The Fall of Man
Genesis 3:1-24
Gen.3.1 - Details
Original Text
Morphology
- והנחש: CONJ+NOUN,m,sg,def
- היה: VERB,qal,perf,3,m,sg
- ערום: ADJ,m,sg,abs
- מכל: PREP
- חית: NOUN,f,sg,abs
- השדה: NOUN,m,sg,def
- אשר: PRON,rel
- עשה: VERB,qal,ptc,m,sg
- יהוה: NOUN,m,sg,abs
- אלהים: NOUN,m,pl,abs
- ויאמר: VERB,qal,wayyiqtol,3,m,sg
- אל: PREP
- האשה: NOUN,f,sg,def
- אף: PART
- כי: CONJ
- אמר: VERB,qal,perf,3,m,sg
- אלהים: NOUN,m,pl,abs
- לא: PART,neg
- תאכלו: VERB,qal,imperfect,2,m,pl
- מכל: PREP
- עץ: NOUN,m,sg,abs
- הגן: NOUN,m,sg,def
Parallels
- Genesis 2:16-17 (structural): God’s original prohibition about eating from the garden trees — the command that the serpent questions in 3:1.
- Genesis 3:4-5 (verbal): Immediate continuation: the serpent’s deceptive replies (‘You will not surely die…’) that develop the challenge begun in 3:1.
- 2 Corinthians 11:3 (allusion): Paul explicitly alludes to the serpent’s craftiness in deceiving Eve, citing Genesis as the paradigmatic instance of subtle deception.
- Revelation 12:9 (allusion): Identifies Satan with ‘that ancient serpent’ who deceived the world, echoing Genesis’ portrayal of the serpent as the deceiver.
- Ezekiel 28:13-16 (thematic): Oracles describing a proud being in Eden (guardian/cherub) and a fall from perfection — later interpreters link this garden-fall motif to the origin of evil portrayed in Genesis 3.
Alternative generated candidates
- Now the serpent was more crafty than any wild animal of the field that the LORD God had made. And he said to the woman, 'Did God indeed say, You shall not eat from any tree of the garden?'
- Now the serpent was more crafty than any beast of the field that the LORD God had made. And he said to the woman, "Has God indeed said, You shall not eat from any tree of the garden?"
Gen.3.2 - Details
Original Text
Morphology
- ותאמר: VERB,qal,perf,3,f,sg
- האשה: NOUN,f,sg,def
- אל: PREP
- הנחש: NOUN,m,sg,def
- מפרי: PREP+NOUN,m,sg,cons
- עץ: NOUN,m,sg,abs
- הגן: NOUN,m,sg,def
- נאכל: VERB,qal,impf,1,NA,pl
Parallels
- Gen.2.16-17 (structural): God's command about eating from the garden trees (permission except the tree of knowledge) provides the legal/theological context for Eve's statement 'we may eat.'
- Gen.3.3 (verbal): Immediate continuation of Eve's speech, where she specifies the prohibition—shows her understanding and frames her claim in 3:2.
- Gen.3.4-5 (thematic): The serpent's reply directly challenges the prohibition and initiates the deception that answers Eve's claim in 3:2.
- Gen.3.6 (structural): Narrative consequence: after asserting they may eat (3:2), Eve takes and eats the fruit—shows the move from claim to action.
- 1 Tim.2.14 (allusion): Paul cites Eve being deceived by the serpent to interpret the Genesis episode; connects the woman‑serpent interaction in 3:2 to later theological reflection.
Alternative generated candidates
- And the woman said to the serpent, 'From the fruit of the trees of the garden we may eat.'
- And the woman said to the serpent, "From the fruit of the trees of the garden we may eat;"
Gen.3.3 - Details
Original Text
Morphology
- ומפרי: CONJ+PREP+NOUN,m,sg,abs
- העץ: NOUN,m,sg,def
- אשר: PRON,rel
- בתוך: PREP
- הגן: NOUN,m,sg,def
- אמר: VERB,qal,perf,3,m,sg
- אלהים: NOUN,m,pl,abs
- לא: PART,neg
- תאכלו: VERB,qal,impf,2,m,pl
- ממנו: PREP+PRON,3,m,sg
- ולא: CONJ
- תגעו: VERB,qal,impf,2,m,pl
- בו: PREP+PRON,3,m,sg
- פן: PART,lest
- תמתון: VERB,qal,impf,2,m,pl
Parallels
- Genesis 2:16-17 (quotation): The original divine prohibition about the tree is stated here ('You shall not eat of it; for in the day that you eat of it you shall surely die'). Genesis 3:3 quotes and slightly alters that command (adding 'nor shall you touch it').
- Genesis 3:6 (thematic): Records the violation of the prohibition in 3:3: Eve eats the fruit (and gives it to Adam), directly contradicting the command and triggering the consequences promised ('lest you die').
- Romans 5:12 (thematic): Paul connects Adam's transgression with the entrance of death into the world ('sin came into the world... and death through sin'), echoing the Genesis warning that disobedience brings death.
- Deuteronomy 30:19 (thematic): Frames divine commands in terms of a stark choice between life and death ('I have set before you life and death... choose life'), paralleling the Genesis warning that obedience preserves life while disobedience leads to death.
Alternative generated candidates
- 'But from the fruit of the tree that is in the middle of the garden, God said, You shall not eat from it, and you shall not touch it, lest you die.'
- "but from the fruit of the tree that is in the midst of the garden, God said, 'You shall not eat from it, and you shall not touch it, lest you die.'"
Gen.3.4 - Details
Original Text
Morphology
- ויאמר: VERB,qal,wayyiqtol,3,m,sg
- הנחש: NOUN,m,sg,def
- אל: PREP
- האשה: NOUN,f,sg,def
- לא: PART,neg
- מות: NOUN,m,sg,abs
- תמתון: VERB,qal,imperfect,2,m,pl
Parallels
- Gen.2:17 (verbal): God's original warning—"for in the day that you eat of it you shall surely die"—which the serpent directly contradicts.
