1UndH637 die SchlangeH5175 warH1961 listigerH6175 als alles GetierH2416 des FeldesH7704, das JehovaH3068 GottH430 gemacht hatteH6213; undH6086 sie sprachH559 zu dem WeibeH802 : Hat GottH430 wirklich gesagtH559 : Ihr sollt nicht essenH398 von jedem Baume des Gartens? 2Und das WeibH802 sprachH559 zu der SchlangeH5175 : Von der FruchtH6529 der BäumeH6086 des Gartens essenH398 wir; 3aber von der FruchtH6529 des BaumesH6086, der inH8432 der Mitte des Gartens ist, hat GottH430 gesagtH559, davon sollt ihr nichtH6435 essenH398 und sie nicht anrührenH5060, auf daß ihr nicht sterbetH4191. 4Und die SchlangeH5175 sprachH559 zu dem WeibeH802 : Mit nichten werdet ihr sterbenH4191! 5Sondern GottH430 weißH3045, daß, welches TagesH3117 ihrH3045 davon essetH398, eure AugenH5869 aufgetan werdenH6491 und ihr sein werdet wie GottH430, erkennend GutesH2896 und BösesH7451. 6Und dasH1931 WeibH802 sahH7200, daß der BaumH6086 gutH2896 zur SpeiseH3978 und daß er eine LustH2530 für die AugenH5869 und daß der BaumH6086 begehrenswert wäre, um Einsicht zu gebenH5414; und sie nahmH3947 von seiner FruchtH6529 und aßH398, und sie gab auchH1571 ihrem ManneH376 mit ihr, und er aßH398. 7DaH2290 wurden ihrer beiderH8147 AugenH5869 aufgetanH6491, undH6213 sieH1992 erkannten, daß sie nacktH5903 waren; und sie hefteten FeigenblätterH8384 zusammenH5929 und machtenH8609 sichH3045 Schürzen. 8Und sie hörtenH8085 die StimmeH6963 JehovasH3068 GottesH430, derH7307 im GartenH1588 wandelteH1980 bei der Kühle des TagesH3117. Und der MenschH120 und sein WeibH802 versteckten sichH2244 vor dem AngesichtH6440 JehovasH3068 GottesH430 mitten unterH8432 die BäumeH6086 des Gartens. 9Und JehovaH3068 GottH430 riefH7121 den MenschenH120 und sprachH559 zu ihm: WoH335 bist du? 10Und er sprachH559 : Ich hörteH8085 deine StimmeH6963 im GartenH1588, und ich fürchteteH3372 michH2244, dennH595 ich bin nacktH5903, und ich versteckte mich. 11UndH6086 erH5046 sprachH559 : WerH4310 hatH6680 dir kundgetan, daß du nacktH5903 bist? Hast du gegessenH398 vonH1115 dem Baume, von dem ich dir geboten habe, nicht davon zu essenH398? 12UndH6086 der MenschH120 sprachH559 : DasH1931 WeibH802, das du mirH5978 beigegeben hastH5414, sie gabH5414 mir von dem Baume, und ich aßH398. 13Und JehovaH3068 GottH430 sprachH559 zu dem WeibeH802 : Was hast du da getanH6213! Und das WeibH802 sprachH559 : Die SchlangeH5175 betrogH5377 mich, und ich aßH398. 14UndH3212 JehovaH3068 GottH430 sprachH559 zu der SchlangeH5175 : Weil duH859 dieses getanH6213 hast, sollst du verfluchtH779 sein vor allem ViehH929 und vor allem GetierH2416 des FeldesH7704! Auf deinem BaucheH1512 sollst du kriechen und StaubH6083 fressenH398 alle TageH3117 deines LebensH2416. 15Und ich werde FeindschaftH342 setzenH7896 zwischen dir und dem WeibeH802 und zwischen deinem SamenH2233 und ihrem SamenH2233; er wird dir den KopfH7218 zermalmen, und du, du wirst ihm die FerseH6119 zermalmen. 16Zu demH7235 WeibeH802 sprachH559 er: Ich werde sehr mehrenH7235 die Mühsal deiner Schwangerschaft, mit SchmerzenH6093 sollst du KinderH1121 gebärenH3205; und nach deinem ManneH376 wird dein VerlangenH8669 seinH4910, er aber wird über dich herrschen. 17UndH6086 zu AdamH121 sprachH559 erH559 : Weil du auf die StimmeH6963 deines WeibesH802 gehört undH3605 gegessenH398 hastH8085 von dem Baume, von dem ich dir geboten und gesprochen habeH6680 : Du sollst nicht davonH834 essenH398, so sei der ErdbodenH127 verfluchtH779 um deinetwillen: mit Mühsal sollst du davon essenH398 alle TageH3117 deines LebensH2416; 18und DornenH6975 und DistelnH1863 wird er dir sprossen lassenH6779, und du wirst das KrautH6212 des FeldesH7704 essenH398. 19Im SchweißeH2188 deines AngesichtsH639 wirst duH7725 dein BrotH3899 essenH398, bisH5704 duH859 zurückkehrst zur ErdeH127, denn von ihr bistH3947 duH7725 genommen. Denn StaubH6083 bist du, und zum StaubeH6083 wirst du zurückkehren! 20Und der MenschH120 gabH7121 seinem WeibeH802 den NamenH8034 EvaH2332, denn sie war die MutterH517 aller LebendigenH2416. 21Und JehovaH3068 GottH430 machteH6213 AdamH120 und seinem WeibeH802 RöckeH3801 von FellH5785 und bekleidete sie. 22UndH6086 JehovaH3068 GottH430 sprachH559 : SieheH2005, der MenschH120 istH3947 geworden wie unser einerH259, zu erkennenH3045 GutesH2896 und BösesH7451; und nun, daß er seine HandH3027 nicht ausstreckeH7971 und nehme auch von dem Baume des LebensH2416 und esseH398 und lebeH2425 ewiglichH5769! 23Und JehovaH3068 GottH430 schickte ihn ausH7971 dem GartenH1588 EdenH5731 hinaus, um den ErdbodenH127 zu bebauen, davon erH3947 genommen war; 24undH6086 er triebH1644 den MenschenH120 aus und ließ lagern gegenH6924 Osten vom GartenH1588 EdenH5731 die CherubimH3742 und die Flamme des kreisenden SchwertesH2719, umH2015 den WegH1870 zum Baume des LebensH2416 zu bewahrenH8104.
