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3. The Fall

¹ Now the serpent was more crafty than any of the wild animals the LORD God had made. He said to the woman, “Did God really say, ‘You must not eat from any tree in the garden’?”

² The woman said to the serpent, “We may eat fruit from the trees in the garden, ³ but God did say, ‘You must not eat fruit from the tree that is in the middle of the garden, and you must not touch it, or you will die.’”

⁴ “You will not certainly die,” the serpent said to the woman. ⁵ “For God knows that when you eat from it your eyes will be opened, and you will be like God, knowing good and evil.”

⁶ When the woman saw that the fruit of the tree was good for food and pleasing to the eye, and also desirable for gaining wisdom, she took some and ate it. She also gave some to her husband, who was with her, and he ate it. ⁷ Then the eyes of both of them were opened, and they realized they were naked; so they sewed fig leaves together and made coverings for themselves.

⁸ Then the man and his wife heard the sound of the LORD God as he was walking in the garden in the cool of the day, and they hid from the LORD God among the trees of the garden. ⁹ But the LORD God called to the man, “Where are you?”

¹⁰ He answered, “I heard you in the garden, and I was afraid because I was naked; so I hid.”

¹¹ And he 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 you put here with me—she gave me some fruit from the tree, and I ate it.”

¹³ Then the LORD God said to the woman, “What is this you have done?”

The woman said, “The serpent deceived me, and I ate.”

¹⁴ So the LORD God said to the serpent, “Because you have done this,

   “Cursed are you above all livestock
   and all wild animals!
You will crawl on your belly
   and you will eat dust
   all the days of your life.
¹⁵ And I will put enmity
   between you and the woman,
   and between your offspring Or seed and hers;
he will crush Or strike your head,
   and you will strike his heel.”

¹⁶ To the woman he said,

   “I will make your pains in childbearing very severe;
   with painful labor you will give birth to children.
Your desire will be for your husband,
   and he will rule over you.”

¹⁷ To Adam he said, “Because you listened to your wife and ate fruit from the tree about which I commanded you, ‘You must not eat from it,’

   “Cursed is the ground because of you;
   through painful toil you will eat food from it
   all the days of your life.
¹⁸ It will produce thorns and thistles for you,
   and you will eat the plants of the field.
¹⁹ By the sweat of your brow
   you will eat your food
until you return to the ground,
   since from it you were taken;
for dust you are
   and to dust you will return.”

²⁰ Adam Or The man named his wife Eve, Eve probably means living. because she would become the mother of all the living.

²¹ The LORD God made garments of skin for Adam and his wife and clothed them. ²² And the LORD God said, “The man has now become like one of us, knowing good and evil. He must not be allowed to reach out his hand and take also from the tree of life and eat, and live forever.” ²³ So the LORD God banished him from the Garden of Eden to work the ground from which he had been taken. ²⁴ After he drove the man out, he placed on the east side Or placed in front of the Garden of Eden cherubim and a flaming sword flashing back and forth to guard the way to the tree of life.

20. And Adam called , etc. There are two ways in which this may be read. The former, in the pluperfect tense, ‘Adam had called.’ If we follow this reading, the sense of Moses will be, that Adam had been greatly deceived, in promising life to himself and to his posterity, from a wife, whom he afterwards found by experience to be the introducer of death. And Moses (as we have seen) is accustomed, without preserving the order of the history, to subjoin afterwards things which had been prior in point of time. If, however we read the passage in the preterite tense, it may be understood either in a good or bad sense. There are those who think that Adam, animated by the hope of a more happy condition, because God had promised that the head of the serpent should be wounded by the seed of the woman, called her by a name implying life.’²¹⁰²¹⁰ “Vocasse eam vivificam.” This would be a noble and even heroic fortitude of mind; since he could not, without an arduous and difficult struggle, deem her the mother of the living, who, before any man could have been born, had involved all in eternal destruction. But, because I fear lest this conjecture should be weak, let the reader consider whether Moses did not design rather to tax Adam with thoughtlessness, who being himself immersed in death, yet gave to his wife so proud a name. Nevertheless, I do not doubt that, when he heard the declaration of God concerning the prolongation of life, he began again to breathe and to take courage; and then, as one revived, he gave his wife a name derived from life ; but it does not follow, that by a faith accordant with the word of God, he triumphed, as he ought to have done, over death. I therefore thus expound the passage; as soon as he had escaped present death, being encouraged by a measure of consolation, he celebrated that divine benefit which, beyond all expectation, he had received, in the name he gave his wife.²¹¹²¹¹ It is probable, however, that more than this is here meant. The Hebrew word חוה, (chavah,) Eve, is in the Septuagint rendered ζωή, life ; and, as Fagius observes, Adam comforted himself in his wife, because he should, through Eve, produce a posterity in which (as parents in their children) they should be permanently victorious. — Pol. Syn. — Ed