- 2 Cor.11:3 (allusion): Paul explicitly evokes the serpent's cunning that deceived Eve, linking the New Testament account to Genesis' deception.
- Rev.12:9 (allusion): Identifies the 'serpent' as the devil/Satan, connecting the Genesis tempter with later biblical portrayals of Satan's deception.
- John 8:44 (thematic): Jesus characterizes the devil as a liar from the beginning, thematically aligning with the serpent's false assurance that Eve would not die.
- Rom.5:12 (thematic): States that death entered the world through Adam's sin, countering the serpent's claim and showing the actual consequence of the Fall.
Alternative generated candidates
- And the serpent said to the woman, 'You will not surely die.'
- But the serpent said to the woman, "You shall not surely die;"
Gen.3.5 - Details
Original Text
Morphology
- כי: CONJ
- ידע: VERB,qal,ptc,3,m,sg
- אלהים: NOUN,m,pl,abs
- כי: CONJ
- ביום: PREP+NOUN,m,sg,abs
- אכלכם: VERB,qal,impf,2,m,pl
- ממנו: PREP+PRON,3,m,sg
- ונפקחו: VERB,nip,perf,3,m,pl
- עיניכם: NOUN,f,pl,suff
- והייתם: VERB,qal,perf,2,m,pl
- כאלהים: PREP+NOUN,m,pl,abs
- ידעי: VERB,qal,ptc,3,m,pl
- טוב: ADJ,m,sg,abs
- ורע: CONJ+ADJ,m,sg
Parallels
- Genesis 2:17 (structural): The divine command earlier identifies the tree as the source of knowledge of good and evil and warns of death for eating—background to the serpent’s promise that eating will instead open eyes and confer knowledge.
- Genesis 3:4 (verbal): The serpent’s direct claim (“You will not surely die”) precedes and sets up the promise in 3:5 that eating will open the eyes and make them like God, knowing good and evil.
- Genesis 3:22 (verbal): God’s observation after the fall that humanity has become ‘like one of Us, knowing good and evil’ echoes the serpent’s prediction in 3:5 and affirms the gained knowledge.
- Psalm 82:6 (allusion): The declaration ‘I said, “You are gods”’ (and ‘sons of the Most High’) resonates with the motif of humans being ‘like God’ in 3:5, addressing divine-likeness language and its implications.
- Isaiah 14:14 (thematic): The proud aspiration ‘I will ascend... make myself like the Most High’ parallels the theme of aspiring to be like God in 3:5 and reflects the motif of divine status as a source of hubris.
Alternative generated candidates
- 'For God knows that on the day you eat from it your eyes will be opened, and you will be like God, knowing good and evil.'
- "for God knows that in the day you eat from it your eyes will be opened, and you will be like God, knowing good and evil."
Gen.3.6 - Details
Original Text
Morphology
- ותרא: VERB,qal,perf,3,f,sg
- האשה: NOUN,f,sg,def
- כי: CONJ
- טוב: ADJ,m,sg,abs
- העץ: NOUN,m,sg,def
- למאכל: PREP+NOUN,m,sg,abs
- וכי: CONJ
- תאוה: NOUN,f,sg,abs
- הוא: PRON,3,m,sg
- לעינים: PREP
- ונחמד: ADJ,m,sg,abs
- העץ: NOUN,m,sg,def
- להשכיל: VERB,hiph,inf
- ותקח: VERB,qal,perf,3,f,sg
- מפריו: PREP
- ותאכל: VERB,qal,perf,3,f,sg
- ותתן: VERB,qal,perf,3,f,sg
- גם: ADV
- לאישה: PREP
- עמה: PREP
- ויאכל: VERB,qal,perf,3,m,sg
Parallels
- 1 Timothy 2:14 (quotation): Explicitly refers to Eve’s deception and transgression—draws directly on the Genesis account of the woman’s being deceived and eating.
- 2 Corinthians 11:3 (allusion): Paul alludes to the crafty deception of Eve by the serpent, warning that believers’ minds might likewise be led astray—directly echoing the temptation and fall in Genesis 3.
- Romans 5:12 (thematic): Uses Adam’s transgression as the paradigm for the entrance of sin and death into the world—treats Eve’s and Adam’s act of eating as the seminal event for sinful humanity.
- Matthew 4:1-11 (thematic): The temptation of Jesus contrasts with Eve’s failure: where Eve succumbs to a temptation to eat, Jesus resists—Matthew frames Jesus as reversing the effects of the original temptation.
- Proverbs 9:13-18 (thematic): The portrayal of a seductive woman inviting a man to eat (leading to ruin) parallels the motif of a woman encountering temptation and offering food that brings folly—echoing the literary and moral dynamics of Genesis 3:6.
Alternative generated candidates
- And the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was desirable to make one wise; and she took from its fruit and ate, and she also gave to her husband with her, and he ate.
- And the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was desirable to make one wise; and she took from its fruit and ate, and she also gave to her husband with her, and he ate.
Gen.3.7 - Details
Original Text
Morphology
- ותפקחנה: VERB,qal,impf,3,m,pl
- עיני: NOUN,f,pl,const
- שניהם: PRON,3,m,du
- וידעו: VERB,qal,impf,3,m,pl
- כי: CONJ
- עירמם: ADJ,masc,pl,abs
- הם: PRON,3,m,pl
- ויתפרו: VERB,qal,impf,3,m,pl
- עלה: NOUN,m,pl,const
- תאנה: NOUN,f,sg,abs
- ויעשו: VERB,qal,impf,3,m,pl
- להם: PREP+PRON,3,pl,m
- חגרת: NOUN,f,pl,abs
Parallels
- Gen.2:25 (verbal): States the prior condition ('both were naked') and contrasts unashamed nakedness in Eden with the newly acquired knowledge of nakedness in 3:7.
- Gen.3:10 (verbal): Adam's immediate reaction—'I was afraid because I was naked'—echoes the newly discovered shame and leads to hiding, a direct consequence of 3:7.
- Gen.3:21 (structural): Narrative resolution: God provides garments of skins to clothe Adam and Eve, replacing their fig‑leaf coverings and addressing the problem introduced in 3:7.
