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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Chapter Outline
The serpent deceives Eve. (1–5)
Adam and Eve transgress the Divine (6–8)
command, and fall into sin and misery. God calls upon Adam and Eve to an- (9–13)
swer. The serpent cursed, The promised Seed. (14, 15)
The punishment of mankind. (16–19)
The first clothing of mankind. (20, 21)
Adam and Eve are driven out from (22–24)
paradise.

The story of this chapter is perhaps as sad a story (all things considered) as any we have in all the Bible. In the foregoing chapters we have had the pleasant view of the holiness and happiness of our first parents, the grace and favour of God, and the peace and beauty of the whole creation, all good, very good; but here the scene is altered. We have here an account of the sin and misery of our first parents, the wrath and curse of God against them, the peace of the creation disturbed, and its beauty stained and sullied, all bad, very bad. "How has the gold become dim, and the most fine gold changed!" O that our hearts were deeply affected with this record! For we are all nearly concerned in it; let it not be to us as a tale that is told. The general contents of this chapter we have (Rom. v. 12), "By one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned." More particularly, we have here, I. The innocent tempted, ver. 1-5. II. The tempted transgressing, ver. 6-8. III. The transgressors arraigned, ver. 9, 10. IV. Upon their arraignment, convicted, ver. 11-13. V. Upon their conviction, sentenced, ver. 14-19. VI. After sentence, reprieved, ver. 20, 21. VII. Notwithstanding their reprieve, execution in part done, ver. 22-24. And, were it not for the gracious intimations here given of redemption by the promised seed, they, and all their degenerate guilty race, would have been left to endless despair.
Adam Clarke: Commentary on the Bible - 1831
Satan, by means of a creature here called the serpent, deceives Eve, Gen 3:1-5. Both she and Adam transgress the Divine command, and fall into sin and misery, Gen 3:6, Gen 3:7. They are summoned before God, and judged, Gen 3:8-13. The creature called the serpent is degraded and punished, Gen 3:14. The promise of redemption by the incarnation of Christ, Gen 3:15. Eve sentenced, Gen 3:16. Adam sentenced, Gen 3:17. The ground cursed, and death threatened, Gen 3:18, Gen 3:19. Why the woman was called Eve, Gen 3:20. Adam and Eve clothed with skins, Gen 3:21. The wretched state of our first parents after their fall, and their expulsion from the garden of Paradise, Gen 3:22-24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Gen 3:1, The serpent deceives Eve; Gen 3:6, Both she and Adam transgress the divine command, and fall into sin and misery; Gen 3:8, God arraigns them; Gen 3:14, The serpent is cursed; Gen 3:15, The promised seed; Gen 3:16, The punishment of mankind; Gen 3:21, Their first clothing; Gen 3:22, Their expulsion from paradise.
Carl Friedrich Keil and Franz Delitzsch

The Fall
The man, whom God had appointed lord of the earth and its inhabitants, was endowed with everything requisite for the development of his nature and the fulfilment of his destiny. In the fruit of the trees of the garden he had food for the sustenance of his life; in the care of the garden itself, a field of labour for the exercise of his physical strength; in the animal and vegetable kingdom, a capacious region for the expansion of his intellect; in the tree of knowledge, a positive law for the training of his moral nature; and in the woman associated with him, a suitable companion and help. In such circumstances as these he might have developed both his physical and spiritual nature in accordance with the will of God. But a tempter approached him from the midst of the animal world, and he yielded to the temptation to break the command of God. The serpent is said to have been the tempter. But to any one who reads the narrative carefully in connection with the previous history of the creation, and bears in mind that man is there described as exalted far above all the rest of the animal world, not only by the fact of his having been created in the image of God and invested with dominion over all the creatures of the earth, but also because God breathed into him the breath of life, and no help meet for him was found among the beasts of the field, and also that this superiority was manifest in the gift of speech, which enabled him to give names to all the rest - a thing which they, as speechless, were unable to perform, - it must be at once apparent that it was not from the serpent, as a sagacious and crafty animal, that the temptation proceeded, but that the serpent was simply the tool of that evil spirit, who is met with in the further course of the world's history under the name of Satan (the opponent), or the Devil (ὁ διάβολος, the slanderer or accuser).
(Note: There was a fall, therefore, in the higher spiritual world before the fall of man; and this is not only plainly taught in 2Pet 2:4 and Jude 1:6, but assumed in everything that the Scriptures say of Satan. But this event in the world of spirits neither compels us to place the fall of Satan before the six days' work of creation, nor to assume that the days represent long periods. For as man did not continue long in communion with God, so the angel-prince may have rebelled against God shortly after his creation, and not only have involved a host of angels in his apostasy and fall, but have proceeded immediately to tempt the men, who were created in the image of God, to abuse their liberty by transgressing the divine command.)
When the serpent, therefore, is introduced as speaking, and that just as if it had been entrusted with the thoughts of God Himself, the speaking must have emanated, not from the serpent, but from a superior spirit, which had taken possession of the serpent for the sake of seducing man. This fact, indeed, is not distinctly stated in the canonical books of the Old Testament; but that is simply for the same educational reason which led Moses to transcribe the account exactly as it had been handed down, in the pure objective form of an outward and visible occurrence, and without any allusion to the causality which underlay the external phenomenon, viz., not so much to oppose the tendency of contemporaries to heathen superstition and habits of intercourse with the kingdom of demons, as to avoid encouraging the disposition to transfer the blame to the evil spirit which tempted man, and thus reduce sin to a mere act of weakness. But we find the fact distinctly alluded to in the book of Wis. 2:24; and not only is it constantly noticed in the rabbinical writings, where the prince of the evil spirits is called the old serpent, or the serpent, with evident reference to this account, but it was introduced at a very early period into Parsism also. It is also attested by Christ and His apostles (Jn 8:44; 2Cor 11:3 and 2Cor 11:14; Rom 16:20; Rev_ 12:9; Rev_ 20:2), and confirmed by the temptation of our Lord. The temptation of Christ is the counterpart of that of Adam. Christ was tempted by the devil, not only like Adam, but because Adam had been tempted and overcome, in order that by overcoming the tempter He might wrest from the devil that dominion over the whole race which he had secured by his victory over the first human pair. The tempter approached the Saviour openly; to the first man he came in disguise. The serpent is not a merely symbolical term applied to Satan; nor was it only the form which Satan assumed; but it was a real serpent, perverted by Satan to be the instrument of his temptation (Gen 3:1 and Gen 3:14). The possibility of such a perversion, or of the evil spirit using an animal for his own purposes, is not to be explained merely on the ground of the supremacy of spirit over nature, but also from the connection established in the creation itself between heaven and earth; and still more, from the position originally assigned by the Creator to the spirits of heaven in relation to the creatures of earth. The origin, force, and limits of this relation it is impossible to determine a priori, or in any other way than from such hints as are given in the Scriptures; so that there is no reasonable ground for disputing the possibility of such an influence. Notwithstanding his self-willed opposition to God, Satan is still a creature of God, and was created a good spirit; although, in proud self-exaltation, he abused the freedom essential to the nature of a superior spirit to purposes of rebellion against his Maker. He cannot therefore entirely shake off his dependence upon God. And this dependence may possibly explain the reason, why he did not come "disguised as an angel of light" to tempt our first parents to disobedience, but was obliged to seek the instrument of his wickedness among the beasts of the field. The trial of our first progenitors was ordained by God, because probation was essential to their spiritual development and self-determination. But as He did not desire that they should be tempted to their fall, He would not suffer Satan to tempt them in a way which should surpass their human capacity. The tempted might therefore have resisted the tempter. If, instead of approaching them in the form of a celestial being, in the likeness of God, he came in that of a creature, not only far inferior to God, but far below themselves, they could have no excuse for allowing a mere animal to persuade them to break the commandment of God. For they had been made to have dominion over the beasts, and not to take their own law from them. Moreover, the fact that an evil spirit was approaching them in the serpent, could hardly be concealed from them. Its speaking alone must have suggested that; for Adam had already become acquainted with the nature of the beasts, and had not found one among them resembling himself - not one, therefore, endowed with reason and speech. The substance of the address, too, was enough to prove that it was no good spirit which spake through the serpent, but one at enmity with God. Hence, when they paid attention to what he said, they were altogether without excuse.
John Gill
INTRODUCTION TO GENESIS 3
In this chapter an account is given of the temptation of our first parents, of the instrument of it, and of their fall into it, and of the effect of it, Gen 3:1 their summons upon it to appear before God, against whom they had sinned, Gen 3:8 their examination by him, and the excuses they made, Gen 3:11 the various sentences passed of the serpent, the woman, and the man, Gen 3:14 some incidental things recorded, expressive of faith and hope in man, and of favour to him, Gen 3:20 and his expulsion from the garden of Eden, Gen 3:22.
3:13:1: Եւ օ՛ձն էր իմաստնագոյն քան զամենայն գազանս որ ՚ի վերայ երկրի զոր արա՛ր Տէր Աստուած։ Եւ ասէ օձն ցկինն. Զի՞ է զի ասաց Աստուած թէ յամենայն ծառոց որ իցեն ՚ի ներքս ՚ի դրախտի այդր՝ մի՛ ուտիցէք։
1 Օձը երկրի վրայ Աստծու ստեղծած բոլոր գազաններից աւելի խորամանկ[2] էր: Օձն ասաց կնոջը. «Ինչո՞ւ Աստուած ասաց, թէ դրախտում գտնուող բոլոր ծառերի պտուղներից չէք կարող ուտել»:[2] Գրբարում՝ իմաստնագոյն:
3 Եւ Տէր Աստուծոյ ըրած դաշտի բոլոր գազաններէն աւելի խորամանկ էր օձը, որ կնոջ ըսաւ. «Իրա՞ւ Աստուած ըսաւ թէ ‘Պարտէզին ոեւէ ծառէն պիտի չուտէք’»։
Եւ օձն էր [39]իմաստնագոյն քան զամենայն գազանս [40]որ ի վերայ երկրի`` զոր արար Տէր Աստուած. եւ ասէ օձն ցկինն. [41]Զի՞ է զի ասաց`` Աստուած թէ Յամենայն ծառոց որ իցեն ի ներքս ի դրախտի այդր` մի՛ ուտիցէք:

3:1: Եւ օ՛ձն էր իմաստնագոյն քան զամենայն գազանս որ ՚ի վերայ երկրի զոր արա՛ր Տէր Աստուած։ Եւ ասէ օձն ցկինն. Զի՞ է զի ասաց Աստուած թէ յամենայն ծառոց որ իցեն ՚ի ներքս ՚ի դրախտի այդր՝ մի՛ ուտիցէք։
1 Օձը երկրի վրայ Աստծու ստեղծած բոլոր գազաններից աւելի խորամանկ[2] էր: Օձն ասաց կնոջը. «Ինչո՞ւ Աստուած ասաց, թէ դրախտում գտնուող բոլոր ծառերի պտուղներից չէք կարող ուտել»:
[2] Գրբարում՝ իմաստնագոյն:
3 Եւ Տէր Աստուծոյ ըրած դաշտի բոլոր գազաններէն աւելի խորամանկ էր օձը, որ կնոջ ըսաւ. «Իրա՞ւ Աստուած ըսաւ թէ ‘Պարտէզին ոեւէ ծառէն պիտի չուտէք’»։
zohrab-1805▾ eastern-1994▾ western am▾
3:11: Змей был хитрее всех зверей полевых, которых создал Господь Бог. И сказал змей жене: подлинно ли сказал Бог: не ешьте ни от какого дерева в раю?
3:1 ὁ ο the δὲ δε though; while ὄφις οφις serpent ἦν ειμι be φρονιμώτατος φρονιμος prudent; conceited πάντων πας all; every τῶν ο the θηρίων θηριον beast τῶν ο the ἐπὶ επι in; on τῆς ο the γῆς γη earth; land ὧν ος who; what ἐποίησεν ποιεω do; make κύριος κυριος lord; master ὁ ο the θεός θεος God καὶ και and; even εἶπεν επω say; speak ὁ ο the ὄφις οφις serpent τῇ ο the γυναικί γυνη woman; wife τί τις.1 who?; what? ὅτι οτι since; that εἶπεν επω say; speak ὁ ο the θεός θεος God οὐ ου not μὴ μη not φάγητε εσθιω eat; consume ἀπὸ απο from; away παντὸς πας all; every ξύλου ξυλον wood; timber τοῦ ο the ἐν εν in τῷ ο the παραδείσῳ παραδεισος paradise
3:1 וְ wᵊ וְ and הַ ha הַ the נָּחָשׁ֙ nnāḥˌāš נָחָשׁ serpent הָיָ֣ה hāyˈā היה be עָר֔וּם ʕārˈûm עָרוּם shrewd מִ mi מִן from כֹּל֙ kkˌōl כֹּל whole חַיַּ֣ת ḥayyˈaṯ חַיָּה wild animal הַ ha הַ the שָּׂדֶ֔ה śśāḏˈeh שָׂדֶה open field אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עָשָׂ֖ה ʕāśˌā עשׂה make יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say אֶל־ ʔel- אֶל to הָ֣ hˈā הַ the אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman אַ֚ף ˈʔaf אַף even כִּֽי־ kˈî- כִּי that אָמַ֣ר ʔāmˈar אמר say אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) לֹ֣א lˈō לֹא not תֹֽאכְל֔וּ ṯˈōḵᵊlˈû אכל eat מִ mi מִן from כֹּ֖ל kkˌōl כֹּל whole עֵ֥ץ ʕˌēṣ עֵץ tree הַ ha הַ the גָּֽן׃ ggˈān גַּן garden
3:1. sed et serpens erat callidior cunctis animantibus terrae quae fecerat Dominus Deus qui dixit ad mulierem cur praecepit vobis Deus ut non comederetis de omni ligno paradisiNow the serpent was more subtle than any of the beasts of the earth which the Lord God made. And he said to the woman: Why hath God commanded you, that you should not eat of every tree of paradise?
1. Now the serpent was more subtil than any beast of the field which the LORD God had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of any tree of the garden?
3:1. However, the serpent was more crafty than any of the creatures of the earth that the Lord God had made. And he said to the woman, “Why has God instructed you, that you should not eat from every tree of Paradise?”
3:1. Now the serpent was more subtil than any beast of the field which the LORD God had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden?
Now the serpent was more subtil than any beast of the field which the LORD God had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden:

1: Змей был хитрее всех зверей полевых, которых создал Господь Бог. И сказал змей жене: подлинно ли сказал Бог: не ешьте ни от какого дерева в раю?
3:1
ο the
δὲ δε though; while
ὄφις οφις serpent
ἦν ειμι be
φρονιμώτατος φρονιμος prudent; conceited
πάντων πας all; every
τῶν ο the
θηρίων θηριον beast
τῶν ο the
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
ὧν ος who; what
ἐποίησεν ποιεω do; make
κύριος κυριος lord; master
ο the
θεός θεος God
καὶ και and; even
εἶπεν επω say; speak
ο the
ὄφις οφις serpent
τῇ ο the
γυναικί γυνη woman; wife
τί τις.1 who?; what?
ὅτι οτι since; that
εἶπεν επω say; speak
ο the
θεός θεος God
οὐ ου not
μὴ μη not
φάγητε εσθιω eat; consume
ἀπὸ απο from; away
παντὸς πας all; every
ξύλου ξυλον wood; timber
τοῦ ο the
ἐν εν in
τῷ ο the
παραδείσῳ παραδεισος paradise
3:1
וְ wᵊ וְ and
הַ ha הַ the
נָּחָשׁ֙ nnāḥˌāš נָחָשׁ serpent
הָיָ֣ה hāyˈā היה be
עָר֔וּם ʕārˈûm עָרוּם shrewd
מִ mi מִן from
כֹּל֙ kkˌōl כֹּל whole
חַיַּ֣ת ḥayyˈaṯ חַיָּה wild animal
הַ ha הַ the
שָּׂדֶ֔ה śśāḏˈeh שָׂדֶה open field
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
עָשָׂ֖ה ʕāśˌā עשׂה make
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
אֶל־ ʔel- אֶל to
הָ֣ hˈā הַ the
אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman
אַ֚ף ˈʔaf אַף even
כִּֽי־ kˈî- כִּי that
אָמַ֣ר ʔāmˈar אמר say
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
לֹ֣א lˈō לֹא not
תֹֽאכְל֔וּ ṯˈōḵᵊlˈû אכל eat
מִ mi מִן from
כֹּ֖ל kkˌōl כֹּל whole
עֵ֥ץ ʕˌēṣ עֵץ tree
הַ ha הַ the
גָּֽן׃ ggˈān גַּן garden
3:1. sed et serpens erat callidior cunctis animantibus terrae quae fecerat Dominus Deus qui dixit ad mulierem cur praecepit vobis Deus ut non comederetis de omni ligno paradisi
Now the serpent was more subtle than any of the beasts of the earth which the Lord God made. And he said to the woman: Why hath God commanded you, that you should not eat of every tree of paradise?
3:1. However, the serpent was more crafty than any of the creatures of the earth that the Lord God had made. And he said to the woman, “Why has God instructed you, that you should not eat from every tree of Paradise?”
3:1. Now the serpent was more subtil than any beast of the field which the LORD God had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: «Змей…» Природа этого змия довольно загадочна: по некоторым своим признакам, напр., по самому своему имени, по принадлежности к животному виду, по отличающей его хитрости (Мф 10:16) и по наложенному на него наказанию — ползания по земле (14: стих этой главы) — он, несомненно, представляется в Библии обыкновенным, естественным змием, но целый ряд других признаков, как-то: дар речи, осведомленность в существовании заповеди, необыкновенная хитрость и коварство, а также утверждение необычайной для естественного змия продолжительности его существования (14) — все это говорит нам о каком-то высшем сознательно разумном существе. Посему, правильным пониманием этого змия будет то, которое объединит все эти вышеуказанные черты, как, напр., это и делает святой Иоанн Златоуст, говоря: «следуя Писанию, надобно рассуждать так, что слова принадлежали диаволу, который возбужден был к этому обману завистью (Прем 2:24), а этим животным (т. е. обыкновенным змием) воспользовался как удобным орудием» (Иоанн Златоуст).

Присутствие в этом змие диавола-искусителя согласно утверждается и многими другими местами Священного Писания, в которых диавол называется «человекоубийца от начала» (Ин 8:44), первовиновником на земле зла (1: Ин 3:8; Прем 2:24) и даже прямо «древним змием» (Откр 12:9–10).

«И сказал змей жене…» Коварный змий обращается к жене, как слабейшему сосуду (1: Тим 2:14; 1: Пет 3:7), в справедливом расчете легче через нее достигнуть цели; к тому же жена, вероятно, не сама лично слышала заповедь от Бога, а получила ее уже от мужа и потому знала ее менее устойчиво и твердо.

«не ешьте ни от какого дерева…» Соблазнитель намеренно преувеличивает тяжесть заповеди, чтобы тем самым сбить жену с толку и поселить в ней нерасположение как к самой заповеди, так и к ее Основоположнику.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1-5: The Tempter's Subtlety; The Tempter's ImportunityB. C. 4004.
1 Now the serpent was more subtle than any beast of the field which the LORD God had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden? 2 And the woman said unto the serpent, We may eat of the fruit of the trees of the garden: 3 But of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die. 4 And the serpent said unto the woman, Ye shall not surely die: 5 For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil.
We have here an account of the temptation with which Satan assaulted our first parents, to draw them into sin, and which proved fatal to them. Here observe,
I. The tempter, and that was the devil, in the shape and likeness of a serpent.
1. It is certain it was the devil that beguiled Eve. The devil and Satan is the old serpent (Rev. xii. 9), a malignant spirit, by creation an angel of light and an immediate attendant upon God's throne, but by sin become an apostate from his first state and a rebel against God's crown and dignity. Multitudes of the angels fell; but this that attacked our first parents was surely the prince of the devils, the ring-leader in the rebellion: no sooner was he a sinner than he was a Satan, no sooner a traitor than a tempter, as one enraged against God and his glory and envious of man and his happiness. He knew he could not destroy man but by debauching him. Balaam could not curse Israel, but he could tempt Israel, Rev. ii. 14. The game therefore which Satan had to play was to draw our first parents to sin, and so to separate between them and their God. Thus the devil was, from the beginning, a murderer, and the great mischief-maker. The whole race of mankind had here, as it were, but one neck, and at that Satan struck. The adversary and enemy is that wicked one.
2. It was the devil in the likeness of a serpent. Whether it was only the visible shape and appearance of a serpent (as some think those were of which we read, Exod. vii. 12), or whether it was a real living serpent, actuated and possessed by the devil, is not certain: by God's permission it might be either. The devil chose to act his part in a serpent, (1.) Because it is a specious creature, has a spotted dappled skin, and then went erect. Perhaps it was a flying serpent, which seemed to come from on high as a messenger from the upper world, one of the seraphim; for the fiery serpents were flying, Isa. xiv. 29. Many a dangerous temptation comes to us in gay fine colours that are but skin-deep, and seems to come from above; for Satan can seem an angel of light. And, (2.) Because it is a subtle creature; this is here taken notice of. Many instances are given of the subtlety of the serpent, both to do mischief and to secure himself in it when it is done. We are directed to be wise as serpents. But this serpent, as actuated by the devil, was no doubt more subtle than any other; for the devil, though he has lost the sanctity, retains the sagacity of an angel, and is wise to do evil. He knew of more advantage by making use of the serpent than we are aware of. Observe, There is not any thing by which the devil serves himself and his own interest more than by unsanctified subtlety. What Eve thought of this serpent speaking to her we are not likely to tell, when I believe she herself did not know what to think of it. At first, perhaps, she supposed it might be a good angel, and yet, afterwards, she might suspect something amiss. It is remarkable that the Gentile idolaters did many of them worship the devil in the shape and form of a serpent, thereby avowing their adherence to that apostate spirit, and wearing his colours.
II. The person tempted was the woman, now alone, and at a distance from her husband, but near the forbidden tree. It was the devil's subtlety, 1. To assault the weaker vessel with his temptations. Though perfect in her kind, yet we may suppose her inferior to Adam in knowledge, and strength, and presence of mind. Some think Eve received the command, not immediately from God, but at second hand by her husband, and therefore might the more easily be persuaded to discredit it. 2. It was his policy to enter into discourse with her when she was alone. Had she kept close to the side out of which she was lately taken, she would not have been so much exposed. There are many temptations, to which solitude gives great advantage; but the communion of saints contributes much to their strength and safety. 3. He took advantage by finding her near the forbidden tree, and probably gazing upon the fruit of it, only to satisfy her curiosity. Those that would not eat the forbidden fruit must not come near the forbidden tree. Avoid it, pass not by it, Prov. iv. 15. 4. Satan tempted Eve, that by her he might tempt Adam; so he tempted Job by his wife, and Christ by Peter. It is his policy to send temptations by unsuspected hands, and theirs that have most interest in us and influence upon us.
III. The temptation itself, and the artificial management of it. We are often, in scripture, told of our danger by the temptations of Satan, his devices (2 Cor. ii. 11), his depths (Rev. ii. 24), his wiles, Eph. vi. 11. The greatest instances we have of them are in his tempting of the two Adams, here, and Matt. iv. In this he prevailed, but in that he was baffled. What he spoke to them, of whom he had no hold by any corruption in them, he speaks in us by our own deceitful hearts and their carnal reasonings; this makes his assaults on us less discernible, but not less dangerous. That which the devil aimed at was to persuade Eve to cut forbidden fruit; and, to do this, he took the same method that he does still. He questioned whether it was a sin or no, v. 1. He denied that there was any danger in it, v. 4. He suggested much advantage by it, v. 5. And these are his common topics.
1. He questioned whether it was a sin or no to eat of this tree, and whether really the fruit of it was forbidden. Observe,
(1.) He said to the woman, Yea, hath God said, You shall not eat? The first word intimated something said before, introducing this, and with which it is connected, perhaps some discourse Eve had with herself, which Satan took hold of, and grafted this question upon. In the chain of thoughts one thing strangely brings in another, and perhaps something bad at last. Observe here, [1.] He does not discover his design at first, but puts a question which seemed innocent: "I hear a piece of news, pray is it true? has God forbidden you to eat of this tree?" Thus he would begin a discourse, and draw her into a parley. Those that would be safe have need to be suspicious, and shy of talking with the tempter. [2.] He quotes the command fallaciously, as if it were a prohibition, not only of that tree, but of all. God had said, Of every tree you may eat, except one. He, by aggravating the exception, endeavours to invalidate the concession: Hath God said, You shall not eat of every tree? The divine law cannot be reproached unless it be first misrepresented. [3.] He seems to speak it tauntingly, upbraiding the woman with her shyness of meddling with that tree; as if he had said, "You are so nice and cautious, and so very precise, because God has said, You shall not eat." The devil, as he is a liar, so he is a scoffer, from the beginning: and the scoffers of the last days are his children. [4.] That which he aimed at in the first onset was to take off her sense of the obligation of the command. "Surely you are mistaken, it cannot be that God should tie you out from this tree; he would not do so unreasonable a thing." See here, That it is the subtlety of Satan to blemish the reputation of the divine law as uncertain or unreasonable, and so to draw people to sin; and that it is therefore our wisdom to keep up a a firm belief of, and a high respect for, the command of God. Has God said, "You shall not lie, nor take his name in vain, nor be drunk," &c.? "Yes, I am sure he has, and it is well said, and by his grace I will abide by it, whatever the tempter suggests to the contrary."
(2.) In answer to this question the woman gives him a plain and full account of the law they were under, v. 2, 3. Here observe, [1.] It was her weakness to enter into discourse with the serpent. She might have perceived by his question that he had no good design, and should therefore have started back with a Get thee behind me, Satan, thou art an offence to me. But her curiosity, and perhaps her surprise, to hear a serpent speak, led her into further talk with him. Note, It is a dangerous thing to treat with a temptation, which ought at first to be rejected with disdain and abhorrence. The garrison that sounds a parley is not far from being surrendered. Those that would be kept from harm must keep out of harm's way. See Prov. xiv. 7; xix. 27. [2.] It was her wisdom to take notice of the liberty God had granted them, in answer to his sly insinuation, as if God has put them into paradise only to tantalize them with the sight of fair but forbidden fruits. "Yea," says she, "we may eat of the fruit of the trees, thanks to our Maker, we have plenty and variety enough allowed us." Note, To prevent our being uneasy at the restraints of religion, it is good often to take a view of the liberties and comforts of it. [3.] It was an instance of her resolution that she adhered to the command, and faithfully repeated it, as of unquestionable certainty: "God hath said, I am confident he hath said it, You shall not eat of the fruit of this tree;" and that which she adds, Neither shall you touch it, seems to have been with a good intention, not (as some think) tacitly to reflect upon the command as too strict (Touch not, taste not and handle not), but to make a fence about it: "We must not eat, therefore we will not touch. It is forbidden in the highest degree, and the authority of the prohibition is sacred to us." [4.] She seems a little to waver about the threatening, and is not so particular and faithful in the repetition of that as of the precept. God has said, In the day thou eatest thereof thou shalt surely die; all she makes of that is, Lest you die. Note, Wavering faith and wavering resolutions give great advantage to the tempter.
2. He denies that there was any danger in it, insisting that, though it might be the transgressing of a precept, yet it would not be the incurring of a penalty: You shall not surely die, v. 4. "You shall not dying die," so the word is, in direct contradiction to what God had said. Either, (1.) "It is not certain that you shall die," so some. "It is not so sure as you are made to believe it is." Thus Satan endeavours to shake that which he cannot overthrow, and invalidates the force of divine threatenings by questioning the certainty of them; and, when once it is supposed possible that there may be falsehood or fallacy in any word of God, a door is then opened to downright infidelity. Satan teaches men first to doubt and then to deny; he makes them sceptics first, and so by degrees makes them atheists. Or, (2.) "It is certain you shall not die," so others. He avers his contradiction with the same phrase of assurance that God had used in ratifying the threatening. He began to call the precept in question (v. 1), but, finding that the woman adhered to that, he quitted that battery, and made his second onset upon the threatening, where he perceived her to waver; for he is quick to spy all advantages, and to attack the wall where it is weakest: You shall not surely die. This was a lie, a downright lie; for, [1.] It was contrary to the word of God, which we are sure is true. See 1 John ii. 21, 27. It was such a lie as gave the lie to God himself. [2.] It was contrary to his own knowledge. When he told them there was no danger in disobedience and rebellion he said that which he knew, by woeful experience, to be false. He had broken the law of his creation, and had found, to his cost, that he could not prosper in it; and yet he tells our first parents they shall not die. He concealed his own misery, that he might draw them into the like: thus he still deceives sinners into their own ruin. He tells them that, though they sin, they shall not die; and gains credit rather than God, who tells them, The wages of sin is death. Note, Hope of impunity is a great support to all iniquity, and impenitency in it. I shall have peace, though I walk in the imagination of my heart, Deut. xxix. 19.
3. He promises them advantage by it, v. 5. Here he follows his blow, and it was a blow at the root, a fatal blow to the tree we are branches of. He not only would undertake that they should be no losers by it, thus binding himself to save them from harm; but (if they would be such fools as to venture upon the security of one that had himself become a bankrupt) he undertakes they shall be gainers by it, unspeakable gainers. He could not have persuaded them to run the hazard of ruining themselves if he had not suggested to them a great probability of bettering themselves.
(1.) He insinuates to them the great improvements they would make by eating of this fruit. And he suits the temptation to the pure state they were now in, proposing to them, not any carnal pleasures or gratifications, but intellectual delights and satisfactions. These were the baits with which he covered his hook. [1.] "Your eyes shall be opened; you shall have much more of the power and pleasure of contemplation than now you have; you shall fetch a larger compass in your intellectual views, and see further into things than now you do." He speaks as if now they were but dim-sighted, and short-sighted, in comparison of what they would be then. [2.] "You shall be as gods, as Elohim, mighty gods; not only omniscient, but omnipotent too;" or, "You shall be as God himself, equal to him, rivals with him; you shall be sovereigns and no longer subjects, self-sufficient and no longer dependent." A most absurd suggestion! As if it were possible for creatures of yesterday to be like their Creator that was from eternity. [3.] "You shall know good and evil, that is, every thing that is desirable to be known." To support this part of the temptation, he abuses the name given to this tree: it was intended to teach the practical knowledge of good and evil, that is, of duty and disobedience; and it would prove the experimental knowledge of good and evil, that is, of happiness and misery. In these senses, the name of the tree was a warning to them not to eat of it; but he perverts the sense of it, and wrests it to their destruction, as if this tree would give them a speculative notional knowledge of the natures, kinds, and originals, of good and evil. And, [4.] All this presently: "In the day you eat thereof you will find a sudden and immediate change for the better." Now in all these insinuations he aims to beget in them, First, Discontent with their present state, as if it were not so good as it might be, and should be. Note, No condition will of itself bring contentment, unless the mind be brought to it. Adam was not easy, no, not in paradise, nor the angels in their first state, Jude 6. Secondly, Ambition of preferment, as if they were fit to be gods. Satan had ruined himself by desiring to be like the Most High (Isa. xiv. 14), and therefore seeks to infect our first parents with the same desire, that he might ruin them too.
(2.) He insinuates to them that God had no good design upon them, in forbidding them this fruit: "For God doth know how much it will advance you; and therefore, in envy and ill-will to you, he hath forbidden it:" as if he durst not let them eat of that tree because then they would know their own strength, and would not continue in an inferior state, but be able to cope with him; or as if he grudged them the honour and happiness to which their eating of that tree would prefer them. Now, [1.] This was a great affront to God, and the highest indignity that could be done him, a reproach to his power, as if he feared his creatures, and much more a reproach to his goodness, as if he hated the work of his own hands and would not have those whom he has made to be made happy. Shall the best of men think it strange to be misrepresented and evil spoken of, when God himself is so? Satan, as he is the accuser of the brethren before God, so he accuses God before the brethren; thus he sows discord, and is the father of those that do so. [2.] It was a most dangerous snare to our first parents, as it tended to alienate their affections from God, and so to withdraw them from their allegiance to him. Thus still the devil draws people into his interest by suggesting to them hard thoughts of God, and false hopes of benefit and advantage by sin. Let us therefore, in opposition to him, always think well of God as the best good, and think ill of sin as the worst of evils: thus let us resist the devil, and he will flee from us.
Adam Clarke: Commentary on the Bible - 1831
3:1: Now the serpent was more subtle - We have here one of the most difficult as well as the most important narratives in the whole book of God. The last chapter ended with a short but striking account of the perfection and felicity of the first human beings, and this opens with an account of their transgression, degradation, and ruin. That man is in a fallen state, the history of the world, with that of the life and miseries of every human being, establishes beyond successful contradiction. But how, and by what agency, was this brought about? Here is a great mystery, and I may appeal to all persons who have read the various comments that have been written on the Mosaic account, whether they have ever yet been satisfied on this part of the subject, though convinced of the fact itself. Who was the serpent? of what kind? In what way did he seduce the first happy pair? These are questions which remain yet to be answered. The whole account is either a simple narrative of facts, or it is an allegory. If it be a historical relation, its literal meaning should be sought out; if it be an allegory, no attempt should be made to explain it, as it would require a direct revelation to ascertain the sense in which it should be understood, for fanciful illustrations are endless. Believing it to be a simple relation of facts capable of a satisfactory explanation, I shall take it up on this ground; and, by a careful examination of the original text, endeavor to fix the meaning, and show the propriety and consistency of the Mosaic account of the fall of man. The chief difficulty in the account is found in the question, Who was the agent employed in the seduction of our first parents?
The word in the text which we, following the Septuagint, translate serpent, is נחש nachash; and, according to Buxtorf and others, has three meanings in Scripture.
1. It signifies to view or observe attentively, to divine or use enchantments, because in them the augurs viewed attentively the flight of birds, the entrails of beasts, the course of the clouds, etc.; and under this head it signifies to acquire knowledge by experience.
2. It signifies brass, brazen, and is translated in our Bible, not only brass, but chains, fetters, fetters of brass, and in several places steel; see Sa2 22:35; Job 20:24; Psa 18:34; and in one place, at least filthiness or fornication, Eze 16:36.
3. It signifies a serpent, but of what kind is not determined. In Job 26:13, it seems to mean the whale or hippopotamus: By his spirit he hath garnished the heavens, his hand hath formed the crooked serpent, נחש ברח nachash bariach: as ברח barach signifies to pass on or pass through, and בריח beriach is used for a bar of a gate or door that passed through rings, etc., the idea of straightness rather than crookedness should be attached to it here; and it is likely that the hippopotamus or sea-horse is intended by it.
In Ecc 10:11, the creature called nachash, of whatever sort, is compared to the babbler: Surely the serpent (נחש nachash) will bite without enchantment; and a babbler is no better.
In Isa 27:1, the crocodile or alligator seems particularly meant by the original: In that day the Lord - shall punish leviathan the piercing serpent, etc. And in Isa 65:25, the same creature is meant as in Gen 3:1, for in the words, And dust shall be the serpent's meat, there is an evident allusion to the text of Moses. In Amo 9:3, the crocodile is evidently intended: Though they be hid in the bottom of the sea, thence will I command the serpent, (הנחש hannachash) and he shall bite them. No person can suppose that any of the snake or serpent kind can be intended here; and we see from the various acceptations of the word, and the different senses which it bears in various places in the sacred writings, that it appears to be a sort of general term confined to no one sense. Hence it will be necessary to examine the root accurately, to see if its ideal meaning will enable us to ascertain the animal intended in the text. We have already seen that נחש nachash signifies to view attentively, to acquire knowledge or experience by attentive observation; so נחשתי nichashti, Gen 30:27 : I have learned by experience; and this seems to be its most general meaning in the Bible. The original word is by the Septuagint translated οφις, a serpent, not because this was its fixed determinate meaning in the sacred writings, but because it was the best that occurred to the translators: and they do not seem to have given themselves much trouble to understand the meaning of the original, for they have rendered the word as variously as our translators have done, or rather our translators have followed them, as they give nearly the same significations found in the Septuagint: hence we find that οφις is as frequently used by them as serpent, its supposed literal meaning, is used in our version. And the New Testament writers, who seldom quote the Old Testament but from the Septuagint translation, and often do not change even a word in their quotations, copy this version in the use of this word. From the Septuagint therefore we can expect no light, nor indeed from any other of the ancient versions, which are all subsequent to the Septuagint, and some of them actually made from it. In all this uncertainty it is natural for a serious inquirer after truth to look everywhere for information. And in such an inquiry the Arabic may be expected to afford some help, from its great similarity to the Hebrew. A root in this language, very nearly similar to that in the text, seems to cast considerable light on the subject. Chanas or khanasa signifies he departed, drew off, lay hid, seduced, slunk away; from this root come akhnas, khanasa, and khanoos, which all signify an ape, or satyrus, or any creature of the simia or ape genus. It is very remarkable also that from the same root comes khanas, the Devil, which appellative he bears from that meaning of khanasa, he drew off, seduced, etc., because he draws men off from righteousness, seduces them from their obedience to God, etc., etc. See Golius, sub voce. Is it not strange that the devil and the ape should have the same name, derived from the same root, and that root so very similar to the word in the text? But let us return and consider what is said of the creature in question. Now the nachash was more subtle, ערום arum, more wise, cunning, or prudent, than any beast of the field which the Lord God had made. In this account we find,
1. That whatever this nachash was, he stood at the head of all inferior animals for wisdom and understanding.
2. That he walked erect, for this is necessarily implied in his punishment - on thy belly (i.e., on all fours) shalt thou go.
3. That he was endued with the gift of speech, for a conversation is here related between him and the woman.
4. That he was also endued with the gift of reason, for we find him reasoning and disputing with Eve.
5. That these things were common to this creature, the woman no doubt having often seen him walk erect, talk, and reason, and therefore she testifies no kind of surprise when he accosts her in the language related in the text; and indeed from the manner in which this is introduced it appears to be only a part of a conversation that had passed between them on the occasion: Yea, hath God said, etc.
Had this creature never been known to speak before his addressing the woman at this time and on this subject, it could not have failed to excite her surprise, and to have filled her with caution, though from the purity and innocence of her nature she might have been incapable of being affected with fear. Now I apprehend that none of these things can be spoken of a serpent of any species.
1. None of them ever did or ever can walk erect. The tales we have had of two-footed and four-footed serpents are justly exploded by every judicious naturalist, and are utterly unworthy of credit. The very name serpent comes from serpo, to creep, and therefore to such it could be neither curse nor punishment to go on their bellies, i.e., to creep on, as they had done from their creation, and must do while their race endures.
2. They have no organs for speech, or any kind of articulate sound; they can only hiss. It is true that an ass by miraculous influence may speak; but it is not to be supposed that there was any miraculous interference here. God did not qualify this creature with speech for the occasion, and it is not intimated that there was any other agent that did it; on the contrary, the text intimates that speech and reason were natural to the nachash: and is it not in reference to this the inspired penman says, The nachash was more subtle or intelligent than all the beasts of the field that the Lord God had made? Nor can I find that the serpentine genus are remarkable for intelligence. It is true the wisdom of the serpent has passed into a proverb, but I cannot see on what it is founded, except in reference to the passage in question, where the nachash, which we translate serpent, following the Septuagint, shows so much intelligence and cunning: and it is very probable that our Lord alludes to this very place when he exhorts his disciples to be wise - prudent or intelligent, as serpents, φρονιμοι ὡς οἱ οφεις· and it is worthy of remark that he uses the same term employed by the Septuagint in the text in question: Οφις ην φρονιμωτατος, the serpent was more prudent or intelligent than all the beasts, etc.
All these things considered, we are obliged to seek for some other word to designate the nachash in the text, than the word serpent, which on every view of the subject appears to me inefficient and inapplicable. We have seen above that khanas, akhnas, and khanoos, signify a creature of the ape or satyrus kind. We have seen that the meaning of the root is, he lay hid, seduced, slunk away, etc.; and that khanas means the devil, as the inspirer of evil, and seducer from God and truth. See Golius and Wilmet. It therefore appears to me that a creature of the ape or ouran outang kind is here intended; and that Satan made use of this creature as the most proper instrument for the accomplishment of his murderous purposes against the life and soul of man. Under this creature he lay hid, and by this creature he seduced our first parents, and drew off or slunk away from every eye but the eye of God. Such a creature answers to every part of the description in the text: it is evident from the structure of its limbs and their muscles that it might have been originally designed to walk erect, and that nothing less than a sovereign controlling power could induce them to put down hands in every respect formed like those of man, and walk like those creatures whose claw-armed paws prove them to have been designed to walk on all fours. Dr. Tyson has observed in his anatomy of an ouran outang, that the seminal vessels passed between the two coats of the peritoneum to the scrotum, as in man; hence he argues that this creature was designed to walk erect, as it is otherwise in all quadrupeds. Philos. Trans., vol. xxi., p. 340. The subtlety, cunning, endlessly varied pranks and tricks of these creatures, show them, even now, to be more subtle and more intelligent than any other creature, man alone excepted. Being obliged now to walk on all fours, and gather their food from the ground, they are literally obliged to eat the dust; and though exceedingly cunning, and careful in a variety of instances to separate that part which is wholesome and proper for food from that which is not so, in the article of cleanliness they are lost to all sense of propriety; and though they have every means in their power of cleansing the aliments they gather off the ground, and from among the dust, yet they never in their savage state make use of any, except a slight rub against their side, or with one of their hands, more to see what the article is than to cleanse it. Add to this, their utter aversion to walk upright; it requires the utmost discipline to bring them to it, and scarcely anything irritates them more than to be obliged to do it. Long observation on some of these animals enables me to state these facts.
Should any person who may read this note object against my conclusions, because apparently derived from an Arabic word which is not exactly similar to the Hebrew, though to those who understand both languages the similarity will be striking; yet, as I do not insist on the identity of the terms, though important consequences have been derived from less likely etymologies, he is welcome to throw the whole of this out of the account. He may then take up the Hebrew root only, which signifies to gaze, to view attentively, pry into, inquire narrowly, etc., and consider the passage that appears to compare the nachash to the babbler. Ecc 10:11, and he will soon find, if he have any acquaintance with creatures of this genus, that for earnest, attentive watching, looking, etc., and for chattering or babbling, they have no fellows in the animal world. Indeed, the ability and propensity to chatter is all they have left, according to the above hypothesis, of their original gift of speech, of which I suppose them to have been deprived at the fall as a part of their punishment.
I have spent the longer time on this subject,
1. Because it is exceedingly obscure;
2. Because no interpretation hitherto given of it has afforded me the smallest satisfaction;
3. Because I think the above mode of accounting for every part of the whole transaction is consistent and satisfactory, and in my opinion removes many embarrassments, and solves the chief difficulties.
I think it can be no solid objection to the above mode of solution that Satan, in different parts of the New Testament, is called the serpent, the serpent that deceived Eve by his subtlety, the old serpent, etc., for we have already seen that the New Testament writers have borrowed the word from the Septuagint, and the Septuagint themselves use it in a vast variety and latitude of meaning; and surely the ouran outang is as likely to be the animal in question as נחש nachash and οφις ophis are likely to mean at once a snake, a crocodile, a hippopotamus, fornication, a chain, a pair of fetters, a piece of brass, a piece of steel, and a conjurer; for we have seen above that all these are acceptations of the original word. Besides, the New Testament writers seem to lose sight of the animal or instrument used on the occasion, and speak only of Satan himself as the cause of the transgression, and the instrument of all evil. If, however, any person should choose to differ from the opinion stated above, he is at perfect liberty so to do; I make it no article of faith, nor of Christian communion; I crave the same liberty to judge for myself that I give to others, to which every man has an indisputable right; and I hope no man will call me a heretic for departing in this respect from the common opinion, which appears to me to be so embarrassed as to be altogether unintelligible. See farther on Gen 3:7-14, etc.
Yea, hath God said - This seems to be the continuation of a discourse of which the preceding part is not given, and a proof that the creature in question was endued with the gift of reason and speech, for no surprise is testified on the part of Eve.
Albert Barnes: Notes on the Bible - 1834
3:1: - Section III - The Fall
- The Fall
1. נחשׁ nachash "serpent; related: hiss," Gesenius; "sting," Mey. ערוּם 'ā rû m "subtle, crafty, using craft for defence."
7. תפר tā par "sew, stitch, tack together." חגורה chă gô râ h "girdle, not necessarily apron."
This chapter continues the piece commenced at Gen 2:4. The same combination of divine names is found here, except in the dialogue between the serpent and the woman, where God (אלהים 'ĕ lohı̂ ym) alone is used. It is natural for the tempter to use only the more distant and abstract name of God. It narrates in simple terms the fall of man.