Jamieson Fausset Brown Bible Commentary 1 THE TEMPTATION. (
Gen 3:1-
Gen 3:5)
the serpent--The fall of man was effected by the seductions of a serpent. That it was a real serpent is evident from the plain and artless style of the history and from the many allusions made to it in the New Testament. But the material serpent was the instrument or tool of a higher agent, Satan or the devil, to whom the sacred writers apply from this incident the reproachful name of "the dragon, that old serpent" [
Rev 20:2]. Though Moses makes no mention of this wicked spirit--giving only the history of the visible world--yet in the fuller discoveries of the Gospel, it is distinctly intimated that Satan was the author of the plot (
John 8:44;
2Cor 11:3;
1John 3:8;
1Tim 2:14;
Rev 20:2).
more subtile--Serpents are proverbial for wisdom (
Matt 10:16). But these reptiles were at first, probably, far superior in beauty as well as in sagacity to what they are in their present state.
He said--There being in the pure bosoms of the first pair no principle of evil to work upon, a solicitation to sin could come only from "without," as in the analogous case of Jesus Christ (
Matt 4:3); and as the tempter could not assume the human form, there being only Adam and Eve in the world, the agency of an inferior creature had to be employed. The dragon-serpent [BOCHART] seemed the fittest for the vile purpose; and the devil was allowed by Him who permitted the trial, to bring articulate sounds from its mouth.
unto the woman--the object of attack, from his knowledge of her frailty, of her having been but a short time in the world, her limited experience of the animal tribes, and, above all, her being alone, unfortified by the presence and counsels of her husband. Though sinless and holy, she was a free agent, liable to be tempted and seduced.
yea, hath God said?--Is it true that He has restricted you in using the fruits of this delightful place? This is not like one so good and kind. Surely there is some mistake. He insinuated a doubt as to her sense of the divine will and appeared as an angel of light (
2Cor 11:14), offering to lead her to the true interpretation. It was evidently from her regarding him as specially sent on that errand, that, instead of being startled by the reptile's speaking, she received him as a heavenly messenger.
2 the woman said, We may eat of the fruit of the trees of the garden--In her answer, Eve extolled the large extent of liberty they enjoyed in ranging at will amongst all the trees--one only excepted, with respect to which, she declared there was no doubt, either of the prohibition or the penalty. But there is reason to think that she had already received an injurious impression; for in using the words "lest ye die," instead of "ye shall surely die" [
Gen 2:17], she spoke as if the tree had been forbidden because of some poisonous quality of its fruit. The tempter, perceiving this, became bolder in his assertions.
4 Ye shall not surely die--He proceeded, not only to assure her of perfect impunity, but to promise great benefits from partaking of it.
5 your eyes shall be opened--His words meant more than met the ear. In one sense her eyes were opened; for she acquired a direful experience of "good and evil"--of the happiness of a holy, and the misery of a sinful, condition. But he studiously concealed this result from Eve, who, fired with a generous desire for knowledge, thought only of rising to the rank and privileges of her angelic visitants.
6 THE FALL. (
Gen 3:6-
Gen 3:9)
And when the woman saw that the tree was good for food--Her imagination and feelings were completely won; and the fall of Eve was soon followed by that of Adam. The history of every temptation, and of every sin, is the same; the outward object of attraction, the inward commotion of mind, the increase and triumph of passionate desire; ending in the degradation, slavery, and ruin of the soul (
Jas 1:15;
1John 2:16).