- Isa.64:6 (thematic): Uses clothing imagery to express human insufficiency ('our righteousnesses... filthy rags'), thematically resonating with human attempts to cover shame (fig leaves) in Genesis 3:7.
- Rev.3:18 (allusion): Calls believers to 'buy white garments' so the shame of nakedness is not seen, alluding to biblical motifs of nakedness, shame, and divine provision set in Genesis 3:7–21.
Alternative generated candidates
- And the eyes of both of them were opened, and they knew that they were naked; and they sewed fig leaves and made for themselves loincloths.
- Then the eyes of both were opened, and they knew that they were naked; and they sewed fig leaves together and made themselves loincloths.
Gen.3.8 - Details
Original Text
Morphology
- וישמעו: VERB,qal,impf,3,m,pl
- את: PRT
- קול: NOUN,m,sg,abs
- יהוה: NOUN,m,sg,abs
- אלהים: NOUN,m,pl,abs
- מתהלך: VERB,hithpael,ptcp,m,sg
- בגן: PREP+NOUN,m,sg,abs
- לרוח: PREP+NOUN,f,sg,abs
- היום: NOUN,m,sg,def
- ויתחבא: VERB,hithpael,impf,3,m,sg
- האדם: NOUN,m,sg,def
- ואשתו: NOUN,f,sg,poss3,m
- מפני: PREP
- יהוה: NOUN,m,sg,abs
- אלהים: NOUN,m,pl,abs
- בתוך: PREP
- עץ: NOUN,m,sg,abs
- הגן: NOUN,m,sg,def
Parallels
- Genesis 3:9 (structural): Immediate narrative continuation: after God’s walking in the garden, God calls to Adam (‘Where are you?’), showing divine initiative in seeking the hidden humans.
- Leviticus 26:12 (verbal): Uses the same motif of God ‘walking among’ his people (‘I will walk among you and be your God’), reflecting the theme of divine presence dwelling with humans (and its conditional character).
- Ezekiel 10:18–19 (thematic): Portrays the departure of the LORD’s glory from the sanctuary—a theological parallel to the loss/withdrawal of intimate divine presence that follows human sin in the Eden narrative.
- Psalm 139:7–10 (thematic): Responds to the impulse in Gen 3:8 (hiding from the LORD) by asserting the impossibility of escaping God’s presence—God is everywhere and pursues the psalmist even into darkness or death.
- Revelation 21:3 (thematic): Offers eschatological resolution to the Eden motif: instead of hiding from God’s presence, God will again ‘dwell with’ humanity, reversing the alienation introduced in Genesis 3.
Alternative generated candidates
- And they heard the sound of the LORD God walking in the garden at the time of the day’s breeze, and the man and his wife hid themselves from the presence of the LORD God among the trees of the garden.
- And they heard the sound of the LORD God walking in the garden in the breeze of the day, and the man and his wife hid themselves from the presence of the LORD God among the trees of the garden.
Gen.3.9 - Details
Original Text
Morphology
- ויקרא: VERB,qal,wayyiqtol,3,m,sg
- יהוה: NOUN,m,sg,abs
- אלהים: NOUN,m,pl,abs
- אל: PREP
- האדם: NOUN,m,sg,def
- ויאמר: VERB,qal,wayyiqtol,3,m,sg
- לו: PREP+PRON,3,m,sg
- איכה: ADV,interr
Parallels
- Gen.4:9 (verbal): God asks Cain 'Where is Abel thy brother?' (Heb. אַיֵּה), a close verbal echo of the divine question 'Where art thou?' to the hiding man — both are God’s direct interrogations about a person's whereabouts or condition.
- 1 Sam.3:4-10 (verbal): God calls Samuel aloud in the night and Samuel answers 'Here am I.' Parallels Gen 3:9 in the motif of the divine voice calling a person and eliciting a response.
- Luke 15:4-7 (thematic): The parable of the lost sheep emphasizes God's seeking of what is lost/hidden — thematically akin to God seeking the hiding man in the garden after the fall.
- John 20:15 (structural): Jesus asks Mary Magdalene 'Woman, why weepest thou? whom seekest thou?' — a scene of seeking and a question posed to one who does not recognize the seeker, structurally mirroring the Gen. 3 encounter (hidden person, divine inquiry).
Alternative generated candidates
- And the LORD God called to the man and said to him, 'Where are you?'
- But the LORD God called to the man and said to him, "Where are you?"
Gen.3.10 - Details
Original Text
Morphology
- ויאמר: VERB,qal,wayyiqtol,3,m,sg
- את: PRT
- קלך: NOUN,m,sg,abs,2,m,sg
- שמעתי: VERB,qal,perf,1,_,sg
- בגן: PREP+NOUN,m,sg,abs
- ואירא: CONJ+VERB,qal,impf,1,_,sg
- כי: CONJ
- עירם: ADJ,m,sg,abs
- אנכי: PRON,1,_,sg
- ואחבא: CONJ+VERB,qal,impf,1,_,sg
Parallels
- Genesis 3:8 (structural): Same scene — God’s sound/step in the garden and the immediate human response; sets up Adam’s statement that he 'heard the voice' and hid.
- Genesis 3:11 (verbal): God’s question 'Who told you that you were naked?' directly connects to Adam’s claim of awareness of nakedness and the resulting shame.
- Genesis 3:21 (thematic): God’s provision of garments contrasts Adam’s fear and hiding by addressing the nakedness that produced shame and concealment.
- Psalm 139:7-12 (thematic): Affirms the theological contrast to Adam’s hiding — the impossibility of hiding from God’s presence, emphasizing divine omnipresence.
- Jeremiah 23:24 (verbal): Rhetorical question ('Can anyone hide...') echoes and counters the notion of hiding from God found in Adam’s confession of fear and concealment.
Alternative generated candidates
- And he said, 'I heard your sound in the garden, and I was afraid, because I am naked, and I hid myself.'
- And he said, "I heard the sound of you in the garden, and I was afraid, for I am naked, and I hid myself."