3:1
The serpent is here called a "beast of the field"; that is, neither a domesticated animal nor one of the smaller sorts. The Lord God had made it, and therefore it was a creature called into being on the same day with Adam. It is not the wisdom, but the wiliness of the serpent which is here noted. This animal is destitute of arms or legs by which to escape danger. It is therefore thrown back upon instinct, aided by a quick and glaring eye, and a rapid dart and recoil, to evade the stroke of violence, and watch and seize the unguarded moment for inflicting the deadly bite. Hence, the wily and insidious character of its instinct, which is noticed to account for the mode of attack here chosen, and the style of the conversation. The whole is so deeply designed, that the origin and progress of evil in the breast is as nearly as possible such as it might have been had there been no prompter. No startling proposal of disobedience is made, no advice, no persuasion to partake of the fruit is employed. The suggestion or assertion of the false only is plainly offered; and the bewildered mind is left to draw its own false inferences, and pursue its own misguided course. The tempter addresses the woman as the more susceptible and unguarded of the two creatures he would betray. He ventures upon a half-questioning, half-insinuating remark: "It is so, then, that God hath said, Ye shall not eat of every tree of the garden." This seems to be a feeler for some weak point, where the fidelity of the woman to her Maker might be shaken. It hints at something strange, if not unjust or unkind, on the part of God. "Why was any tree withheld?" he would insinuate.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:1: Now: Gen 3:13-15; Isa 27:1; Mat 10:16; Co2 11:3, Co2 11:14; Rev 12:9, Rev 20:2
serpent: The Samaritan copy, instead of nachash, "a serpent," reads cachash, "a liar or deceiver," read Joh 8:44.
he said: Num 22:28, Num 22:29; Ecc 4:10; Pe1 3:7
Yea, hath: Heb. Yea, because, etc
hath: Mat 4:3, Mat 4:6, Mat 4:9
Carl Friedrich Keil and Franz Delitzsch
3:1
"The serpent was more subtle than all the beasts of the field, which Jehovah God had made." - The serpent is here described not only as a beast, but also as a creature of God; it must therefore have been good, like everything else that He had made. Subtilty was a natural characteristic of the serpent (Mt 10:16), which led the evil one to select it as his instrument. Nevertheless the predicate ערוּם is not used here in the good sense of φρόνιμος (lxx), prudens, but in the bad sense of πανοῦργος, callidus. For its subtilty was manifested as the craft of a tempter to evil, in the simple fact that it was to the weaker woman that it turned; and cunning was also displayed in what it said: "Hath God indeed said, Ye shall not eat of all the trees of the garden?" כּי אף is an interrogative expressing surprise (as in 1Kings 23:3; 2Kings 4:11): "Is it really the fact that God has prohibited you from eating of all the trees of the garden?" The Hebrew may, indeed, bear the meaning, "hath God said, ye shall not eat of every tree?" but from the context, and especially the conjunction, it is obvious that the meaning is, "ye shall not eat of any tree." The serpent calls God by the name of Elohim alone, and the woman does the same. In this more general and indefinite name the personality of the living God is obscured. To attain his end, the tempter felt it necessary to change the living personal God into a merely general numen divinium, and to exaggerate the prohibition, in the hope of exciting in the woman's mind partly distrust of God Himself, and partly a doubt as to the truth of His word. And his words were listened to. Instead of turning away, the woman replied, "We may eat of the fruit of the trees of the garden; but of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die." She was aware of the prohibition, therefore, and fully understood its meaning; but she added, "neither shall ye touch it," and proved by this very exaggeration that it appeared too stringent even to her, and therefore that her love and confidence towards God were already beginning to waver. Here was the beginning of her fall: "for doubt is the father of sin, and skepsis the mother of all transgression; and in this father and this mother, all our present knowledge has a common origin with sin" (Ziegler). From doubt, the tempter advances to a direct denial of the truth of the divine threat, and to a malicious suspicion of the divine love (Gen 3:4, Gen 3:5). "Ye will by no means die" (לא is placed before the infinitive absolute, as in Ps 49:8 and Amos 9:8; for the meaning is not, "he will not die;" but, ye will positively not die). "But
(Note: כּי used to establish a denial.)
God doth know that in the day ye eat thereof, your eyes will be opened,
(Note: ונפקחוּ perfect c. ו consec. See Gesenius, ֗126, Note 1.)
and ye will be like God, knowing good and evil." That is to say, it is not because the fruit of the tree will injure you that God has forbidden you to eat it, but from ill-will and envy, because He does not wish you to be like Himself. "A truly satanic double entendre, in which a certain agreement between truth and untruth is secured!" By eating the fruit, man did obtain the knowledge of good and evil, and in this respect became like God (Gen 3:7 and Gen 3:22). This was the truth which covered the falsehood "ye shall not die," and turned the whole statement into a lie, exhibiting its author as the father of lies, who abides not in the truth (Jn 8:44). For the knowledge of good and evil, which man obtains by going into evil, is as far removed from the true likeness of God, which he would have attained by avoiding it, as the imaginary liberty of a sinner, which leads into bondage to sin and ends in death, is from the true liberty of a life of fellowship with God.)
Geneva 1599
3:1 Now the serpent was more (a) subtil than any beast of the field which the LORD God had made. And he (b) said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden?
(a) As Satan can change himself into an angel of light, so did he abuse the wisdom of the serpent to deceive man.
(b) God allowed Satan to make the serpent his instrument and to speak through him.
John Gill
3:1 Now the serpent was more subtle than any beast of the field, which the Lord God had made,.... Many instances are given of the subtlety of serpents, in hiding their heads when struck at, rolling themselves up, stopping their ear at the voice of the charmer, putting off their skin, lying in sand of the same colour with them, and biting the feet of horses, and other things of the like kind; but by these it does not appear to be now more subtle than any other creature, whatever it might be at its first creation; particularly the fox greatly exceeds it: the words therefore may be rendered, "that serpent"; that particular serpent, of which so much is spoken of afterwards; "or the serpent was become" (t), or "made more subtle", that is, not naturally, but through Satan being in it, and using it in a very subtle manner, to answer his purposes, and gain his point: for though a real serpent, and not the mere form or appearance of one, is here meant, as is clear from this account, and the curse afterwards pronounced on it; yet not that only, but as possessed and used by Satan as an instrument of his to accomplish his designs, as is evident from its having the faculty of speech, and the use of reason, employed in a very artful and sophistic manner: nor is it rational to suppose that human nature, in the height of its glory and excellency, should be outwitted and seduced by a creature so inferior to it; besides, the Scriptures always ascribe the seduction of man to the devil; who, because he acted his deceitful part in and by the serpent, is called the serpent, and the old serpent, and the devil and Satan, 2Cor 11:3. The Targum of Jonathan restrains this subtlety to wickedness, paraphrasing the words"but the serpent was wise to evil.''Some Jewish writers (u) interpret the passage of the nakedness of the serpent, taking the word in the sense it is used in Gen 2:25 and render it, "more naked than any beast of the field", the rest having a clothing, as hair, &c. but this none; and so might be more agreeable to Eve, being in this respect like herself; but it is generally interpreted of subtlety. The serpent early became the object of religions worship. Taautus, or the Egyptian Thoth, was the first that attributed deity to the nature of the dragon, and of serpents; and after him the Egyptians and Phoenicians: the Egyptian god Cneph was a serpent with an hawk's head; and a serpent with the Phoenicians was a good demon: what led them to have such veneration for this animal, were its plenty of spirits, its fiery nature, its swiftness, its various forms it throws itself into, and its long life (w); and so Pherecydes (x) speaks of a deity of the Phoenicians called Ophioneus; and who also affirms (y), that this was the prince of demons cast down from heaven by Jupiter; and Herodotus (z) makes mention of sacred serpents about Thebes; and Aelianus (a) of sacred dragons; and Justin Martyr says (b), the serpent with the Heathens was a symbol of all that were reckoned gods by them, and they were painted as such; and wherever serpents were painted, according to Persius (c), it was a plain indication that it was a sacred place. Serpents were sacred to many of the Heathen deities, and who were worshipped either in the form of one, or in a real one (d); all which seem to take their rise from the use the devil made of the serpent in seducing our first parents.
And he said to the woman; being alone, which he took the advantage of; not the serpent, but Satan in it; just as the angel spoke in Balaam's ass; for we are not to imagine with Philo, Josephus, Aben Ezra, and others, that beasts in their original state had the faculty of speech, and whose language Eve understood: it is very probable that good angels appeared in paradise to our first parents, in one form or another, and conversed with them; it may be in an human form, and it may be in the form of a beautiful flying serpent, which looked very bright and shining, and that sort called Seraph, Num 21:6 hence angels may bear the name of Seraphim, as some have thought; so that it might not be at all surprising to Eve to hear the serpent speak, it being what she might have been used to hear, and might take this to be a good angel in such a shape, that was come to bring a message to her from God, and to converse with her for her good, and who thus accosted her:
yea, hath God said ye shall not eat of every tree of the garden? or "of any tree" (e); so ambiguously does he speak, in order to reproach the divine goodness, and draw into a disbelief of it. The speech is abrupt; and, as Kimchi observes (f), supposes some discourse, as to this purpose; surely God hates you, for though you are greater than the rest of the creatures, he has not provided any superior excellency for you, and especially since he has said, "ye shall not eat", &c. Or as others, taking occasion from their being naked, Gen 2:25 he observes, that that was unbecoming them, of which they might be ashamed; yea, also, that it was unjust to forbid them to eat of the tree of good and evil: he might, it is suggested, first endeavour to persuade the woman, that it was indecent for her, and her husband, to be naked; which they not being convinced of, he insinuated that this was owing to a defect of knowledge, and that there was a tree in the garden, which if they ate of, would give them that knowledge, and therefore God had forbid it, to keep them in ignorance: but he seems to put this question, to cause them to doubt of it, whether there was such a prohibition or not, and as amazing that it should be, and as not believing it to be true; it being, as he would have it, contrary to the perfections of God, to his goodness and liberality, and to his profession of a peculiar respect to man: wherefore the Targum of Onkelos renders it, "of a truth", and that of Jonathan, "is it true?" surely it cannot be true, that a God of such goodness could ever deny you such a benefit, or restrain you from such happiness; he can never be your friend that can lay such an injunction on you.
(t) "factus est", Schmidt. (u) Tikkune Zohar, correct. 59. fol. 96. 1. (w) Philo Byblius, apud Euseb. Praepar. Evangel. l. 1. c. 10. p. 41. (x) Apud, Euseb. ib. (y) Apud L. Vivem in Aug. de Civ. Dei, l. 4. c. 11. (z) Euterpe sive, l. 2. c. 74. (a) De Animal l. 11. c. 2, 17. (b) Apolog. 2. p. 71. (c) "Pinge duos angues pueri, sacer est locus." Satyr. 1. (d) See more of this in a Sermon of mine, called The Head of the Serpent bruised, &c. (e) "ex ulla arbore", Piscator. (f) Sepher Shoresh in voce
John Wesley
3:1 We have here an account of the temptation wherewith Satan assaulted our first parents, and which proved fatal to them. And here observe, The tempter, the devil in the shape of a serpent. Multitudes of them fell; but this that attacked our first parents, was surely the prince of the devils. Whether it was only the appearance of a serpent, or a real serpent, acted and possessed by the devil, is not certain. The devil chose to act his part in a serpent, because it is a subtle creature. It is not improbable, that reason and speech were then the known properties of the serpent. And therefore Eve was not surprised at his reasoning and speaking, which otherwise she must have been. That which the devil aimed at, was to persuade Eve to eat forbidden fruit; and to do this, he took the same method that he doth still. 1. He questions whether it were a sin or no, Gen 3:1-2. He denies that there was any danger in it, Gen 3:4. 3. He suggests much advantage by it, Gen 3:5. And these are his common topics.
As to the advantage, he suits the temptation to the pure state they were now in, proposing to them not any carnal pleasure, but intellectual delights. Your eyes shall be opened - You shall have much more of the power and pleasure of contemplation than now you have; you shall fetch a larger compass in your intellectual views, and see farther into things than now you do. You shall be as gods - As Elohim, mighty gods, not only omniscient but omnipotent too: You shall know good and evil - That is, everything that is desirable to be known. To support this part of the temptation, he abuseth the name given to this tree. 'Twas intended to teach the practical knowledge of good and evil, that is, of duty and disobedience, and it would prove the experimental knowledge of good and evil, that is, of happiness and misery. But he perverts the sense of it, and wrests it to their destruction, as if this tree would give them a speculative notional knowledge of the natures, kinds, and originals of good and evil. And, All this presently, In the day you eat thereof - You will find a sudden and immediate change for the better.
Robert Jamieson, A. R. Fausset and David Brown
3:1 THE TEMPTATION. (Gen 3:1-5)
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 (Jn 8:44; 2Cor 11:3; 1Jn 3:8; Ti1 2:14; Rev_ 20:2).
more subtile--Serpents are proverbial for wisdom (Mt 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 (Mt 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.
3:23:2: Եւ ասէ կինն ցօձն. ՚Ի պտղոյ ծառոց դրախտիդ կերիցո՜ւք։
2 Կինն ասաց օձին. «Դրախտի ծառերի պտուղներից կարող ենք ուտել:
2 Կինը օձին ըսաւ. «Պարտէզին ծառերուն պտուղէն կրնանք ուտել,
Եւ ասէ կինն ցօձն. Ի պտղոյ ծառոց դրախտիդ կերիցուք:

3:2: Եւ ասէ կինն ցօձն. ՚Ի պտղոյ ծառոց դրախտիդ կերիցո՜ւք։
2 Կինն ասաց օձին. «Դրախտի ծառերի պտուղներից կարող ենք ուտել:
2 Կինը օձին ըսաւ. «Պարտէզին ծառերուն պտուղէն կրնանք ուտել,
zohrab-1805▾ eastern-1994▾ western am▾
3:22: И сказала жена змею: плоды с дерев мы можем есть,
3:2 καὶ και and; even εἶπεν επω say; speak ἡ ο the γυνὴ γυνη woman; wife τῷ ο the ὄφει οφις serpent ἀπὸ απο from; away καρποῦ καρπος.1 fruit ξύλου ξυλον wood; timber τοῦ ο the παραδείσου παραδεισος paradise φαγόμεθα εσθιω eat; consume
3:2 וַ wa וְ and תֹּ֥אמֶר ttˌōmer אמר say הָֽ hˈā הַ the אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman אֶל־ ʔel- אֶל to הַ ha הַ the נָּחָ֑שׁ nnāḥˈāš נָחָשׁ serpent מִ mi מִן from פְּרִ֥י ppᵊrˌî פְּרִי fruit עֵֽץ־ ʕˈēṣ- עֵץ tree הַ ha הַ the גָּ֖ן ggˌān גַּן garden נֹאכֵֽל׃ nōḵˈēl אכל eat
3:2. cui respondit mulier de fructu lignorum quae sunt in paradiso vescemurAnd the woman answered him, saying: Of the fruit of the trees that are in paradise we do eat:
2. And the woman said unto the serpent, Of the fruit of the trees of the garden we may eat:
3:2. The woman responded to him: “From the fruit of the trees which are in Paradise, we eat.
3:2. And the woman said unto the serpent, We may eat of the fruit of the trees of the garden:
And the woman said unto the serpent, We may eat of the fruit of the trees of the garden:

2: И сказала жена змею: плоды с дерев мы можем есть,
3:2
καὶ και and; even
εἶπεν επω say; speak
ο the
γυνὴ γυνη woman; wife
τῷ ο the
ὄφει οφις serpent
ἀπὸ απο from; away
καρποῦ καρπος.1 fruit
ξύλου ξυλον wood; timber
τοῦ ο the
παραδείσου παραδεισος paradise
φαγόμεθα εσθιω eat; consume
3:2
וַ wa וְ and
תֹּ֥אמֶר ttˌōmer אמר say
הָֽ hˈā הַ the
אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman
אֶל־ ʔel- אֶל to
הַ ha הַ the
נָּחָ֑שׁ nnāḥˈāš נָחָשׁ serpent
מִ mi מִן from
פְּרִ֥י ppᵊrˌî פְּרִי fruit
עֵֽץ־ ʕˈēṣ- עֵץ tree
הַ ha הַ the
גָּ֖ן ggˌān גַּן garden
נֹאכֵֽל׃ nōḵˈēl אכל eat
3:2. cui respondit mulier de fructu lignorum quae sunt in paradiso vescemur
And the woman answered him, saying: Of the fruit of the trees that are in paradise we do eat:
3:2. The woman responded to him: “From the fruit of the trees which are in Paradise, we eat.
3:2. And the woman said unto the serpent, We may eat of the fruit of the trees of the garden:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-3: В ответе Евы обращает на себя внимание недостаточно точная формулировка ею божественной заповеди (ср. 2:16), именно, прибавка к ней слов: «и не прикасайтесь к ним…» В этом многие комментаторы усматривают как бы упрек Богу со стороны Евы за излишнюю суровость и трудность Его заповеди и глухое недовольство этим.

«чтобы вам не умереть…» Случайный и внешний мотив для соблюдения заповеди (2:17) Ева поставляет здесь главным и даже единственным. «Из сего догадываться можно, — справедливо замечает и Филарет, — что мысль о строгости заповеди и о страхе смерти уже начинала затмевать в ней чистое чувствование любви и благоговения к Богу-Законодателю».
Albert Barnes: Notes on the Bible - 1834
3:2-3
The woman gives the natural and distinct answer of unaffected sincerity to this suggestion. The deviations from the strict letter of the law are nothing more than the free and earnest expressions of her feelings. The expression, "neither shall ye touch it," merely implies that they were not to meddle with it, as a forbidden thing.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:2: serpent: Psa 58:4
John Gill
3:2 And the woman said unto the serpent,.... Or to him that spoke in the serpent, which she might take to be a messenger from heaven, a holy angel: had she known who it was, she might be chargeable with imprudence in giving an answer, and carrying on a conversation with him; and yet even supposing this, she might have a good design in her answer; partly to set the matter in a true light, and assert what was truth; and partly to set forth the goodness and liberality of God, in the large provision he had made, and the generous grant he had given them: from this discourse of Eve and the serpent, no doubt Plato (g) had his notion of the first men discoursing with beasts:
we may eat of the fruit of the trees of the garden; of all and every one of them, which is to be understood, excepting the one after mentioned; so far are we from being debarred from eating of any, which the speech of the Serpent might imply, that they were allowed to eat of what they pleased, but one.
(g) In Politico, ut supra, (apud Euseb. Praepar. Evangel. l. 12.) c. 14.
Robert Jamieson, A. R. Fausset and David Brown
3:2 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.
3:33:3: Բայց ՚ի պտղոյ ծառոյն, որ է ՚ի մէջ դրախտին, ասաց Աստուած՝ մի՛ ուտիցէք ՚ի նմանէ, եւ մի՛ հուպ լինիցիք՝ զի մի՛ մեռանիցիք։
3 Սակայն դրախտի մէջտեղի ծառի պտղի համար Աստուած ասաց. “Դրանից չուտէք եւ չմօտենաք, որպէսզի չմեռնէք”»:
3 Բայց պարտէզին մէջտեղը եղած ծառին պտուղին համար՝ Աստուած ըսաւ. ‘Անկէ մի՛ ուտէք եւ անոր մի՛ դպչիք, որպէս զի չմեռնիք’»։
Բայց ի պտղոյ ծառոյն` որ է ի մէջ դրախտին, ասաց Աստուած. Մի՛ ուտիցէք ի նմանէ, եւ մի՛ հուպ լինիցիք, զի մի՛ մեռանիցիք:

3:3: Բայց ՚ի պտղոյ ծառոյն, որ է ՚ի մէջ դրախտին, ասաց Աստուած՝ մի՛ ուտիցէք ՚ի նմանէ, եւ մի՛ հուպ լինիցիք՝ զի մի՛ մեռանիցիք։
3 Սակայն դրախտի մէջտեղի ծառի պտղի համար Աստուած ասաց. “Դրանից չուտէք եւ չմօտենաք, որպէսզի չմեռնէք”»:
3 Բայց պարտէզին մէջտեղը եղած ծառին պտուղին համար՝ Աստուած ըսաւ. ‘Անկէ մի՛ ուտէք եւ անոր մի՛ դպչիք, որպէս զի չմեռնիք’»։
zohrab-1805▾ eastern-1994▾ western am▾
3:33: только плодов дерева, которое среди рая, сказал Бог, не ешьте их и не прикасайтесь к ним, чтобы вам не умереть.
3:3 ἀπὸ απο from; away δὲ δε though; while καρποῦ καρπος.1 fruit τοῦ ο the ξύλου ξυλον wood; timber ὅ ος who; what ἐστιν ειμι be ἐν εν in μέσῳ μεσος in the midst; in the middle τοῦ ο the παραδείσου παραδεισος paradise εἶπεν επω say; speak ὁ ο the θεός θεος God οὐ ου not φάγεσθε εσθιω eat; consume ἀπ᾿ απο from; away αὐτοῦ αυτος he; him οὐδὲ ουδε not even; neither μὴ μη not ἅψησθε απτομαι grasp; touch αὐτοῦ αυτος he; him ἵνα ινα so; that μὴ μη not ἀποθάνητε αποθνησκω die
3:3 וּ û וְ and מִ mi מִן from פְּרִ֣י ppᵊrˈî פְּרִי fruit הָ hā הַ the עֵץ֮ ʕēṣ עֵץ tree אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בְּ bᵊ בְּ in תֹוךְ־ ṯôḵ- תָּוֶךְ midst הַ ha הַ the גָּן֒ ggˌān גַּן garden אָמַ֣ר ʔāmˈar אמר say אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s) לֹ֤א lˈō לֹא not תֹֽאכְלוּ֙ ṯˈōḵᵊlû אכל eat מִמֶּ֔נּוּ mimmˈennû מִן from וְ wᵊ וְ and לֹ֥א lˌō לֹא not תִגְּע֖וּ ṯiggᵊʕˌû נגע touch בֹּ֑ו bˈô בְּ in פֶּן־ pen- פֶּן lest תְּמֻתֽוּן׃ tᵊmuṯˈûn מות die
3:3. de fructu vero ligni quod est in medio paradisi praecepit nobis Deus ne comederemus et ne tangeremus illud ne forte moriamurBut of the fruit of the tree which is in the midst of paradise, God hath commanded us that we should not eat; and that we should not touch it, lest perhaps we die.
3. but of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die.
3:3. Yet truly, from the fruit of the tree which is in the middle of Paradise, God has instructed us that we should not eat, and that we should not touch it, lest perhaps we may die.”
3:3. But of the fruit of the tree which [is] in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die.
But of the fruit of the tree which [is] in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die:

3: только плодов дерева, которое среди рая, сказал Бог, не ешьте их и не прикасайтесь к ним, чтобы вам не умереть.
3:3
ἀπὸ απο from; away
δὲ δε though; while
καρποῦ καρπος.1 fruit
τοῦ ο the
ξύλου ξυλον wood; timber
ος who; what
ἐστιν ειμι be
ἐν εν in
μέσῳ μεσος in the midst; in the middle
τοῦ ο the
παραδείσου παραδεισος paradise
εἶπεν επω say; speak
ο the
θεός θεος God
οὐ ου not
φάγεσθε εσθιω eat; consume
ἀπ᾿ απο from; away
αὐτοῦ αυτος he; him
οὐδὲ ουδε not even; neither
μὴ μη not
ἅψησθε απτομαι grasp; touch
αὐτοῦ αυτος he; him
ἵνα ινα so; that
μὴ μη not
ἀποθάνητε αποθνησκω die
3:3
וּ û וְ and
מִ mi מִן from
פְּרִ֣י ppᵊrˈî פְּרִי fruit
הָ הַ the
עֵץ֮ ʕēṣ עֵץ tree
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
תֹוךְ־ ṯôḵ- תָּוֶךְ midst
הַ ha הַ the
גָּן֒ ggˌān גַּן garden
אָמַ֣ר ʔāmˈar אמר say
אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s)
לֹ֤א lˈō לֹא not
תֹֽאכְלוּ֙ ṯˈōḵᵊlû אכל eat
מִמֶּ֔נּוּ mimmˈennû מִן from
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
תִגְּע֖וּ ṯiggᵊʕˌû נגע touch
בֹּ֑ו bˈô בְּ in
פֶּן־ pen- פֶּן lest
תְּמֻתֽוּן׃ tᵊmuṯˈûn מות die
3:3. de fructu vero ligni quod est in medio paradisi praecepit nobis Deus ne comederemus et ne tangeremus illud ne forte moriamur
But of the fruit of the tree which is in the midst of paradise, God hath commanded us that we should not eat; and that we should not touch it, lest perhaps we die.
3:3. Yet truly, from the fruit of the tree which is in the middle of Paradise, God has instructed us that we should not eat, and that we should not touch it, lest perhaps we may die.”
3:3. But of the fruit of the tree which [is] in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:3: Neither shall ye touch it - Did not the woman add this to what God had before spoken? Some of the Jewish writers, who are only serious on comparative trifles, state that as soon as the woman had asserted this, the serpent pushed her against the tree and said, "See, thou hast touched it, and art still alive; thou mayest therefore safely eat of the fruit, for surely thou shalt not die."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:3: But: Gen 2:16, Gen 2:17
touch: Gen 20:6; Exo 19:12, Exo 19:13; Ch1 16:22; Job 1:11, Job 2:5, Job 19:21; Co1 7:1; Co2 6:17; Col 2:21
Geneva 1599
3:3 But of the fruit of the tree which [is] in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, (c) lest ye die.
(c) In doubting God's warnings she yielded to Satan.
John Gill
3:3 But of the fruit of the tree, which is in the midst of the garden,.... This tree stood near the tree of life, as is highly probable, since that is described in the same situation, Gen 2:9 she does not give it any name, which perhaps was not as yet given it; or she was not acquainted with it, its name in the preceding chapter being given by anticipation; and most likely it is, it had its name from the event, and as yet was without one:
God hath said, ye shall not eat of it, neither shall ye touch it, lest ye die: here the woman is charged by some both with adding to, and taking from the law of God; and if so, must have sinned very heinously before she eat of the fruit; but neither of them are sufficiently proved; not the former by her saying, "neither shall ye touch it", which though not expressed in the prohibition, is implied, namely, such a touching the fruit as to pluck it off the tree, take it in the hand, and put it to the mouth, in order to eat it: nor the latter by these words, "lest ye die", or "lest perhaps ye die" (h); as if it was a matter of doubt, when it was most strongly assured; for the word used is not always to be understood of doubting, but of the event of a thing; see Ps 2:12 and may be rendered, "that ye die not" (i); which would certainly be the case, should they pluck the fruit and eat of it.
(h) "ne forte", V. L. Tigurine version, Fagius. (i) , Sept.
3:43:4: Եւ ասէ օձն ցկինն. Ո՛չ եթէ մահու մեռանիցիք։
4 Օձն ասաց կնոջը. «Չէք մահանայ,
4 Օձը կնոջ ըսաւ. «Ո՛չ թէ անշուշտ պիտի մեռնիք.
Եւ ասէ օձն ցկինն. Ոչ եթէ մահու մեռանիցիք:

3:4: Եւ ասէ օձն ցկինն. Ո՛չ եթէ մահու մեռանիցիք։
4 Օձն ասաց կնոջը. «Չէք մահանայ,
4 Օձը կնոջ ըսաւ. «Ո՛չ թէ անշուշտ պիտի մեռնիք.
zohrab-1805▾ eastern-1994▾ western am▾
3:44: И сказал змей жене: нет, не умрете,
3:4 καὶ και and; even εἶπεν επω say; speak ὁ ο the ὄφις οφις serpent τῇ ο the γυναικί γυνη woman; wife οὐ ου not θανάτῳ θανατος death ἀποθανεῖσθε αποθνησκω die
3:4 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say הַ ha הַ the נָּחָ֖שׁ nnāḥˌāš נָחָשׁ serpent אֶל־ ʔel- אֶל to הָֽ hˈā הַ the אִשָּׁ֑ה ʔiššˈā אִשָּׁה woman לֹֽא־ lˈō- לֹא not מֹ֖ות mˌôṯ מות die תְּמֻתֽוּן׃ tᵊmuṯˈûn מות die
3:4. dixit autem serpens ad mulierem nequaquam morte morieminiAnd the serpent said to the woman: No, you shall not die the death.
4. And the serpent said unto the woman, Ye shall not surely die:
3:4. Then the serpent said to the woman: “By no means will you die a death.
3:4. And the serpent said unto the woman, Ye shall not surely die:
And the serpent said unto the woman, Ye shall not surely die:

4: И сказал змей жене: нет, не умрете,
3:4
καὶ και and; even
εἶπεν επω say; speak
ο the
ὄφις οφις serpent
τῇ ο the
γυναικί γυνη woman; wife
οὐ ου not
θανάτῳ θανατος death
ἀποθανεῖσθε αποθνησκω die
3:4
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
הַ ha הַ the
נָּחָ֖שׁ nnāḥˌāš נָחָשׁ serpent
אֶל־ ʔel- אֶל to
הָֽ hˈā הַ the
אִשָּׁ֑ה ʔiššˈā אִשָּׁה woman
לֹֽא־ lˈō- לֹא not
מֹ֖ות mˌôṯ מות die
תְּמֻתֽוּן׃ tᵊmuṯˈûn מות die
3:4. dixit autem serpens ad mulierem nequaquam morte moriemini
And the serpent said to the woman: No, you shall not die the death.
3:4. Then the serpent said to the woman: “By no means will you die a death.
3:4. And the serpent said unto the woman, Ye shall not surely die:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: «нет, не умрете…» Справедливо усматривая из ответа Евы, что в послушании Богу она сдерживается не столько внутренними и нравственными мотивами, чем чисто внешним чувством страха перед смертью, диавол говорит уже чистую ложь: «нет, не умрете», т. е. ваши опасения лишиться жизни, основанные на божественной угрозе, совершенно неосновательны и напрасны.
Adam Clarke: Commentary on the Bible - 1831
3:4: Ye shall not surely die - Here the father of lies at once appears; and appears too in flatly contradicting the assertion of God. The tempter, through the nachash, insinuates the impossibility of her dying, as if he had said, God has created thee immortal, thy death therefore is impossible; and God knows this, for as thou livest by the tree of life, so shalt thou get increase of wisdom by the tree of knowledge.
Albert Barnes: Notes on the Bible - 1834
3:4-5
The serpent now makes a strong and bold assertion, denying the deadly efficacy of the tree, or the fatal consequence of partaking of it, and affirming that God was aware that on the eating of it their eyes would be opened, and they would be like himself in knowing good and evil.
Let us remember that this was the first falsehood the woman ever heard. Her mind was also infantile as yet, so far as experience was concerned. The opening mind is naturally inclined to believe the truth of every assertion, until it has learned by experience the falsehood of some. There was also in this falsehood what gives the power to deceive, a great deal of truth combined with the element of untruth. The tree was not physically fatal to life, and the eating of it really issued in a knowledge of good and evil. Nevertheless, the partaking of what was forbidden issued in the legal and actual privation of life. And it did not make them know good and evil altogether, as God knows it, but in an experimental sense, as the devil knows it. In point of knowledge, they became like God; in point of morality, like the tempter.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:4: serpent: Joh 8:44
Ye: Gen 3:13; Deu 29:19; Kg2 1:4, Kg2 1:6, Kg2 1:16, Kg2 8:10; Psa 10:11; Co2 2:11, Co2 11:3; Ti1 2:14
Geneva 1599
3:4 And the serpent said unto the woman, Ye shall not surely (d) die:
(d) This is Satan's chiefest subtilty, to cause us not to fear God's warnings.
John Gill
3:4 And the serpent said unto the woman,.... In reply to her answer:
ye shall not surely die; in direct contradiction to the divine threatening, and which he would insinuate was a mere threatening, and which God never intended to put in execution; so that they had nothing to fear from that, God would never be so rigid and severe, and beat so hard upon them as to put them to death for such an offence, if it was one; he only gave out the menace to frighten them, and deter from it: however, at most it was not a certain thing they should die, and they might safely conclude they would not.
Robert Jamieson, A. R. Fausset and David Brown
3:4 Ye shall not surely die--He proceeded, not only to assure her of perfect impunity, but to promise great benefits from partaking of it.
3:53:5: Զի գիտէ՛ր Աստուած թէ յորում աւուր ուտիցէք ՚ի նմանէ, բանայցեն աչք ձեր, եւ լինիցիք իբրեւ զաստուածս, ճանաչել զբարի՛ եւ զչար։
5 որովհետեւ Աստուած գիտէր, որ այն օրը, երբ դրանից ուտէք, կը բացուեն ձեր աչքերը, եւ դուք կը լինէք աստուածների նման՝ կ’իմանաք բարին ու չարը»:
5 Քանզի Աստուած գիտէ թէ այն օրը որ անկէ ուտէք, աչքերնիդ պիտի բացուին եւ աստուածներու պէս պիտի ըլլաք՝ բարին ու չարը գիտնալով»։
Զի գիտէր Աստուած թէ յորում աւուր ուտիցէք ի նմանէ, բանայցեն աչք ձեր, եւ լինիցիք իբրեւ զաստուածս` ճանաչել զբարի եւ զչար:

3:5: Զի գիտէ՛ր Աստուած թէ յորում աւուր ուտիցէք ՚ի նմանէ, բանայցեն աչք ձեր, եւ լինիցիք իբրեւ զաստուածս, ճանաչել զբարի՛ եւ զչար։
5 որովհետեւ Աստուած գիտէր, որ այն օրը, երբ դրանից ուտէք, կը բացուեն ձեր աչքերը, եւ դուք կը լինէք աստուածների նման՝ կ’իմանաք բարին ու չարը»:
5 Քանզի Աստուած գիտէ թէ այն օրը որ անկէ ուտէք, աչքերնիդ պիտի բացուին եւ աստուածներու պէս պիտի ըլլաք՝ բարին ու չարը գիտնալով»։
zohrab-1805▾ eastern-1994▾ western am▾
3:55: но знает Бог, что в день, в который вы вкусите их, откроются глаза ваши, и вы будете, как боги, знающие добро и зло.
3:5 ᾔδει ειδω realize; have idea γὰρ γαρ for ὁ ο the θεὸς θεος God ὅτι οτι since; that ἐν εν in ᾗ ος who; what ἂν αν perhaps; ever ἡμέρᾳ ημερα day φάγητε εσθιω eat; consume ἀπ᾿ απο from; away αὐτοῦ αυτος he; him διανοιχθήσονται διανοιγω open thoroughly / wide ὑμῶν υμων your οἱ ο the ὀφθαλμοί οφθαλμος eye; sight καὶ και and; even ἔσεσθε ειμι be ὡς ως.1 as; how θεοὶ θεος God γινώσκοντες γινωσκω know καλὸν καλος fine; fair καὶ και and; even πονηρόν πονηρος harmful; malignant
3:5 כִּ֚י ˈkî כִּי that יֹדֵ֣עַ yōḏˈēₐʕ ידע know אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) כִּ֗י kˈî כִּי that בְּ bᵊ בְּ in יֹום֙ yôm יֹום day אֲכָלְכֶ֣ם ʔᵃḵālᵊḵˈem אכל eat מִמֶּ֔נּוּ mimmˈennû מִן from וְ wᵊ וְ and נִפְקְח֖וּ nifqᵊḥˌû פקח open עֵֽינֵיכֶ֑ם ʕˈênêḵˈem עַיִן eye וִ wi וְ and הְיִיתֶם֙ hᵊyîṯˌem היה be כֵּֽ kˈē כְּ as אלֹהִ֔ים ʔlōhˈîm אֱלֹהִים god(s) יֹדְעֵ֖י yōḏᵊʕˌê ידע know טֹ֥וב ṭˌôv טֹוב good וָ wā וְ and רָֽע׃ rˈāʕ רַע evil
3:5. scit enim Deus quod in quocumque die comederitis ex eo aperientur oculi vestri et eritis sicut dii scientes bonum et malumFor God doth know that in what day soever you shall eat thereof, your eyes shall be opened: and you shall be as Gods, knowing good and evil.
5. for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as God, knowing good and evil.
3:5. For God knows that, on whatever day you will eat from it, your eyes will be opened; and you will be like gods, knowing good and evil.”
3:5. For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil.
For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil:

5: но знает Бог, что в день, в который вы вкусите их, откроются глаза ваши, и вы будете, как боги, знающие добро и зло.
3:5
ᾔδει ειδω realize; have idea
γὰρ γαρ for
ο the
θεὸς θεος God
ὅτι οτι since; that
ἐν εν in
ος who; what
ἂν αν perhaps; ever
ἡμέρᾳ ημερα day
φάγητε εσθιω eat; consume
ἀπ᾿ απο from; away
αὐτοῦ αυτος he; him
διανοιχθήσονται διανοιγω open thoroughly / wide
ὑμῶν υμων your
οἱ ο the
ὀφθαλμοί οφθαλμος eye; sight
καὶ και and; even
ἔσεσθε ειμι be
ὡς ως.1 as; how
θεοὶ θεος God
γινώσκοντες γινωσκω know
καλὸν καλος fine; fair
καὶ και and; even
πονηρόν πονηρος harmful; malignant
3:5
כִּ֚י ˈkî כִּי that
יֹדֵ֣עַ yōḏˈēₐʕ ידע know
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
כִּ֗י kˈî כִּי that
בְּ bᵊ בְּ in
יֹום֙ yôm יֹום day
אֲכָלְכֶ֣ם ʔᵃḵālᵊḵˈem אכל eat
מִמֶּ֔נּוּ mimmˈennû מִן from
וְ wᵊ וְ and
נִפְקְח֖וּ nifqᵊḥˌû פקח open
עֵֽינֵיכֶ֑ם ʕˈênêḵˈem עַיִן eye
וִ wi וְ and
הְיִיתֶם֙ hᵊyîṯˌem היה be
כֵּֽ kˈē כְּ as
אלֹהִ֔ים ʔlōhˈîm אֱלֹהִים god(s)
יֹדְעֵ֖י yōḏᵊʕˌê ידע know
טֹ֥וב ṭˌôv טֹוב good
וָ וְ and
רָֽע׃ rˈāʕ רַע evil
3:5. scit enim Deus quod in quocumque die comederitis ex eo aperientur oculi vestri et eritis sicut dii scientes bonum et malum
For God doth know that in what day soever you shall eat thereof, your eyes shall be opened: and you shall be as Gods, knowing good and evil.
3:5. For God knows that, on whatever day you will eat from it, your eyes will be opened; and you will be like gods, knowing good and evil.”
3:5. For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: «но знает Бог…» Видя, что Ева ничего не возражает ему на новую, очевидную ложь (отрицание смерти), диавол употребляет грубую клевету на Бога, рисуя Его завистливым и хитрым тираном первых людей, грубо эксплуатирующим их наивную доверчивость, служащую основанием Его господства над ними.

