְמִיחַ, tatzmiach) suggests a forced production, implying that the earth's bounty will no longer come effortlessly. This reflects the broader biblical theme of labor and toil as part of the human condition post-fall, emphasizing the need for human effort and perseverance in a world marred by sin.<p><b>and you will eat</b><br />The act of eating, once a simple and joyful part of life in Eden, now becomes associated with labor and struggle. The Hebrew verb "eat" (אָכַל, akal) here underscores the necessity of work to obtain food. This shift highlights the reality that sustenance now requires effort and is not guaranteed without toil. It serves as a reminder of humanity's dependence on God for provision and the importance of gratitude for His continued sustenance despite the curse.<p><b>the plants of the field</b><br />The "plants of the field" (עֵשֶׂב הַשָּׂדֶה, esev hasadeh) contrast with the abundant and diverse fruits of the Garden of Eden. This phrase indicates a more limited and labor-intensive diet, reflecting the consequences of sin on human life. Historically, this shift from the garden's bounty to the field's produce marks the beginning of agriculture and the need for cultivation. Spiritually, it symbolizes the loss of innocence and the beginning of a life marked by effort and survival. Yet, it also points to God's continued provision and the hope of restoration, as the field, though cursed, still yields sustenance for humanity. <div align="center"><h3><a href="/genesis/3-19.htm"><b>Genesis 3:19</b></a></h3></div><b>By the sweat of your brow</b><br />This phrase emphasizes the toil and labor that humanity must endure as a consequence of the Fall. The Hebrew word for "sweat" is "זֵעָה" (ze'ah), which is only used here in the Old Testament, highlighting the unique nature of this curse. The "brow" or "face" (פָּנֶיךָ, panecha) signifies the personal and direct impact of this labor. Historically, this reflects the agrarian society of ancient times, where physical labor was essential for survival. Spiritually, it underscores the shift from the ease of Eden to a life of struggle, reminding believers of the cost of sin and the need for redemption.<p><b>you will eat your bread</b><br />The phrase "eat your bread" signifies sustenance and survival. The Hebrew word for "bread" is "לֶחֶם" (lechem), which can also mean food in general. This reflects the basic necessity of life that now requires effort and labor to obtain. In a broader scriptural context, bread often symbolizes God's provision, as seen in the manna provided to the Israelites. Here, it serves as a reminder of the reliance on God for daily needs, even amidst the curse of labor.<p><b>until you return to the ground</b><br />This phrase introduces the concept of mortality. The Hebrew word for "ground" is "אֲדָמָה" (adamah), which is closely related to "אָדָם" (adam), meaning man. This connection highlights humanity's origin and destiny, as man was formed from the dust of the ground. Theologically, it underscores the consequence of sin, which is death, and the return to the earth from which man was created. It serves as a humbling reminder of human frailty and the temporal nature of life.<p><b>because out of it were you taken</b><br />This phrase reiterates the creation account, where man was formed from the dust of the ground. The Hebrew word "לָקַח" (laqach) means "taken" or "brought forth," emphasizing God's active role in creation. This serves as a reminder of humanity's dependence on God for life and existence. It also points to the intimate relationship between man and the earth, as well as the responsibility to steward it wisely.<p><b>For dust you are</b><br />The phrase "dust you are" highlights the material composition of humanity. The Hebrew word "עָפָר" (aphar) means dust or dry earth, emphasizing the humble and fragile nature of human life. This serves as a reminder of the humility required before God, acknowledging our limitations and need for His grace. It also points to the reality of human mortality and the need for spiritual renewal through Christ.<p><b>and to dust you shall return</b><br />This final phrase underscores the inevitability of death. The repetition of "dust" (עָפָר, aphar) reinforces the cycle of life and death introduced by sin. It serves as a sobering reminder of the consequences of the Fall and the need for redemption. In a broader biblical context, it points to the hope of resurrection and eternal life through Jesus Christ, who conquered death and offers new life to all who believe. <div align="center"><h3><a href="/genesis/3-20.htm"><b>Genesis 3:20</b></a></h3></div><b>The man</b><br />This phrase refers to Adam, the first human created by God, as described in <a href="/genesis/2.htm">Genesis 2</a>. In Hebrew, "Adam" (אָדָם) is closely related to the word for "ground" (אֲדָמָה, adamah), emphasizing his creation from the earth. Adam's role as the first man is foundational in the biblical narrative, representing humanity's initial relationship with God and the earth.<p><b>named</b><br />Naming in the biblical context often signifies authority and understanding. In Genesis, Adam's act of naming the animals (<a href="/genesis/2-19.htm">Genesis 2:19-20</a>) and now his wife, reflects his role in God's creation. It is an act of recognition and responsibility, acknowledging the identity and purpose given by God.<p><b>his wife</b><br />This phrase highlights the intimate and covenantal relationship between Adam and Eve. In <a href="/genesis/2-24.htm">Genesis 2:24</a>, the union of man and woman is established as a divine institution, foundational for human society. The term "wife" underscores the partnership and companionship intended by God in marriage.<p><b>Eve</b><br />The name "Eve" (חַוָּה, Chavah) is derived from the Hebrew root meaning "to live" or "to give life." This name is prophetic, as it signifies her role in the continuation of human life. Eve's naming occurs after the Fall, indicating hope and the promise of life despite sin entering the world.