Gen.3.11 - Details
Original Text
Morphology
- ויאמר: VERB,qal,wayyiqtol,3,m,sg
- מי: PRON,interr,sg
- הגיד: VERB,qal,perf,3,m,sg
- לך: PRON,2,m,sg
- כי: CONJ
- עירם: NOUN,m,sg,abs
- אתה: PRON,2,m,sg
- המן: PREP
- העץ: NOUN,m,sg,def
- אשר: PRON,rel
- צויתיך: VERB,qal,perf,1,m,sg
- לבלתי: PART,inf_neg
- אכל: INF,qal,infabs
- ממנו: PREP+PRON,3,m,sg
- אכלת: VERB,qal,perf,2,m,sg
Parallels
- Genesis 2:16-17 (quotation): Contains the original command not to eat from the tree — the prohibition that Gen 3:11 cites ('the tree which I commanded you not to eat from').
- Genesis 3:9 (structural): Another divine question immediately preceding Gen 3:11 ('Where are you?'); both verses show God's interrogative confrontation of the disobedient couple.
- Genesis 3:7 (verbal): Reports the immediate result of eating — 'they knew they were naked' — which Gen 3:11 references by linking the act (eating) to the change in the humans' condition (nakedness/awareness).
- Genesis 3:12-13 (thematic): Adam and Eve's responses (denial/blame) follow Gen 3:11; these verses complete the scene of accusation, confession, and shifting responsibility after the forbidden act.
- Romans 5:12 (thematic): Paul's reflection that sin entered the world through one man echoes the Genesis account's theme that a single act of disobedience (eating the forbidden fruit) brought sin and its consequences into human experience.
Alternative generated candidates
- And he said, 'Who told you that you are naked? Have you eaten from the tree from which I commanded you not to eat?'
- And he said, "Who told you that you are naked? Have you eaten from the tree about which I commanded you not to eat?"
Gen.3.12 - Details
Original Text
Morphology
- ויאמר: VERB,qal,wayyiqtol,3,m,sg
- האדם: NOUN,m,sg,def
- האשה: NOUN,f,sg,def
- אשר: PRON,rel
- נתתה: VERB,qal,perf,2,m,sg
- עמדי: PREP+PRON,1,sg
- הוא: PRON,3,m,sg
- נתנה: VERB,qal,perf,3,f,sg
- לי: PREP+PRON,1,sg
- מן: PREP
- העץ: NOUN,m,sg,def
- ואכל: VERB,qal,wayyiqtol,1,m,sg
Parallels
- Gen.3.13 (quotation): Immediate narrative parallel: Eve replies by blaming the serpent (“The serpent deceived me”), creating a pair of blame-shifting responses within the same episode.
- 1 Tim.2.13-14 (allusion): Paul explicitly cites the Genesis account—Adam and Eve—and interprets culpability: ‘Adam was not deceived, but the woman was deceived,’ engaging the same moment of transgression.
- Rom.5.12-19 (thematic): Paul’s theological reflection links Adam’s act of disobedience to the entrance of sin and death for humanity, treating Adam’s eating as foundational culpability for subsequent human sin.
- Exod.32:22-24 (thematic): Aaron’s defensive excuses to Moses—shifting blame to the people—parallel Adam’s attempt to evade responsibility by blaming Eve (and implicitly God for giving her).
Alternative generated candidates
- And the man said, 'The woman whom you gave to be with me—she gave me from the tree, and I ate.'
- And the man said, "The woman whom you gave to be with me—she gave me from the tree, and I ate."
Gen.3.13 - Details
Original Text
Morphology
- ויאמר: VERB,qal,wayyiqtol,3,m,sg
- יהוה: NOUN,m,sg,abs
- אלהים: NOUN,m,pl,abs
- לאשה: PREP+NOUN,f,sg,abs
- מה: PRON,interrog
- זאת: PRON,dem,f,sg
- עשית: VERB,qal,perf,2,m,sg
- ותאמר: VERB,qal,perf,3,f,sg
- האשה: NOUN,f,sg,def
- הנחש: NOUN,m,sg,def
- השיאני: VERB,hiphil,perf,3,m,sg
- ואכל: VERB,qal,perf,1,comm,sg
Parallels
- Genesis 3:12 (structural): Adam's immediate reply also shifts blame ('The woman whom you gave me…'), paralleling the scene's pattern of excuse and mutual culpability.
- Genesis 3:4–5 (verbal): The serpent's deceptive words ('You will not surely die; you will be like God') are the direct cause of Eve's action and the deception she cites.
- 2 Corinthians 11:3 (allusion): Paul explicitly alludes to the serpent's deception of Eve to warn against being led astray, echoing Genesis' account of how the fall occurred.
- 1 Timothy 2:14 (allusion): Paul reflects on Genesis by stating that Eve was deceived and transgressed—an early interpretive link to the narrative in 3:13.
- Revelation 12:9 (thematic): Identifies the serpent as the ancient dragon who 'deceived the whole world,' extending Genesis' motif of the serpent as deceiver to cosmic symbolism.
Alternative generated candidates
- And the LORD God said to the woman, 'What is this you have done?' And the woman said, 'The serpent deceived me, and I ate.'
- Then the LORD God said to the woman, "What is this you have done?" And the woman said, "The serpent deceived me, and I ate."
Gen.3.14 - Details
Original Text
Morphology
- ויאמר: VERB,qal,wayyiqtol,3,m,sg
- יהוה: NOUN,m,sg,abs
- אלהים: NOUN,m,pl,abs
- אל: PREP
- הנחש: NOUN,m,sg,def
- כי: CONJ
- עשית: VERB,qal,perf,2,m,sg
- זאת: PRON,dem,f,sg
- ארור: ADJ,m,sg
- אתה: PRON,2,m,sg
- מכל: PREP
- הבהמה: NOUN,f,sg,def
- ומכל: CONJ+PREP
- חית: NOUN,f,sg,abs
- השדה: NOUN,m,sg,def
- על: PREP
- גחנך: NOUN,m,sg,abs+PRON,2,m,sg
- תלך: VERB,qal,imperfect,2,m,sg
- ועפר: CONJ+NOUN,m,sg,abs
- תאכל: VERB,qal,imperfect,2,m,sg
- כל: ADJ,m,sg
- ימי: NOUN,m,pl,construct
- חייך: NOUN,m,pl,abs+PRON,2,m,sg
Parallels
- Isaiah 65:25 (verbal): Isaiah echoes Genesis' language: 'the dust shall be the serpent's food,' directly recalling 'on your belly you shall go, and dust you shall eat.'