«откроются глаза ваши…» Отверзение очей — обычный библейский образ, служащий обозначением раскрытия способности умственного понимания и нравственной чуткости (Быт 21:19; 4: Цар 6:17–20; Деян 26:18).

«вы будете, как боги…» В еврейском тексте последнее слово выражено термином — Элогим (Elohim), которое служит одним из употребительных названий Бога. Но так как, по филологическому своему составу, это множественная форма и значит собственно «силы», «власти», «начальство», то LXX и перевели ее дословно, т. е. множественным числом «боги». Однако правильнее было бы удержать обычное библейское употребление, т. е. перевести словом «Бог»; ибо, во-первых, первые люди еще не знали других богов, кроме единого истинного Бога, а во-вторых, только при таком переводе и выдерживается то противоположение между Богом и людьми, которое дано в тексте (знал «Бог», что вы будете, как боги). Намек на это дерзновенное стремление сравняться с Богом в познании дают нам и некоторые другие места Священного Писания (Ис 14:13–14).

«добро и зло…» — здесь так же, как и раньше (2:9), берутся в смысле универсального познания, как бы крайнего его полюса.

Грехопадение прародителей.
Adam Clarke: Commentary on the Bible - 1831
3:5: Your eyes shall be opened - Your understanding shall be greatly enlightened and improved; and ye shall be as gods, כאלהים kelohim, like God, so the word should be translated; for what idea could our first parents have of gods before idolatry could have had any being, because sin had not yet entered into the world? The Syriac has the word in the singular number, and is the only one of all the versions which has hit on the true meaning. As the original word is the same which is used to point out the Supreme Being, Gen 1:1, so it has here the same signification, and the object of the tempter appears to have been this: to persuade our first parents that they should, by eating of this fruit, become wise and powerful as God, (for knowledge is power), and be able to exist for ever, independently of him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:5: God: Exo 20:7; Kg1 22:6; Jer 14:13, Jer 14:14, Jer 28:2, Jer 28:3; Eze 13:2-6, Eze 13:22; Co2 11:3; Co2 11:13-15
your: Gen 3:7, Gen 3:10; Mat 6:23; Act 26:18
as gods: Exo 5:2; Ch2 32:15; Psa 12:4; Eze 28:2, Eze 28:9, Eze 29:3; Dan 4:30, Dan 6:7; Act 12:22, Act 12:23; Co2 4:4; Th2 2:4; Rev 13:4, Rev 13:14
knowing: Gen 3:22, Gen 2:17
Geneva 1599
3:5 For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, (e) knowing good and evil.
(e) As though he said, God forbids you to eat of the fruit, only because he knows that if you eat of it, you will be like him.
John Gill
3:5 For God doth know,.... Or "but (k) God doth know", who knows all things, and has foreknowledge of all future events; he foreknows what will be the consequence of this event, eating the fruit of this tree, that it would be so far from issuing in death, which he has threatened, that the effect of it would be a clearer understanding, and a greater degree of knowledge of things, which he is unwilling should be enjoyed, and therefore has endeavoured to prevent it by this prohibition; suggesting hereby, even in God, hatred of the creatures he had made, and unwilling they should be as happy as they might:
that in the day ye eat thereof then your eyes shall be opened; not the eyes of their bodies, as if they were now blind, but the eyes of their understanding; meaning, that their knowledge should be enlarged, and they should see things more clearly than they now did, and judge of them in a better manner; yea, even together with the light of their mind, the sight of their bodily eyes would receive some advantage; and particularly, that though they saw the nakedness of their bodies, yet it was as if they saw it not, and were unconcerned about it, and heedless of it; did not see it as unseemly and indecent, and so were not ashamed; but now they should see it as it was, and be filled with shame and confusion:
and ye shall be as gods, knowing good and evil: as "Elohim", which word is sometimes used of civil magistrates, sometimes of angels, and sometimes of God himself, and of the divine Persons in the Godhead: the Targum of Onkelos seems to respect the former, rendering it "as great personages", princes, judges, civil magistrates, who ought to know the difference between good and evil, or otherwise would be unfit for their office; but this cannot be the sense here, since there were no such persons in being, to whom the reference could be made; nor could it convey any proper idea to the mind of Eve, unless by them are meant principalities and powers, or "the mighty angels", as the Targum of Jonathan paraphrases the word; and so it intimates, that upon eating this fruit they should be as wise and as knowing as those intelligent creatures: though perhaps Satan might mean, such angels as himself and his were, and that they should by sad experience know the difference between good and evil, as they did: but rather it is to be understood of that Elohim that made the heavens and the earth, for as yet the word had never been used, but of the true God, and of the divine Persons in the Trinity: and this agrees with what is ironically said, Gen 3:22 "behold the man is become as one of us", as the devil told him he should, and as he believed he would: this was the bait laid for than, suited to his intellectual mind, and to the ambitious desires of it, not being content with finite knowledge, but aiming at omniscience, or something like it: now the temptation began to take place and operate.
(k) "sed", Piscator; "quin", Schmidt.
Robert Jamieson, A. R. Fausset and David Brown
3:5 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.
3:63:6: Եւ ետես կինն՝ զի բարի՛ էր ծառն ՚ի կերակուր, եւ հաճո՛յ աչաց հայելոյ, եւ գեղեցի՛կ ՚ի տեսանել։ Եւ ա՛ռ ՚ի պտղոյ նորա, եկեր. եւ ետ առն իւրում ընդ իւր, եւ կերան[18]։ [18] Ոմանք. ՚Ի պտղոյ նորա եւ եկեր։
6 Կինը տեսաւ, որ ծառի պտուղը լաւ է ուտելու համար, ակնահաճոյ է եւ գրաւիչ՝ ըմբռնելու համար[3]: Նա առաւ նրա պտղից, կերաւ եւ տուեց իր մօտ կանգնած ամուսնուն, եւ նրանք կերան:[3] Եբրայերէնում՝ իմաստուն դարձնելու համար:
6 Կինը տեսնելով որ ծառը աղէկ էր կերակուրի համար եւ հաճելի՝ աչքերուն ու փափաքելի իմաստուն ընելու* համար, առաւ անոր պտուղէն ու կերաւ եւ իր էրկանն ալ տուաւ եւ անիկա ալ կերաւ
Եւ ետես կինն զի բարի էր ծառն ի կերակուր եւ հաճոյ աչաց հայելոյ, եւ [42]գեղեցիկ ի տեսանել``. եւ առ ի պտղոյ նորա, եկեր. եւ ետ առն իւրում ընդ իւր, եւ [43]կերան:

3:6: Եւ ետես կինն՝ զի բարի՛ էր ծառն ՚ի կերակուր, եւ հաճո՛յ աչաց հայելոյ, եւ գեղեցի՛կ ՚ի տեսանել։ Եւ ա՛ռ ՚ի պտղոյ նորա, եկեր. եւ ետ առն իւրում ընդ իւր, եւ կերան[18]։
[18] Ոմանք. ՚Ի պտղոյ նորա եւ եկեր։
6 Կինը տեսաւ, որ ծառի պտուղը լաւ է ուտելու համար, ակնահաճոյ է եւ գրաւիչ՝ ըմբռնելու համար[3]: Նա առաւ նրա պտղից, կերաւ եւ տուեց իր մօտ կանգնած ամուսնուն, եւ նրանք կերան:
[3] Եբրայերէնում՝ իմաստուն դարձնելու համար:
6 Կինը տեսնելով որ ծառը աղէկ էր կերակուրի համար եւ հաճելի՝ աչքերուն ու փափաքելի իմաստուն ընելու* համար, առաւ անոր պտուղէն ու կերաւ եւ իր էրկանն ալ տուաւ եւ անիկա ալ կերաւ
zohrab-1805▾ eastern-1994▾ western am▾
3:66: И увидела жена, что дерево хорошо для пищи, и что оно приятно для глаз и вожделенно, потому что дает знание; и взяла плодов его и ела; и дала также мужу своему, и он ел.
3:6 καὶ και and; even εἶδεν οραω view; see ἡ ο the γυνὴ γυνη woman; wife ὅτι οτι since; that καλὸν καλος fine; fair τὸ ο the ξύλον ξυλον wood; timber εἰς εις into; for βρῶσιν βρωσις meal; eating καὶ και and; even ὅτι οτι since; that ἀρεστὸν αρεστος accommodating; acceptable τοῖς ο the ὀφθαλμοῖς οφθαλμος eye; sight ἰδεῖν οραω view; see καὶ και and; even ὡραῖόν ωραιος attractive; seasonable ἐστιν ειμι be τοῦ ο the κατανοῆσαι κατανοεω take note of καὶ και and; even λαβοῦσα λαμβανω take; get τοῦ ο the καρποῦ καρπος.1 fruit αὐτοῦ αυτος he; him ἔφαγεν εσθιω eat; consume καὶ και and; even ἔδωκεν διδωμι give; deposit καὶ και and; even τῷ ο the ἀνδρὶ ανηρ man; husband αὐτῆς αυτος he; him μετ᾿ μετα with; amid αὐτῆς αυτος he; him καὶ και and; even ἔφαγον εσθιω eat; consume
3:6 וַ wa וְ and תֵּ֣רֶא ttˈēre ראה see הָֽ hˈā הַ the אִשָּׁ֡ה ʔiššˈā אִשָּׁה woman כִּ֣י kˈî כִּי that טֹוב֩ ṭôv טֹוב good הָ hā הַ the עֵ֨ץ ʕˌēṣ עֵץ tree לְ lᵊ לְ to מַאֲכָ֜ל maʔᵃḵˈāl מַאֲכָל food וְ wᵊ וְ and כִ֧י ḵˈî כִּי that תַֽאֲוָה־ ṯˈaʔᵃwā- תַּאֲוָה desire ה֣וּא hˈû הוּא he לָ lā לְ to † הַ the עֵינַ֗יִם ʕênˈayim עַיִן eye וְ wᵊ וְ and נֶחְמָ֤ד neḥmˈāḏ חמד desire הָ hā הַ the עֵץ֙ ʕˌēṣ עֵץ tree לְ lᵊ לְ to הַשְׂכִּ֔יל haśkˈîl שׂכל prosper וַ wa וְ and תִּקַּ֥ח ttiqqˌaḥ לקח take מִ mi מִן from פִּרְיֹ֖ו ppiryˌô פְּרִי fruit וַ wa וְ and תֹּאכַ֑ל ttōḵˈal אכל eat וַ wa וְ and תִּתֵּ֧ן ttittˈēn נתן give גַּם־ gam- גַּם even לְ lᵊ לְ to אִישָׁ֛הּ ʔîšˈāh אִישׁ man עִמָּ֖הּ ʕimmˌāh עִם with וַ wa וְ and יֹּאכַֽל׃ yyōḵˈal אכל eat
3:6. vidit igitur mulier quod bonum esset lignum ad vescendum et pulchrum oculis aspectuque delectabile et tulit de fructu illius et comedit deditque viro suo qui comeditAnd the woman saw that the tree was good to eat, and fair to the eyes, and delightful to behold: and she took of the fruit thereof, and did eat, and gave to her husband who did eat.
6. 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 to be desired to make one wise, she took of the fruit thereof, and did eat; and she gave also unto her husband with her, and he did eat.
3:6. And so the woman saw that the tree was good to eat, and beautiful to the eyes, and delightful to consider. And she took from its fruit, and she ate. And she gave to her husband, who ate.
3:6. And when the woman saw that the tree [was] good for food, and that it [was] pleasant to the eyes, and a tree to be desired to make [one] wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat.
And when the woman saw that the tree [was] good for food, and that it [was] pleasant to the eyes, and a tree to be desired to make [one] wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat:

6: И увидела жена, что дерево хорошо для пищи, и что оно приятно для глаз и вожделенно, потому что дает знание; и взяла плодов его и ела; и дала также мужу своему, и он ел.
3:6
καὶ και and; even
εἶδεν οραω view; see
ο the
γυνὴ γυνη woman; wife
ὅτι οτι since; that
καλὸν καλος fine; fair
τὸ ο the
ξύλον ξυλον wood; timber
εἰς εις into; for
βρῶσιν βρωσις meal; eating
καὶ και and; even
ὅτι οτι since; that
ἀρεστὸν αρεστος accommodating; acceptable
τοῖς ο the
ὀφθαλμοῖς οφθαλμος eye; sight
ἰδεῖν οραω view; see
καὶ και and; even
ὡραῖόν ωραιος attractive; seasonable
ἐστιν ειμι be
τοῦ ο the
κατανοῆσαι κατανοεω take note of
καὶ και and; even
λαβοῦσα λαμβανω take; get
τοῦ ο the
καρποῦ καρπος.1 fruit
αὐτοῦ αυτος he; him
ἔφαγεν εσθιω eat; consume
καὶ και and; even
ἔδωκεν διδωμι give; deposit
καὶ και and; even
τῷ ο the
ἀνδρὶ ανηρ man; husband
αὐτῆς αυτος he; him
μετ᾿ μετα with; amid
αὐτῆς αυτος he; him
καὶ και and; even
ἔφαγον εσθιω eat; consume
3:6
וַ wa וְ and
תֵּ֣רֶא ttˈēre ראה see
הָֽ hˈā הַ the
אִשָּׁ֡ה ʔiššˈā אִשָּׁה woman
כִּ֣י kˈî כִּי that
טֹוב֩ ṭôv טֹוב good
הָ הַ the
עֵ֨ץ ʕˌēṣ עֵץ tree
לְ lᵊ לְ to
מַאֲכָ֜ל maʔᵃḵˈāl מַאֲכָל food
וְ wᵊ וְ and
כִ֧י ḵˈî כִּי that
תַֽאֲוָה־ ṯˈaʔᵃwā- תַּאֲוָה desire
ה֣וּא hˈû הוּא he
לָ לְ to
הַ the
עֵינַ֗יִם ʕênˈayim עַיִן eye
וְ wᵊ וְ and
נֶחְמָ֤ד neḥmˈāḏ חמד desire
הָ הַ the
עֵץ֙ ʕˌēṣ עֵץ tree
לְ lᵊ לְ to
הַשְׂכִּ֔יל haśkˈîl שׂכל prosper
וַ wa וְ and
תִּקַּ֥ח ttiqqˌaḥ לקח take
מִ mi מִן from
פִּרְיֹ֖ו ppiryˌô פְּרִי fruit
וַ wa וְ and
תֹּאכַ֑ל ttōḵˈal אכל eat
וַ wa וְ and
תִּתֵּ֧ן ttittˈēn נתן give
גַּם־ gam- גַּם even
לְ lᵊ לְ to
אִישָׁ֛הּ ʔîšˈāh אִישׁ man
עִמָּ֖הּ ʕimmˌāh עִם with
וַ wa וְ and
יֹּאכַֽל׃ yyōḵˈal אכל eat
3:6. vidit igitur mulier quod bonum esset lignum ad vescendum et pulchrum oculis aspectuque delectabile et tulit de fructu illius et comedit deditque viro suo qui comedit
And the woman saw that the tree was good to eat, and fair to the eyes, and delightful to behold: and she took of the fruit thereof, and did eat, and gave to her husband who did eat.
3:6. And so the woman saw that the tree was good to eat, and beautiful to the eyes, and delightful to consider. And she took from its fruit, and she ate. And she gave to her husband, who ate.
3:6. And when the woman saw that the tree [was] good for food, and that it [was] pleasant to the eyes, and a tree to be desired to make [one] wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: «И увидела жена, что дерево хорошо для пищи, и что оно приятно для глаз и вожделенно, потому что дает познание…» Когда диаволу удалось не только уничтожить в Еве страх смерти, но и пробудить в ней честолюбивые помыслы широкого познания и высокого могущества (как боги), то в душе ее, строго говоря, уже совершился процесс мысленного падения; оставалось только, чтобы это греховное настроение обнаружилось вовне, выразилось в преступном деянии. Тут на помощь искусителю пришло непосредственное впечатление от самого запрещенного древа, раздражающе повлиявшее на все ее чувства. В этом последнем, так картинно и глубоко-психологично изображенном в Библии, акте грехопадения Евы основательно находят все те три главных типа греха, которые Апостол Иоанн (1: Ин 2:16) различает, как похоть плоти (хорошо для пищи), похоть очес (приятно для глаз) и гордость житейская (вожделенно, потому что дает знание).

«и ела, и дала также мужу своему…» Прельщенная соблазнительной речью диавола и окончательно отуманенная чувственным раздражением от древа, Ева срывает запрещенный плод и вкушает от него (2: Кор 11:3). Павши сама, она спешит приобщить к своему поступку и мужа, делая это, по мнению большинства толковников, без особенного злого умысла, так как яд греха еще не успел проникнуть в ее душу и отравить спокойствие совести.

«и он ел…» Если Еву в падении, до некоторой степени, извиняла ее сравнительная природная слабость, преувеличенно-формальное и чисто внешнее представление о заповеди, наконец, непосредственно-чувственное впечатление от древа, то Адам, получивший от самого Бога грозную заповедь и на самом себе испытавший столько проявлений божественной любви, не имел никаких смягчающих его вину обстоятельств, так что его грех есть чисто духовное преступление и тяжелее греха Евы (Рим 5:12, 14; 1: Кор 15: 21–22; 1: Тим 6:14).

Обличение их Богом.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
6-13: The Fall of Man.B. C. 4004.
6 And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat. 7 And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons. 8 And they heard the voice of the LORD God walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of the LORD God amongst the trees of the garden.
Here we see what Eve's parley with the tempter ended in. Satan, at length, gains his point, and the strong-hold is taken by his wiles. God tried the obedience of our first parents by forbidding them the tree of knowledge, and Satan does, as it were, join issue with God, and in that very thing undertakes to seduce them into a transgression; and here we find how he prevailed, God permitting it for wise and holy ends.
I. We have here the inducements that moved them to transgress. The woman, being deceived by the tempter's artful management, was ringleader in the transgression, 1 Tim. ii. 14. She was first in the fault; and it was the result of her consideration, or rather her inconsideration. 1. She saw no harm in this tree, more than in any of the rest. It was said of all the rest of the fruit-trees with which the garden of Eden was planted that they were pleasant to the sight, and good for food, ch. ii. 9. Now, in her eye, this was like all the rest. It seemed as good for food as any of them, and she saw nothing in the colour of its fruit that threatened death or danger; it was as pleasant to the sight as any of them, and therefore, "What hurt could it do them? Why should this be forbidden them rather than any of the rest?" Note, When there is thought to be no more harm in forbidden fruit than in other fruit sin lies at the door, and Satan soon carries the day. Nay, perhaps it seemed to her to be better for food, more grateful to the taste, and more nourishing to the body, than any of the rest, and to her eye it was more pleasant than any. We are often betrayed into snares by an inordinate desire to have our senses gratified. Or, if it had nothing in it more inviting than the rest, yet it was the more coveted because it was prohibited. Whether it was so in her or not, we find that in us (that is, in our flesh, in our corrupt nature) there dwells a strange spirit of contradiction. Nitimur in vetitum--We desire what is prohibited. 2. She imagined more virtue in this tree than in any of the rest, that it was a tree not only not to be dreaded, but to be desired to make one wise, and therein excelling all the rest of the trees. This she saw, that is, she perceived and understood it by what the devil had said to her; and some think that she saw the serpent eat of that tree, and that he told her he thereby had gained the faculties of speech and reason, whence she inferred its power to make one wise, and was persuaded to think, "If it made a brute creature rational, why might it not make a rational creature divine?" See here how the desire of unnecessary knowledge, under the mistaken notion of wisdom, proves hurtful and destructive to many. Our first parents, who knew so much, did not know this--that they knew enough. Christ is a tree to be desired to make one wise, Col. ii. 3; 1 Cor. i. 30. Let us, by faith, feed upon him, that we may be wise to salvation. In the heavenly paradise, the tree of knowledge will not be a forbidden tree; for there we shall know as we are known. Let us therefore long to be there, and, in the mean time, not exercise ourselves in things too high or too deep for us, nor covet to be wise above what is written.
II. The steps of the transgression, not steps upward, but downward towards the pit--steps that take hold on hell. 1. She saw. She should have turned away her eyes from beholding vanity; but she enters into temptation, by looking with pleasure on the forbidden fruit. Observe, A great deal of sin comes in at the eyes. At these windows Satan throws in those fiery darts which pierce and poison the heart. The eye affects the heart with guilt as well as grief. Let us therefore, with holy Job, make a covenant with our eyes, not to look on that which we are in danger of lusting after, Prov. xxiii. 31; Matt. v. 28. Let the fear of God be always to us for a covering of the eyes, ch. xx. 16. 2. She took. It was her own act and deed. The devil did not take it, and put it into her mouth, whether she would or no; but she herself took it. Satan may tempt, but he cannot force; may persuade us to cast ourselves down, but he cannot cast us down, Matt. iv. 6. Eve's taking was stealing, like Achan's taking the accursed thing, taking that to which she had no right. Surely she took it with a trembling hand. 3. She did eat. Perhaps she did not intend, when she looked, to take, nor, when she took, to eat; but this was the result. Note, The way of sin is downhill; a man cannot stop himself when he will. The beginning of it is as the breaking forth of water, to which it is hard to say, "Hitherto thou shalt come and no further." Therefore it is our wisdom to suppress the first emotions of sin, and to leave it off before it be meddled with. Obsta principiis--Nip mischief in the bud. 4. She gave also to her husband with her. It is probable that he was not with her when she was tempted (surely, if he had, he would have interposed to prevent the sin), but came to her when she had eaten, and was prevailed upon by her to eat likewise; for it is easier to learn that which is bad than to teach that which is good. She gave it to him, persuading him with the same arguments that the serpent had used with her, adding this to all the rest, that she herself had eaten of it, and found it so far from being deadly that it was extremely pleasant and grateful. Stolen waters are sweet. She gave it to him, under colour of kindness--she would not eat these delicious morsels alone; but really it was the greatest unkindness she could do him. Or perhaps she gave it to him that, if it should prove hurtful, he might share with her in the misery, which indeed looks strangely unkind, and yet may, without difficulty, be supposed to enter into the heart of one that had eaten forbidden fruit. Note, Those that have themselves done ill are commonly willing to draw in others to do the same. As was the devil, so was Eve, no sooner a sinner than a tempter. 5. He did eat, overcome by his wife's importunity. It is needless to ask, "What would have been the consequence if Eve only had transgressed?" The wisdom of God, we are sure, would have decided the difficulty, according to equity; but, alas! the case was not so; Adam also did eat. "And what great harm if he did?" say the corrupt and carnal reasonings of a vain mind. What harm! Why, this act involved disbelief of God's word, together with confidence in the devil's, discontent with his present state, pride in his own merits, and ambition of the honour which comes not from God, envy at God's perfections, and indulgence of the appetites of the body. In neglecting the tree of life of which he was allowed to eat, and eating of the tree of knowledge which was forbidden, he plainly showed a contempt of the favours God had bestowed on him, and a preference given to those God did not see fit for him. He would be both his own carver and his own master, would have what he pleased and do what he pleased: his sin was, in one word, disobedience (Rom. v. 19), disobedience to a plain, easy, and express command, which probably he knew to be a command of trial. He sinned against great knowledge, against many mercies, against light and love, the clearest light and the dearest love that ever sinner sinned against. He had no corrupt nature within him to betray him; but had a freedom of will, not enslaved, and was in his full strength, not weakened or impaired. He turned aside quickly. Some think he fell the very day on which he was made; but I see not how to reconcile this with God's pronouncing all very good in the close of the day. Others suppose he fell on the sabbath day: the better day the worse deed. However, it is certain that he kept his integrity but a very little while: being in honour, he continued not. But the greatest aggravation of his sin was that he involved all his posterity in sin and ruin by it. God having told him that his race should replenish the earth, surely he could not but know that he stood as a public person, and that his disobedience would be fatal to all his seed; and, if so, it was certainly both the greatest treachery and the greatest cruelty that ever was. The human nature being lodged entirely in our first parents, henceforward it could not but be transmitted from them under an attainder of guilt, a stain of dishonour, and an hereditary disease of sin and corruption. And can we say, then, that Adam's sin had but little harm in it?
III. The ultimate consequences of the transgression. Shame and fear seized the criminals, ipso facto--in the fact itself; these came into the world along with sin, and still attend it.
1. Shame seized them unseen, v. 7, where observe,
(1.) The strong convictions they fell under, in their own bosoms: The eyes of them both were opened. It is not meant of the eyes of the body; these were open before, as appears by this, that the sin came in at them. Jonathan's eyes were enlightened by eating forbidden fruit (1 Sam. xiv. 27), that is, he was refreshed and revived by it; but theirs were not so. Nor is it meant of any advances made hereby in true knowledge; but the eyes of their consciences were opened, their hearts smote them for what they had done. Now, when it was too late, they saw the folly of eating forbidden fruit. They saw the happiness they had fallen from, and the misery they had fallen into. They saw a loving God provoked, his grace and favour forfeited, his likeness and image lost, dominion over the creatures gone. They saw their natures corrupted and depraved, and felt a disorder in their own spirits of which they had never before been conscious. They saw a law in their members warring against the law of their minds, and captivating them both to sin and wrath. They saw, as Balaam, when his eyes were opened (Num. xxii. 31), the angel of the Lord standing in the way, and his sword drawn in his hand; and perhaps they saw the serpent that had abused them insulting over them. The text tells us that they saw that they were naked, that is, [1.] That they were stripped, deprived of all the honours and joys of their paradise-state, and exposed to all the miseries that might justly be expected from an angry God. They were disarmed; their defence had departed from them. [2.] That they were shamed, for ever shamed, before God and angels. They saw themselves disrobed of all their ornaments and ensigns of honour, degraded from their dignity and disgraced in the highest degree, laid open to the contempt and reproach of heaven, and earth, and their own consciences. Now see here, First, What a dishonour and disquietment sin is; it makes mischief wherever it is admitted, sets men against themselves disturbs their peace, and destroys all their comforts. Sooner or later, it will have shame, either the shame of true repentance, which ends in glory, or that shame and everlasting contempt to which the wicked shall rise at the great day. Sin is a reproach to any people. Secondly, What deceiver Satan is. He told our first parents, when he tempted them, that their eyes should be opened; and so they were, but not as they understood it; they were opened to their shame and grief, not to their honour nor advantage. Therefore, when he speaks fair, believe him not. The most malicious mischievous liars often excuse themselves with this, that they only equivocate; but God will not so excuse them.
(2.) The sorry shift they made to palliate these convictions, and to arm themselves against them: They sewed, or platted, fig-leaves together; and to cover, at least, part of their shame from one another, they made themselves aprons. See here what is commonly the folly of those that have sinned. [1.] That they are more solicitous to save their credit before men than to obtain their pardon from God; they are backward to confess their sin, and very desirous to conceal it, as much as may be. I have sinned, yet honour me. [2.] That the excuses men make, to cover and extenuate their sins, are vain and frivolous. Like the aprons of fig-leaves, they make the matter never the better, but the worse; the shame, thus hidden, becomes the more shameful. Yet thus we are all apt to cover our transgressions as Adam, Job xxxi. 33.
2. Fear seized them immediately upon their eating the forbidden fruit, v. 8. Observe here, (1.) What was the cause and occasion of their fear: They heard the voice of the Lord God walking in the garden in the cool of the day. It was the approach of the Judge that put them into a fright; and yet he came in such a manner as made it formidable only to guilty consciences. It is supposed that he came in a human shape, and that he who judged the world now was the same that shall judge the world at the last day, even that man whom God has ordained. He appeared to them now (it should seem) in no other similitude than that in which they had seen him when he put them into paradise; for he came to convince and humble them, not to amaze and terrify them. He came into the garden, not descending immediately from heaven in their view, as afterwards on mount Sinai (making either thick darkness his pavilion or the flaming fire his chariot), but he came into the garden, as one that was still willing to be familiar with them. He came walking, not running, not riding upon the wings of the wind, but walking deliberately, as one slow to anger, teaching us, when we are ever so much provoked, not to be hot nor hasty, but to speak and act considerately and not rashly. He came in the cool of the day, not in the night, when all fears are doubly fearful, nor in the heat of day, for he came not in the heat of his anger. Fury is not in him, Isa. xxvii. 4. Nor did he come suddenly upon them; but they heard his voice at some distance, giving them notice of his coming, and probably it was a still small voice, like that in which he came to enquire after Elijah. Some think they heard him discoursing with himself concerning the sin of Adam, and the judgment now to be passed upon him, perhaps as he did concerning Israel, Hos. xi. 8, 9. How shall I give thee up? Or, rather, they heard him calling for them, and coming towards them. (2.) What was the effect and evidence of their fear: They hid themselves from the presence of the Lord God--a sad change! Before they had sinned, if they had heard the voice of the Lord God coming towards them, they would have run to meet him, and with a humble joy welcomed his gracious visits. But, now that it was otherwise, God had become a terror to them, and then no marvel that they had become a terror to themselves, and were full of confusion. Their own consciences accused them, and set their sin before them in its proper colours. Their fig-leaves failed them, and would do them no service. God had come forth against them as an enemy, and the whole creation was at war with them; and as yet they knew not of any mediator between them and an angry God, so that nothing remained but a certain fearful looking for of judgment. In this fright they hid themselves among the bushes; having offended, they fled for the same. Knowing themselves guilty, they durst not stand a trial, but absconded, and fled from justice. See here, [1.] The falsehood of the tempter, and the frauds and fallacies of his temptations. He promised them they should be safe, but now they cannot so much as think themselves so; he said they should not die, and yet now they are forced to fly for their lives; he promised them they should be advanced, but they see themselves a based--never did they seem so little as now; he promised them they should be knowing, but they see themselves at a loss, and know not so much as where to hide themselves; he promised them they should be as gods, great, and bold, and daring, but they are as criminals discovered, trembling, pale, and anxious to escape: they would not be subjects, and so they are prisoners. [2.] The folly of sinners, to think it either possible or desirable to hide themselves from God: can they conceal themselves from the Father of lights? Ps. cxxxix. 7, &c.; Jer. xxiii. 24. Will they withdraw themselves from the fountain of life, who alone can give help and happiness? Jon. ii. 8. [3.] The fear that attends sin. All that amazing fear of God's appearances, the accusations of conscience, the approaches of trouble, the assaults of inferior creatures, and the arrests of death, which is common among men, is the effect of sin. Adam and Eve, who were partners in the sin, were sharers in the shame and fear that attended it; and though hand joined in hand (hands so lately joined in marriage), yet could they not animate nor fortify one another: miserable comforters they had become to each other!
9 And the LORD God called unto Adam, and said unto him, Where art thou? 10 And he said, I heard thy voice in the garden, and I was afraid, because I was naked; and I hid myself.
We have here the arraignment of these deserters before the righteous Judge of heaven and earth, who, though he is not tied to observe formalities, yet proceeds against them with all possible fairness, that he may be justified when he speaks. Observe here,
I. The startling question with which God pursued Adam and arrested him: Where art thou? Not as if God did not know where he was; but thus he would enter the process against him. "Come, where is this foolish man?" Some make it a bemoaning question: "Poor Adam, what has become of thee?" "Alas for thee!" (so some read it) "How art thou fallen, Lucifer, son of the morning! Thou that wast my friend and favourite, whom I had done so much for, and would have done so much more for; hast thou now forsaken me, and ruined thyself? Has it come to this?" It is rather an upbraiding question, in order to his conviction and humiliation: Where art thou? Not, In what place? but, In what condition? "Is this all thou hast gotten by eating forbidden fruit? Thou that wouldest vie with me, dost thou now fly from me?" Note, 1. Those who by sin have gone astray from God should seriously consider where they are; they are afar off from all good, in the midst of their enemies, in bondage to Satan, and in the high road to utter ruin. This enquiry after Adam may be looked upon as a gracious pursuit, in kindness to him, and in order to his recovery. If God had not called to him, to reclaim him, his condition would have been as desperate as that of fallen angels; this lost sheep would have wandered endlessly, if the good Shepherd had not sought after him, to bring him back, and, in order to that, reminded him where he was, where he should not be, and where he could not be either happy or easy. Note, 2. If sinners will but consider where they are, they will not rest till they return to God.
II. The trembling answer which Adam gave to this question: I heard thy voice in the garden, and I was afraid, v. 10. He does not own his guilt, and yet in effect confesses it by owning his shame and fear; but it is the common fault and folly of those that have done an ill thing, when they are questioned about it, to acknowledge no more than what is so manifest that they cannot deny it. Adam was afraid, because he was naked; not only unarmed, and therefore afraid to contend with God, but unclothed, and therefore afraid so much as to appear before him. We have reason to be afraid of approaching to God if we be not clothed and fenced with the righteousness of Christ, for nothing but this will be armour of proof and cover the shame of our nakedness. Let us therefore put on the Lord Jesus Christ, and then draw near with humble boldness.
11 And he said, Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat? 12 And the man said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat. 13 And the LORD God said unto the woman, What is this that thou hast done? And the woman said, The serpent beguiled me, and I did eat.
We have here the offenders found guilty by their own confession, and yet endeavouring to excuse and extenuate their fault. They could not confess and justify what they had done, but they confess and palliate it. Observe,
I. How their confession was extorted from them. God put it to the man: Who told thee that thou wast naked? v. 11. "How camest thou to be sensible of thy nakedness as thy shame?" Hast thou eaten of the forbidden tree? Note, Though God knows all our sins, yet he will know them from us, and requires from us an ingenuous confession of them; not that he may be informed, but that we may be humbled. In this examination, God reminds him of the command he had given him: "I commanded thee not to eat of it, I thy Maker, I thy Master, I thy benefactor; I commanded thee to the contrary." Sin appears most plain and most sinful in the glass of the commandment, therefore God here sets it before Adam; and in it we should see our faces. The question put to the woman was, What is this that thou hast done? v. 13. "Wilt thou also own thy fault, and make confession of it? And wilt thou see what an evil thing it was?" Note, It concerns those who have eaten forbidden fruit themselves, and especially those who have enticed others to eat it likewise, seriously to consider what they have done. In eating forbidden fruit, we have offended a great and gracious God, broken a just and righteous law, violated a sacred and most solemn covenant, and wronged our own precious souls by forfeiting God's favour and exposing ourselves to his wrath and curse: in enticing others to eat of it, we do the devil's work, make ourselves guilty of other men's sins, and accessory to their ruin. What is this that we have done?
II. How their crime was extenuated by them in their confession. It was to no purpose to plead not guilty. The show of their countenances testified against them; therefore they become their own accusers: "I did eat," says the man, "And so did I," says the woman; for when God judges he will overcome. But these do not look like penitent confessions; for instead of aggravating the sin, and taking shame to themselves, they excuse the sin, and lay the shame and blame on others. 1. Adam lays all the blame upon his wife. "She gave me of the tree, and pressed me to eat of it, which I did, only to oblige her"--a frivolous excuse. He ought to have taught her, not to have been taught by her; and it was no hard matter to determine which of the two he must be ruled by, his God or his wife. Learn, hence, never to be brought to sin by that which will not bring us off in the judgment; let not that bear us up in the commission which will not bear us out in the trial; let us therefore never be overcome by importunity to act against our consciences, nor ever displease God, to please the best friend we have in the world. But this is not the worst of it. He not only lays the blame upon his wife, but expresses it so as tacitly to reflect on God himself: "It is the woman whom thou gavest me, and gavest to be with me as my companion, my guide, and my acquaintance; she gave me of the tree, else I had not eaten of it." Thus he insinuates that God was accessory to his sin: he gave him the woman, and she gave him the fruit; so that he seemed to have it at but one remove from God's own hand. Note, There is a strange proneness in those that are tempted to say that they are tempted of God, as if our abusing God's gifts would excuse our violation of God's laws. God gives us riches, honours, and relations, that we may serve him cheerfully in the enjoyment of them; but, if we take occasion from them to sin against him, instead of blaming Providence for putting us into such a condition, we must blame ourselves for perverting the gracious designs of Providence therein. 2. Eve lays all the blame upon the serpent: The serpent beguiled me. Sin is a brat that nobody is willing to own, a sign that it is a scandalous thing. Those that are willing enough to take the pleasure and profit of sin are backward enough to take the blame and shame of it. "The serpent, that subtle creature of thy making, which thou didst permit to come into paradise to us, he beguiled me," or made me to err; for our sins are our errors. Learn hence, (1.) That Satan's temptations are all beguilings, his arguments are all fallacies, his allurements are all cheats; when he speaks fair, believe him not. Sin deceives us, and, by deceiving, cheats us. It is by the deceitfulness of sin that the heart is hardened. See Rom. vii. 11; Heb. iii. 13. (2.) That though Satan's subtlety drew us into sin, yet it will not justify us in sin: though he is the tempter, we are the sinners; and indeed it is our own lust that draws us aside and entices us, Jam. i. 14. Let it not therefore lessen our sorrow and humiliation for sin that we are beguiled into it; but rather let it increase our self-indignation that we should suffer ourselves to be beguiled by a known cheat and a sworn enemy. Well, this is all the prisoners at the bar have to say why sentence should not be passed and execution awarded, according to law; and this all is next to nothing, in some respects worse than nothing.
Adam Clarke: Commentary on the Bible - 1831
3:6: The tree was good for food -
1. The fruit appeared to be wholesome and nutritive. And that it was pleasant to the eyes.
2. The beauty of the fruit tended to whet and increase appetite. And a tree to be desired to make one wise, which was,
3. An additional motive to please the palate.
From these three sources all natural and moral evil sprang: they are exactly what the apostle calls the desire of the flesh; the tree was good for food: the desire of the eye; it was pleasant to the sight: and the pride of life; it was a tree to be desired to make one wise. God had undoubtedly created our first parents not only very wise and intelligent, but also with a great capacity and suitable propensity to increase in knowledge. Those who think that Adam was created so perfect as to preclude the possibility of his increase in knowledge, have taken a very false view of the subject. We shall certainly be convinced that our first parents were in a state of sufficient perfection when we consider,
1. That they were endued with a vast capacity to obtain knowledge.
2. That all the means of information were within their reach.
3. That there was no hindrance to the most direct conception of occurring truth.
4. That all the objects of knowledge, whether natural or moral, were ever at hand.
5. That they had the strongest propensity to know; and,
6. The greatest pleasure in knowing.
To have God and nature continually open to the view of the soul; and to have a soul capable of viewing both, and fathoming endlessly their unbounded glories and excellences, without hindrance or difficulty; what a state of perfection! what a consummation of bliss! This was undoubtedly the state and condition of our first parents; even the present ruins of the state are incontestable evidences of its primitive excellence. We see at once how transgression came; it was natural for them to desire to be increasingly wise. God had implanted this desire in their minds; but he showed them that this desire should be gratified in a certain way; that prudence and judgment should always regulate it; that they should carefully examine what God had opened to their view; and should not pry into what he chose to conceal. He alone who knows all things knows how much knowledge the soul needs to its perfection and increasing happiness, in what subjects this may be legitimately sought, and where the mind may make excursions and discoveries to its prejudice and ruin. There are doubtless many subjects which angels are capable of knowing, and which God chooses to conceal even from them, because that knowledge would tend neither to their perfection nor happiness. Of every attainment and object of pursuit it may be said, in the words of an ancient poet, who conceived correctly on the subject, and expressed his thoughts with perspicuity and energy: -
Est modus in rebus: sunt certi denique fines,
Quos ulta citraque nequit consistere rectum.
Hor. Sat., lib. i., Sat. 1., ver. 106.
"There is a rule for all things; there are in fine fixed and stated limits, on either side of which righteousness cannot be found." On the line of duty alone we must walk.
Such limits God certainly assigned from the beginning: Thou shalt come up to this; thou shalt not pass it. And as he assigned the limits, so he assigned the means. It is lawful for thee to acquire knowledge in this way; it is unlawful to seek it in that. And had he not a right to do so? And would his creation have been perfect without it?
Albert Barnes: Notes on the Bible - 1834
3:6
And the woman saw. - She saw the tree, no doubt, and that it was likely to look upon, with the eye of sense. But only with the eye of fancy, highly excited by the hints of the tempter, did she see that it was good for food, and to be desired to make one wise. Appetite, taste, and philosophy, or the love of wisdom, are the great motives in the human breast which fancy assumes this tree will gratify. Other trees please the taste and the sight. But this one has the pre-eminent charm of administering not only to the sense, but also to the reason.
It would be rash to suppose that we can analyze that lightning process of instinctive thought which then took place in the mind of the woman; and worse than rash, it would be wrong, to imagine that we can show the rationale of what in its fundamental point was a violation of right reason. But it is evident from this verse that she attached some credit to the bold statement of the serpent, that the eating of the fruit would be attended with the extraordinary result of making them, like God himself, acquainted with good and evil, especially as it did not contradict any assertion of Yahweh, God, and was countenanced by the name, "the tree of the knowledge of good and evil." It was evidently a new thought to her, that the knowledge of good and evil was to result from the eating of it. That God should know this, if a fact, was undeniable. Again, to know good and evil as the effect of partaking of it, implied that the consequence was not a cessation of existence, or of consciousness; for, if so, how could there be any knowledge? And, if death in her conception implied merely exclusion from the favor of God and the tree of life, might she not imagine that the new knowledge acquired, and the elevation to a new resemblance, or even equality to God himself in this respect, would be more than a compensation for such losses; especially as the disinterestedness of the divine motives had been at least called in question by the serpent? Here, no doubt, is a fine web of sophistry, woven by the excited fancy in an instant of time.
It is easy to say the knowledge of good and evil was not a physical effect of eating of the fruit; that the obtaining of this knowledge by partaking of it was an evil, and not a good in itself and in its consequences, as it was the origin of an evil conscience, which is in itself an unspeakable ill, and attended with the forfeiture of the divine favor, and of the tree of life, and with the endurance of all the positive misery which such a condition involves; and that the command of God was founded on the clearest right - that of creation - occasioned by the immediate necessity of defining the rights of man, and prompted by disinterested benevolence toward His intelligent creatures, whom He was framing for such intellectual and moral perfection, as was by them attainable. It is easy to cry out, How unreasonable was the conduct of the primeval pair! Let us not forget that any sin is unreasonable, unaccountable, essentially mysterious. In fact, if it were wholly reasonable, it would no longer be sin. Only a moment before, the woman had declared that God had said, "Of the fruit of the tree in the midst of the garden, ye shall not eat." Yet she now sees, and her head is so full of it that she can think of nothing else, that the tree is good for food and pleasant to the eyes, - as if there were no other good and pleasant trees in the garden, and, as she fancies, desirable to make one wise, like God; as if there were no other way to this wisdom but an unlawful one, and no other likeness to God but a stolen likeness - and therefore takes of the fruit and eats, and gives to her husband, and he eats! The present desire is without any necessity gratified by an act known to be wrong, at the risk of all the consequences of disobedience! Such is sin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:6: saw: Jos 7:21; Jdg 16:1, Jdg 16:2
pleasant: Heb. a desire, Eze 24:16, Eze 24:21, Eze 24:25
to the eyes: Gen 6:2, Gen 39:7; Jos 7:21; Sa2 11:2; Job 31:1; Mat 5:28; Jo1 2:16
and did: Ti1 2:14
and he did eat: Gen 3:12, Gen 3:17; Hos 6:7 *marg. Rom 5:12-19
Carl Friedrich Keil and Franz Delitzsch
3:6
The illusive hope of being like God excited a longing for the forbidden fruit. "The woman saw that the tree was good for food, and that it was a pleasure to the eyes, and to be desired to make one wise (השׂכּיל signifies to gain or show discernment or insight); and she took of its fruit and ate, and gave to her husband by her (who was present), and he did eat." As distrust of God's command leads to a disregard of it, so the longing for a false independence excites a desire for the seeming good that has been prohibited; and this desire is fostered by the senses, until it brings forth sin. Doubt, unbelief, and pride were the roots of the sin of our first parents, as they have been of all the sins of their posterity. The more trifling the object of their sin seems to have been, the greater and more difficult does the sin itself appear; especially when we consider that the first men "stood in a more direct relation to God, their Creator, than any other man has ever done, that their hearts were pure, their discernment clear, their intercourse with God direct, that they were surrounded by gifts just bestowed by Him, and could not excuse themselves on the ground of any misunderstanding of the divine prohibition, which threatened them with the loss of life in the event of disobedience" (Delitzsch). Yet not only did the woman yield to the seductive wiles of the serpent, but even the man allowed himself to be tempted by the woman.
Geneva 1599
3:6 And when the woman saw that the tree [was] good for food, and that it [was] pleasant to the eyes, and a tree to be desired to make [one] wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he (f) did eat.
(f) Not so much to please his wife, as moved by ambition at her persuasion.
John Gill
3:6 And when the woman saw that the tree was good for food,.... She being near the tree, and perhaps just at it when the serpent first attacked her; wherefore looking more wishfully at it, she could discern nothing in the fruit of the tree which showed it to be bad, and unfit to be eaten, or why it should be forbidden for food; but, on the contrary, had a most promising aspect to be very delicious, nourishing and salutary, as any other fruit in the garden:
and that it was pleasant to the eyes; of a beautiful colour, and very inviting to the taste:
and a tree to be desired to make one wise; which above all was the most engaging, and was the most prevailing motive to influence her to eat of it, an eager desire of more wisdom and knowledge; though there was nothing she could see in the tree, and the fruit of it, which promised this; only she perceived in her mind, by the discourse she had with the serpent, and by what he had told her, and she believed, that this would be the consequence of eating this fruit, which was very desirable, and she concluded within herself that so it would be:
she took of the fruit thereof, and did eat; she took it off of the tree, and not only tasted of it, but ate of it; what quantity cannot be said, enough to break the divine law, and to incur the divine displeasure: so Sanchoniatho says (l), that Aeon (the same with Eve) found the way of taking food from trees:
and gave also to her husband with her; that he might eat as well as she, and partake of the same benefits and advantages she hoped to reap from hence; for no doubt it was of good will, and not ill will, that she gave it to him; and when she offered it to him, it is highly probable she made use of arguments with him, and pressed him hard to it, telling him what delicious food it was, as well as how useful it would be to him and her. The Jews infer from hence, that Adam was with her all the while, and heard the discourse between the serpent and her, yet did not interpose nor dissuade his wife from eating the fruit, and being prevailed upon by the arguments used; or however through a strong affection for his wife, that she might not die alone, he did as she had done:
and he did eat; on which an emphasis may be observed, for it was upon his eating the fate of his posterity depended; for not the woman but the man was the federal head, and he sinning, all his posterity sinned in him, and died in him; through this offence judgment came upon all to condemnation; all became sinners, and obnoxious to death, Rom 5:12. If Eve only had eaten of the forbidden fruit, it could only have personally affected herself, and she only would have died; and had this been the case, God would have formed another woman for Adam, for the propagation of mankind, had he stood; though since he fell as well as she, it is needless to inquire, and may seem too bold to say what otherwise would have been the case.
(l) Apud Euseb. Praepar. Evangel. l. 1. p. 34.
John Wesley
3:6 Here we see what Eve's parley with the tempter ended in: Satan at length gains his point. God tried the obedience of our first parents by forbidding them the tree of knowledge, and Satan doth as it were join issue with God, and in that very thing undertakes to seduce them into a transgression; and here we find how he prevailed, God permitting it for wise and holy ends.
[1.] We have here the inducements that moved them to transgress. The woman being deceived, was ring - leader in the transgression, Ti1 2:14 She saw that the tree was - It was said of all the rest of the fruit trees wherewith the garden of Eden was planted, that they were pleasant to the sight, and good for food. She imagined a greater benefit by this tree than by any of the rest, that it was a tree not only not to be dreaded, but to be desired to make one wise, and therein excelling all the rest of the trees. This she saw, that is, she perceived and understood it by what the devil had said to her. She gave also to her husband with her - 'Tis likely he was not with her when she was tempted; surely if he had, he would have interposed to prevent the sin; but he came to her when she had eaten, and was prevailed with by her to eat likewise. She gave it to him; persuading him with the same arguements that the serpent had used with her; adding this to the rest, that she herself had eaten of it, and found it so far from being deadly that it was extremely pleasant and grateful. And he did eat - This implied the unbelief of God's word, and confidence in the devil's; discontent with his present state, and an ambition of the honour which comes not from God. He would be both his own carver, and his own master, would have what he pleased, and do what he pleased; his sin was in one word disobedience, Rom 5:19, disobedience to a plain, easy and express command, which he knew to be a command of trial. He sins against light and love, the clearest light and the dearest love that ever sinner sinned against. But the greatest aggravation of his sin was, that he involved all his posterity in sin and ruin by it. He could not but know that he stood as a public person, and that his disobedience would be fatal to all his seed; and if so, it was certainly both the greatest treachery and the greatest cruelty that ever was. Shame and fear seized the criminals, these came into the world along with sin, and still attend it. The Eyes of them both were opened - The eyes of their consciences; their hearts smote them for what they had done Now, when it was too late, they saw the happiness they were fallen from, and the misery they were fallen into. They saw God provoked, his favour forfeited, his image lost; they felt a disorder in their own spirits, which they had never before been conscious of; they saw a law in their members warring against the law of their minds, and captivating them both to sin and wrath; they saw that they were naked, that is, that they were stripped, deprived of all the honours and joys of their paradise state, and exposed to all the miseries that might justly be expected from an angry God; laid open to the contempt and reproach of heaven and earth, and their own consciences. And they sewed or platted fig leaves together, and, to cover, at least, part of their shame one from another, made themselves aprons. See here what is commonly the folly of those that have sinned: they are more solicitous to save their credit before men, than to obtain their pardon from God. And they heard the voice of the Lord God walking in the garden in the cool of the day - Tis supposed he came in a human shape; in no other similitude than that wherein they had seen him when he put them into paradise; for he came to convince and humble them, not to amaze and terrify them. He came not immediately from heaven in their view as afterwards on mount Sinai, but he came in the garden, as one that was still willing to be familiar with them. He came walking, not riding upon the wings of the wind, but walking deliberately, as one slow to anger. He came in the cool of the day, not in the night, when all fears are doubly fearful; nor did he come suddenly upon them, but they heard his voice at some distance, giving them notice of his coming; and probably it was a still small voice, like that in which he came to enquire after Elijah. And they hid themselves from the presence of the Lord God - A sad change! Before they had sinned, if they heard the voice of the Lord God coming towards them, they would have run to meet him, but now God was become a terror to them, and then no marvel they were become a terror to themselves.
Robert Jamieson, A. R. Fausset and David Brown
3:6 THE FALL. (Gen 3:6-9)
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; 1Jn 2:16).
3:73:7: Եւ բացան աչք երկոցունց, եւ գիտացին զի մե՛րկ էին. եւ կարեցին տերեւս թզենւոյ, եւ արարին իւրեանց սփածանելիս։
7 Երկուսի աչքերն էլ բացուեցին, եւ նրանք հասկացան, որ մերկ են: Նրանք թզենու տերեւներն իրար կարեցին եւ իրենց համար գոգնոց շինեցին:
7 Ու անոնց երկուքին աչքերը բացուեցան ու մերկ ըլլալնին գիտցան եւ թզենիի տերեւներ կարեցին ու իրենց ծածկոցներ ըրին։
Եւ բացան աչք երկոցունց, եւ գիտացին զի մերկ էին. եւ կարեցին տերեւս թզենւոյ, եւ արարին իւրեանց սփածանելիս:

3:7: Եւ բացան աչք երկոցունց, եւ գիտացին զի մե՛րկ էին. եւ կարեցին տերեւս թզենւոյ, եւ արարին իւրեանց սփածանելիս։
7 Երկուսի աչքերն էլ բացուեցին, եւ նրանք հասկացան, որ մերկ են: Նրանք թզենու տերեւներն իրար կարեցին եւ իրենց համար գոգնոց շինեցին:
7 Ու անոնց երկուքին աչքերը բացուեցան ու մերկ ըլլալնին գիտցան եւ թզենիի տերեւներ կարեցին ու իրենց ծածկոցներ ըրին։
zohrab-1805▾ eastern-1994▾ western am▾
3:77: И открылись глаза у них обоих, и узнали они, что наги, и сшили смоковные листья, и сделали себе опоясания.
3:7 καὶ και and; even διηνοίχθησαν διανοιγω open thoroughly / wide οἱ ο the ὀφθαλμοὶ οφθαλμος eye; sight τῶν ο the δύο δυο two καὶ και and; even ἔγνωσαν γινωσκω know ὅτι οτι since; that γυμνοὶ γυμνος naked ἦσαν ειμι be καὶ και and; even ἔρραψαν ραπτω leaf συκῆς συκη fig tree καὶ και and; even ἐποίησαν ποιεω do; make ἑαυτοῖς εαυτου of himself; his own περιζώματα περιζωμα apron
3:7 וַ wa וְ and תִּפָּקַ֨חְנָה֙ ttippāqˈaḥnā פקח open עֵינֵ֣י ʕênˈê עַיִן eye שְׁנֵיהֶ֔ם šᵊnêhˈem שְׁנַיִם two וַ wa וְ and יֵּ֣דְע֔וּ yyˈēḏᵊʕˈû ידע know כִּ֥י kˌî כִּי that עֵֽירֻמִּ֖ם ʕˈêrummˌim עֵירֹם naked הֵ֑ם hˈēm הֵם they וַֽ wˈa וְ and יִּתְפְּרוּ֙ yyiṯpᵊrˌû תפר sew עֲלֵ֣ה ʕᵃlˈē עָלֶה leafage תְאֵנָ֔ה ṯᵊʔēnˈā תְּאֵנָה fig וַ wa וְ and יַּעֲשׂ֥וּ yyaʕᵃśˌû עשׂה make לָהֶ֖ם lāhˌem לְ to חֲגֹרֹֽת׃ ḥᵃḡōrˈōṯ חֲגֹורָה girdle
3:7. et aperti sunt oculi amborum cumque cognovissent esse se nudos consuerunt folia ficus et fecerunt sibi perizomataAnd the eyes of them both were opened: and when they perceived themselves to be naked, they sewed together fig leaves, and made themselves aprons.
7. And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons.
3:7. And the eyes of them both were opened. And when they realized themselves to be naked, they joined together fig leaves and made coverings for themselves.
3:7. And the eyes of them both were opened, and they knew that they [were] naked; and they sewed fig leaves together, and made themselves aprons.
And the eyes of them both were opened, and they knew that they [were] naked; and they sewed fig leaves together, and made themselves aprons:

7: И открылись глаза у них обоих, и узнали они, что наги, и сшили смоковные листья, и сделали себе опоясания.
3:7
καὶ και and; even
διηνοίχθησαν διανοιγω open thoroughly / wide
οἱ ο the
ὀφθαλμοὶ οφθαλμος eye; sight
τῶν ο the
δύο δυο two
καὶ και and; even
ἔγνωσαν γινωσκω know
ὅτι οτι since; that
γυμνοὶ γυμνος naked
ἦσαν ειμι be
καὶ και and; even
ἔρραψαν ραπτω leaf
συκῆς συκη fig tree
καὶ και and; even
ἐποίησαν ποιεω do; make
ἑαυτοῖς εαυτου of himself; his own
περιζώματα περιζωμα apron
3:7
וַ wa וְ and
תִּפָּקַ֨חְנָה֙ ttippāqˈaḥnā פקח open
עֵינֵ֣י ʕênˈê עַיִן eye
שְׁנֵיהֶ֔ם šᵊnêhˈem שְׁנַיִם two
וַ wa וְ and
יֵּ֣דְע֔וּ yyˈēḏᵊʕˈû ידע know
כִּ֥י kˌî כִּי that
עֵֽירֻמִּ֖ם ʕˈêrummˌim עֵירֹם naked
הֵ֑ם hˈēm הֵם they
וַֽ wˈa וְ and
יִּתְפְּרוּ֙ yyiṯpᵊrˌû תפר sew
עֲלֵ֣ה ʕᵃlˈē עָלֶה leafage
תְאֵנָ֔ה ṯᵊʔēnˈā תְּאֵנָה fig
וַ wa וְ and
יַּעֲשׂ֥וּ yyaʕᵃśˌû עשׂה make
לָהֶ֖ם lāhˌem לְ to
חֲגֹרֹֽת׃ ḥᵃḡōrˈōṯ חֲגֹורָה girdle
3:7. et aperti sunt oculi amborum cumque cognovissent esse se nudos consuerunt folia ficus et fecerunt sibi perizomata
And the eyes of them both were opened: and when they perceived themselves to be naked, they sewed together fig leaves, and made themselves aprons.
3:7. And the eyes of them both were opened. And when they realized themselves to be naked, they joined together fig leaves and made coverings for themselves.
3:7. And the eyes of them both were opened, and they knew that they [were] naked; and they sewed fig leaves together, and made themselves aprons.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: «и открылись глаза…» Таким образом, предсказание искусителя сбылось, — но вместо чувства довольства и радости падение произвело лишь ощутительную скорбь и беспокойство.

«и узнали они, что наги…» Поскольку раньше нагота служила синонимом детской невинности и чистоты первых людей (2:25), постольку теперь мучительное ощущение ее стало победным знаком грубой чувственности и греха (Рим 6:12–14; 7:4, 8; Кол 3:5). «Внешнее око, — по глубокомысленному выражению Оригена, — открылось после того, как закрылось духовное».

«и сшили смоковные листья и сделали себе опоясания…» Такова, по свидетельству Библии, была первая одежда человечества; и это стоит в полном согласии как с универсальной традицией древности, так и с историей человеческой культуры.
Adam Clarke: Commentary on the Bible - 1831
3:7: The eyes of them both were opened - They now had a sufficient discovery of their sin and folly in disobeying the command of God; they could discern between good and evil; and what was the consequence? Confusion and shame were engendered, because innocence was lost and guilt contracted.
Let us review the whole of this melancholy business, the fall and its effects.
1. From the New Testament we learn that Satan associated himself with the creature which we term the serpent, and the original the nachash, in order to seduce and ruin mankind; Co2 11:3 Rev 12:9 Rev 20:2.
2. That this creature was the most suitable to his purpose, as being the most subtle, the most intelligent and cunning of all beasts of the field, endued with the gift of speech and reason, and consequently one in which he could best conceal himself.
3. As he knew that while they depended on God they could not be ruined, he therefore endeavored to seduce them from this dependence.
4. He does this by working on that propensity of the mind to desire an increase of knowledge, with which God, for the most gracious purposes, had endued it.
5. In order to succeed, he insinuates that God, through motives of envy, had given the prohibition - God doth know that in the day ye eat of it, ye shall be like himself, etc.
6. As their present state of blessedness must be inexpressibly dear to them, he endeavors to persuade them that they could not fall from this state: Ye shall not surely die - ye shall not only retain your present blessedness, but it shall be greatly increased; a temptation by which he has ever since fatally succeeded in the ruin of multitudes of souls, whom he persuaded that being once right they could never finally go wrong.
7. As he kept the unlawfulness of the means proposed out of sight, persuaded them that they could not fall from their steadfastness, assured them that they should resemble God himself, and consequently be self-sufficient, and totally independent of him; they listened, and fixing their eye only on the promised good, neglecting the positive command, and determining to become wise and independent at all events, they took of the fruit and did eat.
Let us now examine the effects.
1. Their eyes were opened, and they saw they were naked. They saw what they never saw before, that they were stripped of their excellence; that they had lost their innocence; and that they had fallen into a state of indigence and danger.
2. Though their eyes were opened to see their nakedness, yet their mind was clouded, and their judgment confused. They seem to have lost all just notions of honor and dishonor, of what was shameful and what was praise-worthy. It was dishonorable and shameful to break the commandment of God; but it was neither to go naked, when clothing was not necessary.
3. They seem in a moment, not only to have lost sound judgment, but also reflection: a short time before Adam was so wise that he could name all the creatures brought before him, according to their respective natures and qualities; now he does not know the first principle concerning the Divine nature, that it knows all things, and that it is omnipresent, therefore he endeavors to hide himself among the trees from the eye of the all-seeing God! How astonishing is this! When the creatures were brought to him he could name them, because he could discern their respective natures and properties; when Eve was brought to him he could immediately tell what she was, who she was, and for what end made, though he was in a deep sleep when God formed her; and this seems to be particularly noted, merely to show the depth of his wisdom, and the perfection of his discernment. But alas! how are the mighty fallen! Compare his present with his past state, his state before the transgression with his state after it; and say, is this the same creature? the creature of whom God said, as he said of all his works, He is very good - just what he should be, a living image of the living God; but now lower than the beasts of the field?
4. This account could never have been credited had not the indisputable proofs and evidences of it been continued by uninterrupted succession to the present time. All the descendants of this first guilty pair resemble their degenerate ancestors, and copy their conduct. The original mode of transgression is still continued, and the original sin in consequence. Here are the proofs. 1. Every human being is endeavoring to obtain knowledge by unlawful means, even while the lawful means and every available help are at hand. 2. They are endeavoring to be independent, and to live without God in the world; hence prayer, the language of dependence on God's providence and grace, is neglected, I might say detested, by the great majority of men. Had I no other proof than this that man is a fallen creature, my soul would bow to this evidence. 3. Being destitute of the true knowledge of God they seek privacy for their crimes, not considering that the eye of God is upon them, being only solicitous to hide them from the eye of man. These are all proofs in point; but we shall soon meet with additional ones. See on Gen 3:10 (note), Gen 3:12 (note).
Albert Barnes: Notes on the Bible - 1834
3:7
Their eyes were opened. - Certain immediate effects of the act are here stated. This cannot mean literally that they were blind up to this moment; for Adam, no doubt, saw the tree in the garden concerning which he received a command, the animals which he named, and the woman whom he recognized as bone of his bones and flesh of his flesh. And of the woman it is affirmed that she saw that the tree possessed certain qualities, one of which at least was conspicuous to the eye.
It must therefore mean that a new aspect was presented by things on the commission of the first offence. As soon as the transgression is actually over, the sense of the wrongfulness of the act rushes on the mind. The displeasure of the great Being whose command has been disobeyed, the irretrievable loss which follows sin, the shame of being looked upon by the bystanders as a guilty thing, crowd upon the view. All nature, every single creature, seems now a witness of their guilt and shame, a condemning judge, an agent of the divine vengeance. Such is the knowledge of good and evil they have acquired by their fall from obedience - such is the opening of the eye which has requited their wrong-doing. What a different scene had once presented itself to the eyes of innocence! All had been friendly. All nature had bowed in willing obedience to the lords of the earth. Neither the sense nor the reality of danger had ever disturbed the tranquility of their pure minds.
They knew that they were naked. - This second effect results immediately from the consciousness of guilt. They now take notice that their guilty persons are exposed to view, and they shrink from the glance of every condemning eye. They imagine there is a witness of their guilt in every creature, and they conceive the abhorrence which it must produce in the spectator. In their infantile experience they endeavor to hide their persons, which they feel to be suffused all over with the blush of shame.
Accordingly, "they sewed the leaves of the fig," which, we may suppose, they wrapped round them, and fastened with the girdles they had formed for this purpose. The leaves of the fig did not constitute the girdles, but the coverings which were fastened on with these. These leaves were intended to conceal their whole persons from observation. Job describes himself sewing sackcloth on his skin Job 16:15, and girding on sackcloth Kg1 20:32; Lam 2:10; Joe 1:8 is a familiar phrase in Scripture. The primitive sewing was some sort of tacking together, which is not more particularly described. Every operation of this sort has a rude beginning. The word "girdle" חגורה chă gô râ h) signifies what girds on the dress.
Here it becomes us to pause for a moment that we may mark what was the precise nature of the first transgression. It was plainly disobedience to an express and well-understood command of the Creator. It matters not what was the nature of the command, since it could not be other than right and pure. The more simple and easy the thing enjoined, the more blameworthy the act of disobedience. But what was the command? Simply to abstain from the fruit of a tree, which was designated the tree of the knowledge of good and evil, upon pain of death. We have seen already that this command arose from the necessity of immediate legislation, and took its shape as the only possible one in the circumstances of the case. The special attraction, however, which the forbidden tree presented, was not its excellence for the appetite or pleasantness to the eyes, since these were common to all the trees, but its supposed power of conferring moral knowledge on those who partook of it, and, according to the serpent's explanation, making them like God in this important respect.
Hence, the real and obvious motive of the transgressor was the desire of knowledge and likeness to God. Whatever other lusts, therefore, may have afterwards come out in the nature of fallen man, it is plain that the lust after likeness to God in moral discernment was what originally brought forth sin in man. Sexual desire does not appear here at all. The appetite is excited by other trees as well as this. The desire of knowledge, and the ambition to be in some sense, divine, are alone special and pRev_alent as motives. Hence, it appears that God proved our first parents, not through any of the animal appetites, but through the higher propensities of their intellectual and moral nature. Though the occasion, therefore, may at first sight appear trivial, yet it becomes awfully momentous when we discover that the rectitude of God is impugned, his prerogative invaded, his command disregarded, his attribute of moral omniscience and all the imaginable advantages attendant thereupon grasped at with an eager and wilful hand. To disobey the command of God, imposed according to the dictates of pure reason, and with the authority of a Creator, from the vain desire of being like him, or independent of him, in knowledge, can never be anything but an offence of the deepest dye.
We are bound, moreover, to acknowledge and maintain, in the most explicit manner, the equity of the divine procedure in permitting the temptation of man. The only new thing here is the intervention of the tempter. It may be imagined that this deciever should have been kept away. But we must not speak with inconsiderate haste on a matter of such import. First. We know that God has not used forcible means to pRev_ent the rise of moral evil among his intelligent creatures. We cannot with reason affirm that he should have done so; because, to put force on a voluntary act, and yet leave it voluntary, seems to reason a contradiction in terms, and, therefore, impossible; and unless an act be voluntary, it cannot have any moral character; and without voluntary action, we cannot have a moral agent. Second. We know that God does not immediately annihilate the evil-doer. Neither can we with reason that he ought to have done so; for, to lay an adequate penalty on sin, and then put the sinner out of existence, so that this penalty can never be exacted, seems to reason a moral inconsistency, and, therefore, impossible in a being of moral perfection.
Third. We know that God does not withdraw the evil-doer from all contact with other moral agents. Here, again, reason does not constrain us to pronounce that it is expedient so to do; for the innocent ought, and it is natural that they should, learn a holy abhorrence of sin, and a salutary dread of its penalty, from these waifs of society, rather than follow their pernicious example. The wrong-doers are not less under the control of God than if they were in the most impenetrable dungeon; while they are at the same time constant beacons to warn others from transgression. He leaves them to fill up the measure of their inequity, while the intelligent world are cognizant of their guilt, that they may acknowledge the justice of their punishment, and comprehend the infinite holiness of the judge of all the earth. Fourth. We know that God tries his moral creatures. Abraham, Job, and all his saints have to undergo their trial.
He suffered the Lord Jesus Christ, the second Adam, to be tempted. And we must not expect the first Adam to be exempted from the common ordeal. We can only be assured that his justice will not allow his moral creatures to be at any disadvantage in the trial. Accordingly, first, God himself in the first instance speaks to Adam, and gives him an explicit command not arbitrary in its conception, but arising out of the necessity of the case. And it is plain that Eve was perfectly aware that he had himself imposed this prohibition. Second. The tempter is not allowed to appear in his proper person to our first parents. The serpent only is seen or heard by them - a creature inferior to themselves, and infinitely beneath the God who made them, and condescended to communicate with them with the authority of a father. Third. The serpent neither threatens nor directly persuades; much less is he permitted to use any means of compulsion: he simply falsities. As the God of truth had spoken to them before, the false insinuation places them at no disadvantage.
Man has now come to the second step in morals - the practice. Thereby he has come to the knowledge of good and evil, not merely as an ideal, but as an actual thing. But he has attained this end, not by standing in, but by falling from, his integrity. If he had stood the test of this temptation, as he might have done, he would have come by the knowledge of good and evil equally well, but with a far different result. As he bore the image of God in his higher nature, he would have resembled him, not only in knowledge, thus honorably acquired by resisting temptation, but also in moral good, thus realized in his own act and will. As it is, he has gained some knowledge in an unlawful and disastrous way; but he has also taken in that moral evil, which is the image, not of God, but of the tempter, to whom he has yielded.
This result is rendered still more lamentable when we remember that these transgressors constituted the human race in its primeval source. In them, therefore, the race actually falls. In their sin the race is become morally corrupt. In their guilt the race is involved in guilt. Their character and doom descend to their latest posterity.
We have not yet noticed the circumstance of the serpent's speaking, and of course speaking rationally. This seems to have awakened no attention in the tempted, and, so far as we see, to have exercised no influence on their conduct. In their inexperience, it is probable that they did not yet know what was wonderful, and what not; or, in preciser terms, what was supernatural, and what natural. But even if they had known enough to be surprised at the serpent speaking, it might have told in opposite ways upon their conclusions. On the one hand, Adam had seen and named the serpent, and found in it merely a mute, irrational animal, altogether unfit to be his companion, and therefore he might have been amazed to hear him speak, and, shall we say, led to suspect a prompter. But, on the other hand, we have no reason to suppose that Adam had any knowledge or suspicion of any creature but those which had been already brought before him, among which was the serpent. He could, therefore, have no surmise of any superior creature who might make use of the serpent for its own purposes. We question whether the thought could have struck his mind that the serpent had partaken of the forbidden fruit, and thereby attained to the marvellous elevation from brutality to reason and speech. But, if it had, it would have made a deep impression on his mind of the wonderful potency of the tree. These considerations apply with perhaps still greater force to Eve, who was first deceived.
But to us who have a more extensive experience of the course of nature, the speaking of a serpent cannot be regarded otherwise than as a preternatural occurrence. It indicates the presence of a power above the nature of the serpent, possessed, too, by a being of a malignant nature, and at enmity with God and truth; a spiritual being, who is able and has been permitted to make use of the organs of the serpent in some way for the purposes of temptation. But while for a wise and worthy end this alien from God's home is permitted to test the moral character of man, he is not allowed to make any appearance or show any sign of his own presence to man. The serpent alone is visibly present; the temptation is conducted only through words uttered by bodily organs, and the tempted show no suspicion of any other tempter. Thus, in the disposal of a just Providence, man is brought into immediate contact only with an inferior creature, and therefore has a fair field in the season of trial. And if that creature is possessed by a being of superior intelligence, this is only displayed in such a manner as to exert no influence on man but that of suggestive argument and false assertion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:7: And the: Gen 3:5; Deu 28:34; Kg2 6:20; Luk 16:23
knew: Gen 3:10, Gen 3:11, Gen 2:25
and they: Job 9:29-31; Isa 28:20, Isa 59:6
aprons: or, things to gird about
Carl Friedrich Keil and Franz Delitzsch
3:7
"Then the eyes of them both were opened" (as the serpent had foretold: but what did they see?), "and they knew that they were naked." They had lost "that blessed blindness, the ignorance of innocence, which knows nothing of nakedness" (Ziegler). The discovery of their nakedness excited shame, which they sought to conceal by an outward covering. "They sewed fig-leaves together, and made themselves aprons." The word תּאנה always denotes the fig-tree, not the pisang (Musa paradisiaca), nor the Indian banana, whose leaves are twelve feet long and two feet broad, for there would have been no necessity to sew them together at all. חגרת, περιζώματα, are aprons, worn round the hips. It was here that the consciousness of nakedness first suggested the need of covering, not because the fruit had poisoned the fountain of human life, and through some inherent quality had immediately corrupted the reproductive powers of the body (as Hoffmann and Baumgarten suppose), nor because any physical change ensued in consequence of the fall; but because, with the destruction of the normal connection between soul and body through sin, the body ceased to be the pure abode of a spirit in fellowship with God, and in the purely natural state of the body the consciousness was produced not merely of the distinction of the sexes, but still more of the worthlessness of the flesh; so that the man and woman stood ashamed in each other's presence, and endeavoured to hide the disgrace of their spiritual nakedness, by covering those parts of the body through which the impurities of nature are removed. That the natural feeling of shame, the origin of which is recorded here, had its root, not in sensuality or any physical corruption, but in the consciousness of guilt or shame before God, and consequently that it was the conscience which was really at work, is evident from the fact that the man and his wife hid themselves from Jehovah God among the trees of the garden, as soon as they heard the sound of His footsteps. יהוה קול (the voice of Jehovah, Gen 3:8) is not the voice of God speaking or calling, but the sound of God walking, as in 2Kings 5:24; 3Kings 14:6, etc. - In the cool of the day (lit., in the wind of the day), i.e., towards the evening, when a cooling wind generally blows. The men have broken away from God, but God will not and cannot leave them alone. He comes to them as one man to another. This was the earliest form of divine revelation. God conversed with the first man in a visible shape, as the Father and Instructor of His children. He did not adopt this mode for the first time after the fall, but employed it as far back as the period when He brought the beasts to Adam, and gave him the woman to be his wife (Gen 2:19, Gen 2:22). This human mode of intercourse between man and God is not a mere figure of speech, but a reality, having its foundation in the nature of humanity, or rather in the fact that man was created in the image of God, but not in the sense supposed by Jakobi, that "God theomorphised when creating man, and man therefore necessarily anthropomorphises when he thinks of God." The anthropomorphies of God have their real foundation in the divine condescension which culminated in the incarnation of God in Christ. They are to be understood, however, as implying, not that corporeality, or a bodily shape, is an essential characteristic of God, but that God having given man a bodily shape, when He created him in His own image, revealed Himself in a manner suited to his bodily senses, that He might thus preserve him in living communion with Himself.
Geneva 1599
3:7 And the eyes of them both were opened, and they (g) knew that they [were] naked; and they sewed fig leaves together, and made themselves aprons.
(g) They began to feel their misery, but they did not seek God for a remedy.
John Gill
3:7 And the eyes of them both were opened,.... Not of their bodies, but of their minds; not so as to have an advanced knowledge of things pleasant, profitable, and useful, as was promised and expected, but of things very disagreeable and distressing. Their eyes were opened to see that they had been deceived by the serpent, that they had broke the commandment of God, and incurred the displeasure of their Creator and kind benefactor, and had brought ruin and destruction upon themselves; they saw what blessings and privileges they had lost, communion with God, the dominion of the creatures, the purity and holiness of their nature, and what miseries they had involved themselves and their posterity in; how exposed they were to the wrath of God, the curse of the law, and to eternal death:
and they knew that they were naked; they must know before that they were naked in their bodies, but they did not perceive that their nakedness was at all uncomely, or any disadvantage to them; but now they were sensible of both, that whereas they could look upon it before, and not blush or feel any sinful emotions in them, now they could not behold it without shame, and without finding evil concupiscence arising in them; and it being now the cool of the day, and their spirits also seized with fear of the divine displeasure, they might feel a shivering all over them, and wanted something to cover them: but more especially this may respect the nakedness of their souls they were now conscious of, being stripped of that honour and glory, privileges and power, they were vested with; and having lost the image of God that was upon them, and that robe of purity, innocence, and righteousness, the rectitude of their nature, with which they were arrayed, and finding themselves naked and defenceless, and unable to screen themselves from the curses of a righteous law, and the fury of vindictive justice:
and they sewed fig leaves together, and made themselves aprons; not to cover their whole bodies, but only those parts which, ever since, mankind have been ashamed to expose to public view, and which they studiously conceal from sight: the reason of which perhaps is, because by those members the original corruption of human nature has been from the beginning, and still is propagated from parents to children. The leaves of the fig tree were pitched upon because of the largeness of them; the leaves of the common fig tree are very large, as everyone knows; and perhaps those in the eastern countries, and especially in paradise, were much larger than ours. Pliny (m) says of the fig tree, that its leaf is the largest, and the most shady. Some think the Indian fig tree is meant; so John Temporarius, as Drusius relates; and so our Milton (n); and according to Pliny (o), the breadth of the leaves of this tree has the shape of an Amazonian shield. And when they are said to sew these together, it is not to be supposed that they sewed them as tailors sew their garments together, since they cannot be thought to be furnished with proper instruments, or that they tacked them together with some sort of thorns, or made use of them instead of needles; but they took the tender branches of the fig tree with leaves on them, as the word signifies, see Neh 8:15 and twisted them round their waists; which served for "girdles", as some render the word (p), and the broad leaves hanging down served for aprons; but these, whatever covering they may be thought to have been to their bodies, which yet seem to be but a slender one, they could be none to their souls, or be of any service to hide their sin and shame from the all seeing eye of God; and of as little use are the poor and mean services of men, or their best works of righteousness, to shelter them from the wrath of God, and the vengeance of divine justice.
(m) Nat. Hist. l. 16. c. 26. (n) ----There soon they chose The fig tree; not that kind for fruit renowned, But such as at this day in India known. Paradise Lost, B. 9. l. 1100, &c. (o) Nat. Hist. l. 12. c. 5. (p) Sept. "perizomata", V. L. "cinctoria", Tigurine version, Fagius; "cingulos", Pagninus, Montanus; so the Targums; "subligacula", Junius & Tremellius, Piscator, Vatablus, Drusius.
3:83:8: Եւ լուան զձայն զգնալոյ Տեառն Աստուծոյ ՚ի դրախտի անդ՝ ընդ երեկս, եւ թաքեա՛ն Ադամ եւ կին իւր յերեսաց Տեառն Աստուծոյ՝ ՚ի մէջ ծառոց դրախտին[19]։ [19] Ոմանք. Զձայն գնալոյ Տեառն Աստուծոյ ՚ի դր՛՛։ եւ օրինակ մի. զձայն գալոյ։
8 Երեկոյեան նրանք լսեցին Տէր Աստծու՝ դրախտում շրջագայելու ոտնաձայնը, եւ Ադամն ու իր կինը Տէր Աստծուց թաքնուեցին դրախտի ծառերի մէջ:
8 Օրուան զով ատենը պարտէզին մէջ պտըտող Տէր Աստուծոյ ձայնը լսելով՝ Ադամ ու իր կինը Տէր Աստուծոյ երեսէն պարտէզին ծառերուն մէջ պահուեցան։
Եւ լուան զձայն զգնալոյ Տեառն Աստուծոյ ի դրախտի անդ ընդ երեկս, եւ թաքեան Ադամ եւ կինն իւր յերեսաց Տեառն Աստուծոյ ի մէջ ծառոց դրախտին:

3:8: Եւ լուան զձայն զգնալոյ Տեառն Աստուծոյ ՚ի դրախտի անդ՝ ընդ երեկս, եւ թաքեա՛ն Ադամ եւ կին իւր յերեսաց Տեառն Աստուծոյ՝ ՚ի մէջ ծառոց դրախտին[19]։
[19] Ոմանք. Զձայն գնալոյ Տեառն Աստուծոյ ՚ի դր՛՛։ եւ օրինակ մի. զձայն գալոյ։
8 Երեկոյեան նրանք լսեցին Տէր Աստծու՝ դրախտում շրջագայելու ոտնաձայնը, եւ Ադամն ու իր կինը Տէր Աստծուց թաքնուեցին դրախտի ծառերի մէջ:
8 Օրուան զով ատենը պարտէզին մէջ պտըտող Տէր Աստուծոյ ձայնը լսելով՝ Ադամ ու իր կինը Տէր Աստուծոյ երեսէն պարտէզին ծառերուն մէջ պահուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
3:88: И услышали голос Господа Бога, ходящего в раю во время прохлады дня; и скрылся Адам и жена его от лица Господа Бога между деревьями рая.
3:8 καὶ και and; even ἤκουσαν ακουω hear τὴν ο the φωνὴν φωνη voice; sound κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God περιπατοῦντος περιπατεω walk around / along ἐν εν in τῷ ο the παραδείσῳ παραδεισος paradise τὸ ο the δειλινόν δειλινος and; even ἐκρύβησαν κρυπτω hide ὅ ος who; what τε τε both; and Αδαμ αδαμ Adam; Atham καὶ και and; even ἡ ο the γυνὴ γυνη woman; wife αὐτοῦ αυτος he; him ἀπὸ απο from; away προσώπου προσωπον face; ahead of κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God ἐν εν in μέσῳ μεσος in the midst; in the middle τοῦ ο the ξύλου ξυλον wood; timber τοῦ ο the παραδείσου παραδεισος paradise
3:8 וַֽ wˈa וְ and יִּשְׁמְע֞וּ yyišmᵊʕˈû שׁמע hear אֶת־ ʔeṯ- אֵת [object marker] קֹ֨ול qˌôl קֹול sound יְהוָ֧ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s) מִתְהַלֵּ֥ךְ miṯhallˌēḵ הלך walk בַּ ba בְּ in † הַ the גָּ֖ן ggˌān גַּן garden לְ lᵊ לְ to ר֣וּחַ rˈûₐḥ רוּחַ wind הַ ha הַ the יֹּ֑ום yyˈôm יֹום day וַ wa וְ and יִּתְחַבֵּ֨א yyiṯḥabbˌē חבא hide הָֽ hˈā הַ the אָדָ֜ם ʔāḏˈām אָדָם human, mankind וְ wᵊ וְ and אִשְׁתֹּ֗ו ʔištˈô אִשָּׁה woman מִ mi מִן from פְּנֵי֙ ppᵊnˌê פָּנֶה face יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) בְּ bᵊ בְּ in תֹ֖וךְ ṯˌôḵ תָּוֶךְ midst עֵ֥ץ ʕˌēṣ עֵץ tree הַ ha הַ the גָּֽן׃ ggˈān גַּן garden
3:8. et cum audissent vocem Domini Dei deambulantis in paradiso ad auram post meridiem abscondit se Adam et uxor eius a facie Domini Dei in medio ligni paradisiAnd when they heard the voice of the Lord God walking in paradise at the afternoon air, Adam and his wife hid themselves from the face of the Lord God, amidst the trees of paradise.
8. And they heard the voice of the LORD God walking in the garden in the cool of the day: and the man and his wife hid themselves from the presence of the LORD God amongst the trees of the garden.
3:8. And when they had heard the voice of the Lord God taking a walk in Paradise in the afternoon breeze, Adam and his wife hid themselves from the face of the Lord God in the midst of the trees of Paradise.
3:8. And they heard the voice of the LORD God walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of the LORD God amongst the trees of the garden.
And they heard the voice of the LORD God walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of the LORD God amongst the trees of the garden:

8: И услышали голос Господа Бога, ходящего в раю во время прохлады дня; и скрылся Адам и жена его от лица Господа Бога между деревьями рая.
3:8
καὶ και and; even
ἤκουσαν ακουω hear
τὴν ο the
φωνὴν φωνη voice; sound
κυρίου κυριος lord; master
τοῦ ο the
θεοῦ θεος God
περιπατοῦντος περιπατεω walk around / along
ἐν εν in
τῷ ο the
παραδείσῳ παραδεισος paradise
τὸ ο the
δειλινόν δειλινος and; even
ἐκρύβησαν κρυπτω hide
ος who; what
τε τε both; and
Αδαμ αδαμ Adam; Atham
καὶ και and; even
ο the
γυνὴ γυνη woman; wife
αὐτοῦ αυτος he; him
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
κυρίου κυριος lord; master
τοῦ ο the
θεοῦ θεος God
ἐν εν in
μέσῳ μεσος in the midst; in the middle
τοῦ ο the
ξύλου ξυλον wood; timber
τοῦ ο the
παραδείσου παραδεισος paradise
3:8
וַֽ wˈa וְ and
יִּשְׁמְע֞וּ yyišmᵊʕˈû שׁמע hear
אֶת־ ʔeṯ- אֵת [object marker]
קֹ֨ול qˌôl קֹול sound
יְהוָ֧ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s)
מִתְהַלֵּ֥ךְ miṯhallˌēḵ הלך walk
בַּ ba בְּ in
הַ the
גָּ֖ן ggˌān גַּן garden
לְ lᵊ לְ to
ר֣וּחַ rˈûₐḥ רוּחַ wind
הַ ha הַ the
יֹּ֑ום yyˈôm יֹום day
וַ wa וְ and
יִּתְחַבֵּ֨א yyiṯḥabbˌē חבא hide
הָֽ hˈā הַ the
אָדָ֜ם ʔāḏˈām אָדָם human, mankind
וְ wᵊ וְ and
אִשְׁתֹּ֗ו ʔištˈô אִשָּׁה woman
מִ mi מִן from
פְּנֵי֙ ppᵊnˌê פָּנֶה face
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
בְּ bᵊ בְּ in
תֹ֖וךְ ṯˌôḵ תָּוֶךְ midst
עֵ֥ץ ʕˌēṣ עֵץ tree
הַ ha הַ the
גָּֽן׃ ggˈān גַּן garden
3:8. et cum audissent vocem Domini Dei deambulantis in paradiso ad auram post meridiem abscondit se Adam et uxor eius a facie Domini Dei in medio ligni paradisi
And when they heard the voice of the Lord God walking in paradise at the afternoon air, Adam and his wife hid themselves from the face of the Lord God, amidst the trees of paradise.
3:8. And when they had heard the voice of the Lord God taking a walk in Paradise in the afternoon breeze, Adam and his wife hid themselves from the face of the Lord God in the midst of the trees of Paradise.
3:8. And they heard the voice of the LORD God walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of the LORD God amongst the trees of the garden.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: «И услышали голос Господа Бога, ходящего в раю…» Очевидно, здесь идет речь об одном из тех богоявлений, которыми характеризуется первобытная эпоха — время особенной близости и непосредственных сношений Бога с человеком. Что касается самого характера этого богоявления, то, судя по описанию, оно имело доступный внешним чувствам, следовательно, конкретный характер, что подтверждается также и всем последующим контекстом. В этом же, наконец, утверждают нас и аналогичные с данным, другие выражения Библии (Лев 26:12; Втор 23:14–15; 2: Цар 5:24; Исх 9:23; Иов 37: 4–5; Пс 39:3: и др.).

«во время прохлады дня…» или, по более близкому к еврейскому тексту переводу, — «в Веянии, в вечере дня». Одни видят здесь указание на время богоявления — именно на вечернюю прохладу дня, другие — на образ его (Иов 38:1), т. е. на любвеобильную готовность Господа простить падших прародителей в случае их искреннего раскаяния.

«и скрылся…» Страх больной совести падших людей, утративших свою невинность и чистоту, настолько помрачил их умственные способности, что они думали было скрыться от Всевидящего и Вездесущего (Иер 21:14; Амос 9:3), ища в своем наивном ослеплении убежища от Него под листьями деревьев рая.
Adam Clarke: Commentary on the Bible - 1831
3:8: The voice of the Lord - The voice is properly used here, for as God is an infinite Spirit, and cannot be confined to any form, so he can have no personal appearance. It is very likely that God used to converse with them in the garden, and that the usual time was the decline of the day, לרוח היום leruach haiyom, in the evening breeze; and probably this was the time that our first parents employed in the more solemn acts of their religious worship, at which God was ever present. The time for this solemn worship is again come, and God is in his place; but Adam and Eve have sinned, and therefore, instead of being found in the place of worship, are hidden among the trees! Reader, how often has this been thy case!
Albert Barnes: Notes on the Bible - 1834
3:8: - XVI. The Judgment
15. שׁוּף shû p "bruise, wound." τηρεῖν (=τερεῖν?) tē rein ἐκτρίβειν ektribein Job 9:17, καταπατεῖν katapatein Psa 139:11, συντρίβειν suntribein Rom 16:20.
16. תשׁוּקה teshû qâ h "desire, inclination." αποστροφή apostrofee, ἐπιστροφή epistrophē Sol 7:11.
20. חוּה chavâ h Eve, "the living, life, life-place, or village."
This passage contains the examination of the transgressors, Gen 3:8-13; the sentence pronounced upon each, Gen 3:14-19; and certain particulars following thereupon, Gen 3:20-21.

3:8-9
The voice, we conceive, is the thunder of the approach of God and his call to Adam. The hiding is another token of the childlike simplicity of the parents of our race under the shame and fear of guilt. The question, "Where art thou?" implies that the Lord was aware of their endeavor to hide themselves from him.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:8: And they: Gen 3:10; Deu 4:33, Deu 5:25
cool of the day: Heb. wind, Job 34:21, Job 34:22, Job 38:1
hid: Job 22:14, Job 31:33, Job 34:22; Psa 139:1-12; Pro 15:3; Jer 23:24; Amo 9:2, Amo 9:3; Jon 1:3, Jon 1:9, Jon 1:10; Rom 2:15; Heb 4:13
Geneva 1599
3:8 And they heard the voice of the LORD God walking in the garden in the cool of the day: and Adam and his wife (h) hid themselves from the presence of the LORD God amongst the trees of the garden.
(h) The sinful conscience flees God's presence.
John Gill
3:8 And they heard the voice of the Lord God,.... Which they had heard before, and knew, though perhaps now in another tone, and very terrible, which before was mild and gentle, pleasant and delightful: some by it understand a clap of thunder, sometimes called the voice of the Lord, Ps 29:3 and the rather because mention is made afterwards of a wind; but rather the voice of the Son of God, the eternal Word, is here meant, who appeared in an human form, as a pledge of his future incarnation, and that not only as a Judge, to arraign, examine, and condemn the parties concerned in this act of disobedience to God, but as a Saviour of men, to whom, as such, he made himself known, as the event shows, and therefore they had no reason to entertain such terrible apprehensions of him, as to flee from him; and so the Targums of Onkelos and Jonathan paraphrase it, "the voice of the Word of the Lord God", the essential Word of God then with him, and since made flesh, and dwelt among men as the Saviour of them; and to him agrees what follows:
walking in the garden in the cool of the day; or "at the wind of the day" (q); of "that day" in which man was created and fell, as some conclude from hence; in the evening, at sun setting; for very often when the sun sets a wind rises, at least a gentle breeze; and this might bring the sound of the voice, and of the steps of this glorious Person, the sooner to the ears of Adam and his wife, which gave them notice of his near approach, and caused them to hasten their flight: some render it emphatically, "at the wind of that day" (r); as if it was a violent wind which arose at that time, as a sign and testimony of the indignation of God, as the sound of a violent wind was a testimony of the coming of the Spirit of God, Acts 2:2.
and Adam and his wife hid themselves from the presence of the Lord God, amongst the trees of the garden; conscious of their guilt, and vainly imagining they could flee from his presence, which is everywhere, and hide themselves from his sight, before whom every creature is manifest, be it where it will; and very foolishly fancying, that the thick trees and bushes in the garden would be a screen and shelter for them: and sad shifts do wretched mortals make to secure themselves from the wrath of God, who are ignorant of the justifying righteousness and atoning sacrifice of the Son of God: it is in the singular number in the original text, "in the midst of the tree of the garden" (s); which some understand of the fig tree, whose leaves they covered themselves with, and under the shade of which they hid themselves; and particularly of the Indian fig tree, which is so large, that it is said that fifty horsemen may shade themselves at noon day under it; nay, some say four hundred (t); but tree may be put for trees, the singular for the plural.
(q) "ad ventum diei", Munster, Vatablus, Cartwright, Schmidt. (r) "Ad ventum illius diei", Junius & Tremellius, Piscator, Picherellus. (s) "intra arborem", Fagius. (t) Strabo. Geograph. l. 15. p. 477.
Robert Jamieson, A. R. Fausset and David Brown
3:8 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 139:1-12).
3:93:9: Եւ կոչեաց Տէր Աստուած զԱդամ, եւ ասէ ցնա. Ո՞ւր ես։
9 Տէր Աստուած կանչեց Ադամին ու ասաց նրան. «Ո՞ւր ես»:
9 Տէր Աստուած Ադամը կանչեց ու ըսաւ անոր. «Ո՞ւր ես»։
Եւ կոչեաց Տէր Աստուած զԱդամ, եւ ասէ ցնա. Ո՞ւր ես:

3:9: Եւ կոչեաց Տէր Աստուած զԱդամ, եւ ասէ ցնա. Ո՞ւր ես։
9 Տէր Աստուած կանչեց Ադամին ու ասաց նրան. «Ո՞ւր ես»:
9 Տէր Աստուած Ադամը կանչեց ու ըսաւ անոր. «Ո՞ւր ես»։
zohrab-1805▾ eastern-1994▾ western am▾
3:99: И воззвал Господь Бог к Адаму и сказал ему: где ты?
3:9 καὶ και and; even ἐκάλεσεν καλεω call; invite κύριος κυριος lord; master ὁ ο the θεὸς θεος God τὸν ο the Αδαμ αδαμ Adam; Atham καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him Αδαμ αδαμ Adam; Atham ποῦ που.1 where? εἶ ειμι be
3:9 וַ wa וְ and יִּקְרָ֛א yyiqrˈā קרא call יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) אֶל־ ʔel- אֶל to הָֽ hˈā הַ the אָדָ֑ם ʔāḏˈām אָדָם human, mankind וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say לֹ֖ו lˌô לְ to אַיֶּֽכָּה׃ ʔayyˈekkā אֵי where
3:9. vocavitque Dominus Deus Adam et dixit ei ubi esAnd the Lord God called Adam, and said to him: Where art thou?
9. And the LORD God called unto the man, and said unto him, Where art thou?
3:9. And the Lord God called Adam and said to him: “Where are you?”
3:9. And the LORD God called unto Adam, and said unto him, Where [art] thou?
And the LORD God called unto Adam, and said unto him, Where [art] thou:

9: И воззвал Господь Бог к Адаму и сказал ему: где ты?
3:9
καὶ και and; even
ἐκάλεσεν καλεω call; invite
κύριος κυριος lord; master
ο the
θεὸς θεος God
τὸν ο the
Αδαμ αδαμ Adam; Atham
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
Αδαμ αδαμ Adam; Atham
ποῦ που.1 where?
εἶ ειμι be
3:9
וַ wa וְ and
יִּקְרָ֛א yyiqrˈā קרא call
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
אֶל־ ʔel- אֶל to
הָֽ hˈā הַ the
אָדָ֑ם ʔāḏˈām אָדָם human, mankind
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
לֹ֖ו lˌô לְ to
אַיֶּֽכָּה׃ ʔayyˈekkā אֵי where
3:9. vocavitque Dominus Deus Adam et dixit ei ubi es
And the Lord God called Adam, and said to him: Where art thou?
3:9. And the Lord God called Adam and said to him: “Where are you?”
3:9. And the LORD God called unto Adam, and said unto him, Where [art] thou?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: «Адам, где ты?» В этом вопросе отнюдь не обнаруживается неведение, а слышится лишь призыв божественной любви, обращенной к грешнику для его покаяния. По толкованию святого Амвросия, Бог спрашивает Адама не столько о том, в каком месте, сколько о том, в каком состоянии они находятся.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:9: Gen 4:9, Gen 11:5, Gen 16:8, Gen 18:20, Gen 18:21; Jos 7:17-19; Rev 20:12, Rev 20:13
Carl Friedrich Keil and Franz Delitzsch
3:9
The man could not hide himself from God. "Jehovah God called unto Adam, and said unto him, Where art thou?" Not that He was ignorant of his hiding-place, but to bring him to a confession of his sin. And when Adam said that he had hidden himself through fear of his nakedness, and thus sought to hide the sin behind its consequences, his disobedience behind the feeling of shame; this is not to be regarded as a sign of peculiar obduracy, but easily admits of a psychological explanation, viz., that at the time he actually thought more of his nakedness and shame than of his transgression of the divine command, and his consciousness of the effects of his sin was keener than his sense of the sin itself. To awaken the latter God said, "Who told thee that thou wast naked?" and asked him whether he had broken His command. He could not deny that he had, but sought to excuse himself by saying, that the woman whom God gave to be with him had given him of the tree. When the woman was questioned, she pleaded as her excuse, that the serpent had beguiled her (or rather deceived her, ἐξαπάτησεν, 2Cor 11:3). In offering these excuses, neither of them denied the fact. But the fault in both was, that they did not at once smite upon their breasts. "It is so still; the sinner first of all endeavours to throw the blame upon others as tempters, and then upon circumstances which God has ordained."
John Gill
3:9 And the Lord God called unto Adam,.... The Jerusalem Targum is, the Word of the Lord God, the second Person in the Trinity; and this is the voice he is said to have heard before:
and said unto him, where art thou? which is said, not as ignorant of the place where he was, nor of what he had done, nor of the circumstances he was in, or of the answers he would make; but rather it shows all the reverse, that he knew where he was, what he had done, and in what condition he was, and therefore it was in vain to seek to hide himself: or as pitying his case, saying, "alas for thee" (u), as some render the words, into what a miserable plight hast thou brought thyself, by listening to the tempter, and disobeying thy God! thou that wast the favourite of heaven, the chief of the creatures, the inhabitant of Eden, possessed of all desirable bliss and happiness, but now in the most wretched and forlorn condition imaginable; or as upbraiding him with his sin and folly; that he who had been so highly favoured by him, as to be made after his image and likeness, to have all creatures at his command, and the most delightful spot in all the globe to dwell in, and a grant to eat of what fruit he would, save one, and who was indulged with intercourse with his God, and with the holy angels, should act such an ungrateful part as to rebel against him, break his laws, and trample upon his legislative authority, and bid, as it were, defiance to him: or else as the Saviour, looking up his straying sheep, and lost creature, man: or rather as a summons to appear before him, the Judge of all, and answer for his conduct; it was in vain for him to secrete himself, he must and should appear; the force of which words he felt, and therefore was obliged to surrender himself, as appears from what follows.
(u) "hei tibi", Oleaster.
John Wesley
3:9 Where art thou? - This enquiry after Adam may be looked upon as a gracious pursuit in order to his recovery. If God had not called to him to reduce him, his condition had been as desperate as that of fallen angels.
3:103:10: Եւ ասէ. Լուա՛յ զձայն քո ՚ի դրախտի աստ՝ եւ երկեայ. քանզի մե՛րկ էի՝ եւ թաքեայ։
10 Ադամը պատասխանեց. «Լսեցի քո ձայնն այստեղ՝ դրախտում, ամաչեցի, որովհետեւ մերկ էի, եւ թաքնուեցի»:
10 Եւ անիկա ըսաւ. «Պարտէզին մէջ քու ձայնդ լսեցի ու վախցայ, վասն զի մերկ էի ու պահուեցայ»։
Եւ ասէ. Լուայ զձայն քո ի դրախտի աստ եւ երկեայ, քանզի մերկ էի, եւ թաքեայ:

3:10: Եւ ասէ. Լուա՛յ զձայն քո ՚ի դրախտի աստ՝ եւ երկեայ. քանզի մե՛րկ էի՝ եւ թաքեայ։
10 Ադամը պատասխանեց. «Լսեցի քո ձայնն այստեղ՝ դրախտում, ամաչեցի, որովհետեւ մերկ էի, եւ թաքնուեցի»:
10 Եւ անիկա ըսաւ. «Պարտէզին մէջ քու ձայնդ լսեցի ու վախցայ, վասն զի մերկ էի ու պահուեցայ»։
zohrab-1805▾ eastern-1994▾ western am▾
3:1010: Он сказал: голос Твой я услышал в раю, и убоялся, потому что я наг, и скрылся.
3:10 καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him τὴν ο the φωνήν φωνη voice; sound σου σου of you; your ἤκουσα ακουω hear περιπατοῦντος περιπατεω walk around / along ἐν εν in τῷ ο the παραδείσῳ παραδεισος paradise καὶ και and; even ἐφοβήθην φοβεω afraid; fear ὅτι οτι since; that γυμνός γυμνος naked εἰμι ειμι be καὶ και and; even ἐκρύβην κρυπτω hide
3:10 וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say אֶת־ ʔeṯ- אֵת [object marker] קֹלְךָ֥ qōlᵊḵˌā קֹול sound שָׁמַ֖עְתִּי šāmˌaʕtî שׁמע hear בַּ ba בְּ in † הַ the גָּ֑ן ggˈān גַּן garden וָ wā וְ and אִירָ֛א ʔîrˈā ירא fear כִּֽי־ kˈî- כִּי that עֵירֹ֥ם ʕêrˌōm עֵירֹם naked אָנֹ֖כִי ʔānˌōḵî אָנֹכִי i וָ wā וְ and אֵחָבֵֽא׃ ʔēḥāvˈē חבא hide
3:10. qui ait vocem tuam audivi in paradiso et timui eo quod nudus essem et abscondi meAnd he said: I heard thy voice in paradise; and I was afraid, because I was naked, and I hid myself.
10. And he said, I heard thy voice in the garden, and I was afraid, because I was naked; and I hid myself.
3:10. And he said, “I heard your voice in Paradise, and I was afraid, because I was naked, and so I hid myself.”
3:10. And he said, I heard thy voice in the garden, and I was afraid, because I [was] naked; and I hid myself.
And he said, I heard thy voice in the garden, and I was afraid, because I [was] naked; and I hid myself:

10: Он сказал: голос Твой я услышал в раю, и убоялся, потому что я наг, и скрылся.
3:10
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
τὴν ο the
φωνήν φωνη voice; sound
σου σου of you; your
ἤκουσα ακουω hear
περιπατοῦντος περιπατεω walk around / along
ἐν εν in
τῷ ο the
παραδείσῳ παραδεισος paradise
καὶ και and; even
ἐφοβήθην φοβεω afraid; fear
ὅτι οτι since; that
γυμνός γυμνος naked
εἰμι ειμι be
καὶ και and; even
ἐκρύβην κρυπτω hide
3:10
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
אֶת־ ʔeṯ- אֵת [object marker]
קֹלְךָ֥ qōlᵊḵˌā קֹול sound
שָׁמַ֖עְתִּי šāmˌaʕtî שׁמע hear
בַּ ba בְּ in
הַ the
גָּ֑ן ggˈān גַּן garden
וָ וְ and
אִירָ֛א ʔîrˈā ירא fear
כִּֽי־ kˈî- כִּי that
עֵירֹ֥ם ʕêrˌōm עֵירֹם naked
אָנֹ֖כִי ʔānˌōḵî אָנֹכִי i
וָ וְ and
אֵחָבֵֽא׃ ʔēḥāvˈē חבא hide
3:10. qui ait vocem tuam audivi in paradiso et timui eo quod nudus essem et abscondi me
And he said: I heard thy voice in paradise; and I was afraid, because I was naked, and I hid myself.
3:10. And he said, “I heard your voice in Paradise, and I was afraid, because I was naked, and so I hid myself.”
3:10. And he said, I heard thy voice in the garden, and I was afraid, because I [was] naked; and I hid myself.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: «голос Твой я услышал…, и убоялся… потому что я наг…» Вместо искреннего и чистосердечного раскаяния, Адам прибегает к ложным извинениям — самооправданию, чем, конечно, только усиливает тяжесть сей вины.
Adam Clarke: Commentary on the Bible - 1831
3:10: I was afraid, because I was naked - See the immediate consequences of sin. 1. Shame, because of the ingratitude marked in the rebellion, and because that in aiming to be like God they were now sunk into a state of the greatest wretchedness. 2. Fear, because they saw they had been deceived by Satan, and were exposed to that death and punishment from which he had promised them an exemption. How worthy is it of remark that this cause continues to produce the very same effects! Shame and fear were the first fruits of sin, and fruits which it has invariably produced, from the first transgression to the present time.
Albert Barnes: Notes on the Bible - 1834
3:10-12
Adam confesses that he was afraid of God, because he was naked. There is an instinctive hiding of his thoughts from God in this very speech. The nakedness is mentioned, but not the disobedience from which the sense of it arose. To the direct interrogatory of the Almighty, he confesses who made him acquainted with his nakedness and the fact of his having eaten of the forbidden fruit: "The woman" gave me of the tree, and "I did eat."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:10: and I was: Gen 2:25; Exo 3:6; Job 23:15; Psa 119:120; Isa 33:14, Isa 57:11; Jo1 3:20
because: Gen 3:7, Gen 2:25; Exo 32:25; Isa 47:3; Rev 3:17, Rev 3:18, Rev 16:15
Geneva 1599
3:10 And he said, I heard thy voice in the garden, and I was afraid, because I [was] (i) naked; and I hid myself.
(i) His hypocrisy appears in that he hid the cause of his nakedness, which was the transgression of God's commandment.
John Gill
3:10 And he said, I heard thy voice in the garden,.... The voice of thy Word, as the Targums of Onkelos and Jonathan: this was not the true cause of his hiding himself; he had heard his voice in the garden before, when it did not strike him with terror, but gave him pleasure:
and I was afraid, because I was naked. This also was not the true reason; he was naked from his creation as to his body, and it caused no shame in him, nor any dread to appear before God; he conceals the true cause, which was sin, that made the nakedness of his body shameful, and had stripped his soul of its native clothing, purity and holiness; and therefore it was, he could not appear before a pure and holy Being:
and I hid myself; among the trees of the garden, and his wife also; or therefore (w) "hid myself"; through fear of God, his wrath and displeasure, which he had justly incurred by his disobedience, and because of his sin which had made his soul naked, though he was not as yet ingenuous enough to confess it.
(w) "ldeo", Vatablus.
John Wesley
3:10 I heard thy voice in the garden: and I was afraid - Adam was afraid because he was naked; not only unarmed, and therefore afraid to contend with God, but unclothed and therefore afraid so much as to appear before him.
Robert Jamieson, A. R. Fausset and David Brown
3:10 THE EXAMINATION. (Gen 3:10-13)
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.
3:113:11: Եւ ասէ ցնա. Ո՞ պատմեաց քեզ թէ մերկ ես. բայց եթէ ՚ի ծառոյն յորմէ պատուիրեցի քեզ՝ անտի եւեթ չուտել, կերա՞ր արդեւք ՚ի նմանէ[20]։ [20] Ոմանք. Անտի միայն չուտել, կերա՞ր։
11 Աստուած ասաց նրան. «Ո՞վ յայտնեց քեզ, թէ մերկ ես: Արդեօք կերա՞ր այն ծառի պտղից, որից պատուիրել էի, որ չուտես»:
11 Եւ Աստուած ըսաւ. «Ո՞վ յայտնեց քեզի քու մերկ ըլլալդ. արդեօք կերա՞ր այն ծառէն՝ որուն համար քեզի պատուիրեցի, որ անկէ չուտես»։
Եւ ասէ ցնա. Ո՞ պատմեաց քեզ թէ մերկ ես. բայց եթէ ի ծառոյն յորմէ պատուիրեցի քեզ անտի [44]եւեթ չուտել, կերա՞ր արդեւք ի նմանէ:

3:11: Եւ ասէ ցնա. Ո՞ պատմեաց քեզ թէ մերկ ես. բայց եթէ ՚ի ծառոյն յորմէ պատուիրեցի քեզ՝ անտի եւեթ չուտել, կերա՞ր արդեւք ՚ի նմանէ[20]։
[20] Ոմանք. Անտի միայն չուտել, կերա՞ր։
11 Աստուած ասաց նրան. «Ո՞վ յայտնեց քեզ, թէ մերկ ես: Արդեօք կերա՞ր այն ծառի պտղից, որից պատուիրել էի, որ չուտես»:
11 Եւ Աստուած ըսաւ. «Ո՞վ յայտնեց քեզի քու մերկ ըլլալդ. արդեօք կերա՞ր այն ծառէն՝ որուն համար քեզի պատուիրեցի, որ անկէ չուտես»։
zohrab-1805▾ eastern-1994▾ western am▾
3:1111: И сказал: кто сказал тебе, что ты наг? не ел ли ты от дерева, с которого Я запретил тебе есть?
3:11 καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him τίς τις.1 who?; what? ἀνήγγειλέν αναγγελλω announce σοι σοι you ὅτι οτι since; that γυμνὸς γυμνος naked εἶ ειμι be μὴ μη not ἀπὸ απο from; away τοῦ ο the ξύλου ξυλον wood; timber οὗ ου.1 where ἐνετειλάμην εντελλομαι direct; enjoin σοι σοι you τούτου ουτος this; he μόνου μονος only; alone μὴ μη not φαγεῖν εσθιω eat; consume ἀπ᾿ απο from; away αὐτοῦ αυτος he; him ἔφαγες εσθιω eat; consume
3:11 וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say מִ֚י ˈmî מִי who הִגִּ֣יד higgˈîḏ נגד report לְךָ֔ lᵊḵˈā לְ to כִּ֥י kˌî כִּי that עֵירֹ֖ם ʕêrˌōm עֵירֹם naked אָ֑תָּה ʔˈāttā אַתָּה you הֲ hᵃ הֲ [interrogative] מִן־ min- מִן from הָ hā הַ the עֵ֗ץ ʕˈēṣ עֵץ tree אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative] צִוִּיתִ֛יךָ ṣiwwîṯˈîḵā צוה command לְ lᵊ לְ to בִלְתִּ֥י viltˌî בֵּלֶת failure אֲכָל־ ʔᵃḵol- אכל eat מִמֶּ֖נּוּ mimmˌennû מִן from אָכָֽלְתָּ׃ ʔāḵˈālᵊttā אכל eat
3:11. cui dixit quis enim indicavit tibi quod nudus esses nisi quod ex ligno de quo tibi praeceperam ne comederes comedistiAnd he said to him: And who hath told thee that thou wast naked, but that thou hast eaten of the tree whereof I commanded thee that thou shouldst not eat?
11. And he said, Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?
3:11. He said to him, “Then who told you that you were naked, if you have not eaten of the tree from which I instructed you that you should not eat?”
3:11. And he said, Who told thee that thou [wast] naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?
And he said, Who told thee that thou [wast] naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat:

11: И сказал: кто сказал тебе, что ты наг? не ел ли ты от дерева, с которого Я запретил тебе есть?
3:11
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
τίς τις.1 who?; what?
ἀνήγγειλέν αναγγελλω announce
σοι σοι you
ὅτι οτι since; that
γυμνὸς γυμνος naked
εἶ ειμι be
μὴ μη not
ἀπὸ απο from; away
τοῦ ο the
ξύλου ξυλον wood; timber
οὗ ου.1 where
ἐνετειλάμην εντελλομαι direct; enjoin
σοι σοι you
τούτου ουτος this; he
μόνου μονος only; alone
μὴ μη not
φαγεῖν εσθιω eat; consume
ἀπ᾿ απο from; away
αὐτοῦ αυτος he; him
ἔφαγες εσθιω eat; consume
3:11
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
מִ֚י ˈmî מִי who
הִגִּ֣יד higgˈîḏ נגד report
לְךָ֔ lᵊḵˈā לְ to
כִּ֥י kˌî כִּי that
עֵירֹ֖ם ʕêrˌōm עֵירֹם naked
אָ֑תָּה ʔˈāttā אַתָּה you
הֲ hᵃ הֲ [interrogative]
מִן־ min- מִן from
הָ הַ the
עֵ֗ץ ʕˈēṣ עֵץ tree
אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative]
צִוִּיתִ֛יךָ ṣiwwîṯˈîḵā צוה command
לְ lᵊ לְ to
בִלְתִּ֥י viltˌî בֵּלֶת failure
אֲכָל־ ʔᵃḵol- אכל eat
מִמֶּ֖נּוּ mimmˌennû מִן from
אָכָֽלְתָּ׃ ʔāḵˈālᵊttā אכל eat
3:11. cui dixit quis enim indicavit tibi quod nudus esses nisi quod ex ligno de quo tibi praeceperam ne comederes comedisti
And he said to him: And who hath told thee that thou wast naked, but that thou hast eaten of the tree whereof I commanded thee that thou shouldst not eat?
3:11. He said to him, “Then who told you that you were naked, if you have not eaten of the tree from which I instructed you that you should not eat?”
3:11. And he said, Who told thee that thou [wast] naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: «не ел ли ты от дерева, с которого Я запретил…» Божественное милосердие неизреченно: как бы идя навстречу ложной стыдливости и греховной косности человека, Бог сам предположительно называет его вину; последнему оставалось только, подобно блудному сыну евангельской притчи, из глубины сокрушенного сердца воскликнуть: «я согрешил против неба и пред тобою и уже недостоин называться сыном твоим». Но человек, по действию греха, оказался неспособным этим непосредственным покаянием восстать от своего падения.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:11: Gen 4:10; Psa 50:21; Rom 3:20
John Gill
3:11 And he said,.... The Lord God, or the Word of the Lord:
who told thee that thou wast naked? or showed it to thee; by what means hast thou got knowledge of it? what hast thou done that thou perceivest it, so as to cause shame and fear? man was made naked, and so he continued, and he must be sensible of it, but it gave him no uneasiness, because he was without shame on account of it; so that it was as if it was not, and he was regardless of it, as if he was not naked; but now, having sinned, he could not look upon his nakedness without blushing, and sin being what had produced this sensation, he was afraid to appear before God, against whom he had sinned; though he did not choose to acknowledge it, only alleges his outward nakedness, without confessing the inward nakedness of his soul, and being humbled for that as he ought to have been; and in order to bring him to this, is this question and the following put unto him:
hast thou eaten of the tree, wherever I commanded thee that thou shouldest not eat? The Lord knew he had; but he puts this question to bring him to a confession of it, as well as to aggravate his crime; that it was a violation of a precept of his, who had been so kind and bountiful to him, who had crowned him with glory and honour, and set him over the works of his hands, and had put all creatures under his feet, and had allowed him to eat of every tree in the garden but one; there was but one tree restrained from him, but one command he gave him, and this he broke; sin is a transgression of the law, 1Jn 3:4. And in this light it is here put to bring Adam under a conviction, and to a confession of it; though he made it in a very lame manner, having covered it as long as he could; being found he excuses it, as loath to bear the blame and scandal of it. See Job 31:33.
John Wesley
3:11 Who told thee that thou wast naked? - That is, how camest thou to be sensible of thy nakedness as thy shame? Hast thou eaten of the tree? - Tho' God knows all our sins, yet he will know them from us, and requires from us an ingenuous confession of them, not that he may be informed, but that we may be humbled. Whereof I commanded thee not to eat of it, I thy maker, I thy master, I thy benefactor, I commanded thee to the contrary. Sin appears most plain and most sinful in the glass of the commandment.
3:123:12: Եւ ասէ Ադամ. Կինս զոր ետուր ընդ իս՝ սա՛ ետ ինձ ՚ի ծառոյ անտի եւ կերայ[21]։ [21] Այլք. Եւ արար Աստուած Ադամայ։
12 Ադամն ասաց. «Այս կինը, որ տուեցիր ինձ, նա՛ տուեց ինձ ծառի պտղից, եւ ես կերայ»:
12 Ադամ ըսաւ. «Այն կինը, որ ինծի հետ ըլլալու տուիր, ա՛ն ինծի տուաւ ծառէն ու ես կերայ»։
Եւ ասէ Ադամ. Կինս զոր ետուր ընդ իս` սա ետ ինձ ի ծառոյ անտի եւ կերայ:

3:12: Եւ ասէ Ադամ. Կինս զոր ետուր ընդ իս՝ սա՛ ետ ինձ ՚ի ծառոյ անտի եւ կերայ[21]։
[21] Այլք. Եւ արար Աստուած Ադամայ։
12 Ադամն ասաց. «Այս կինը, որ տուեցիր ինձ, նա՛ տուեց ինձ ծառի պտղից, եւ ես կերայ»:
12 Ադամ ըսաւ. «Այն կինը, որ ինծի հետ ըլլալու տուիր, ա՛ն ինծի տուաւ ծառէն ու ես կերայ»։
zohrab-1805▾ eastern-1994▾ western am▾
3:1212: Адам сказал: жена, которую Ты мне дал, она дала мне от дерева, и я ел.
3:12 καὶ και and; even εἶπεν επω say; speak ὁ ο the Αδαμ αδαμ Adam; Atham ἡ ο the γυνή γυνη woman; wife ἣν ος who; what ἔδωκας διδωμι give; deposit μετ᾿ μετα with; amid ἐμοῦ εμου my αὕτη ουτος this; he μοι μοι me ἔδωκεν διδωμι give; deposit ἀπὸ απο from; away τοῦ ο the ξύλου ξυλον wood; timber καὶ και and; even ἔφαγον εσθιω eat; consume
3:12 וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say הָֽ hˈā הַ the אָדָ֑ם ʔāḏˈām אָדָם human, mankind הָֽ hˈā הַ the אִשָּׁה֙ ʔiššˌā אִשָּׁה woman אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] נָתַ֣תָּה nāṯˈattā נתן give עִמָּדִ֔י ʕimmāḏˈî עִמָּד company הִ֛וא hˈiw הִיא she נָֽתְנָה־ nˈāṯᵊnā- נתן give לִּ֥י llˌî לְ to מִן־ min- מִן from הָ hā הַ the עֵ֖ץ ʕˌēṣ עֵץ tree וָ wā וְ and אֹכֵֽל׃ ʔōḵˈēl אכל eat
3:12. dixitque Adam mulier quam dedisti sociam mihi dedit mihi de ligno et comediAnd Adam said: The woman, whom thou gavest me to be my companion, gave me of the tree, and I did eat.
12. And the man said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat.
3:12. And Adam said, “The woman, whom you gave to me as a companion, gave to me from the tree, and I ate.”
3:12. And the man said, The woman whom thou gavest [to be] with me, she gave me of the tree, and I did eat.
And the man said, The woman whom thou gavest [to be] with me, she gave me of the tree, and I did eat:

12: Адам сказал: жена, которую Ты мне дал, она дала мне от дерева, и я ел.
3:12
καὶ και and; even
εἶπεν επω say; speak
ο the
Αδαμ αδαμ Adam; Atham
ο the
γυνή γυνη woman; wife
ἣν ος who; what
ἔδωκας διδωμι give; deposit
μετ᾿ μετα with; amid
ἐμοῦ εμου my
αὕτη ουτος this; he
μοι μοι me
ἔδωκεν διδωμι give; deposit
ἀπὸ απο from; away
τοῦ ο the
ξύλου ξυλον wood; timber
καὶ και and; even
ἔφαγον εσθιω eat; consume
3:12
וַ wa וְ and
יֹּ֖אמֶר yyˌōmer אמר say
הָֽ hˈā הַ the
אָדָ֑ם ʔāḏˈām אָדָם human, mankind
הָֽ hˈā הַ the
אִשָּׁה֙ ʔiššˌā אִשָּׁה woman
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
נָתַ֣תָּה nāṯˈattā נתן give
עִמָּדִ֔י ʕimmāḏˈî עִמָּד company
הִ֛וא hˈiw הִיא she
נָֽתְנָה־ nˈāṯᵊnā- נתן give
לִּ֥י llˌî לְ to
מִן־ min- מִן from
הָ הַ the
עֵ֖ץ ʕˌēṣ עֵץ tree
וָ וְ and
אֹכֵֽל׃ ʔōḵˈēl אכל eat
3:12. dixitque Adam mulier quam dedisti sociam mihi dedit mihi de ligno et comedi
And Adam said: The woman, whom thou gavest me to be my companion, gave me of the tree, and I did eat.
3:12. And Adam said, “The woman, whom you gave to me as a companion, gave to me from the tree, and I ate.”
3:12. And the man said, The woman whom thou gavest [to be] with me, she gave me of the tree, and I did eat.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: «жена, которую Ты мне дал…» Вместо должного раскаяния Адам позволяет себе грубое самооправдание, в котором он дерзает даже как бы укорять самого Бога за дарование ему того, что прежде он считал желанным для себя благом (2:18, 20).
Adam Clarke: Commentary on the Bible - 1831
3:12: And the man said, etc. - We have here some farther proofs of the fallen state of man, and that the consequences of that state extend to his remotest posterity. 1. On the question, Hast thou eaten of the tree? Adam is obliged to acknowledge his transgression; but he does this in such a way as to shift off the blame from himself, and lay it upon God and upon the woman! This woman whom Thou didst give to be with me, עמדי immadi, to be my companion, (for so the word is repeatedly used), she gave me, and I did eat. I have no farther blame in this transgression; I did not pluck the fruit; she took it and gave it to me. 2. When the woman is questioned she lays the blame upon God and the serpent, (nachash). The serpent beguiled me, and I did eat. Thou didst make him much wiser than thou didst make me, and therefore my simplicity and ignorance were overcome by his superior wisdom and subtlety; I can have no fault here, the fault is his, and his who made him so wise and me so ignorant. Thus we find that, while the eyes of their body were opened to see their degraded state, the eyes of their understanding were closed, so that they could not see the sinfulness of sin; and at the same time their hearts were hardened through its deceitfulness. In this also their posterity copy their example. How few ingenuously confess their own sin! They see not their guilt. They are continually making excuses for their crimes; the strength and subtlety of the tempter, the natural weakness of their own minds, the unfavorable circumstances in which they were placed, etc., etc., are all pleaded as excuses for their sins, and thus the possibility of repentance is precluded; for till a man take his sin to himself, till he acknowledge that he alone is guilty, he cannot be humbled, and consequently cannot be saved. Reader, till thou accuse thyself, and thyself only, and feel that thou alone art responsible for all thy iniquities, there is no hope of thy salvation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:12: Gen 2:18, Gen 2:20, Gen 2:22; Exo 32:21-24; Sa1 15:20-24; Job 31:33; Pro 19:3, Pro 28:13; Luk 10:29; Rom 10:3; Jam 1:13-15
Geneva 1599
3:12 And the man said, The woman whom thou (k) gavest [to be] with me, she gave me of the tree, and I did eat.
(k) His wickedness and lack of true repentance appears in this that he blamed God because he had given him a wife.
John Gill
3:12 And the man said,.... Not being able any longer to conceal the truth, though he shifts off the blame as much as possible from himself:
the woman whom thou gavest to be with me: to be his wife and his companion, to be an help meet unto him, and share with him in the blessings of paradise, to assist in civil and domestic affairs, and join with him in acts of religion and devotion:
she gave me of the tree, and I did eat; she first ate of it herself, through the solicitations of the serpent, and then she persuaded me to eat of it; and accordingly I did, I own it. By this answer Adam endeavours to cast the blame partly upon his wife, and partly upon God; though in what he said he told the truth, and what was matter of fact, yet it carries this innuendo, that if it had not been for his wife he had never ate of it, which was a foolish excuse; for he, being her head and husband, should have taught her better, and been more careful to have prevented her eating of this fruit, and should have dissuaded her from it, and have reproved her for it, instead of following her example, and taking it from her hands: and more than this he tacitly reflects upon God, that he had given him a woman, who, instead of being an help meet to him, had helped to ruin him; and that if he had not given him this woman, he had never done what he had: but at this rate a man may find fault with God for the greatest blessings and mercies of life bestowed on him, which are abused by him, and so aggravate his condemnation.
Robert Jamieson, A. R. Fausset and David Brown
3:12 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].
3:133:13: Եւ ասէ Տէր Աստուած ցկինն. ※ Զի՞նչ գործեցեր զայդ։ Եւ ասէ կինն. օձն խաբեաց զիս, եւ կերայ։
13 Տէր Աստուած ասաց կնոջը. «Այդ ի՞նչ ես արել»: Կինն ասաց. «Օձը խաբեց ինձ, եւ ես կերայ»:
13 Տէր Աստուած ըսաւ կնոջ «Ի՞նչ է այս քու ըրածդ»։ Կինը ըսաւ. «Օձը զիս խաբեց ու ես կերայ»։
Եւ ասէ Տէր Աստուած ցկինն. Զի՞նչ գործեցեր զայդ: Եւ ասէ կինն. Օձն խաբեաց զիս, եւ կերայ:

3:13: Եւ ասէ Տէր Աստուած ցկինն. ※ Զի՞նչ գործեցեր զայդ։ Եւ ասէ կինն. օձն խաբեաց զիս, եւ կերայ։
13 Տէր Աստուած ասաց կնոջը. «Այդ ի՞նչ ես արել»: Կինն ասաց. «Օձը խաբեց ինձ, եւ ես կերայ»:
13 Տէր Աստուած ըսաւ կնոջ «Ի՞նչ է այս քու ըրածդ»։ Կինը ըսաւ. «Օձը զիս խաբեց ու ես կերայ»։
zohrab-1805▾ eastern-1994▾ western am▾
3:1313: И сказал Господь Бог жене: что ты это сделала? Жена сказала: змей обольстил меня, и я ела.
3:13 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master ὁ ο the θεὸς θεος God τῇ ο the γυναικί γυνη woman; wife τί τις.1 who?; what? τοῦτο ουτος this; he ἐποίησας ποιεω do; make καὶ και and; even εἶπεν επω say; speak ἡ ο the γυνή γυνη woman; wife ὁ ο the ὄφις οφις serpent ἠπάτησέν απαταω delude; deceive με με me καὶ και and; even ἔφαγον εσθιω eat; consume
3:13 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יְהוָ֧ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s) לָ lā לְ to † הַ the אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman מַה־ mah- מָה what זֹּ֣את zzˈōṯ זֹאת this עָשִׂ֑ית ʕāśˈîṯ עשׂה make וַ wa וְ and תֹּ֨אמֶר֙ ttˈōmer אמר say הָֽ hˈā הַ the אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman הַ ha הַ the נָּחָ֥שׁ nnāḥˌāš נָחָשׁ serpent הִשִּׁיאַ֖נִי hiššîʔˌanî נשׁא beguile וָ wā וְ and אֹכֵֽל׃ ʔōḵˈēl אכל eat
3:13. et dixit Dominus Deus ad mulierem quare hoc fecisti quae respondit serpens decepit me et comediAnd the Lord God said to the woman: Why hast thou done this? And she answered: The serpent deceived me, and I did eat.
13. And the LORD God said unto the woman, What is this thou hast done? And the woman said, The serpent beguiled me, and I did eat.
3:13. And the Lord God said to the woman, “Why have you done this?” And she responded, “The serpent deceived me, and I ate.”
3:13. And the LORD God said unto the woman, What [is] this [that] thou hast done? And the woman said, The serpent beguiled me, and I did eat.
And the LORD God said unto the woman, What [is] this [that] thou hast done? And the woman said, The serpent beguiled me, and I did eat:

13: И сказал Господь Бог жене: что ты это сделала? Жена сказала: змей обольстил меня, и я ела.
3:13
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
ο the
θεὸς θεος God
τῇ ο the
γυναικί γυνη woman; wife
τί τις.1 who?; what?
τοῦτο ουτος this; he
ἐποίησας ποιεω do; make
καὶ και and; even
εἶπεν επω say; speak
ο the
γυνή γυνη woman; wife
ο the
ὄφις οφις serpent
ἠπάτησέν απαταω delude; deceive
με με me
καὶ και and; even
ἔφαγον εσθιω eat; consume
3:13
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
יְהוָ֧ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s)
לָ לְ to
הַ the
אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman
מַה־ mah- מָה what
זֹּ֣את zzˈōṯ זֹאת this
עָשִׂ֑ית ʕāśˈîṯ עשׂה make
וַ wa וְ and
תֹּ֨אמֶר֙ ttˈōmer אמר say
הָֽ hˈā הַ the
אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman
הַ ha הַ the
נָּחָ֥שׁ nnāḥˌāš נָחָשׁ serpent
הִשִּׁיאַ֖נִי hiššîʔˌanî נשׁא beguile
וָ וְ and
אֹכֵֽל׃ ʔōḵˈēl אכל eat
3:13. et dixit Dominus Deus ad mulierem quare hoc fecisti quae respondit serpens decepit me et comedi
And the Lord God said to the woman: Why hast thou done this? And she answered: The serpent deceived me, and I did eat.
3:13. And the Lord God said to the woman, “Why have you done this?” And she responded, “The serpent deceived me, and I ate.”
3:13. And the LORD God said unto the woman, What [is] this [that] thou hast done? And the woman said, The serpent beguiled me, and I did eat.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: «змей обольстил меня…» В ответе жены, хотя и не отрицается сам факт нарушения заповеди, но точно также слагается ответственность за него и переносится на другого. Это самооправдание падших прародителей — очень характерная черта всех упорных грешников, свидетельствующая об их нравственном огрубении. Сам факт прельщения жены змием удостоверяется в Священном Писании очень легко (2: Кор 11:3; 1: Тим 2: 14).

Проклятие змия.
Albert Barnes: Notes on the Bible - 1834
3:13
The woman makes a similar confession and a similar indication of the source of her temptation. She has now found out that the serpent "beguiled her." The result has not corresponded to the benefit she was led to anticipate.
There seems not to be any disingenuousness in either case. Sin does not take full possession of the will all at once. It is a slow poison. It has a growth. It requires time and frequent repetition to sink from a state of purity into a habit of inveterate sin. While it is insensibly gathering strength and subjugating the will, the original integrity of the moral nature manifests a long but fading vitality. The same line of things does not always occupy the attention. When the chain of events linked with the act of sin does not force the attention of the mind, and constrain the will to act a selfish part, another train of things comes before the mind, finds the will unaffected by personal considerations, and therefore ready to take its direction from the reason. Hence, the consciousness of a fallen soul has its lucid intervals, in which the conscience gives a verdict and guides the will. But these intervals become less frequent and less decisive as the entanglements of ever-multiplying sinful acts wind round the soul and aggravate its bondage and its blindness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:13: What: Gen 4:10-12, Gen 44:15; Sa1 13:11; Sa2 3:24, Sa2 12:9-12; Joh 18:35
The serpent: Gen 3:4-6; Co2 11:3; Ti1 2:14
Geneva 1599
3:13 And the LORD God said unto the woman, What [is] this [that] thou hast done? And the woman said, (l) The serpent beguiled me, and I did eat.
(l) Instead of confessing her sin, she increases it by accusing the serpent.
John Gill
3:13 And the Lord God said unto the woman,.... Who was first in the transgression, and drew her husband into it, and upon whom he seemingly casts the blame of his eating the forbidden fruit:
what is this that thou hast done? dost thou know how great an offence thou hast committed in breaking a command of mine, and how aggravated it is when thou hadst leave to eat of every other tree? what could move thee to do this? by what means hast thou been brought into it, and not only hast done it thyself, but drawn thine husband into it, to the ruin of you both, and of all your posterity? so heinous is the sin thou hast been guilty of:
and the woman said, the serpent beguiled me, and I did eat; that is, a spirit in the serpent, which she took for a good one, but proved a bad one, with lying words and deceitful language imposed upon her, told her that the fruit forbidden was very good food, and very useful to improve knowledge; even to such a degree as to make men like God; and this God knew, and therefore out of envy and ill will to them forbid the eating of it; nor need they fear his menaces, for they might depend upon it they should never die; and thus he caused her to err from the truth, and to believe a lie; and by giving heed to the seducing spirit she was prevailed upon to eat of the fruit of the tree, which was forbidden, and which she owns; and it is an ingenuous confession that she makes as to the matter of fact; but yet, like her husband, and as learning it from him, she endeavours to shift off the blame from herself, and lay it on the serpent.
John Wesley
3:13 What is this that thou hast done? - Wilt thou own thy fault? Neither of them does this fully. Adam lays all the blame upon his wife: She gave me of the tree - Nay, he not only lays the blame upon his wife, but tacitly on God himself. The woman thou gavest me, and gavest to be with me as my companion, she gave me of the tree. Eve lays all the blame upon the serpent; the serpent beguiled me. The prisoners being found guilty by their own confession, besides the infallible knowledge of the Judge, and nothing material being offered in arrest of judgment, God immediately proceeds to pass sentence, and in these verses he begins (where the sin began) with the serpent. God did not examine the serpent, nor ask him what he had done, but immediately sentenced him, (1.) Because he was already convicted of rebellion against God. (2.) Because he was to be for ever excluded from pardon; and why should any thing be said to convince and humble him, who was to find no place for repentance?
Robert Jamieson, A. R. Fausset and David Brown
3:13 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.
3:143:14: Եւ ասէ Տէր Աստուած ցօձն. Փոխանակ զի արարեր դու զայն, անիծեա՛լ լիջիր դու յամենայն անասնոց եւ յամենայն գազանաց երկրի. ՚ի վերայ լանջաց եւ որովայնի քոյ գնասցես, եւ հո՛ղ կերիցես զամենայն աւուրս կենաց քոց։
14 Տէր Աստուած ասաց օձին. «Քանի որ այդ բանն արեցիր, անիծեալ լինես երկրի բոլոր անասունների ու գազանների մէջ: Քո լանջի ու որովայնի վրայ սողաս, ողջ կեանքումդ հող ուտես:
14 Եւ Տէր Աստուած օձին ըսաւ. «Աս ընելուդ համար՝ բոլոր անասուններէն եւ դաշտին բոլոր գազաններէն անիծեալ ըլլաս, փորիդ վրայ քալես ու կեանքիդ բոլոր օրերը հող ուտես։
Եւ ասէ Տէր Աստուած ցօձն. Փոխանակ զի արարեր դու զայն, անիծեալ լիջիր դու յամենայն անասնոց եւ յամենայն գազանաց երկրի. ի վերայ [45]լանջաց եւ`` որովայնի քո գնասցես, եւ հող կերիցես զամենայն աւուրս կենաց քոց:

3:14: Եւ ասէ Տէր Աստուած ցօձն. Փոխանակ զի արարեր դու զայն, անիծեա՛լ լիջիր դու յամենայն անասնոց եւ յամենայն գազանաց երկրի. ՚ի վերայ լանջաց եւ որովայնի քոյ գնասցես, եւ հո՛ղ կերիցես զամենայն աւուրս կենաց քոց։
14 Տէր Աստուած ասաց օձին. «Քանի որ այդ բանն արեցիր, անիծեալ լինես երկրի բոլոր անասունների ու գազանների մէջ: Քո լանջի ու որովայնի վրայ սողաս, ողջ կեանքումդ հող ուտես:
14 Եւ Տէր Աստուած օձին ըսաւ. «Աս ընելուդ համար՝ բոլոր անասուններէն եւ դաշտին բոլոր գազաններէն անիծեալ ըլլաս, փորիդ վրայ քալես ու կեանքիդ բոլոր օրերը հող ուտես։
zohrab-1805▾ eastern-1994▾ western am▾
3:1414: И сказал Господь Бог змею: за то, что ты сделал это, проклят ты пред всеми скотами и пред всеми зверями полевыми; ты будешь ходить на чреве твоем, и будешь есть прах во все дни жизни твоей;
3:14 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master ὁ ο the θεὸς θεος God τῷ ο the ὄφει οφις serpent ὅτι οτι since; that ἐποίησας ποιεω do; make τοῦτο ουτος this; he ἐπικατάρατος επικαταρατος cursed σὺ συ you ἀπὸ απο from; away πάντων πας all; every τῶν ο the κτηνῶν κτηνος livestock; animal καὶ και and; even ἀπὸ απο from; away πάντων πας all; every τῶν ο the θηρίων θηριον beast τῆς ο the γῆς γη earth; land ἐπὶ επι in; on τῷ ο the στήθει στηθος chest σου σου of you; your καὶ και and; even τῇ ο the κοιλίᾳ κοιλια insides; womb πορεύσῃ πορευομαι travel; go καὶ και and; even γῆν γη earth; land φάγῃ εσθιω eat; consume πάσας πας all; every τὰς ο the ἡμέρας ημερα day τῆς ο the ζωῆς ζωη life; vitality σου σου of you; your
3:14 וַ wa וְ and יֹּאמֶר֩ yyōmˌer אמר say יְהֹוָ֨ה [yᵊhôˌāh] יְהוָה YHWH אֱלֹהִ֥ים׀ ʔᵉlōhˌîm אֱלֹהִים god(s) אֶֽל־ ʔˈel- אֶל to הַ ha הַ the נָּחָשׁ֮ nnāḥāš נָחָשׁ serpent כִּ֣י kˈî כִּי that עָשִׂ֣יתָ ʕāśˈîṯā עשׂה make זֹּאת֒ zzōṯ זֹאת this אָר֤וּר ʔārˈûr ארר curse אַתָּה֙ ʔattˌā אַתָּה you מִ mi מִן from כָּל־ kkol- כֹּל whole הַ ha הַ the בְּהֵמָ֔ה bbᵊhēmˈā בְּהֵמָה cattle וּ û וְ and מִ mi מִן from כֹּ֖ל kkˌōl כֹּל whole חַיַּ֣ת ḥayyˈaṯ חַיָּה wild animal הַ ha הַ the שָּׂדֶ֑ה śśāḏˈeh שָׂדֶה open field עַל־ ʕal- עַל upon גְּחֹנְךָ֣ gᵊḥōnᵊḵˈā גָּחֹון belly תֵלֵ֔ךְ ṯēlˈēḵ הלך walk וְ wᵊ וְ and עָפָ֥ר ʕāfˌār עָפָר dust תֹּאכַ֖ל tōḵˌal אכל eat כָּל־ kol- כֹּל whole יְמֵ֥י yᵊmˌê יֹום day חַיֶּֽיךָ׃ ḥayyˈeʸḵā חַיִּים life
3:14. et ait Dominus Deus ad serpentem quia fecisti hoc maledictus es inter omnia animantia et bestias terrae super pectus tuum gradieris et terram comedes cunctis diebus vitae tuaeAnd the Lord God said to the serpent: Because thou hast done this thing, thou art cursed among all cattle, and the beasts of the earth: upon thy breast shalt thou go, and earth shalt thou eat all the days of thy life.
14. And the LORD God said unto the serpent, Because thou hast done this, cursed art thou above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life:
3:14. And the Lord God said to the serpent: “Because you have done this, you are cursed among all living things, even the wild beasts of the earth. Upon your breast shall you travel, and the ground shall you eat, all the days of your life.
3:14. And the LORD God said unto the serpent, Because thou hast done this, thou [art] cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life:
And the LORD God said unto the serpent, Because thou hast done this, thou [art] cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life:

14: И сказал Господь Бог змею: за то, что ты сделал это, проклят ты пред всеми скотами и пред всеми зверями полевыми; ты будешь ходить на чреве твоем, и будешь есть прах во все дни жизни твоей;
3:14
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
ο the
θεὸς θεος God
τῷ ο the
ὄφει οφις serpent
ὅτι οτι since; that
ἐποίησας ποιεω do; make
τοῦτο ουτος this; he
ἐπικατάρατος επικαταρατος cursed
σὺ συ you
ἀπὸ απο from; away
πάντων πας all; every
τῶν ο the
κτηνῶν κτηνος livestock; animal
καὶ και and; even
ἀπὸ απο from; away
πάντων πας all; every
τῶν ο the
θηρίων θηριον beast
τῆς ο the
γῆς γη earth; land
ἐπὶ επι in; on
τῷ ο the
στήθει στηθος chest
σου σου of you; your
καὶ και and; even
τῇ ο the
κοιλίᾳ κοιλια insides; womb
πορεύσῃ πορευομαι travel; go
καὶ και and; even
γῆν γη earth; land
φάγῃ εσθιω eat; consume
πάσας πας all; every
τὰς ο the
ἡμέρας ημερα day
τῆς ο the
ζωῆς ζωη life; vitality
σου σου of you; your
3:14
וַ wa וְ and
יֹּאמֶר֩ yyōmˌer אמר say
יְהֹוָ֨ה [yᵊhôˌāh] יְהוָה YHWH
אֱלֹהִ֥ים׀ ʔᵉlōhˌîm אֱלֹהִים god(s)
אֶֽל־ ʔˈel- אֶל to
הַ ha הַ the
נָּחָשׁ֮ nnāḥāš נָחָשׁ serpent
כִּ֣י kˈî כִּי that
עָשִׂ֣יתָ ʕāśˈîṯā עשׂה make
זֹּאת֒ zzōṯ זֹאת this
אָר֤וּר ʔārˈûr ארר curse
אַתָּה֙ ʔattˌā אַתָּה you
מִ mi מִן from
כָּל־ kkol- כֹּל whole
הַ ha הַ the
בְּהֵמָ֔ה bbᵊhēmˈā בְּהֵמָה cattle
וּ û וְ and
מִ mi מִן from
כֹּ֖ל kkˌōl כֹּל whole
חַיַּ֣ת ḥayyˈaṯ חַיָּה wild animal
הַ ha הַ the
שָּׂדֶ֑ה śśāḏˈeh שָׂדֶה open field
עַל־ ʕal- עַל upon
גְּחֹנְךָ֣ gᵊḥōnᵊḵˈā גָּחֹון belly
תֵלֵ֔ךְ ṯēlˈēḵ הלך walk
וְ wᵊ וְ and
עָפָ֥ר ʕāfˌār עָפָר dust
תֹּאכַ֖ל tōḵˌal אכל eat
כָּל־ kol- כֹּל whole
יְמֵ֥י yᵊmˌê יֹום day
חַיֶּֽיךָ׃ ḥayyˈeʸḵā חַיִּים life
3:14. et ait Dominus Deus ad serpentem quia fecisti hoc maledictus es inter omnia animantia et bestias terrae super pectus tuum gradieris et terram comedes cunctis diebus vitae tuae
And the Lord God said to the serpent: Because thou hast done this thing, thou art cursed among all cattle, and the beasts of the earth: upon thy breast shalt thou go, and earth shalt thou eat all the days of thy life.
3:14. And the Lord God said to the serpent: “Because you have done this, you are cursed among all living things, even the wild beasts of the earth. Upon your breast shall you travel, and the ground shall you eat, all the days of your life.
3:14. And the LORD God said unto the serpent, Because thou hast done this, thou [art] cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life:
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jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: «И сказал Господь Бог змею… проклят ты перед всеми скотами…» Так как в лице змия-искусителя соединялись, как мы видели, два отдельных существа — злой дух и естественный змий, то все это одновременно относится к ним обоим: к змию, как видимому орудию — прямо непосредственно, к диаволу же, как его невидимому деятелю, — опосредовано и путем аналогии. В частности, проклятие естественного змия, преимущественное по сравнению со всей остальной тварью, также подвергшейся работе истления (Рим 7:20), есть как бы справедливое возмездие за его бывшее прежде превосходство над ней (3:1).

«ты будешь ходить на чреве твоем, и будешь есть прах во все дни жизни твоей». По мнению большинства авторитетных толковников, ползание змия на чреве не являлось каким-либо новым чудом, а составляло природное свойство; но прежде это свойство не имело никакого особенного значения, — теперь же оно становится символом унижения и презрения (Втор 32:24; Мих 7:17) по чувству отвращения к его носителю. Ту же в сущности мысль заключают в себе и последующие слова текста — о снедении праха земли: они дают образное выражение той же самой идеи о пресмыкании змия, поскольку оно неизбежно ведет за собой вдыхание земной пыли и соприкосновение с различными ее нечистотами. В приложении же к диаволу эта последняя метафора указывает на унижение сатаны, уже низринутого с неба и тем самым как бы обреченного пресмыкаться по земле, питаясь здесь людскими пороками и злодеяниями, прямыми следствиями его же коварных внушений.

Первообетование Мессии.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
14-15: Sentence Passed on the Serpent; Intimation of Messiah.B. C. 4004.
14 And the LORD God said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life: 15 And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.
The prisoners being found guilty by their own confession, besides the personal and infallible knowledge of the Judge, and nothing material being offered in arrest of judgment, God immediately proceeds to pass sentence; and, in these verses, he begins (where the sin began) with the serpent. God did not examine the serpent, nor ask him what he had done nor why he did it; but immediately sentenced him, 1. Because he was already convicted of rebellion against God, and his malice and wickedness were notorious, not found by secret search, but openly avowed and declared as Sodom's. 2. Because he was to be for ever excluded from all hope of pardon; and why should any thing be said to convince and humble him who was to find no place for repentance? His wound was not searched, because it was not to be cured. Some think the condition of the fallen angels was not declared desperate and helpless, until now that they had seduced man into the rebellion.
I. The sentence passed upon the tempter may be considered as lighting upon the serpent, the brute-creature which Satan made use of which was, as the rest, made for the service of man, but was now abused to his hurt. Therefore, to testify a displeasure against sin, and a jealousy for the injured honour of Adam and Eve, God fastens a curse and reproach upon the serpent, and makes it to groan, being burdened. See Rom. viii. 20. The devil's instruments must share in the devil's punishments. Thus the bodies of the wicked, though only instruments of unrighteousness, shall partake of everlasting torments with the soul, the principal agent. Even the ox that killed a man must be stoned, Exod. xxi. 28, 29. See here how God hates sin, and especially how much displeased he is with those who entice others into sin. It is a perpetual brand upon Jeroboam's name that he made Israel to sin. Now, 1. The serpent is here laid under the curse of God: Thou art cursed above all cattle. Even the creeping things, when God made them, were blessed of him (ch. i. 22), but sin turned the blessing into a curse. The serpent was more subtle than any beast of the field (v. 1), and here, cursed above every beast of the field. Unsanctified subtlety often proves a great curse to a man; and the more crafty men are to do evil the more mischief they do, and, consequently, they shall receive the greater damnation. Subtle tempters are the most accursed creatures under the sun. 2. He is here laid under man's reproach and enmity. (1.) He is to be for ever looked upon as a vile and despicable creature, and a proper object of scorn and contempt: "Upon thy belly thou shalt go, no longer upon feet, or half erect, but thou shalt crawl along, thy belly cleaving to the earth," an expression of a very abject miserable condition, Ps. xliv. 25; "and thou shalt not avoid eating dust with thy meat." His crime was that he tempted Eve to eat that which she should not; his punishment was that he was necessitated to eat that which he would not: Dust thou shalt eat. This denotes not only a base and despicable condition, but a mean and pitiful spirit; it is said of those whose courage has departed from them that they lick the dust like a serpent, Mic. vii. 17. How sad it is that the serpent's curse should be the covetous worldling's choice, whose character it is that he pants after the dust of the earth! Amos ii. 7. These choose their own delusions, and so shall their doom be. (2.) He is to be for ever looked upon as a venomous noxious creature, and a proper object of hatred and detestation: I will put enmity between thee and the woman. The inferior creatures being made for man, it was a curse upon any of them to be turned against man and man against them; and this is part of the serpent's curse. The serpent is hurtful to man, and often bruises his heel, because it can reach no higher; nay, notice is taken of his biting the horses' heels, ch. xlix. 17. But man is victorious over the serpent, and bruises his head, that is, gives him a mortal wound, aiming to destroy the whole generation of vipers. It is the effect of this curse upon the serpent that, though that creature is subtle and very dangerous, yet it prevails not (as it would if God gave it commission) to the destruction of mankind. This sentence pronounced upon the serpent is much fortified by that promise of God to his people, Thou shalt tread upon the lion and the adder (Ps. xci. 13), and that of Christ to his disciples, They shall take up serpents (Mark xvi. 18), witness Paul, who was unhurt by the viper that fastened upon his hand. Observe here, The serpent and the woman had just now been very familiar and friendly in discourse about the forbidden fruit, and a wonderful agreement there was between them; but here they are irreconcilably set at variance. Note, Sinful friendships justly end in mortal feuds: those that unite in wickedness will not unite long.
II. This sentence may be considered as levelled at the devil, who only made use of the serpent as his vehicle in this appearance, but was himself the principal agent. He that spoke through the serpent's mouth is here struck at through the serpent's side, and is principally intended in the sentence, which, like the pillar of cloud and fire, has a dark side towards the devil and a bright side towards our first parents and their seed. Great things are contained in these words.
1. A perpetual reproach is here fastened upon that great enemy both to God and man. Under the cover of the serpent, he is here sentenced to be, (1.) Degraded and accursed of God. It is supposed that the sin which turned angels into devils was pride, which is here justly punished by a great variety of mortifications couched under the mean circumstances of a serpent crawling on his belly and licking the dust. How art thou fallen, O Lucifer! He that would be above God, and would head a rebellion against him, is justly exposed here to contempt and lies to be trodden on; a man's pride will bring him low, and God will humble those that will not humble themselves. (2.) Detested and abhorred of all mankind. Even those that are really seduced into his interest yet profess a hatred and abhorrence of him; and all that are born of God make it their constant care to keep themselves, that this wicked one touch them not, 1 John v. 18. He is here condemned to a state of war and irreconcilable enmity. (3.) Destroyed and ruined at last by the great Redeemer, signified by the breaking of his head. His subtle politics shall all be baffled, his usurped power shall be entirely crushed, and he shall be for ever a captive to the injured honour of divine sovereignty. By being told of this now he was tormented before the time.
2. A perpetual quarrel is here commenced between the kingdom of God and the kingdom of the devil among men; war is proclaimed between the seed of the woman and the seed of the serpent. That war in heaven between Michael and the dragon began now, Rev. xii. 7. It is the fruit of this enmity, (1.) That there is a continual conflict between grace and corruption in the hearts of God's people. Satan, by their corruptions, assaults them, buffets them, sifts them, and seeks to devour them; they, by the exercise of their graces, resist him, wrestle with him, quench his fiery darts, force him to flee from them. Heaven and hell can never be reconciled, nor light and darkness; no more can Satan and a sanctified soul, for these are contrary the one to the other. (2.) That there is likewise a continual struggle between the wicked and the godly in this world. Those that love God account those their enemies that hate him, Ps. cxxxix. 21, 22. And all the rage and malice of persecutors against the people of God are the fruit of this enmity, which will continue while there is a godly man on this side heaven, and a wicked man on this side hell. Marvel not therefore if the world hate you, 1 John iii. 13.
3. A gracious promise is here made of Christ, as the deliverer of fallen man from the power of Satan. Though what was said was addressed to the serpent, yet it was said in the hearing of our first parents, who, doubtless, took the hints of grace here given them, and saw a door of hope opened to them, else the following sentence upon themselves would have overwhelmed them. Here was the dawning of the gospel day. No sooner was the wound given than the remedy was provided and revealed. Here, in the head of the book, as the word is (Heb. x. 7), in the beginning of the Bible, it is written of Christ, that he should do the will of God. By faith in this promise, we have reason to think, our first parents, and the patriarchs before the flood, were justified and saved and to this promise, and the benefit of it, instantly serving God day and night, they hoped to come. Notice is here given them of three things concerning Christ:-- (1.) His incarnation, that he should be the seed of the woman, the seed of that woman; therefore his genealogy (Luke iii.) goes so high as to show him to be the son of Adam, but God does the woman the honour to call him rather her seed, because she it was whom the devil had beguiled, and on whom Adam had laid the blame; herein God magnifies his grace, in that, though the woman was first in the transgression, yet she shall be saved by child-bearing (as some read it), that is, by the promised seed who shall descend from her, 1 Tim. ii. 15. He was likewise to be the seed of a woman only, of a virgin, that he might not be tainted with the corruption of our nature; he was sent forth, made of a woman (Gal. iv. 4), that this promise might be fulfilled. It is a great encouragement to sinners that their Saviour is the seed of the woman, bone of our bone, Heb. ii. 11, 14. Man is therefore sinful and unclean, because he is born of a woman (Job xxv. 4), and therefore his days are full of trouble, Job xiv. 1. But the seed of the woman was made sin and a curse for us, so saving us from both. (2.) His sufferings and death, pointed at in Satan's bruising his heel, that is, his human nature. Satan tempted Christ in the wilderness, to draw him into sin; and some think it was Satan that terrified Christ in his agony, to drive him to despair. It was the devil that put it into the heart of Judas to betray Christ, of Peter to deny him, of the chief priests to prosecute him, of the false witnesses to accuse him, and of Pilate to condemn him, aiming in all this, by destroying the Saviour, to ruin the salvation; but, on the contrary, it was by death that Christ destroyed him that had the power of death, Heb. ii. 14. Christ's heel was bruised when his feet were pierced and nailed to the cross, and Christ's sufferings are continued in the sufferings of the saints for his name. The devil tempts them, casts them into prison, persecutes and slays them, and so bruises the heel of Christ, who is afflicted in their afflictions. But, while the heel is bruised on earth, it is well that the head is safe in heaven. (3.) His victory over Satan thereby. Satan had now trampled upon the woman, and insulted over her; but the seed of the woman should be raised up in the fulness of time to avenge her quarrel, and to trample upon him, to spoil him, to lead him captive, and to triumph over him, Col. ii. 15. He shall bruise his head, that is, he shall destroy all his politics and all his powers, and give a total overthrow to his kingdom and interest. Christ baffled Satan's temptations, rescued souls out of his hands, cast him out of the bodies of people, dispossessed the strong man armed, and divided his spoil: by his death, he gave a fatal and incurable blow to the devil's kingdom, a wound to the head of this beast, that can never be healed. As his gospel gets ground, Satan falls (Luke x. 18) and is bound, Rev. xx. 2. By his grace, he treads Satan under his people's feet (Rom. xvi. 20) and will shortly cast him into the lake of fire, Rev. xx. 10. And the devil's perpetual overthrow will be the complete and everlasting joy and glory of the chosen remnant.
Adam Clarke: Commentary on the Bible - 1831
3:14: And the Lord God said unto the serpent - The tempter is not asked why he deceived the woman; he cannot roll the blame on any other; self-tempted he fell, and it is natural for him, such is his enmity, to deceive and destroy all he can. His fault admits of no excuse, and therefore God begins to pronounce sentence on him first. And here we must consider a twofold sentence, one on Satan and the other on the agent he employed. The nachash, whom I suppose to have been at the head of all the inferior animals, and in a sort of society and intimacy with man, is to be greatly degraded, entirely banished from human society, and deprived of the gift of speech. Cursed art thou above all cattle, and above every beast of the field - thou shalt be considered the most contemptible of animals; upon thy belly shalt thou go - thou shalt no longer walk erect, but mark the ground equally with thy hands and feet; and dust shalt thou eat - though formerly possessed of the faculty to distinguish, choose, and cleanse thy food, thou shalt feed henceforth like the most stupid and abject quadruped, all the days of thy life - through all the innumerable generations of thy species. God saw meet to manifest his displeasure against the agent employed in this melancholy business; and perhaps this is founded on the part which the intelligent and subtle nachash took in the seduction of our first parents. We see that he was capable of it, and have some reason to believe that he became a willing instrument.
Albert Barnes: Notes on the Bible - 1834
3:14-15
Here begins the judgment. Sentence is pronounced upon the serpent in the presence, no doubt, of the man and woman. The serpent is not examined, first, because it is a mute, unreasoning animal in itself, and therefore incapable of judicial examination, and it was the serpent only that was palpable to the senses of our first parents in the temptation; and, secondly, because the true tempter was not a new, but an old offender.
This sentence has a literal application to the serpent. The curse (Gen 9:25, see the note) of the serpent lies in a more groveling nature than that of the other land animals. This appears in its going on its belly and eating the dust. Other animals have at least feet to elevate them above the dust; the serpent tribe does not have even feet. Other animals elevate the head in their natural position above the soil: the serpent lays its head naturally on the sod, and therefore may be said to eat the dust, as the wounded warrior bites the dust in death. The earthworm is probably included in the description here given of the serpent group. It goes upon its belly, and actually does eat the dust. Eating the dust, like feeding upon ashes, is an expression for signal defeat in every aim. The enmity, the mode of its display, and the issue are also singularly characteristic of the literal serpent.
It is the custom of Scripture jurisprudence to visit brute animals with certain judicial consequences of injuries they have been instrumental in doing to man, especially if this has arisen through the design or neglect of the owner, or other responsible agent Gen 9:5; Exo 21:28-36. In the present case the injury done was of a moral, not a physical nature. Hence, the penalty consists in a curse; that is, a state of greater degradation below man than the other land animals. The serpent in the extraordinary event here recorded exercised the powers of human speech and reasoning. And it is natural to suppose that these exhibitions of intelligence were accompanied with an attitude and a gesture above its natural rank in the scale of creation. The effect of the judicial sentence would be to remand it to its original groveling condition, and give rise to that enmity which was to end in its destruction by man.
However, since an evil spirit must have employed the serpent, since the animal whose organs and instincts were most adapted to its purpose, and has accordingly derived its name from it as presenting the animal type most analogous to its own spiritual nature, so the whole of this sentence has its higher application to the real tempter. "Upon thy belly shalt thou go." This is expressive of the lowest stage of degradation to which a spiritual creature can be sunk. "Dust shalt thou eat." This is indicative of disappointment in all the aims of being. "I will put enmity." This is still more strictly applicable to the spiritual enemy of mankind. It intimates a hereditary feud between their respective races, which is to terminate, after some temporary suffering on the part of the woman's seed, in the destruction of the serpent's power against man. The spiritual agent in the temptation of man cannot have literally any seed. But the seed of the serpent is that portion of the human family that continues to be his moral offspring, and follows the first transgression without repentance or refuge in the mercy of God. The seed of the woman, on the other hand, must denote the remnant who are born from above, and hence, turn from darkness to light, and from the power of Satan unto God.
Let us now mark the lessons conveyed in the sentence of the serpent to our first parents, who were listening and looking on. First. The serpent is styled a mere brute animal. All, then, that seemed to indicate reason as inherent in its nature or acquired by some strange event in its history is thus at once contradicted. Second. It is declared to be lower than any of the other land animals; as being destitute of any members corresponding to feet or hands. Third. It is not interrogated as a rational and accountable being, but treated as a mere dumb brute. Fourth. It is degraded from the airs and attitudes which may have been assumed, when it was possessed by a serpent-like evil spirit, and falls back without a struggle to that place of debasement in the animal kingdom for which it was designed. Fifth. It is fated to be disappointed in its aims at usurpation. It shall bite the dust. Sixth. it is doomed to ultimate and utter defeat in its hostile assaults upon the seed of the woman.
All this must have made a deep impression on our first parents. But two things must have struck them with special force. First, it was now evident how vain and hollow were its pretensions to superior wisdom, and how miserably deluded they had been when they listened to its false insinuations. If, indeed, they had possessed maturity of reflection, and taken time to apply it, they would have been strangely bewildered with the whole scene, now that it was past. How the serpent, from the brute instinct it displayed to Adam when he named the animals, suddenly rose to the temporary exercise of reason and speech, and as suddenly relapsed into its former bestiality, is, to the mere observer of nature, an inexplicable phenomenon. But to Adam, who had as yet too limited an experience to distinguish between natural and preternatural events, and too little development of the reflective power to detect the inconsistency in the appearance of things, the sole object of attention was the shameless presumption of the serpent, and the overwhelming retribution which had fallen upon it; and, consequently, the deplorable folly and wickedness of having been misguided by its suggestions.
A second thing, however, was still more striking to the mind of man in the sentence of the serpent; namely, the enmity that was to be put between the serpent and the woman. Up to a certain point there had been concord and alliance between these two parties. But, on the very opening of the heavenly court, we learn that the friendly connection had been broken. For the woman said, "The serpent beguiled me, and I did eat." This expression indicates that the woman was no longer at one with the serpent. She was now sensible that its part had been that, not of friendship, but of guile, and therefore of the deepest and darkest hostility. When God, therefore, said, "I will put enmity between thee and the woman," this Rev_ulsion of feeling on her part, in which Adam no doubt joined, was acknowledged and approved. Enmity with the enemy of God indicated a return to friendship with God, and presupposed incipient feelings of repentance toward him, and Rev_iving confidence in his word. The perpetuation of this enmity is here affirmed, in regard not only to the woman, but to her seed. This prospect of seed, and of a godly seed, at enmity with evil, became a fountain of hope to our first parents, and confirmed every feeling of returning Rev_erence for God which was beginning to spring up in their breast. The word heard from the mouth of God begat faith in their hearts, and we shall find that this faith was not slow to manifest itself in acts.
We cannot pass over this part of the sentence without noticing the expression, "the seed of the woman." Does it not mean, in the first instance, the whole human race? Was not this race at enmity with the serpent? And though that part only of the seed of the woman which eventually shared in her present feelings could be said to be at enmity with the serpent spirit, yet, if all had gone well in Adam's family, might not the whole race have been at enmity with the spirit of disobedience? Was not the avenue to mercy here hinted at as wide as the offer of any other time? And was not this universality of invitation at some time to have a response in the human family? Does not the language of the passage constrain us to look forward to the time when the great mass, or the whole of the human race then alive on the earth, will have actually turned from the power of Satan unto God? This could not be seen by Adam. But was it not the plain import of the language, that, unless there was some new Rev_olt after the present reconciliation, the whole race would, even from this new beginning, be at enmity with the spirit of evil? Such was the dread lesson of experience with which Adam now entered upon the career of life, that it was to be expected he would warn his children against departing from the living God, with a clearness and earnestness which would be both understood and felt.
Still further, do we not pass from the general to the particular in the sentence, "He shall bruise thy head, and thou shalt bruise his heel?" Is not the seed of the woman here individualized and matched in deadly conflict with the individual tempter? Does not this phraseology point to some pre-eminent descendant of the woman, who is, with the bruising of his lower nature in the encounter, to gain a signal and final victory over the adversary of man? There is some reason to believe from the expression, "I have gotten a man from the Lord" Gen 4:1, that Eve herself had caught a glimpse of this meaning, though she applied it to the wrong party. The Vulgate also, in what was probably the genuine reading, "ipse" (he himself) points to the same meaning. The reading "ipsa" (she herself) is inconsistent with the gender of the Hebrew verb, and with that of the corresponding pronoun in the second clause (his), and is therefore clearly an error of the transcriber.
Lastly, the retributive character of the divine administration is remarkably illustrated in the phrase. The serpent, in a wily but dastardly spirit, makes the weaker sex the object of his attack. It is the seed of the woman especially that is to bruise his head. It is singular to find that this simple phrase, coming in naturally and incidentally in a sentence uttered four thousand years, and penned at least fifteen hundred years, before the Christian era, describes exactly and literally Him who was made of woman without the intervention of man, that He might destroy the works of the devil. This clause in the sentence of the tempter is the first dawn of hope for the human family after the fall. We cannot tell whether to admire more the simplicity of its terms, the breadth and comprehensiveness of its meaning, or the minuteness of its application to the far-distant event which it mainly contemplates.
The doom here pronounced upon the tempter must be regarded as special and secondary. It refers to the malignant attack upon man, and foretells what will be the issue of this attempt to spread disaffection among the intelligent creation. And it is pronounced without any examination of the offender, or investigation of his motives. If this had been the first offence against the majesty of heaven, we humbly conceive a solemn precognition of the case would have taken place, and a penalty would have been adjudicated adequate to the magnitude of the crime and analagous to the punishment of death in the case of man. The primary act of defiance and apostasy from the Creator must have been perpetrated without a tempter, and was, therefore, incomparably more heinous than the secondary act of yielding to temptation. Whether the presence of the tempter on earth intimates that it was the place of his abode in a state of innocence, or that he visited it because he had heard of the creation of man, or that he was there from some altogether different reason, is a vain and unprofitable inquiry.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:14: thou art: Gen 3:1, Gen 9:6; Exo 21:28-32; Lev 20:25
dust: Psa 72:9; Isa 29:4, Isa 65:25; Mic 7:17
Carl Friedrich Keil and Franz Delitzsch
3:14
The sentence follows the examination, and is pronounced first of all upon the serpent as the tempter: "Because thou hast done this, thou art cursed before all cattle, and before every beast of the field." מן, literally out of the beasts, separate from them (Deut 14:2; Judg 5:24), is not a comparative signifying more than, nor does it mean by; for the curse did not proceed from the beasts, but from God, and was not pronounced upon all the beasts, but upon the serpent alone. The κτίσις, it is true, including the whole animal creation, has been "made subject to vanity" and "the bondage of corruption," in consequence of the sin of man (Rom 8:20-21); yet this subjection is not to be regarded as the effect of the curse, which was pronounced upon the serpent, having fallen upon the whole animal world, but as the consequence of death passing from man into the rest of the creation, and thoroughly pervading the whole. The creation was drawn into the fall of man, and compelled to share its consequences, because the whole of the irrational creation was made for man, and made subject to him as its head; consequently the ground was cursed for man's sake, but not the animal world for the serpent's sake, or even along with the serpent. The curse fell upon the serpent for having tempted the woman, according to the same law by which not only a beast which had injured a man was ordered to be put to death (Gen 9:5; Ex 21:28-29), but any beast which had been the instrument of an unnatural crime was to be slain along with the man (Lev 20:15-16); not as though the beast were an accountable creature, but in consequence of its having been made subject to man, not to injure his body or his life, or to be the instrument of his sin, but to subserve the great purpose of his life. "Just as a loving father," as Chrysostom says, "when punishing the murderer of his son, might snap in two the sword or dagger with which the murder had been committed." The proof, therefore, that the serpent was merely the instrument of an evil spirit, does not lie in the punishment itself, but in the manner in which the sentence was pronounced. When God addressed the animal, and pronounced a curse upon it, this presupposed that the curse had regard not so much to the irrational beast as to the spiritual tempter, and that the punishment which fell upon the serpent was merely a symbol of his own. The punishment of the serpent corresponded to the crime. It had exalted itself above the man; therefore upon its belly it should go, and dust it should eat all the days of its life. If these words are not to be robbed of their entire meaning, they cannot be understood in any other way than as denoting that the form and movements of the serpent were altered, and that its present repulsive shape is the effect of the curse pronounced upon it, though we cannot form any accurate idea of its original appearance. Going upon the belly (= creeping, Lev 11:42) was a mark of the deepest degradation; also the eating of dust, which is not to be understood as meaning that dust was to be its only food, but that while crawling in the dust it would also swallow dust (cf. Mic 7:17; Is 49:23). Although this punishment fell literally upon the serpent, it also affected the tempter if a figurative or symbolical sense. He became the object of the utmost contempt and abhorrence; and the serpent still keeps the revolting image of Satan perpetually before the eye. This degradation was to be perpetual. "While all the rest of creation shall be delivered from the fate into which the fall has plunged it, according to Is 65:25, the instrument of man's temptation is to remain sentenced to perpetual degradation in fulfilment of the sentence, 'all the days of thy life.' and thus to prefigure the fate of the real tempter, for whom there is no deliverance" (Hengstenberg, Christology Gen 1:15). - The presumption of the tempter was punished with the deepest degradation; and in like manner his sympathy with the woman was to be turned into eternal hostility (Gen 3:15). God established perpetual enmity, not only between the serpent and the woman, but also between the serpent's and the woman's seed, i.e., between the human and the serpent race. The seed of the woman would crush the serpent's head, and the serpent crush the heel of the woman's seed. The meaning, terere, conterere, is thoroughly established by the Chald., Syr., and Rabb. authorities, and we have therefore retained it, in harmony with the word συντρίβειν in Rom 16:20, and because it accords better and more easily with all the other passages in which the word occurs, than the rendering inhiare, to regard with enmity, which is obtained from the combination of שׁוּף with שׁאף. The verb is construed with a double accusative, the second giving greater precision to the first (vid., Ges. 139, note, and Ewald, 281). The same word is used in connection with both head and heel, to show that on both sides the intention is to destroy the opponent; at the same time, the expressions head and heel denote a majus and minus, or, as Calvin says, superius et inferius. This contrast arises from the nature of the foes. The serpent can only seize the heel of the man, who walks upright; whereas the man can crush the head of the serpent, that crawls in the dust. But this difference is itself the result of the curse pronounced upon the serpent, and its crawling in the dust is a sign that it will be defeated in its conflict with man. However pernicious may be the bite of a serpent in the heel when the poison circulates throughout the body (Gen 49:17), it is not immediately fatal and utterly incurable, like the cursing of a serpent's head.
But even in this sentence there is an unmistakable allusion to the evil and hostile being concealed behind the serpent. That the human race should triumph over the serpent, was a necessary consequence of the original subjection of the animals to man. When, therefore, God not merely confines the serpent within the limits assigned to the animals, but puts enmity between it and the woman, this in itself points to a higher, spiritual power, which may oppose and attack the human race through the serpent, but will eventually be overcome. Observe, too, that although in the first clause the seed of the serpent is opposed to the seed of the woman, in the second it is not over the seed of the serpent but over the serpent itself that the victory is said to be gained. It, i.e., the seed of the woman will crush thy head, and thou (not thy seed) wilt crush its heel. Thus the seed of the serpent is hidden behind the unity of the serpent, or rather of the foe who, through the serpent, has done such injury to man. This foe is Satan, who incessantly opposes the seed of the woman and bruises its heel, but is eventually to be trodden under its feet. It does not follow from this, however, apart from other considerations, that by the seed of the woman we are to understand one solitary person, one individual only. As the woman is the mother of all living (Gen 3:20), her seed, to which the victory over the serpent and its seed is promised, must be the human race. But if a direct and exclusive reference to Christ appears to be exegetically untenable, the allusion in the word to Christ is by no means precluded in consequence. In itself the idea of זרע, the seed, is an indefinite one, since the posterity of a man may consist of a whole tribe or of one son only (Gen 4:25; Gen 21:12-13), and on the other hand, an entire tribe may be reduced to one single descendant and become extinct in him. The question, therefore, who is to be understood by the "seed" which is to crush the serpent's head, can only be answered from the history of the human race. But a point of much greater importance comes into consideration here. Against the natural serpent the conflict may be carried on by the whole human race, by all who are born of a woman, but not against Satan. As he is a fore who can only be met with spiritual weapons, none can encounter him successfully but such as possess and make use of spiritual arms. Hence the idea of the "seed" is modified by the nature of the foe. If we look at the natural development of the human race, Eve bore three sons, but only one of them, viz., Seth, was really the seed by whom the human family was preserved through the flood and perpetuated in Noah: so, again, of the three sons of Noah, Shem, the blessed of Jehovah, from whom Abraham descended, was the only one in whose seed all nations were to be blessed, and that not through Ishmael, but through Isaac alone. Through these constantly repeated acts of divine selection, which were not arbitrary exclusions, but were rendered necessary by differences in the spiritual condition of the individuals concerned, the "seed," to which the victory over Satan was promised, was spiritually or ethically determined, and ceased to be co-extensive with physical descent. This spiritual seed culminated in Christ, in whom the Adamitic family terminated, henceforward to be renewed by Christ as the second Adam, and restored by Him to its original exaltation and likeness to God. In this sense Christ is the seed of the woman, who tramples Satan under His feet, not as an individual, but as the head both of the posterity of the woman which kept the promise and maintained the conflict with the old serpent before His advent, and also of all those who are gathered out of all nations, are united to Him by faith, and formed into one body of which He is the head (Rom 16:20). On the other hand, all who have not regarded and preserved the promise, have fallen into the power of the old serpent, and are to be regarded as the seed of the serpent, whose head will be trodden under foot (Mt 23:33; Jn 8:44; 1Jn 3:8). If then the promise culminates in Christ, the fact that the victory over the serpent is promised to the posterity of the woman, not of the man, acquires this deeper significance, that as it was through the woman that the craft of the devil brought sin and death into the world, so it is also through the woman that the grace of God will give to the fallen human race the conqueror of sin, of death, and of the devil. And even if the words had reference first of all to the fact that the woman had been led astray by the serpent, yet in the fact that the destroyer of the serpent was born of a woman (without a human father) they were fulfilled in a way which showed that the promise must have proceeded from that Being, who secured its fulfilment not only in its essential force, but even in its apparently casual form.
Geneva 1599
3:14 And the LORD God said unto the serpent, (m) Because thou hast done this, thou [art] cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and (n) dust shalt thou eat all the days of thy life:
(m) He asked the reason from Adam and his wife, because he would bring them to repentance, but he does not ask the serpent, because he would show him no mercy.
(n) As a vile and contemptible beast, (Is 65:25).
John Gill
3:14 And the Lord God said unto the serpent,.... And to the devil in it; for what follows may be applied to both; literally to the serpent, and mystically to Satan; both are punished, and that very justly, the serpent in being the instrument Satan made use of, and is cursed for his sake, as the earth for man's; and the punishing the instrument as well as the principal, the more discovers God's detestation of the act for which they are punished, as appears in other instances, Ex 21:28. Nor could it have been agreeable to the justice of God, to punish the instrument and let the principal go free; and therefore the following sentence must be considered as respecting them both: and it must be observed, that no pains is taken to convince Satan of his sin, or any time spent in reasoning and debating with him about it, he being an hardened apostate spirit, and doomed to everlasting destruction, and without any hope of mercy and forgiveness; but to show the divine resentment of his crime, the following things are said:
because thou hast done this; beguiled the woman, and drawn her in to eat of the forbidden fruit:
thou art cursed above all cattle, and above every beast of the field; the serpent is the most hateful of all creatures, and especially the most detestable to men, and Satan is accursed of God, banished from the divine presence, is laid up in chains of darkness, and reserved for the judgment of the great day, and consigned to everlasting wrath and ruin, signified by everlasting fire prepared for the devil and his angels:
upon thy belly shalt thou go, or "breast", as Aben Ezra, and others; Jarchi thinks it had feet before, but were cut off on this account, and so became a reptile, as some serpents now have feet like geese, as Pliny (x) relates; or it might go in a more erect posture on its hinder feet, as the basilisk, which is one kind of serpent, now does; and if it was a flying one, bright and shining in the air, now it should lose all its glory, and grovel in the dust, and with pain, or at least with difficulty, creep along on its breast and belly; and this, as it respects the punishment of the devil, may signify, that he being cast down from the realms of bliss and glory, shall never be able to rise more, and regain his former place and dignity:
And dust shall thou eat all the days of thy life; meaning not that particular serpent, and as long as that should live, but all of the same kind, as long as there were any in the world, even to the end of it: it is probable, that when the serpent moved in a more erect posture, it lived on herbs and plants as other creatures; but when it was obliged to go upon its belly or breast, it licked up the dust of the earth, and which it could not well avoid in eating whatsoever food it did; and some serpents are said to live upon it. This is applicable to Satan, designs the mean and abject condition in which he is, and the sordid food he lives upon; no more on angels' food and joys of heaven, but on the base, mean, earthly, and impure lusts of men; and this will be his case, condition, and circumstances, for ever.
(x) Nat. Hist. l. 11. c. 47.
John Wesley
3:14 To testify a displeasure against sin, God fastens a curse upon the serpent, Thou art cursed above all cattle - Even the creeping things, when God made them, were blessed of him, Gen 1:22, but sin turned the blessing into a curse. Upon thy belly shalt thou go - No longer upon feet, or half erect, but thou shalt crawl along, thy belly cleaving to the earth. Dust thou shalt eat - Which signifies a base and despicable condition.
Robert Jamieson, A. R. Fausset and David Brown
3:14 THE SENTENCE. (Gen 3:14-24)
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.
3:153:15: Եւ եդից թշնամութիւն ՚ի մէջ քո եւ ՚ի մէջ կնոջդ, եւ ՚ի մէջ զաւակի քոյ եւ ՚ի մէջ զաւակի դորա. նա սպասեսցէ քո՛ւմ գլխոյ, եւ դու սպասեսցես նորա՛ գարշապարի։
15 Թշնամութիւն պիտի դնեմ քո եւ այդ կնոջ միջեւ, քո սերնդի ու նրա սերնդի միջեւ: Նա պիտի ջախջախի[4] քո գլուխը, իսկ դու պիտի խայթես նրա գարշապարը»:[4] Գրաբարում՝ սպասեսցէ:
15 Քու ու կնոջ մէջտեղ, քու սերունդիդ ու անոր սերունդին մէջտեղ թշնամութիւն պիտի դնեմ։ Ան քու գլուխդ պիտի ջախջախէ* եւ դուն անոր գարշապարը պիտի խայթես*»։
Եւ եդից թշնամութիւն ի մէջ քո եւ ի մէջ կնոջդ, եւ ի մէջ զաւակի քո եւ ի մէջ զաւակի դորա. նա [46]սպասեսցէ քում գլխոյ. եւ դու սպասեսցես նորա գարշապարի:

3:15: Եւ եդից թշնամութիւն ՚ի մէջ քո եւ ՚ի մէջ կնոջդ, եւ ՚ի մէջ զաւակի քոյ եւ ՚ի մէջ զաւակի դորա. նա սպասեսցէ քո՛ւմ գլխոյ, եւ դու սպասեսցես նորա՛ գարշապարի։
15 Թշնամութիւն պիտի դնեմ քո եւ այդ կնոջ միջեւ, քո սերնդի ու նրա սերնդի միջեւ: Նա պիտի ջախջախի[4] քո գլուխը, իսկ դու պիտի խայթես նրա գարշապարը»:
[4] Գրաբարում՝ սպասեսցէ:
15 Քու ու կնոջ մէջտեղ, քու սերունդիդ ու անոր սերունդին մէջտեղ թշնամութիւն պիտի դնեմ։ Ան քու գլուխդ պիտի ջախջախէ* եւ դուն անոր գարշապարը պիտի խայթես*»։
zohrab-1805▾ eastern-1994▾ western am▾
3:1515: и вражду положу между тобою и между женою, и между семенем твоим и между семенем ее; оно будет поражать тебя в голову, а ты будешь жалить его в пяту.
3:15 καὶ και and; even ἔχθραν εχθρα hostility θήσω τιθημι put; make ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle σου σου of you; your καὶ και and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τῆς ο the γυναικὸς γυνη woman; wife καὶ και and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τοῦ ο the σπέρματός σπερμα seed σου σου of you; your καὶ και and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τοῦ ο the σπέρματος σπερμα seed αὐτῆς αυτος he; him αὐτός αυτος he; him σου σου of you; your τηρήσει τηρεω keep κεφαλήν κεφαλη head; top καὶ και and; even σὺ συ you τηρήσεις τηρεω keep αὐτοῦ αυτος he; him πτέρναν πτερνα heel
3:15 וְ wᵊ וְ and אֵיבָ֣ה׀ ʔêvˈā אֵיבָה enmity אָשִׁ֗ית ʔāšˈîṯ שׁית put בֵּֽינְךָ֙ bˈênᵊḵā בַּיִן interval וּ û וְ and בֵ֣ין vˈên בַּיִן interval הָֽ hˈā הַ the אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman וּ û וְ and בֵ֥ין vˌên בַּיִן interval זַרְעֲךָ֖ zarʕᵃḵˌā זֶרַע seed וּ û וְ and בֵ֣ין vˈên בַּיִן interval זַרְעָ֑הּ zarʕˈāh זֶרַע seed ה֚וּא ˈhû הוּא he יְשׁוּפְךָ֣ yᵊšûfᵊḵˈā שׁוף bruise רֹ֔אשׁ rˈōš רֹאשׁ head וְ wᵊ וְ and אַתָּ֖ה ʔattˌā אַתָּה you תְּשׁוּפֶ֥נּוּ tᵊšûfˌennû שׁוף snatch עָקֵֽב׃ ס ʕāqˈēv . s עָקֵב heel
3:15. inimicitias ponam inter te et mulierem et semen tuum et semen illius ipsa conteret caput tuum et tu insidiaberis calcaneo eiusI will put enmities between thee and the woman, and thy seed and her seed: she shall crush thy head, and thou shalt lie in wait for her heel.
15. and I will put enmity between thee and the woman, and between thy seed and her seed: it shall bruise thy head, and thou shalt bruise his heel.
3:15. I will put enmities between you and the woman, between your offspring and her offspring. She will crush your head, and you will lie in wait for her heel.”
3:15. And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.
And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel:

15: и вражду положу между тобою и между женою, и между семенем твоим и между семенем ее; оно будет поражать тебя в голову, а ты будешь жалить его в пяту.
3:15
καὶ και and; even
ἔχθραν εχθρα hostility
θήσω τιθημι put; make
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
σου σου of you; your
καὶ και and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τῆς ο the
γυναικὸς γυνη woman; wife
καὶ και and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τοῦ ο the
σπέρματός σπερμα seed
σου σου of you; your
καὶ και and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τοῦ ο the
σπέρματος σπερμα seed
αὐτῆς αυτος he; him
αὐτός αυτος he; him
σου σου of you; your
τηρήσει τηρεω keep
κεφαλήν κεφαλη head; top
καὶ και and; even
σὺ συ you
τηρήσεις τηρεω keep
αὐτοῦ αυτος he; him
πτέρναν πτερνα heel
3:15
וְ wᵊ וְ and
אֵיבָ֣ה׀ ʔêvˈā אֵיבָה enmity
אָשִׁ֗ית ʔāšˈîṯ שׁית put
בֵּֽינְךָ֙ bˈênᵊḵā בַּיִן interval
וּ û וְ and
בֵ֣ין vˈên בַּיִן interval
הָֽ hˈā הַ the
אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman
וּ û וְ and
בֵ֥ין vˌên בַּיִן interval
זַרְעֲךָ֖ zarʕᵃḵˌā זֶרַע seed
וּ û וְ and
בֵ֣ין vˈên בַּיִן interval
זַרְעָ֑הּ zarʕˈāh זֶרַע seed
ה֚וּא ˈhû הוּא he
יְשׁוּפְךָ֣ yᵊšûfᵊḵˈā שׁוף bruise
רֹ֔אשׁ rˈōš רֹאשׁ head
וְ wᵊ וְ and
אַתָּ֖ה ʔattˌā אַתָּה you
תְּשׁוּפֶ֥נּוּ tᵊšûfˌennû שׁוף snatch
עָקֵֽב׃ ס ʕāqˈēv . s עָקֵב heel
3:15. inimicitias ponam inter te et mulierem et semen tuum et semen illius ipsa conteret caput tuum et tu insidiaberis calcaneo eius
I will put enmities between thee and the woman, and thy seed and her seed: she shall crush thy head, and thou shalt lie in wait for her heel.
3:15. I will put enmities between you and the woman, between your offspring and her offspring. She will crush your head, and you will lie in wait for her heel.”
3:15. And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: «и вражду положу…» Данный раздел — величайшей важности. В нем заключено пророчество, проходящее через всю мировую историю, вплоть до самого конца мира, и вместе исполняющееся на каждой странице вышеупомянутой истории. Названная здесь глубокая вражда есть та внутренняя оппозиция, которая существует между добром и злом, светом и тьмою (Ин 3:19–20; 7:7; 1: Ин 2:15), — эта вражда находит отражение даже в сфере высших духов (Откр 12:7–9).

«Первая в мире жена первая попала в сеть диавола, но она же своим раскаянием (имеется ввиду раскаяние всей последующей внерайской жизни) первая и потрясает его власть над собой» (Виссарион).

Многие отцы Церкви (Иустин, Ириней, Киприан, Иоанн Златоуст, Иероним и др.), основываясь на различных местах Священного Писания, относят данное указание не столько к Еве, сколько к той великой жене, которая больше всех других жен, олицетворила в себе «вражду» к царству сатаны, послужив тайне воплощения (Откр 12:13, 17; Гал 4:4; Ис 7:14; Лк 2:7; Иер 31:22). Взамен погибельной дружбы жены со змием, между ними полагается спасительная вражда. Поскольку жена первого Адама была причиной падения, постольку мать второго Адама явилась орудием спасения.

«и между семенем твоим и семенем ее». Под семенем змия в ближайшем, буквальном смысле разумеется потомство естественного змия, т. е. все будущие особи этого рода, с которыми потомство жены, т. е. все вообще человечество, ведет исконную и ожесточенную войну; но в дальнейшем, определенном смысле путем этой аналогии символизируется потомство змия-искусителя, т. е. чада диавола по духу, которые на языке Священного Писания именуются то «порождениями ехидны» (Мф 3:7; 12:34; 23:33), то «плевелами на Божьей ниве» (Мф 13:38–40), то прямо «сынами погибели, противления, диавола» (Ин 8:44; Деян 13:10).

Из среды этих чад диавола Священное Писание особенно выделяет одного «великого противника», «человека беззакония и сына погибели», т. е. антихриста (2: Фес 2:3). В полной параллели с этим устанавливается и толкование семени жены: под ним точно также, прежде всего, разумеется все ее потомство — весь человеческий род; в дальнейшем, определяемом контекстом речи, смысле под ним разумеются благочестивые представители человечества, энергично боровшиеся с царившим на земле злом; наконец, из среды этого последнего Священное Писание дает основание выделить одного Великого Потомка, рождаемого от жены (Гал 4:4; Быт 17:7, 19), в качестве победоносного противника антихриста, главного виновника победы над змием.

«оно будет поражать тебя в голову, а ты будешь жалить его в пяту». Сам процесс и характер вышеуказанной вражды наглядно изображается в художественной картине великой борьбы двух враждующих сторон, со смертельным исходом для одной из них (поражение в голову) и сравнительно незначительным уроном для другой (ужалении в пяту). Довольно близкие аналогии этому образу встречаются и в других местах Священного Писания (Рим 16:20: и др.). Упоминание здесь о жене, о змие и их потомстве, о поражении в голову и ужаление в пяту — все это не более как художественные образы, но образы полные глубокого смысла: в них заключена идея борьбы между царством света, правды и добра и областью тьмы, лжи и всякого зла; эта высоко драматическая борьба, начавшись с момента грехопадения наших прародителей, проходит через всю мировую историю и имеет завершиться лишь в царстве славы полным торжеством добра, когда по слову Писания, будет Бог «все во всем» (1: Кор 15:28; ср. Ин 12:32). Заключением этой борьбы и будет тот духовный поединок, о котором говорится здесь, когда «Он» (autoV — местоимение муж. рода), т. е. Великий Потомок, вступит в брань с самим змием или главным его исчадием — антихристом и поразит последнего на голову (2: Фес 2:8–9; Откр 20:10).

Любопытно, что традиция язычества сохранила довольно прочную память об этом важном факте и на различных художественных памятниках запечатлела даже самую картину этой борьбы. Если это божественное обетование о победе над диаволом служит живым источником утешения и радости для нас, то каким же лучом животворной надежды было оно для падших прародителей, впервые услыхавших из уст самого Бога эту радостнейшую весть? Поэтому данное обетование вполне заслуженно именуется «первоевангелием», т. е. первой благой вестью о грядущем Избавителе от рабства диаволу.

Наказание прародителям.
Adam Clarke: Commentary on the Bible - 1831
3:15: I will put enmity between thee and the woman - This has been generally supposed to apply to a certain enmity subsisting between men and serpents; but this is rather a fancy than a reality. It is yet to be discovered that the serpentine race have any peculiar enmity against mankind, nor is there any proof that men hate serpents more than they do other noxious animals. Men have much more enmity to the common rat and magpie than they have to all the serpents in the land, because the former destroy the grain, etc., and serpents in general, far from seeking to do men mischief, flee his approach, and generally avoid his dwelling. If, however, we take the word nachash to mean any of the simia or ape species, we find a more consistent meaning, as there is scarcely an animal in the universe so detested by most women as these are; and indeed men look on them as continual caricatures of themselves. But we are not to look for merely literal meanings here: it is evident that Satan, who actuated this creature, is alone intended in this part of the prophetic declaration. God in his endless mercy has put enmity between men and him; so that, though all mankind love his service, yet all invariably hate himself. Were it otherwise, who could be saved? A great point gained towards the conversion of a sinner is to convince him that it is Satan he has been serving, that it is to him he has been giving up his soul, body, goods, etc.; he starts with horror when this conviction fastens on his mind, and shudders at the thought of being in league with the old murderer. But there is a deeper meaning in the text than even this, especially in these words, it shall bruise thy head, or rather, הוא hu, He; who? the seed of the woman; the person is to come by the woman, and by her alone, without the concurrence of man. Therefore the address is not to Adam and Eve, but to Eve alone; and it was in consequence of this purpose of God that Jesus Christ was born of a virgin; this, and this alone, is what is implied in the promise of the seed of the woman bruising the head of the serpent. Jesus Christ died to put away sin by the sacrifice of himself, and to destroy him who had the power of death, that is, the devil. Thus he bruises his head - destroys his power and lordship over mankind, turning them from the power of Satan unto God; Act 26:18. And Satan bruises his heel - God so ordered it, that the salvation of man could only be brought about by the death of Christ; and even the spiritual seed of our blessed Lord have the heel often bruised, as they suffer persecution, temptation, etc., which may be all that is intended by this part of the prophecy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:15: enmity: Num 21:6, Num 21:7; Amo 9:3; Mar 16:18; Luk 10:19; Act 28:3-6; Rom 3:13
thy seed: Mat 3:7, Mat 12:34, Mat 13:38, Mat 23:33; Joh 8:44; Act 13:10; Jo1 3:8, Jo1 3:10
her seed: Psa 132:11; Isa 7:14; Jer 31:22; Mic 5:3; Mat 1:23, Mat 1:25; Luk 1:31-35, Luk 1:76; Gal 4:4
it shall: Rom 16:20; Eph 4:8; Col 2:15; Heb 2:14, Heb 2:15; Jo1 3:8, Jo1 5:5; Rev 12:7, Rev 12:8, Rev 12:17; Rev 20:1-3, Rev 20:10
thou: Gen 49:17; Isa 53:3, Isa 53:4, Isa 53:12; Dan 9:26; Mat 4:1-10; Luk 22:39-44, Luk 22:53; Joh 12:31-33, Joh 14:30, Joh 14:31; Heb 2:18, Heb 5:7; Rev 2:10, Rev 12:9-13, Rev 13:7, Rev 15:1-6; Rev 20:7, Rev 20:8
Geneva 1599
3:15 And I will put enmity between (o) thee and the woman, and between thy seed and her seed; it shall bruise thy (p) head, and thou shalt (q) bruise his heel.
(o) He chiefly means Satan, by whose action and deceit the serpent deceived the woman.
(p) That is, the power of sin and death.
(q) Satan shall sting Christ and his members, but not overcome them.
John Gill
3:15 And I will put enmity between thee and the woman,.... Between whom there had been so much familiarity, not only while they had the preceding discourse together, but before; for it is conjectured by some (y), that she took a particular liking to that creature, and was delighted with it, and laid it perhaps in her bosom, adorned her neck with its windings, or made it a bracelet for her arms; and being a peculiar favourite, the devil made choice of it as his instrument to deceive her; but now being beguiled hereby, she conceived an antipathy against it, and which is become natural between the serpent and man; man abhors the sight of a serpent, and the serpent the sight of man; and the spittle of a man and the gall of a serpent are poison to each other; and this antipathy is observed to be stronger in the female sex: and this was not only true of the particular serpent that deceived Eve, and of the particular woman, Eve, deceived by him, but of every serpent and of every woman in successive ages; and is also true of Satan and the church of God in all ages, between whom there is an implacable and an irreconcilable hatred, and a perpetual war:
and between thy seed and her seed; the posterity of Eve, mankind, and the production of serpents, between whom the antipathy still continues, and mystically the evil angels and also wicked men called serpents; and a generation of vipers on the one hand, and the people of God on the other, the seed of the church; the latter of which are hated and persecuted by the former, and so it has been ever since this affair happened: and especially by the seed of the woman may be meant the Messiah; the word "seed" sometimes signifying a single person, Gen 4:25 and particularly Christ, Gal 3:16 and he may with great propriety be so called, because he was made of a woman and not begotten by man; and who assumed not an human person, but an human nature, which is called the "holy thing", and the "seed of Abraham", as here the "seed of the woman", as well as it expresses the truth of his incarnation and the reality of his being man; and who as he has been implacably hated by Satan and his angels, and by wicked men, so he has opposed himself to all them that hate and persecute his people:
Tit shall bruise thy head; the head of a serpent creeping on the ground is easily crushed and bruised, of which it is sensible, and therefore it is careful to hide and cover it. In the mystical sense, "it", or "he, Hu", which is one of the names of God, Ps 102:27 and here of the Messiah, the eminent seed of the woman, should bruise the head of the old serpent the devil, that is, destroy him and all his principalities and powers, break and confound all his schemes, and ruin all his works, crush his whole empire, strip him of his authority and sovereignty, and particularly of his power over death, and his tyranny over the bodies and souls of men; all which was done by Christ, when he became incarnate and suffered and died, Heb 2:14.
And thou shall bruise his heel; the heel of a man being what the serpent can most easily come at, as at the heels of horses which it bites, Gen 49:17 and which agrees with that insidious creature, as Aristotle (z) describes it: this, as it refers to the devil, may relate to the persecutions of the members of Christ on earth, instigated by Satan, or to some slight trouble he should receive from him in the days of his flesh, by his temptations in the wilderness, and agony with him in the garden; or rather by the heel of Christ is meant his human nature, which is his inferior and lowest nature, and who was in it frequently exposed to the insults, temptations, and persecutions of Satan, and was at last brought to a painful and accursed death; though by dying he got an entire victory over him and all his enemies, and obtained salvation for his people. The Targums of Jonathan and Jerusalem paraphrase this passage of the days of the Messiah, and of health and salvation in them: what is here delivered out in a way of threatening to the serpent the devil, carries in it a kind intimation of grace and good will to fallen man, and laid a foundation for hope of salvation and happiness: reference seems to be had to this passage in Ps 40:7 "in the volume", in the first roll, , as in the Greek version, at the head, in the beginning "of the book, it is written of me, to do thy will, O my God."
(y) See the Universal History, vol. 1. p. 126. (z) Hist. Animal. l. 1. c. 1.
John Wesley
3:15 And I will put enmity between thee and the woman - The inferior creatures being made for man, it was a curse upon any of them to be turned against man, and man against them. And this is part of the serpent's curse. A perpetual reproach is fastened upon him. Under the cover of the serpent he is here sentenced to be, (1.) Degraded and accursed of God. It is supposed, pride was the sin that turned angels into devils, which is here justly punished by a great variety of mortifications couched under the mean circumstances of a serpent, crawling on his belly, and licking the dust. (2.) Detested and abhorred of all mankind: even those that are really seduced into his interest, yet profess a hatred of him. (3.) Destroyed and ruined at last by the great Redeemer, signified by the bruising of his head; his subtle politics shall be all baffled, his usurped power entirely crushed. A perpetual quarrel is here commenced between the kingdom of God, and the kingdom of the devil among men; war proclaimed between the seed of the woman, and the seed of the serpent, Rev_ 12:7. It is the fruit of this enmity, (1.) That there is a continual conflict between God's people and him. Heaven and hell can never be reconciled, no more can Satan and a sanctified soul. (2.) That there is likewise a continual struggle between the wicked and the good. And all the malice of persecutors against the people of God is the fruit of this enmity, which will continue while there is a godly man on this side heaven, and a wicked man on this side hell. A gracious promise is here made of Christ as the deliverer of fallen man from the power of Satan. By faith in this promise, our first parents, and the patriarchs before the flood, were justified and saved; and to this promise, and the benefit of it, instantly serving God day and night they hoped to come. Notice is here given them of three things concerning Christ. (1.) His incarnation, that he should be the seed of the woman. (2.) His sufferings and death, pointed at in Satan's bruising his heel, that is, his human nature. (3.) His victory over Satan thereby. Satan had now trampled upon the woman, and insulted over her; but the seed of the woman should be raised up in the fulness of time to avenge her quarrel, and to trample upon him, to spoil him, to lead him captive, and to triumph over him, Col 2:15.
Robert Jamieson, A. R. Fausset and David Brown
3:15 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.
Tit 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.
3:163:16: Եւ ցկինն ասէ. Բազմացուցանելո՛վ բազմացուցից զտրտմութիւնս քո եւ զհեծութիւնս քո. տրտմութեամբ ծնցես որդիս. եւ առ այր քո դարձ քո, եւ նա՛ տիրեսցէ քեզ։
16 Իսկ կնոջն ասաց. «Պիտի անչափ բազմացնեմ քո ցաւերն ու քո հառաչանքները: Ցաւերով երեխաներ պիտի ծնես, քո ամուսնուն պիտի ենթարկուես, եւ նա պիտի իշխի քեզ վրայ»:
16 Եւ կնոջ ըսաւ. «Քու յղութեանդ ցաւերը խիստ պիտի շատցնեմ։ Ցաւով զաւակ ծնանիս ու էրկանդ հնազանդ ըլլաս* ու անիկա քու վրադ իշխէ»։
Եւ ցկինն ասէ. Բազմացուցանելով բազմացուցից զտրտմութիւնս քո եւ [47]զհեծութիւնս քո. տրտմութեամբ ծնցես որդիս, եւ առ այր քո [48]դարձ քո, եւ նա տիրեսցէ քեզ:

3:16: Եւ ցկինն ասէ. Բազմացուցանելո՛վ բազմացուցից զտրտմութիւնս քո եւ զհեծութիւնս քո. տրտմութեամբ ծնցես որդիս. եւ առ այր քո դարձ քո, եւ նա՛ տիրեսցէ քեզ։
16 Իսկ կնոջն ասաց. «Պիտի անչափ բազմացնեմ քո ցաւերն ու քո հառաչանքները: Ցաւերով երեխաներ պիտի ծնես, քո ամուսնուն պիտի ենթարկուես, եւ նա պիտի իշխի քեզ վրայ»:
16 Եւ կնոջ ըսաւ. «Քու յղութեանդ ցաւերը խիստ պիտի շատցնեմ։ Ցաւով զաւակ ծնանիս ու էրկանդ հնազանդ ըլլաս* ու անիկա քու վրադ իշխէ»։
zohrab-1805▾ eastern-1994▾ western am▾
3:1616: Жене сказал: умножая умножу скорбь твою в беременности твоей; в болезни будешь рождать детей; и к мужу твоему влечение твое, и он будет господствовать над тобою.
3:16 καὶ και and; even τῇ ο the γυναικὶ γυνη woman; wife εἶπεν επω say; speak πληθύνων πληθυνω multiply πληθυνῶ πληθυνω multiply τὰς ο the λύπας λυπη grief σου σου of you; your καὶ και and; even τὸν ο the στεναγμόν στεναγμος groaning σου σου of you; your ἐν εν in λύπαις λυπη grief τέξῃ τικτω give birth; produce τέκνα τεκνον child καὶ και and; even πρὸς προς to; toward τὸν ο the ἄνδρα ανηρ man; husband σου σου of you; your ἡ ο the ἀποστροφή αποστροφη of you; your καὶ και and; even αὐτός αυτος he; him σου σου of you; your κυριεύσει κυριευω lord; master
3:16 אֶֽל־ ʔˈel- אֶל to הָ hā הַ the אִשָּׁ֣ה ʔiššˈā אִשָּׁה woman אָמַ֗ר ʔāmˈar אמר say הַרְבָּ֤ה harbˈā רבה be many אַרְבֶּה֙ ʔarbˌeh רבה be many עִצְּבֹונֵ֣ךְ ʕiṣṣᵊvônˈēḵ עִצָּבֹון pain וְ wᵊ וְ and הֵֽרֹנֵ֔ךְ hˈērōnˈēḵ הֵרֹון pregnancy בְּ bᵊ בְּ in עֶ֖צֶב ʕˌeṣev עֶצֶב pain תֵּֽלְדִ֣י tˈēlᵊḏˈî ילד bear בָנִ֑ים vānˈîm בֵּן son וְ wᵊ וְ and אֶל־ ʔel- אֶל to אִישֵׁךְ֙ ʔîšēḵ אִישׁ man תְּשׁ֣וּקָתֵ֔ךְ tᵊšˈûqāṯˈēḵ תְּשׁוּקָה impulse וְ wᵊ וְ and ה֖וּא hˌû הוּא he יִמְשָׁל־ yimšol- משׁל rule בָּֽךְ׃ ס bˈāḵ . s בְּ in
3:16. mulieri quoque dixit multiplicabo aerumnas tuas et conceptus tuos in dolore paries filios et sub viri potestate eris et ipse dominabitur tuiTo the woman also he said: I will multiply thy sorrows, and thy conceptions: in sorrow shalt thou bring forth children, and thou shalt be under thy husband's power, and he shall have dominion over thee.
16. Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.
3:16. To the woman, he also said: “I will multiply your labors and your conceptions. In pain shall you give birth to sons, and you shall be under your husband’s power, and he shall have dominion over you.”
3:16. Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire [shall be] to thy husband, and he shall rule over thee.
Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire [shall be] to thy husband, and he shall rule over thee:

16: Жене сказал: умножая умножу скорбь твою в беременности твоей; в болезни будешь рождать детей; и к мужу твоему влечение твое, и он будет господствовать над тобою.
3:16
καὶ και and; even
τῇ ο the
γυναικὶ γυνη woman; wife
εἶπεν επω say; speak
πληθύνων πληθυνω multiply
πληθυνῶ πληθυνω multiply
τὰς ο the
λύπας λυπη grief
σου σου of you; your
καὶ και and; even
τὸν ο the
στεναγμόν στεναγμος groaning
σου σου of you; your
ἐν εν in
λύπαις λυπη grief
τέξῃ τικτω give birth; produce
τέκνα τεκνον child
καὶ και and; even
πρὸς προς to; toward
τὸν ο the
ἄνδρα ανηρ man; husband
σου σου of you; your
ο the
ἀποστροφή αποστροφη of you; your
καὶ και and; even
αὐτός αυτος he; him
σου σου of you; your
κυριεύσει κυριευω lord; master
3:16
אֶֽל־ ʔˈel- אֶל to
הָ הַ the
אִשָּׁ֣ה ʔiššˈā אִשָּׁה woman
אָמַ֗ר ʔāmˈar אמר say
הַרְבָּ֤ה harbˈā רבה be many
אַרְבֶּה֙ ʔarbˌeh רבה be many
עִצְּבֹונֵ֣ךְ ʕiṣṣᵊvônˈēḵ עִצָּבֹון pain
וְ wᵊ וְ and
הֵֽרֹנֵ֔ךְ hˈērōnˈēḵ הֵרֹון pregnancy
בְּ bᵊ בְּ in
עֶ֖צֶב ʕˌeṣev עֶצֶב pain
תֵּֽלְדִ֣י tˈēlᵊḏˈî ילד bear
בָנִ֑ים vānˈîm בֵּן son
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
אִישֵׁךְ֙ ʔîšēḵ אִישׁ man
תְּשׁ֣וּקָתֵ֔ךְ tᵊšˈûqāṯˈēḵ תְּשׁוּקָה impulse
וְ wᵊ וְ and
ה֖וּא hˌû הוּא he
יִמְשָׁל־ yimšol- משׁל rule
בָּֽךְ׃ ס bˈāḵ . s בְּ in
3:16. mulieri quoque dixit multiplicabo aerumnas tuas et conceptus tuos in dolore paries filios et sub viri potestate eris et ipse dominabitur tui
To the woman also he said: I will multiply thy sorrows, and thy conceptions: in sorrow shalt thou bring forth children, and thou shalt be under thy husband's power, and he shall have dominion over thee.
3:16. To the woman, he also said: “I will multiply your labors and your conceptions. In pain shall you give birth to sons, and you shall be under your husband’s power, and he shall have dominion over you.”
3:16. Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire [shall be] to thy husband, and he shall rule over thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: «умножая умножу скорбь твою…в болезни будешь рожать детей…» В этих словах изрекается наказание жене, состоящее в том, что чадородие, величайший акт земной жизни человека, бывший предметом особенного божественного благословения (1:26), превращается теперь в источник скорби и страданий. Впрочем, эти муки рождения не есть что-либо намеренно посылаемое теперь Богом в наказание жене, а составляют лишь естественное законное следствие общей дряблости физической природы падшего человека, утратившей вследствие падения нормальное равновесие духовных и физических сил и подпавшей болезням и смерти.