<p><b>because she would become</b><br />This phrase indicates a future role and purpose. Despite the immediate consequences of sin, there is a forward-looking aspect to Eve's identity. It suggests God's ongoing plan for humanity, even after the Fall, emphasizing redemption and continuity.<p><b>the mother of all the living</b><br />Eve's designation as "the mother of all the living" underscores her pivotal role in God's creation. This phrase not only refers to her biological role but also symbolizes the potential for life and redemption. In a broader theological context, it foreshadows the coming of Christ, through whom spiritual life is offered to all. The phrase affirms the sanctity of life and the divine purpose inherent in human existence. <div align="center"><h2>The Expulsion from Paradise</h2></div><div align="center"><h3><a href="/genesis/3-21.htm"><b>Genesis 3:21</b></a></h3></div><b>The LORD God</b><br />This phrase emphasizes the personal and covenantal name of God, "Yahweh" (YHWH), combined with "Elohim," which denotes His power and majesty. The use of "LORD God" here underscores both His intimate relationship with humanity and His sovereign authority over creation. In the context of Genesis, it highlights God's continued involvement with Adam and Eve even after their disobedience, showcasing His grace and mercy.<p><b>made garments of skin</b><br />The Hebrew word for "made" is "asah," which implies a deliberate and purposeful action. This act of making garments signifies God's provision and care for Adam and Eve despite their sin. The "garments of skin" suggest the first instance of death in the biblical narrative, as animals would have been sacrificed to provide these coverings. This foreshadows the sacrificial system later established in the Mosaic Law and ultimately points to the sacrifice of Christ, the "Lamb of God," who covers the sins of humanity.<p><b>for Adam and his wife</b><br />The mention of "Adam and his wife" reiterates the personal nature of God's action. Despite their fall, God acknowledges their identity and relationship. The use of "his wife" instead of "Eve" at this point in the narrative may emphasize the unity and partnership intended in marriage, even in the face of sin and its consequences.<p><b>and clothed them</b><br />The act of clothing Adam and Eve is rich with symbolic meaning. The Hebrew root "labash" means to clothe or dress, indicating a covering or protection. This act of clothing is not merely physical but also spiritual, as it represents God's covering of their shame and sin. It is a precursor to the righteousness that believers receive through faith in Christ, who clothes us in His righteousness. This divine act of clothing signifies God's ongoing care and the promise of redemption, even in the midst of judgment. <div align="center"><h3><a href="/genesis/3-22.htm"><b>Genesis 3:22</b></a></h3></div><b>Then the LORD God said</b><br />This phrase introduces a divine declaration, emphasizing the authority and sovereignty of God. The Hebrew term for "LORD" is "Yahweh," which is the personal name of God, denoting His eternal existence and covenantal faithfulness. "God" is translated from "Elohim," a plural form that suggests the majesty and fullness of God's nature. The use of both names together underscores the relational and powerful aspects of God as He addresses the consequences of human actions.<p><b>Behold</b><br />The word "behold" is a call to attention, inviting the reader to consider the gravity of the situation. In Hebrew, "hinneh" is often used to draw focus to something significant or surprising. Here, it marks a pivotal moment in the narrative, highlighting the profound change in humanity's condition after the Fall.<p><b>the man has become like one of Us</b><br />This phrase reflects the plurality within the Godhead, hinting at the Trinitarian nature of God. The use of "Us" suggests a divine council or conversation within the Godhead. The phrase "like one of Us" indicates that humanity, through disobedience, has gained a knowledge that was previously exclusive to God, specifically the knowledge of good and evil. This knowledge, however, is not a blessing but a burden, as it comes with the awareness of sin and its consequences.<p><b>knowing good and evil</b><br />The Hebrew word for "knowing" is "yada," which implies an intimate, experiential understanding. This knowledge of good and evil is not merely intellectual but involves a moral and ethical awareness that humanity was not equipped to handle independently. It signifies a loss of innocence and the beginning of moral responsibility, highlighting the tragic consequences of the Fall.<p><b>And now, lest he reach out his hand</b><br />This phrase introduces a divine intervention to prevent further consequences. The imagery of reaching out the hand suggests an action of taking or seizing, which in this context, would lead to an undesirable outcome. It underscores God's protective nature, even in judgment, as He seeks to prevent humanity from compounding their error.<p><b>and take also from the tree of life</b><br />The "tree of life" represents eternal life and ongoing fellowship with God. In the Garden of Eden, it was a symbol of God's provision and the potential for unending life. By preventing access to this tree, God is mercifully ensuring that humanity does not live forever in a fallen state, separated from Him.