- Psalm 91:13 (verbal): Speaks of treading/trampling the lion and the serpent underfoot—echoing the motif of subduing or humiliating the serpent introduced in Genesis 3 (cf. 3:14–15).
- Numbers 21:6–9 (thematic): The sending of venomous serpents as divine judgment and the bronze serpent as remedy reflect the serpent's role as instrument of curse and its complex symbolism originating in Eden's curse.
- Romans 16:20 (allusion): Paul's promise that 'God will soon crush Satan under your feet' alludes to the proto-evangelium (Gen 3:15) and the theme of the serpent's defeat begun in Gen 3:14–15.
- Revelation 12:9 (allusion): Identifies the dragon as 'that ancient serpent,' explicitly linking the satanic adversary to the Edenic serpent and echoing the curse and enmity introduced in Genesis 3.
Alternative generated candidates
- And the LORD God said to the serpent, 'Because you have done this, cursed are you above all the livestock and above every wild animal of the field; on your belly you shall go, and dust you shall eat all the days of your life.'
- And the LORD God said to the serpent, "Because you have done this, cursed are you more than all livestock and more than every beast of the field; on your belly you shall go, and dust you shall eat all the days of your life.
Gen.3.15 - Details
Original Text
Morphology
- ואיבה: NOUN,f,sg,abs
- אשית: VERB,qal,impf,1,m,sg
- בינך: PREP,2,m,sg
- ובין: CONJ+PREP
- האשה: NOUN,f,sg,def
- ובין: CONJ+PREP
- זרעך: NOUN,m,sg,abs+PRON,2,m,sg
- ובין: CONJ+PREP
- זרעה: NOUN,m,sg,abs+PRON,3,f,sg
- הוא: PRON,3,m,sg
- ישופך: VERB,qal,impf,3,m,sg+PRON,2,m,sg
- ראש: NOUN,m,sg,abs
- ואתה: CONJ+PRON,2,m,sg
- תשופנו: VERB,qal,impf,2,m,sg+PRON,3,m,sg
- עקב: NOUN,m,sg,abs
Parallels
- Romans 16:20 (verbal): God will 'crush' Satan under your feet—language and motif echo the serpent's head being crushed (victory of the righteous seed over the serpent).
- Revelation 12:9 (allusion): The serpent is identified with the dragon/devil who deceives the world; connects Genesis' serpent and the cosmic conflict between the woman's offspring and the dragon.
- Revelation 20:10 (thematic): Final defeat and judgment of the devil (tormented in the lake of fire) parallels the promised overcoming of the serpent in Gen 3:15.
- Hebrews 2:14 (thematic): Christ shared flesh and blood to destroy the one who has the power of death (the devil); interprets the seed's victory over the serpent as accomplished in Christ.
- Isaiah 27:1 (allusion): Yahweh's slaying of Leviathan/the piercing serpent echoes the ancient motif of God/seed defeating a chaos-serpent, which underlies Gen 3:15.
Alternative generated candidates
- 'And I will put enmity between you and the woman, and between your seed and her seed; he will strike your head, and you will strike his heel.'
- "And I will put enmity between you and the woman, and between your seed and her seed; he will strike your head, and you will strike his heel."
Gen.3.16 - Details
Original Text
Morphology
- אל: PREP
- האשה: NOUN,f,sg,def
- אמר: VERB,qal,perf,3,m,sg
- הרבה: ADV
- ארבה: VERB,qal,impf,1,_,sg
- עצבונך: NOUN,m,sg,abs+2f
- והרנך: CONJ+NOUN,m,sg,abs+2f
- בעצב: PREP+NOUN,m,sg,abs
- תלדי: VERB,qal,impf,2,f,sg
- בנים: NOUN,m,pl,abs
- ואל: CONJ+PREP
- אישך: NOUN,m,sg,abs+2f
- תשוקתך: NOUN,f,sg,abs+2f
- והוא: CONJ+PRON,3,m,sg
- ימשל: VERB,qal,impf,3,m,sg
- בך: PREP+PRON,2,f,sg
Parallels
- Genesis 3:17-19 (structural): Immediate parallel in the same oracle: God pronounces comparable consequences on the man (cursed ground, toil, mortality), framing the woman’s pain in childbirth and altered relations as part of the broader postlapsarian curse.
- Genesis 2:18,23-24 (structural): Creation context for male–female relations (helper, naming, and one‑flesh) that Genesis 3:16 modifies; Genesis 2 establishes the original order and roles later affected by the curse.
- 1 Timothy 2:13-14 (allusion): Paul cites the Genesis narrative (Adam formed first; Eve deceived) to explain distinctions in instruction for men and women — linking New Testament teaching to the events that underlie Genesis 3:16.
- Ephesians 5:22-33 (thematic): Paulic teaching on wives’ submission and husbands’ headship frames marital roles in light of Christ–church imagery and echoes the post‑Fall reality of relational order implied in Genesis 3:16 (often read together in NT marital ethics).
- 1 Corinthians 11:3-9 (verbal): Paul appeals to creation order (woman from man, for man) and distinctions between men and women to justify headship and head coverings — echoing Genesis’ motifs about origin and relational dynamics that underlie Genesis 3:16.
Alternative generated candidates
- To the woman he said, 'I will greatly multiply your pain and your childbearing; in pain you shall bear children. And toward your husband will be your desire, and he shall rule over you.'
- To the woman he said, "I will surely multiply your pain and your childbearing; in pain you shall bear children. Your desire shall be for your husband, and he shall rule over you."