8 they heard the voice of the Lord God walking in the garden--The divine Being appeared in the same manner as formerly--uttering the well-known tones of kindness, walking in some visible form (not running hastily, as one impelled by the influence of angry feelings). How beautifully expressive are these words of the familiar and condescending manner in which He had hitherto held intercourse with the first pair.
in the cool of the day--literally, "the breeze of the day," the evening.
hid themselves amongst the trees of the garden--Shame, remorse, fear--a sense of guilt--feelings to which they had hitherto been strangers disordered their minds and led them to shun Him whose approach they used to welcome. How foolish to think of eluding His notice (
Ps 139:1-
Ps 139:12).
10 THE EXAMINATION. (
Gen 3:10-
Gen 3:13)
afraid, because . . . naked--apparently, a confession--the language of sorrow; but it was evasive--no signs of true humility and penitence--each tries to throw the blame on another.
12 The woman . . . gave me--He blames God [CALVIN]. As the woman had been given him for his companion and help, he had eaten of the tree from love to her; and perceiving she was ruined, was determined not to survive her [M'KNIGHT].
13 beguiled--cajoled by flattering lies. This sin of the first pair was heinous and aggravated--it was not simply eating an apple, but a love of self, dishonor to God, ingratitude to a benefactor, disobedience to the best of Masters--a preference of the creature to the Creator.
14 THE SENTENCE. (
Gen 3:14-
Gen 3:24)
And the Lord God said unto the serpent--The Judge pronounces a doom: first, on the material serpent, which is cursed above all creatures. From being a model of grace and elegance in form, it has become the type of all that is odious, disgusting, and low [LE CLERC, ROSENMULLER]; or the curse has converted its natural condition into a punishment; it is now branded with infamy and avoided with horror; next, on the spiritual serpent, the seducer. Already fallen, he was to be still more degraded and his power wholly destroyed by the offspring of those he had deceived.
15 thy seed--not only evil spirits, but wicked men.
seed of the woman--the Messiah, or His Church [CALVIN, HENGSTENBERG].
I will put enmity between thee and the woman--God can only be said to do so by leaving "the serpent and his seed to the influence of their own corruption; and by those measures which, pursued for the salvation of men, fill Satan and his angels with envy and rage."
thou shalt bruise his heel--The serpent wounds the heel that crushes him; and so Satan would be permitted to afflict the humanity of Christ and bring suffering and persecution on His people.
it shall bruise thy head--The serpent's poison is lodged in its head; and a bruise on that part is fatal. Thus, fatal shall be the stroke which Satan shall receive from Christ, though it is probable he did not at first understand the nature and extent of his doom.
16 unto the woman he said, I will greatly multiply thy sorrow--She was doomed as a wife and mother to suffer pain of body and distress of mind. From being the help meet of man and the partner of his affections [
Gen 2:18,
Gen 2:23], her condition would henceforth be that of humble subjection.
17 unto Adam he said--made to gain his livelihood by tilling the ground; but what before his fall he did with ease and pleasure, was not to be accomplished after it without painful and persevering exertion.
19 till thou return unto the ground--Man became mortal; although he did not die the moment he ate the forbidden fruit, his body underwent a change, and that would lead to dissolution; the union subsisting between his soul and God having already been dissolved, he had become liable to all the miseries of this life and to the pains of hell for ever. What a mournful chapter this is in the history of man! It gives the only true account of the origin of all the physical and moral evils that are in the world; upholds the moral character of God; shows that man, made upright, fell from not being able to resist a slight temptation; and becoming guilty and miserable, plunged all his posterity into the same abyss (
Rom 5:12). How astonishing the grace which at that moment gave promise of a Saviour and conferred on her who had the disgrace of introducing sin the future honor of introducing that Deliverer (
1Tim 2:15).
20 Adam called his wife's name Eve--probably in reference to her being a mother of the promised Saviour, as well as of all mankind.
21 God made coats of skins--taught them to make these for themselves. This implies the institution of animal sacrifice, which was undoubtedly of divine appointment, and instruction in the only acceptable mode of worship for sinful creatures, through faith in a Redeemer (
Heb 9:22).
22 And God said, Behold, the man is become as one of us--not spoken in irony as is generally supposed, but in deep compassion. The words should be rendered, "Behold, what has become [by sin] of the man who was as one of us"! Formed, at first, in our image to know good and evil--how sad his condition now.
and now, lest he put forth his hand, and take also of the tree of life--This tree being a pledge of that immortal life with which obedience should be rewarded, man lost, on his fall, all claim to this tree; and therefore, that he might not eat of it or delude himself with the idea that eating of it would restore what he had forfeited, the Lord sent him forth from the garden.
24 placed . . . cherbim--The passage should be rendered thus: "And he dwelt between the cherubim at the East of the Garden of Eden and a fierce fire, or Shekinah, unfolding itself to preserve the way of the tree of life." This was the mode of worship now established to show God's anger at sin and teach the mediation of a promised Saviour as the way of life, as well as of access to God. They were the same figures as were afterwards in the tabernacle and temple; and now, as then, God said, "I will commune with thee from above the mercy seat, from between the two cherubims" (
Exod 25:22).