<p><b>and eat, and live forever&#8212</b><br />This phrase highlights the potential consequence of eating from the tree of life: eternal life. However, in the context of sin, living forever would mean an eternal existence in a state of separation from God. God's intervention here is an act of grace, setting the stage for the eventual redemption and restoration through Jesus Christ, who offers eternal life in a restored relationship with God. <div align="center"><h3><a href="/genesis/3-23.htm"><b>Genesis 3:23</b></a></h3></div><b>Therefore</b><br />This word serves as a conclusion to the preceding narrative. It indicates a direct consequence of Adam and Eve's disobedience. In Hebrew, the word often translated as "therefore" is "לָכֵן" (lakhen), which connects the judgment to the action. It underscores the justice and righteousness of God, who must act in accordance with His holy nature. This serves as a reminder of the cause-and-effect relationship between sin and its consequences.<p><b>the LORD God</b><br />The use of "LORD God" combines the personal name of God, Yahweh (יהוה), with Elohim (אֱלֹהִים), emphasizing both His covenantal relationship with humanity and His supreme power. This duality highlights God's intimate involvement with His creation and His authority to execute judgment. It reflects the balance of God's love and justice, a theme that runs throughout Scripture.<p><b>banished him</b><br />The Hebrew word used here is "שָׁלַח" (shalach), meaning to send away or expel. This action signifies a separation from the divine presence and the loss of the intimate fellowship that Adam and Eve once enjoyed with God. It is a poignant moment that illustrates the gravity of sin and its ability to sever the relationship between humanity and the Creator. This expulsion is not just physical but also spiritual, symbolizing the broader human condition of separation from God.<p><b>from the Garden of Eden</b><br />The Garden of Eden represents a place of perfect provision and communion with God. Being banished from it signifies the loss of innocence and the beginning of human struggle. Archaeologically, while the exact location of Eden is unknown, it is often associated with a fertile region in the ancient Near East. Theologically, Eden serves as a symbol of paradise lost, a state of being that humanity longs to return to, which is ultimately fulfilled in the promise of eternal life through Christ.<p><b>to work the ground</b><br />This phrase indicates a shift from the ease of life in Eden to the toil and labor that would now characterize human existence. The Hebrew word for "work" is "עָבַד" (avad), which can also mean to serve or cultivate. This reflects the new reality of human life, where sustenance comes through hard work. It is a reminder of the curse pronounced in <a href="/genesis/3-17.htm">Genesis 3:17-19</a>, where the ground is cursed because of sin, leading to a life of labor and struggle.<p><b>from which he had been taken</b><br />This phrase refers back to <a href="/genesis/2-7.htm">Genesis 2:7</a>, where God formed man from the dust of the ground. It serves as a reminder of humanity's origins and the intimate connection between humans and the earth. Theologically, it underscores the humility of human existence and the dependency on God for life and sustenance. It also foreshadows the eventual return to dust in death, a consequence of sin that is later addressed through the hope of resurrection in the New Testament. <div align="center"><h3><a href="/genesis/3-24.htm"><b>Genesis 3:24</b></a></h3></div><b>So He drove out the man</b><br />The phrase "drove out" comes from the Hebrew word "garash," which implies a forceful expulsion. This action signifies the severity of Adam and Eve's disobedience and the resulting separation from God's immediate presence. Historically, this expulsion marks the beginning of humanity's journey outside of paradise, symbolizing the loss of innocence and the entrance into a world marred by sin. From a theological perspective, this act underscores the holiness of God and the consequences of sin, emphasizing the need for redemption.<p><b>and stationed cherubim</b><br />The "cherubim" are angelic beings often associated with the presence and majesty of God. In the Hebrew context, cherubim are depicted as guardians of sacred spaces, as seen in the construction of the Ark of the Covenant (<a href="/exodus/25-18.htm">Exodus 25:18-22</a>). Their presence at the entrance to Eden signifies the inaccessibility of the divine presence due to sin. Theologically, this highlights the separation between God and humanity, a chasm that would ultimately be bridged by Christ.<p><b>to the east of the Garden of Eden</b><br />The "east" in biblical terms often symbolizes beginnings or origins. The Garden of Eden, located in the east, represents the original state of harmony between God and man. The mention of the east here may also imply a direction of hope and future restoration, as many biblical narratives, including the return from exile, involve movement from east to west. This directional symbolism can inspire believers to look forward to the ultimate restoration of God's creation.<p><b>with a whirling sword of flame</b><br />The "whirling sword of flame" is a vivid image of divine protection and judgment. The Hebrew word for "sword" is "chereb," which can also mean "destruction." The fiery aspect of the sword suggests purification and the consuming nature of God's holiness. This imagery serves as a powerful reminder of the seriousness of sin and the protective measures God takes to preserve the sanctity of the tree of life. It also foreshadows the eventual victory over sin through Christ, who will open the way to eternal life.<p><b>to guard the way to the tree of life</b><br />The "tree of life" represents eternal life and the fullness of God's provision. In the context of Genesis, it symbolizes the life that was lost due to sin. The guarding of the tree indicates that eternal life is now inaccessible to humanity on their own terms. This sets the stage for the biblical narrative of redemption, where access to eternal life is restored through Jesus Christ. Theologically, this points to the hope of salvation and the promise of eternal life for those who believe in Him.</div></div><div id="botbox"><div class="padbot"><div align="center">This is a draft of the Berean Study Bible. 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