Gen.3.17 - Details
Original Text
Morphology
- ולאדם: NOUN,m,sg,abs
- אמר: VERB,qal,perf,3,m,sg
- כי: CONJ
- שמעת: VERB,qal,perf,2,m,sg
- לקול: NOUN,m,sg,abs+prep:l
- אשתך: NOUN,f,sg,abs+suff:2ms
- ותאכל: VERB,qal,perf,2,m,sg+pref:w
- מן: PREP
- העץ: NOUN,m,sg,def
- אשר: PRON,rel
- צויתיך: VERB,qal,perf,1,c,sg+obj:2ms
- לאמר: PREP+VERB,qal,inf
- לא: PART,neg
- תאכל: VERB,qal,imperfect,2,m,sg
- ממנו: PREP+PRON,3,m,sg
- ארורה: ADJ,f,sg
- האדמה: NOUN,f,sg,def
- בעבורך: PREP+NOUN,m,sg+suff:2ms
- בעצבון: PREP+NOUN,m,sg
- תאכלנה: VERB,qal,impf,3,f,pl
- כל: ADJ,m,sg
- ימי: NOUN,m,pl,const
- חייך: NOUN,m,pl,const+suff:2ms
Parallels
- Gen.3.18 (structural): Immediate continuation of the curse on the ground—specifies the result of the curse (thorns and thistles) and completes the impact introduced in 3:17.
- Gen.3.19 (verbal): Closely connected consequence language (toil and death): links human labor and mortality to the disobedience first described in 3:17.
- Gen.2.17 (allusion): The original command and stated penalty ('for in the day that you eat you shall die') provides the narrative basis for the curse pronounced in 3:17 after the forbidden eating.
- Rom.5:12 (thematic): Paul interprets Adam's disobedience as the entry point of sin and death into the world—echoing Genesis' link between Adam's act and the resulting curse/decay.
- Rom.8:20-22 (thematic): Describes creation subjected to futility and groaning until redemption—parallels Genesis' depiction of the earth being cursed and producing hardship after Adam's sin.
Alternative generated candidates
- And to the man he said, 'Because you listened to the voice of your wife and ate from the tree about which I commanded you, saying, You shall not eat from it, cursed is the ground because of you; with painful toil you shall eat from it all the days of your life.'
- And to the man he said, "Because you listened to the voice of your wife and ate from the tree about which I commanded you, saying, 'You shall not eat from it,' cursed is the ground because of you; in pain you shall eat of it all the days of your life.
Gen.3.18 - Details
Original Text
Morphology
- וקוץ: CONJ+NOUN,m,sg,abs
- ודרדר: CONJ+NOUN,m,sg,abs
- תצמיח: VERB,qal,imprf,3,f,sg
- לך: PREP+PRON,2,m,sg
- ואכלת: CONJ+VERB,qal,perf,2,m,sg
- את: PRT
- עשב: NOUN,m,sg,abs
- השדה: NOUN,m,sg,def
Parallels
- Gen.3.17 (verbal): Immediate context/continuation: the ground is cursed because of Adam’s sin, directly linked with thorns and eating the field’s plants.
- Gen.4.12 (thematic): Cain’s curse — ground will no longer yield its strength to him — echoes the theme of the cursed, unproductive ground after sin.
- Rom.8.20-22 (thematic): Paul portrays creation as subjected to futility and groaning awaiting redemption — a theological echo of the Genesis curse on the ground and cosmic effects of sin.
- Isa.32.13-14 (thematic): Images of ruined land and the coming up of thorns/briers as signs of judgment and desolation parallel the Genesis motif of thorns and thistles.
- Judg.9.14-15 (allusion): The parable of the trees and the bramble (a thorny shrub) uses thorn imagery negatively; culturally resonates with Genesis’ use of thorns as sign of curse and hardship.
Alternative generated candidates
- 'And thorns and thistles it shall bring forth for you; and you shall eat the plants of the field.'
- "Thorns and thistles it shall sprout for you, and you shall eat the plants of the field;
Gen.3.19 - Details
Original Text
Morphology
- בזעת: PREP+NOUN,f,sg,abs
- אפיך: NOUN,m,sg,abs,PRS,2,ms
- תאכל: VERB,qal,imperfect,2,m,sg
- לחם: NOUN,m,sg,abs
- עד: PREP
- שובך: NOUN,m,sg,abs,PRS,2,ms
- אל: PREP
- האדמה: NOUN,f,sg,def
- כי: CONJ
- ממנה: PREP+PRS,3,f,sg
- לקחת: VERB,qal,perf,2,m,sg
- כי: CONJ
- עפר: NOUN,m,sg,abs
- אתה: PRON,2,m,sg
- ואל: CONJ+PREP
- עפר: NOUN,m,sg,abs
- תשוב: VERB,qal,impf,2,m,sg
Parallels
- Gen.2.7 (verbal): Both verses link humanity's origin to the ground/dust—'formed/man taken from the dust of the ground'—providing the basis for 'for out of it you were taken.'
- Job 34.15 (verbal): Echoes the destiny language: 'All flesh shall perish... and man shall turn again unto dust,' directly paralleling 'to dust you shall return.'
- Eccl.12.7 (thematic): Describes the body returning to the earth/dust at death ('the dust returns to the earth'), reiterating Genesis' theme of human mortality.
- Ps.103.14 (thematic): Affirms God's awareness of human frailty—'for he knoweth our frame; he remembereth that we are dust'—echoing the 'dust' motif and human dependence on God.
- 1 Cor.15.47 (allusion): Paul contrasts the 'first man' as 'of the earth, earthy' with the heavenly man, alluding to humanity's earthly/dusty origin and mortality implicit in Genesis 3:19.
Alternative generated candidates
- 'By the sweat of your face you shall eat bread, until you return to the ground, for from it you were taken; for dust you are, and to dust you shall return.'
- "By the sweat of your face you shall eat bread, until you return to the ground, for out of it you were taken; for dust you are, and to dust you shall return."
Gen.3.20 - Details
Original Text
Morphology
- ויקרא: VERB,qal,wayyiqtol,3,m,sg
- האדם: NOUN,m,sg,def
- שם: ADV,loc
- אשתו: NOUN,f,sg,cons+3,m
- חוה: NOUN,f,sg,prop
- כי: CONJ
- הוא: PRON,3,m,sg
- היתה: VERB,qal,perf,3,f,sg
- אם: NOUN,f,sg,abs
- כל: ADJ,m,sg
- חי: ADJ,m,sg,abs
Parallels
- Gen.2:21-23 (verbal): The preceding creation account where Adam names the woman (calls her 'woman'/'ishah'); both verses record Adam's act of naming his wife.
- Gen.4:1 (thematic): First birth from Eve—'she conceived and bore Cain'—connects to Eve's role as mother and the theme of human progeny implied by 'mother of all living.'
- Gen.5:1-2 (structural): Early genealogical summary that treats male and female as the origin of humanity and records naming conventions (the name 'Adam')—places Gen 3:20 within the broader naming/origins framework.
- 1 Cor.15:45-47 (thematic): Paul's contrast of the 'first Adam' and the 'last Adam' treats Adam as the representative origin of human life, resonating with Eve as progenitor ('mother of all living').
- 1 Tim.2:13-14 (allusion): Paul explicitly cites the Genesis account of Adam and Eve (order of creation and Eve's deception), showing later theological use of the Adam–Eve origin narrative to address human origins and roles.
Alternative generated candidates
- And the man called the name of his wife Eve, because she was the mother of all the living.
- And the man called his wife's name Eve, because she was the mother of all living.
Gen.3.21 - Details
Original Text
Morphology
- ויעש: VERB,qal,wayyiqtol,3,m,sg
- יהוה: NOUN,m,sg,abs
- אלהים: NOUN,m,pl,abs
- לאדם: PREP+NOUN,m,sg,abs
- ולאשתו: CONJ+PREP+NOUN,f,sg,const+PRON,3,m,sg
- כתנות: NOUN,f,pl,abs
- עור: NOUN,m,sg,abs
- וילבשם: VERB,qal,wayyiqtol,3,m,sg+PRON,3,m,pl
Parallels
- Genesis 3:7 (verbal): Immediately prior: Adam and Eve sew fig-leaf coverings for themselves; contrasts human-made coverings with God’s later provision of garments of skin.
- Zechariah 3:3-4 (structural): The high priest’s filthy garments are removed and he is clothed in clean robes—echoes the motif of God removing shame and clothing with righteousness.
- Isaiah 61:10 (thematic): God as the one who 'clothes' with garments of salvation/righteousness, thematically linking divine provision of covering to restoration.
- Revelation 7:13-14 (thematic): The redeemed stand in white robes washed by the Lamb’s blood—connects divine provision of clothing to salvation obtained through sacrificial means.
- Exodus 28:2 (structural): God commands special garments be made for the priests for glory and beauty, paralleling God’s role in providing clothing that signifies status and relationship to him.
Alternative generated candidates
- And the LORD God made for the man and for his wife garments of skin, and clothed them.
- And the LORD God made for the man and for his wife garments of skin, and clothed them.
Gen.3.22 - Details
Original Text
Morphology
- ויאמר: VERB,qal,wayyiqtol,3,m,sg
- יהוה: NOUN,m,sg,abs
- אלהים: NOUN,m,pl,abs
- הן: PRT
- האדם: NOUN,m,sg,def
- היה: VERB,qal,perf,3,m,sg
- כאחד: PREP+NUM,card,sg
- ממנו: PREP+PRON,3,m,sg
- לדעת: VERB,qal,inf
- טוב: ADJ,m,sg,abs
- ורע: CONJ+ADJ,m,sg
- ועתה: CONJ+PRT
- פן: PRT
- ישלח: VERB,qal,impf,3,m,sg
- ידו: NOUN,f,sg,abs+PRON,3,m,sg
- ולקח: CONJ+VERB,qal,inf
- גם: PRT
- מעץ: PREP+NOUN,m,sg,abs
- החיים: NOUN,m,pl,def
- ואכל: CONJ+VERB,qal,inf
- וחי: CONJ+VERB,qal,inf
- לעלם: PREP+NOUN,m,sg,abs
Parallels
- Gen.2.9 (verbal): Introduces the two pivotal trees (tree of life and tree of knowledge of good and evil) mentioned here; establishes the garden context and the specific objects whose access is at issue.
- Gen.2.17 (verbal): God’s command and the warning about eating from the tree of the knowledge of good and evil—background for Adam and Eve’s transgression that makes the concern about access to the tree of life consequential.
- Gen.3.24 (structural): Immediate narrative sequel: God expels humans from Eden and stations cherubim to guard the way to the tree of life, concretely enacting the prevention described in 3:22.
- Rev.22.2 (allusion): Eschatological restoration motif: the tree of life reappears in the New Testament’s vision of the restored paradise, directly addressing the denied access in Genesis 3:22.
- Rom.5.12 (thematic): Develops the theological consequence of Adam’s disobedience (death entering the world) and frames the Adamic act’s universal effects—connecting Genesis’ denial of eternal life with the New Testament account of Adam’s role in human mortality.
Alternative generated candidates
- And the LORD God said, 'Look, the man has become like one of us, knowing good and evil. And now, lest he stretch out his hand and take also from the tree of life, and eat, and live forever—'
- Then the LORD God said, "Look, the man has become like one of us, knowing good and evil; and now, lest he reach out his hand and take also from the tree of life and eat, and live forever—"
Gen.3.23 - Details
Original Text
Morphology
- וישלחהו: VERB,qal,impf,3,m,sg
- יהוה: NOUN,m,sg,abs
- אלהים: NOUN,m,pl,abs
- מגן: PREP+NOUN,m,sg,def
- עדן: NOUN,prop,m,sg,abs
- לעבד: VERB,qal,inf
- את: PRT
- האדמה: NOUN,f,sg,def
- אשר: PRON,rel
- לקח: VERB,qal,perf,3,m,sg
- משם: PREP+DEM
Parallels
- Genesis 2:15 (verbal): Uses the same language of placing the man 'in the garden' to 'work' (abad) the land — contrasts Adam's original assignment to cultivate the garden with his later expulsion to labor outside it.
- Genesis 3:19 (verbal): Directly connected curse: toil and eating by the sweat of the brow and returning to the ground, explaining the necessity and harshness of the work to which Adam is sent.
- Genesis 3:24 (structural): Immediate narrative continuation: after God sends Adam out (3:23), God stations cherubim and the flaming sword to guard Eden — frames the permanent exile from the garden.
- Genesis 4:2–3 (thematic): Early post‑Eden portrait of human livelihood: Cain as a tiller of the ground and Abel as a shepherd reflects the new occupational reality established after the expulsion.
- Romans 8:20–22 (thematic): Paul links creation's subjection to frustration and bondage to decay with human fallenness — thematically parallels Genesis' picture of cursed toil and cosmic consequences of the Fall.
Alternative generated candidates
- So the LORD God sent him out from the garden of Eden to till the ground from which he had been taken.
- So the LORD God sent him out from the garden of Eden to till the ground from which he had been taken.
Gen.3.24 - Details
Original Text
Morphology
- ויגרש: VERB,qal,impf,3,m,sg
- את: PRT
- האדם: NOUN,m,sg,def
- וישכן: VERB,qal,impf,3,m,sg
- מקדם: PREP+NOUN,m,sg,abs
- לגן: PREP
- עדן: NOUN,prop,m,sg,abs
- את: PRT
- הכרבים: NOUN,m,pl,def
- ואת: CONJ+PRT
- להט: NOUN,m,sg,abs
- החרב: NOUN,f,sg,def
- המתהפכת: ADJ,hitpael,ptcp,f,sg,def
- לשמר: VERB,qal,inf
- את: PRT
- דרך: NOUN,f,sg,abs
- עץ: NOUN,m,sg,abs
- החיים: NOUN,m,pl,def
Parallels
- Genesis 2:9 (verbal): Identifies the Tree of Life as planted in the middle of the garden—Gen 3:24’s prohibition (guarding the way to the tree) directly relates to this earlier placement.
- Exodus 25:18-22 (thematic): God commands golden cherubim be made on the mercy‑seat of the Tabernacle, where they mark and guard the divine presence—parallels the use of cherubim to demarcate and protect sacred space in Eden.
- Ezekiel 28:13-16 (allusion): Describes a figure as a cherub in Eden and narrates an expulsion for pride and corruption—echoes Genesis’ imagery of cherubim, Eden, and banishment.
- Ezekiel 10:1-22 (thematic): Ezekiel’s vision depicts cherubim, wheels, and coals of fire associated with God’s glory and movement—resonates with Genesis’ image of cherubim and a flaming/turning sword guarding the way.
- Revelation 22:14-15 (thematic): Promises access to the Tree of Life for the righteous in the restored paradise while outsiders remain excluded—this New Testament vision thematically reverses the barred access established in Gen 3:24.
Alternative generated candidates
- And he drove out the man, and he stationed to the east of the garden of Eden the cherubim and the flaming sword that turned every way, to guard the way to the tree of life.
- He drove the man out, and he stationed to the east of the garden of Eden the cherubim and the flaming sword that turned every way, to guard the way to the tree of life.
Now the serpent was more crafty than any animal of the field that the LORD God had made. And he said to the woman, 'Indeed, has God said, "You shall not eat from any tree of the garden"?' And the woman said to the serpent, 'From the fruit of the trees of the garden we may eat.'
'But from the fruit of the tree that is in the midst of the garden, God said, "You shall not eat from it, and you shall not touch it, lest you die."' And the serpent said to the woman, 'You will not surely die.'
'For God knows that on the day you eat from it your eyes will be opened, and you will be like God, knowing good and evil.' And when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was desirable to make one wise, she took of its fruit and ate; and she also gave to her husband who was with her, and he ate.
Then the eyes of both were opened, and they knew that they were naked; and they sewed fig leaves together and made for themselves loincloths. And they heard the sound of the LORD God walking in the garden in the breeze of the day, and the man and his wife hid themselves from the presence of the LORD God among the trees of the garden. And the LORD God called to the man and said to him, 'Where are you?'
He said, 'I heard the sound of you in the garden, and I was afraid, because I was naked, and I hid myself.' And he said, 'Who told you that you were naked? Have you eaten from the tree of which I commanded you not to eat?'
The man said, 'The woman whom you gave to be with me—she gave me from the tree, and I ate.'
Then the LORD God said to the woman, 'What is this you have done?' And the woman said, 'The serpent deceived me, and I ate.'
The LORD God said to the serpent, 'Because you have done this, cursed are you more than all livestock and more than every animal of the field; on your belly you shall go, and dust you shall eat all the days of your life. And I will put enmity between you and the woman, and between your seed and her seed; he shall strike your head, and you shall strike his heel.'
To the woman he said, 'I will greatly multiply your pain and your childbearing; in pain you shall bring forth children. And for your husband will be your desire, and he will rule over you.' And to the man he said, 'Because you have listened to the voice of your wife and have eaten from the tree of which I commanded you, saying, "You shall not eat from it," cursed is the ground because of you; in toil you shall eat of it all the days of your life;'
'And thorns and thistles it shall bring forth for you; and you shall eat the plants of the field;'
'By the sweat of your face you shall eat bread until you return to the ground, for out of it you were taken; for dust you are, and to dust you shall return.' And the man called his wife's name Eve, because she was the mother of all living. And the LORD God made for the man and for his wife garments of skin, and he clothed them.
Then the LORD God said, 'Behold, the man has become like one of us, knowing good and evil. And now—lest he reach out his hand and take also from the tree of life and eat, and live forever—'
Therefore the LORD God sent him out from the garden of Eden to till the ground from which he had been taken.
He drove out the man, and at the east of the garden of Eden he stationed the cherubim and the flaming sword that turned every way to guard the way to the tree of life.