«и к мужу твоему влечение твое…» В этих словах еще яснее выражается весь трагизм положения жены: несмотря на то, что жена при рождении будет испытывать величайшие муки, соединенные с опасностью для самой своей жизни, она не только не будет отвращаться от супружеского общения со своим мужем — этим невольным источником ее страданий, но будет еще более и еще сильнее, чем прежде, искать его.

«и он будет господствовать над тобою». Новая черта брачных отношений между мужем и женой, устанавливавшая факт полного господства первого над последней. Если и раньше жена, в качестве только помощницы мужа, ставилась в некоторую зависимость от него, то теперь, после того, как первая жена доказала неуменье пользоваться свободой, Бог определенным законом поставляет ее действие под верховный контроль мужа. Лучшей иллюстрацией этого служит вся история дохристианского мира, в особенности же древнего Востока с его униженно-рабским положением женщины. И только лишь в христианстве жене снова возвращены отнятые у ее права (Гал 3:28; Еф 5:25: и др.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
16: Sentence Passed on Eve.B. C. 4004.
16 Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.
We have here the sentence passed upon the woman for her sin. Two things she is condemned to: a state of sorrow, and a state of subjection, proper punishments of a sin in which she had gratified her pleasure and her pride.
I. She is here put into a state of sorrow, one particular of which only is specified, that in bringing forth children; but it includes all those impressions of grief and fear which the mind of that tender sex is most apt to receive, and all the common calamities which they are liable to. Note, Sin brought sorrow into the world; it was this that made the world a vale of tears, brought showers of trouble upon our heads, and opened springs of sorrows in our hearts, and so deluged the world: had we known no guilt, we should have known no grief. The pains of child-bearing, which are great to a proverb, a scripture proverb, are the effect of sin; every pang and every groan of the travailing woman speak aloud the fatal consequences of sin: this comes of eating forbidden fruit. Observe, 1. The sorrows are here said to be multiplied, greatly multiplied. All the sorrows of this present time are so; many are the calamities which human life is liable to, of various kinds, and often repeated, the clouds returning after the rain, and no marvel that our sorrows are multiplied when our sins are: both are innumerable evils. The sorrows of child-bearing are multiplied; for they include, not only the travailing throes, but the indispositions before (it is sorrow from the conception), and the nursing toils and vexations after; and after all, if the children prove wicked and foolish, they are, more than ever, the heaviness of her that bore them. Thus are the sorrows multiplied; as one grief is over, another succeeds in this world. 2. It is God that multiplies our sorrows: I will do it. God, as a righteous Judge, does it, which ought to silence us under all our sorrows; as many as they are, we have deserved them all, and more: nay, God, as a tender Father, does it for our necessary correction, that we may be humbled for sin, and weaned from the world by all our sorrows; and the good we get by them, with the comfort we have under them, will abundantly balance our sorrows, how greatly soever they are multiplied.
II. She is here put into a state of subjection. The whole sex, which by creation was equal with man, is, for sin, made inferior, and forbidden to usurp authority, 1 Tim. ii. 11, 12. The wife particularly is hereby put under the dominion of her husband, and is not sui juris--at her own disposal, of which see an instance in that law, Num. xxx. 6-8, where the husband is empowered, if he please, to disannul the vows made by the wife. This sentence amounts only to that command, Wives, be in subjection to your own husbands; but the entrance of sin has made that duty a punishment, which otherwise it would not have been. If man had not sinned, he would always have ruled with wisdom and love; and, if the woman had not sinned, she would always have obeyed with humility and meekness; and then the dominion would have been no grievance: but our own sin and folly make our yoke heavy. If Eve had not eaten forbidden fruit herself, and tempted her husband to eat it, she would never have complained of her subjection; therefore it ought never to be complained of, though harsh; but sin must be complained of, that made it so. Those wives who not only despise and disobey their husbands, but domineer over them, do not consider that they not only violate a divine law, but thwart a divine sentence.
III. Observe here how mercy is mixed with wrath in this sentence. The woman shall have sorrow, but it shall be in bringing forth children, and the sorrow shall be forgotten for joy that a child is born, John xvi. 21. She shall be subject, but it shall be to her own husband that loves her, not to a stranger, or an enemy: the sentence was not a curse, to bring her to ruin, but a chastisement, to bring her to repentance. It was well that enmity was not put between the man and the woman, as there was between the serpent and the woman.
Adam Clarke: Commentary on the Bible - 1831
3:16: Unto the woman he said - She being second in the transgression is brought up the second to receive her condemnation, and to hear her punishment: I will greatly multiply, or multiplying I will multiply; i.e., I will multiply thy sorrows, and multiply those sorrows by other sorrows, and this during conception and pregnancy, and particularly so in parturition or child-bearing. And this curse has fallen in a heavier degree on the woman than on any other female. Nothing is better attested than this, and yet there is certainly no natural reason why it should be so; it is a part of her punishment, and a part from which even God's mercy will not exempt her. It is added farther, Thy desire shall be to thy husband - thou shalt not be able to shun the great pain and peril of child-bearing, for thy desire, thy appetite, shall be to thy husband; and he shall rule over thee, though at their creation both were formed with equal rights, and the woman had probably as much right to rule as the man; but subjection to the will of her husband is one part of her curse; and so very capricious is this will often, that a sorer punishment no human being can well have, to be at all in a state of liberty, and under the protection of wise and equal laws.
Albert Barnes: Notes on the Bible - 1834
3:16
The sentence of the woman Gen 3:16 consists of three parts: the former two regard her as a mother, the last as a wife. Sorrow is to be multiplied in her pregnancy, and is also to accompany the bearing of children. This sorrow seems to extend to all the mother's pains and anxieties concerning her offspring. With what solicitude she would long for a manifestation of right feeling toward the merciful God in her children, similar to what she had experienced in her own breast! What unutterable bitterness of spirit would she feel when the fruits of disobedience would discover themselves in her little ones, and in some of them, perhaps, gather strength from year to year!
The promise of children is implicitly given in these two clauses. It came out also incidentally in the sentence of the serpent. What a wonderful conception is here presented to the minds of the primeval pair! Even to ourselves at this day the subject of race is involved in a great deal of mystery. We have already noticed the unity of the race in its head. But the personality and responsibility of individuals involve great and perplexing difficulties. The descent of a soul from a soul is a secret too deep for our comprehension. The first man was potentially the race, and, so long as he stands alone, actually the whole race for the time. His acts, then, are those not merely of the individual, but of the race. If a single angel were to fall, he falls alone. If the last of a race were to fall, he would in like manner involve no other in his descent. But if the first of a race falls, before he has any offspring, the race has fallen. The guilt, the depravity, the penalty, all belong to the race. This is a great mystery. But it seems to follow inevitably from the constitution of a race, and it has clear evidences of its truth both in the facts and the doctrines of the Bible.
When we come to view the sin of our first parents in this light, it is seen to entail tremendous consequences to every individual of the race. The single transgression has involved the guilt, the depravity, and the death, not only of Adam, but of that whole race which was in him, and thus has changed the whole character and condition of mankind throughout all time.
In the instructions going before and coming after are found the means of training up these children for God. The woman has learned that God is not only a righteous judge, but a forbearing and merciful Father. This was enough for her at present. It enabled her to enter upon the journey of life with some gleams of hope amidst the sorrows of the family. And in the experience of life it is amazing what a large proportion of the agreeable is mingled with the troubles of our fallen race. The forbearance and goodness of God ought in all reason and conscience to lead us back to a better feeling toward him.
The third part of her sentence refers to her husband - "Thy desire shall be to thy husband, and he shall rule over thee." This is evidently a piece of that retributive justice which meets us constantly in the administration of God. The woman had taken the lead in the transgression. In the fallen state, she is to be subject to the will of her husband. "Desire" does not refer to sexual desire in particular. Gen 4:7. It means, in general, "turn," determination of the will. "The determination of thy will shall be yielded to thy husband, and, accordingly, he shall rule over thee." The second clause, according to the parallel structure of the sentence, is a climax or emphatic reiteration of the first, and therefore serves to determine its meaning. Under fallen man, woman has been more or less a slave. In fact, under the rule of selfishness, the weaker must serve the stronger. Only a spiritual resurrection will restore her to her true place, as the help-meet for man.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:16: in sorrow: Gen 35:16-18; Sa1 4:19-21; Psa 48:6; Isa 13:8, Isa 21:3, Isa 26:17, Isa 26:18, Isa 53:11; Jer 4:31, Jer 6:24, Jer 13:21, Jer 22:23, Jer 49:24; Mic 4:9, Mic 4:10; Joh 16:21; Th1 5:3; Ti1 2:15
thy desire: Gen 4:7
to: or, subject to
rule: Num 30:7, Num 30:8, Num 30:13; Est 1:20; Co1 7:4, Co1 11:3, Co1 14:34; Eph 5:22-24; Col 3:18; Ti1 2:11, Ti1 2:12; Tit 2:5; Pe1 3:1-6
Carl Friedrich Keil and Franz Delitzsch
3:16
Tit was not till the prospect of victory had been presented, that a sentence of punishment was pronounced upon both the man and the woman on account of their sin. The woman, who had broken the divine command for the sake of earthly enjoyment, was punished in consequence with the sorrows and pains of pregnancy and childbirth. "I will greatly multiply (הרבּה is the inf. abs. for הרבּה, which had become an adverb: vid., Ewald, 240c, as in Gen 16:10 and Gen 22:17) thy sorrow and thy pregnancy: in sorrow thou shalt bring forth children." As the increase of conceptions, regarded as the fulfilment of the blessing to "be fruitful and multiply" (Gen 1:28), could be no punishment, והרנך must be understood as in apposition to עצּבונך thy sorrow (i.e., the sorrows peculiar to a woman's life), and indeed (or more especially) thy pregnancy (i.e., the sorrows attendant upon that condition). The sentence is not rendered more lucid by the assumption of a hendiadys. "That the woman should bear children was the original will of God; but it was a punishment that henceforth she was to bear them in sorrow, i.e., with pains which threatened her own life as well as that of the child" (Delitzsch). The punishment consisted in an enfeebling of nature, in consequence of sin, which disturbed the normal relation between body and soul. - The woman had also broken through her divinely appointed subordination to the man; she had not only emancipated herself from the man to listen to the serpent, but had led the man into sin. For that, she was punished with a desire bordering upon disease (תּשׁוּקה from שׁוּק to run, to have a violent craving for a thing), and with subjection to the man. "And he shall rule over thee." Created for the man, the woman was made subordinate to him from the very first; but the supremacy of the man was not intended to become a despotic rule, crushing the woman into a slave, which has been the rule in ancient and modern Heathenism, and even in Mahometanism also-a rule which was first softened by the sin-destroying grace of the Gospel, and changed into a form more in harmony with the original relation, viz., that of a rule on the one hand, and subordination on the other, which have their roots in mutual esteem and love.
Gen 3:17-19
"And unto Adam:" the noun is here used for the first time as a proper name without the article. In Gen 1:26 and Gen 2:5, Gen 2:20, the noun is appellative, and there are substantial reasons for the omission of the article. The sentence upon Adam includes a twofold punishment: first the cursing of the ground, and secondly death, which affects the woman as well, on account of their common guilt. By listening to his wife, when deceived by the serpent, Adam had repudiated his superiority to the rest of creation. As a punishment, therefore, nature would henceforth offer resistance to his will. By breaking the divine command, he had set himself above his Maker, death would therefore show him the worthlessness of his own nature. "Cursed be the ground for thy sake; in sorrow shalt thou eat it (the ground by synecdoche for its produce, as in Is 1:7) all the days of thy life: thorns and thistles shall it bring forth to thee, and thou shalt eat the herb of the field." The curse pronounced on man's account upon the soil created for him, consisted in the fact, that the earth no longer yielded spontaneously the fruits requisite for his maintenance, but the man was obliged to force out the necessaries of life by labour and strenuous exertion. The herb of the field is in contrast with the trees of the garden, and sorrow with the easy dressing of the garden. We are not to understand, however, that because man failed to guard the good creation of God from the invasion of the evil one, a host of demoniacal powers forced their way into the material world to lay it waste and offer resistance to man; but because man himself had fallen into the power of the evil one, therefore God cursed the earth, not merely withdrawing the divine powers of life which pervaded Eden, but changing its relation to man. As Luther says, "primum in eo, quod illa bona non fert quae tulisset, si homo non esset lapsus, deinde in eo quoque, quod multa noxia fert quae non tulisset, sicut sunt infelix lolium, steriles avenae, zizania, urticae, spincae, tribuli, adde venena, noxias bestiolas, et si qua sunt alia hujus generis." But the curse reached much further, and the writer has merely noticed the most obvious aspect.
(Note: Non omnia incommoda enumerat Moses, quibus se homo per peccatum implicuit: constat enim ex eodem prodiisse fonte omnes praesentis vitae aerumnas, quas experientia innumeras esse ostendit. Aris intemperies, gelu, tonitrua, pluviae intempestivae, uredo, grandines et quicquid inordinatum est in mundo, peccati sunt fructus.
Nec alia morborum prima est causa: idque poeticis fabulis celebratum fuit: haud dubie quod per manus a patribus traditum esset. Unde illud Horatii:
- Post ignem aethera domo
- Subductum, macies et nova febrium
- Terris incubuit cohors:
- Semotique prius tarda necessitas
- Lethi corripuit gradum.
Sed Moses qui brevitati studet, suo more pro communi vulgi captu attingere contentus fuit quod magis apparuit: ut sub exemplo uno discamus, hominis vitio inversum fuisse totum naturae ordinem. Calvin.)
The disturbance and distortion of the original harmony of body and soul, which sin introduced into the nature of man, and by which the flesh gained the mastery over the spirit, and the body, instead of being more and more transformed into the life of the spirit, became a prey to death, spread over the whole material world; so that everywhere on earth there were to be seen wild and rugged wastes, desolation and ruin, death and corruption, or ματαιότης and φθορά (Rom 8:20-21). Everything injurious to man in the organic, vegetable and animal creation, is the effect of the curse pronounced upon the earth for Adam's sin, however little we may be able to explain the manner in which the curse was carried into effect; since our view of the causal connection between sin and evil even in human life is very imperfect, and the connection between spirit and matter in nature generally is altogether unknown. In this causal link between sin and the evils in the world, the wrath of God on account of sin was revealed; since, as soon as the creation (πᾶσα ἡ κτίοις, Rom 8:22) had been wrested through man from its vital connection with its Maker, He gave it up to its own ungodly nature, so that whilst, on the one hand, it has been abused by man for the gratification of his own sinful lusts and desires, on the other, it has turned against man, and consequently many things in the world and nature, which in themselves and without sin would have been good for him, or at all events harmless, have become poisonous and destructive since his fall. For in the sweat of his face man is to eat his bread (לחם the bread-corn which springs from the earth, as in Job 28:5; Ps 104:14) until he return to the ground. Formed out of the dust, he shall return to dust again. This was the fulfilment of the threat, "In the day thou eatest thereof thou shalt surely die," which began to take effect immediately after the breach of the divine command; for not only did man then become mortal, but he also actually came under the power of death, received into his nature the germ of death, the maturity of which produced its eventual dissolution into dust. The reason why the life of the man did not come to an end immediately after the eating of the forbidden fruit, was not that "the woman had been created between the threat and the fall, and consequently the fountain of human life had been divided, the life originally concentrated in one Adam shared between man and woman, by which the destructive influence of the fruit was modified or weakened." (v. Hoffmann), but that the mercy and long-suffering of God afforded space for repentance, and so controlled and ordered the sin of men and the punishment of sin, as to render them subservient to the accomplishment of His original purpose and the glorification of His name.
Geneva 1599
3:16 Unto the woman he said, I will greatly multiply thy (r) sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire [shall be] to thy husband, and he shall rule over thee.
(r) The Lord comforts Adam by the promise of the blessed seed, and also punishes the body for the sin which the soul should have been punished for; that the spirit having conceived hope of forgiveness might live by faith. (1Cor 14:34).
John Gill
3:16 Unto the woman he said,.... The woman receives her sentence next to the serpent, and before the man, because she was first and more deeply in the transgression, and was the means of drawing her husband into it.
I will greatly multiply thy sorrow and thy conception, or "thy sorrow of thy conception" (a), or rather "of thy pregnancy" (b); since not pain but pleasure is perceived in conception, and besides is a blessing; but this takes in all griefs and sorrows, disorders and pains, from the time of conception or pregnancy, unto the birth; such as a nausea, a loathing of food, dizziness, pains in the head and teeth, faintings and swoonings, danger of miscarriage, and many distresses in such a case; besides the trouble of bearing such a burden, especially when it grows heavy: and when it is said, "I will greatly multiply", or "multiplying I will multiply" (c), it not only denotes the certainty of it, but the many and great sorrows endured, and the frequent repetitions of them, by often conceiving, bearing, and bringing forth:
in sorrow shall thou bring forth children, sons and daughters, with many severe pangs and sharp pains, which are so very acute, that great tribulations and afflictions are often in Scripture set forth by them: and it is remarked by naturalists (d), that women bring forth their young with more pain than any other creature:
and thy desire shall be to thy husband, which some understand of her desire to the use of the marriage bed, as Jarchi, and even notwithstanding her sorrows and pains in child bearing; but rather this is to be understood of her being solely at the will and pleasure of her husband; that whatever she desired should be referred to him, whether she should have her desire or not, or the thing she desired; it should be liable to be controlled by his will, which must determine it, and to which she must be subject, as follows:
and he shall rule over thee, with less kindness and gentleness, with more rigour and strictness: it looks as if before the transgression there was a greater equality between the man and the woman, or man did not exercise the authority over the woman he afterwards did, or the subjection of her to him was more pleasant and agreeable than now it would be; and this was her chastisement, because she did not ask advice of her husband about eating the fruit, but did it of herself, without his will and consent, and tempted him to do the same.
(a) "tuum dolorem etiam conceptus tui", Junius & Tremellius, Piscator; "tuum dolorem conceptus tui", Drusius, Noldius, p. 315. No. 1978. (b) "Praegnationis sive gestationis", Gataker. (c) "multiplicando multiplicabo", Pagninus, Montanus. (d) Aristotel. Hist. Animal. l. 7. c. 9.
John Wesley
3:16 We have here the sentence past upon the woman; she is condemned to a state of sorrow and a state of subjection: proper punishments of a sin in which she had gratified her pleasure and her pride. She is here put into a state of sorrow; one particular of which only is instanced in, that in bringing forth children, but it includes all those impressions of grief and fear which the mind of that tender sex is most apt to receive, and all the common calamities which they are liable to. It is God that multiplies our sorrows, I will do it: God, as a righteous Judge, doth it, which ought to silence us under all our sorrows; as many as they are we have deserved them all, and more: nay, God as a tender Father doth it for our necessary correction, that we may be humbled for sin, and weaned from it. She is here put into a state of subjection: the whole sex, which by creation was equal with man, is for sin made inferior.
Robert Jamieson, A. R. Fausset and David Brown
3:16 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.
3:173:17: Եւ ցԱդամ ասէ. Փոխանակ զի լուար ձայնի կնոջդ քոյ, եւ կերար ՚ի ծառոյ անտի, յորմէ պատուիրեցի քեզ անտի միա՛յն չուտել, եւ կերար ՚ի նմանէ, անիծեա՛լ լիցի երկիր ՚ի գործս քո. տրտմութեամբ կերիցես զնա զամենայն աւուրս կենաց քոց։
17 Աստուած Ադամին ասաց. «Քանի որ անսացիր քո կնոջ ձայնին եւ կերար այն ծառի պտղից, որի՛ց միայն քեզ պատուիրեցի չուտել, բայց կերար դրանից, թող անիծեալ լինի երկիրը քո արածի պատճառով: Տանջանքով հայթայթես քո սնունդը քո կեանքի բոլոր օրերին:
17 Եւ Ադամին ըսաւ. «Որովհետեւ դուն քու կնոջդ խօսքը մտիկ ըրիր եւ այն ծառէն կերար, որուն համար պատուիրեցի քեզի՝ ըսելով՝ ‘Չուտես անկէ’, երկիրը քու պատճառաւդ անիծեա՛լ ըլլայ, կեանքիդ բոլոր օրերուն մէջ նեղութիւնով ուտես անկէ
Եւ ցԱդամ ասէ. Փոխանակ զի լուար ձայնի կնոջդ քո, եւ կերար ի ծառոյ անտի յորմէ պատուիրեցի քեզ անտի [49]միայն չուտել, [50]եւ կերար ի նմանէ, `` անիծեալ լիցի երկիր [51]ի գործս քո. տրտմութեամբ կերիցես զնա զամենայն աւուրս կենաց քոց:

3:17: Եւ ցԱդամ ասէ. Փոխանակ զի լուար ձայնի կնոջդ քոյ, եւ կերար ՚ի ծառոյ անտի, յորմէ պատուիրեցի քեզ անտի միա՛յն չուտել, եւ կերար ՚ի նմանէ, անիծեա՛լ լիցի երկիր ՚ի գործս քո. տրտմութեամբ կերիցես զնա զամենայն աւուրս կենաց քոց։
17 Աստուած Ադամին ասաց. «Քանի որ անսացիր քո կնոջ ձայնին եւ կերար այն ծառի պտղից, որի՛ց միայն քեզ պատուիրեցի չուտել, բայց կերար դրանից, թող անիծեալ լինի երկիրը քո արածի պատճառով: Տանջանքով հայթայթես քո սնունդը քո կեանքի բոլոր օրերին:
17 Եւ Ադամին ըսաւ. «Որովհետեւ դուն քու կնոջդ խօսքը մտիկ ըրիր եւ այն ծառէն կերար, որուն համար պատուիրեցի քեզի՝ ըսելով՝ ‘Չուտես անկէ’, երկիրը քու պատճառաւդ անիծեա՛լ ըլլայ, կեանքիդ բոլոր օրերուն մէջ նեղութիւնով ուտես անկէ
zohrab-1805▾ eastern-1994▾ western am▾
3:1717: Адаму же сказал: за то, что ты послушал голоса жены твоей и ел от дерева, о котором Я заповедал тебе, сказав: не ешь от него, проклята земля за тебя; со скорбью будешь питаться от нее во все дни жизни твоей;
3:17 τῷ ο the δὲ δε though; while Αδαμ αδαμ Adam; Atham εἶπεν επω say; speak ὅτι οτι since; that ἤκουσας ακουω hear τῆς ο the φωνῆς φωνη voice; sound τῆς ο the γυναικός γυνη woman; wife σου σου of you; your καὶ και and; even ἔφαγες εσθιω eat; consume ἀπὸ απο from; away τοῦ ο the ξύλου ξυλον wood; timber οὗ ου.1 where ἐνετειλάμην εντελλομαι direct; enjoin σοι σοι you τούτου ουτος this; he μόνου μονος only; alone μὴ μη not φαγεῖν εσθιω eat; consume ἀπ᾿ απο from; away αὐτοῦ αυτος he; him ἐπικατάρατος επικαταρατος cursed ἡ ο the γῆ γη earth; land ἐν εν in τοῖς ο the ἔργοις εργον work σου σου of you; your ἐν εν in λύπαις λυπη grief φάγῃ εσθιω eat; consume αὐτὴν αυτος he; him πάσας πας all; every τὰς ο the ἡμέρας ημερα day τῆς ο the ζωῆς ζωη life; vitality σου σου of you; your
3:17 וּ û וְ and לְ lᵊ לְ to אָדָ֣ם ʔāḏˈām אָדָם human, mankind אָמַ֗ר ʔāmˈar אמר say כִּ֥י־ kˌî- כִּי that שָׁמַעְתָּ֮ šāmaʕtˈā שׁמע hear לְ lᵊ לְ to קֹ֣ול qˈôl קֹול sound אִשְׁתֶּךָ֒ ʔišteḵˌā אִשָּׁה woman וַ wa וְ and תֹּ֨אכַל֙ ttˈōḵal אכל eat מִן־ min- מִן from הָ hā הַ the עֵ֔ץ ʕˈēṣ עֵץ tree אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] צִוִּיתִ֨יךָ֙ ṣiwwîṯˈîḵā צוה command לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say לֹ֥א lˌō לֹא not תֹאכַ֖ל ṯōḵˌal אכל eat מִמֶּ֑נּוּ mimmˈennû מִן from אֲרוּרָ֤ה ʔᵃrûrˈā ארר curse הָֽ hˈā הַ the אֲדָמָה֙ ʔᵃḏāmˌā אֲדָמָה soil בַּֽ bˈa בְּ in עֲבוּרֶ֔ךָ ʕᵃvûrˈeḵā עֲבוּר way בְּ bᵊ בְּ in עִצָּבֹון֙ ʕiṣṣāvôn עִצָּבֹון pain תֹּֽאכֲלֶ֔נָּה tˈōḵᵃlˈennā אכל eat כֹּ֖ל kˌōl כֹּל whole יְמֵ֥י yᵊmˌê יֹום day חַיֶּֽיךָ׃ ḥayyˈeʸḵā חַיִּים life
3:17. ad Adam vero dixit quia audisti vocem uxoris tuae et comedisti de ligno ex quo praeceperam tibi ne comederes maledicta terra in opere tuo in laboribus comedes eam cunctis diebus vitae tuaeAnd to Adam he said: Because thou hast hearkened to the voice of thy wife, and hast eaten of the tree, whereof I commanded thee that thou shouldst not eat, cursed is the earth in thy work; with labour and toil shalt thou eat thereof all the days of thy life.
17. And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in toil shalt thou eat of it all the days of thy life;
3:17. Yet truly, to Adam, he said: “Because you have listened to the voice of your wife, and have eaten of the tree, from which I instructed you that you should not eat, cursed is the land that you work. In hardship shall you eat from it, all the days of your life.
3:17. And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed [is] the ground for thy sake; in sorrow shalt thou eat [of] it all the days of thy life;
And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed [is] the ground for thy sake; in sorrow shalt thou eat [of] it all the days of thy life:

17: Адаму же сказал: за то, что ты послушал голоса жены твоей и ел от дерева, о котором Я заповедал тебе, сказав: не ешь от него, проклята земля за тебя; со скорбью будешь питаться от нее во все дни жизни твоей;
3:17
τῷ ο the
δὲ δε though; while
Αδαμ αδαμ Adam; Atham
εἶπεν επω say; speak
ὅτι οτι since; that
ἤκουσας ακουω hear
τῆς ο the
φωνῆς φωνη voice; sound
τῆς ο the
γυναικός γυνη woman; wife
σου σου of you; your
καὶ και and; even
ἔφαγες εσθιω eat; consume
ἀπὸ απο from; away
τοῦ ο the
ξύλου ξυλον wood; timber
οὗ ου.1 where
ἐνετειλάμην εντελλομαι direct; enjoin
σοι σοι you
τούτου ουτος this; he
μόνου μονος only; alone
μὴ μη not
φαγεῖν εσθιω eat; consume
ἀπ᾿ απο from; away
αὐτοῦ αυτος he; him
ἐπικατάρατος επικαταρατος cursed
ο the
γῆ γη earth; land
ἐν εν in
τοῖς ο the
ἔργοις εργον work
σου σου of you; your
ἐν εν in
λύπαις λυπη grief
φάγῃ εσθιω eat; consume
αὐτὴν αυτος he; him
πάσας πας all; every
τὰς ο the
ἡμέρας ημερα day
τῆς ο the
ζωῆς ζωη life; vitality
σου σου of you; your
3:17
וּ û וְ and
לְ lᵊ לְ to
אָדָ֣ם ʔāḏˈām אָדָם human, mankind
אָמַ֗ר ʔāmˈar אמר say
כִּ֥י־ kˌî- כִּי that
שָׁמַעְתָּ֮ šāmaʕtˈā שׁמע hear
לְ lᵊ לְ to
קֹ֣ול qˈôl קֹול sound
אִשְׁתֶּךָ֒ ʔišteḵˌā אִשָּׁה woman
וַ wa וְ and
תֹּ֨אכַל֙ ttˈōḵal אכל eat
מִן־ min- מִן from
הָ הַ the
עֵ֔ץ ʕˈēṣ עֵץ tree
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
צִוִּיתִ֨יךָ֙ ṣiwwîṯˈîḵā צוה command
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
לֹ֥א lˌō לֹא not
תֹאכַ֖ל ṯōḵˌal אכל eat
מִמֶּ֑נּוּ mimmˈennû מִן from
אֲרוּרָ֤ה ʔᵃrûrˈā ארר curse
הָֽ hˈā הַ the
אֲדָמָה֙ ʔᵃḏāmˌā אֲדָמָה soil
בַּֽ bˈa בְּ in
עֲבוּרֶ֔ךָ ʕᵃvûrˈeḵā עֲבוּר way
בְּ bᵊ בְּ in
עִצָּבֹון֙ ʕiṣṣāvôn עִצָּבֹון pain
תֹּֽאכֲלֶ֔נָּה tˈōḵᵃlˈennā אכל eat
כֹּ֖ל kˌōl כֹּל whole
יְמֵ֥י yᵊmˌê יֹום day
חַיֶּֽיךָ׃ ḥayyˈeʸḵā חַיִּים life
3:17. ad Adam vero dixit quia audisti vocem uxoris tuae et comedisti de ligno ex quo praeceperam tibi ne comederes maledicta terra in opere tuo in laboribus comedes eam cunctis diebus vitae tuae
And to Adam he said: Because thou hast hearkened to the voice of thy wife, and hast eaten of the tree, whereof I commanded thee that thou shouldst not eat, cursed is the earth in thy work; with labour and toil shalt thou eat thereof all the days of thy life.
3:17. Yet truly, to Adam, he said: “Because you have listened to the voice of your wife, and have eaten of the tree, from which I instructed you that you should not eat, cursed is the land that you work. In hardship shall you eat from it, all the days of your life.
3:17. And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed [is] the ground for thy sake; in sorrow shalt thou eat [of] it all the days of thy life;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: «Адаму же сказал: за то, что ты послушал голос жены твоей и ел…» Приговор над последним виновником грехопадения — Адамом — предваряется выяснением его сугубой вины, именно указанием на то, как он, вместо отрезвляющего действия на жену, сам подпал ее соблазнительному влиянию.

«проклята и земля…» Лучшее объяснение этого факта мы находим в самом же Священном Писании, именно у пророка Исаии, где читаем: «земля осквернена под живущими на ней, ибо они преступили законы, изменили устав, нарушили вечный завет. За то проклятие поедает землю, и несут наказание живущие на ней» (24:5–6). Следовательно, в этих словах дано лишь частное выражение общебиблейской мысли о тесной связи судьбы человека с жизнью всей природы (Иов 5:7; Еккл 1:2, 3; 2:23; Рим 8:20). По отношению к земле это божественное проклятие выразилось в оскудении ее производительной силы, что в свою очередь сильнее всего отзывается на человеке, так как обрекает его на тяжелый, упорный труд для насущного пропитания.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
17-21: Sentence Passed on Adam; Consequences of the Fall.B. C. 4004.
17 And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; 18 Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field; 19 In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return.
We have here the sentence passed upon Adam, which is prefaced with a recital of his crime: Because thou hast hearkened to the voice of thy wife, v. 17. He excused the fault, by laying it on his wife: She gave it me. But God does not admit the excuse. She could but tempt him, she could not force him; though it was her fault to persuade him to eat, it was his fault to hearken to her. Thus men's frivolous pleas will, in the day of God's judgment, not only be overruled, but turned against them, and made the grounds of their sentence. Out of thine own mouth will I judge thee. Observe,
I. God put marks of his displeasure on Adam in three instances:--
1. His habitation is, by this sentence, cursed: Cursed is the ground for thy sake; and the effect of that curse is, Thorns and thistles shall it bring forth unto thee. It is here intimated that his habitation should be changed; he should no longer dwell in a distinguished, blessed, paradise, but should be removed to common ground, and that cursed. The ground, or earth, is here put for the whole visible creation, which, by the sin of man, is made subject to vanity, the several parts of it being not so serviceable to man's comfort and happiness as they were designed to be when they were made, and would have been if he had not sinned. God gave the earth to the children of men, designing it to be a comfortable dwelling to them. But sin has altered the property of it. It is now cursed for man's sin; that is, it is a dishonourable habitation, it bespeaks man mean, that his foundation is in the dust; it is a dry and barren habitation, its spontaneous productions are now weeds and briers, something nauseous or noxious; what good fruits it produces must be extorted from it by the ingenuity and industry of man. Fruitfulness was its blessing, for man's service (ch. i. 11, 29), and now barrenness was its curse, for man's punishment. It is not what it was in the day it was created. Sin turned a fruitful land into barrenness; and man, having become as the wild ass's colt, has the wild ass's lot, the wilderness for his habitation, and the barren land his dwelling, Job xxxix. 6; Ps. lxviii. 6. Had not this curse been in part removed, for aught I know, the earth would have been for ever barren, and never produced any thing but thorns and thistles. The ground is cursed, that is, doomed to destruction at the end of time, when the earth, and all the works that are therein, shall be burnt up for the sin of man, the measure of whose iniquity will then be full, 2 Pet. iii. 7, 10. But observe a mixture of mercy in this sentence. (1.) Adam himself is not cursed, as the serpent was (v. 14), but only the ground for his sake. God had blessings in him, even the holy seed: Destroy it not, for that blessing is in it, Isa. lxv. 8. And he had blessings in store for him; therefore he is not directly and immediately cursed, but, as it were, at second hand. (2.) He is yet above ground. The earth does not open and swallow him up; only it is not what it was: as he continues alive, notwithstanding his degeneracy from his primitive purity and rectitude, so the earth continues to be his habitation, notwithstanding its degeneracy from its primitive beauty and fruitfulness. (3.) This curse upon the earth, which cut off all expectations of a happiness in things below, might direct and quicken him to look for bliss and satisfaction only in things above.
2. His employments and enjoyments are all embittered to him.
(1.) His business shall henceforth become a toil to him, and he shall go on with it in the sweat of his face, v. 19. His business, before he sinned, was a constant pleasure to him, the garden was then dressed without any uneasy labour, and kept without any uneasy care; but now his labour shall be a weariness and shall waste his body; his care shall be a torment and shall afflict his mind. The curse upon the ground which made it barren, and produced thorns and thistles, made his employment about it much more difficult and toilsome. If Adam had not sinned, he had not sweated. Observe here, [1.] That labour is our duty, which we must faithfully perform; we are bound to work, not as creatures only, but as criminals; it is part of our sentence, which idleness daringly defies. [2.] That uneasiness and weariness with labour are our just punishment, which we must patiently submit to, and not complain of, since they are less than our iniquity deserves. Let not us, by inordinate care and labour, make our punishment heavier than God has made it; but rather study to lighten our burden, and wipe off our sweat, by eyeing Providence in all and expecting rest shortly.
(2.) His food shall henceforth become (in comparison with what it had been) unpleasant to him. [1.] The matter of his food is changed; he must now eat the herb of the field, and must no longer be feasted with the delicacies of the garden of Eden. Having by sin made himself like the beasts that perish, he is justly turned to be a fellow-commoner with them, and to eat grass as oxen, till he know that the heavens do rule. [2.] There is a change in the manner of his eating it: In sorrow (v. 17). and in the sweat of his face (v. 19) he must eat of it. Adam could not but eat in sorrow all the days of his life, remembering the forbidden fruit he had eaten, and the guilt and shame he had contracted by it. Observe, First, That human life is exposed to many miseries and calamities, which very much embitter the poor remains of its pleasures and delights. Some never eat with pleasure (Job xxi. 25), through sickness or melancholy; all, even the best, have cause to eat with sorrow for sin; and all, even the happiest in this world, have some allays to their joy: troops of diseases, disasters, and deaths, in various shapes, entered the world with sin, and still ravage it. Secondly, That the righteousness of God is to be acknowledged in all the sad consequences of sin. Wherefore then should a living man complain? Yet, in this part of the sentence, there is also a mixture of mercy. He shall sweat, but his toil shall make his rest the more welcome when he returns to his earth, as to his bed; he shall grieve, but he shall not starve; he shall have sorrow, but in that sorrow he shall eat bread, which shall strengthen his heart under his sorrows. He is not sentenced to eat dust as the serpent, only to eat the herb of the field.
3. His life also is but short. Considering how full of trouble his days are, it is in favour to him that they are few; yet death being dreadful to nature (yea, even though life be unpleasant) that concludes the sentence. "Thou shalt return to the ground out of which thou wast taken; thy body, that part of thee which was taken out of the ground, shall return to it again; for dust thou art." This points either to the first original of his body; it was made of the dust, nay it was made dust, and was still so; so that there needed no more than to recall the grant of immortality, and to withdraw the power which was put forth to support it, and then he would, of course, return to dust. Or to the present corruption and degeneracy of his mind: Dust thou art, that is, "Thy precious soul is now lost and buried in the dust of the body and the mire of the flesh; it was made spiritual and heavenly, but it has become carnal and earthly." His doom is therefore read: "To dust thou shalt return. Thy body shall be forsaken by thy soul, and become itself a lump of dust; and then it shall be lodged in the grave, the proper place for it, and mingle itself with the dust of the earth," our dust, Ps. civ. 29. Earth to earth, dust to dust. Observe here, (1.) That man is a mean frail creature, little as dust, the small dust of the balance--light as dust, altogether lighter than vanity--weak as dust, and of no consistency. Our strength is not the strength of stones; he that made us considers it, and remembers that we are dust, Ps. ciii. 14. Man is indeed the chief part of the dust of the world (Prov. viii. 26), but still he is dust. (2.) That he is a mortal dying creature, and hastening to the grave. Dust may be raised, for a time, into a little cloud, and may seem considerable while it is held up by the wind that raised it; but, when the force of that is spent, it falls again, and returns to the earth out of which it was raised. Such a thing is man; a great man is but a great mass of dust, and must return to his earth. (3.) That sin brought death into the world. If Adam had not sinned, he would not have died, Rom. v. 12. God entrusted Adam with a spark of immortality, which he, by a patient continuance in well-doing, might have blown up into an everlasting flame; but he foolishly blew it out by wilful sin: and now death is the wages of sin, and sin is the sting of death.
II. We must not go off from this sentence upon our first parents, which we are all so nearly concerned in, and feel from, to this day, till we have considered two things:--
1. How fitly the sad consequences of sin upon the soul of Adam and his sinful race were represented and figured out by this sentence, and perhaps were more intended in it than we are aware of. Though that misery only is mentioned which affected the body, yet that was a pattern of spiritual miseries, the curse that entered into the soul. (1.) The pains of a woman in travail represent the terrors and pangs of a guilty conscience, awakened to a sense of sin; from the conception of lust, these sorrows are greatly multiplied, and, sooner or later, will come upon the sinner like pain upon a woman in travail, which cannot be avoided. (2.) The state of subjection to which the woman was reduced represents that loss of spiritual liberty and freedom of will which is the effect of sin. The dominion of sin in the soul is compared to that of a husband (Rom. vii. 1-5), the sinner's desire is towards it, for he is fond of his slavery, and it rules over him. (3.) The curse of barrenness which was brought upon the earth, and its produce of briars and thorns, are a fit representation of the barrenness of a corrupt and sinful soul in that which is good and its fruitfulness in evil. It is all overgrown with thorns, and nettles cover the face of it; and therefore it is nigh unto cursing, Heb. vi. 8. (4.) The toil and sweat bespeak the difficulty which, through the infirmity of the flesh, man labours under, in the service of God and the work of religion, so hard has it now become to enter into the kingdom of heaven. Blessed be God, it is not impossible. (5.) The embittering of his food to him bespeaks the soul's want of the comfort of God's favour, which is life, and the bread of life. (6.) The soul, like the body, returns to the dust of this world; its tendency is that way; it has an earthy taint, John iii. 31.
2. How admirably the satisfaction our Lord Jesus made by his death and sufferings answered to the sentence here passed upon our first parents. (1.) Did travailing pains come in with sin? We read of the travail of Christ's soul (Isa. liii. 11); and the pains of death he was held by are called odinai (Acts ii. 24), the pains of a woman in travail. (2.) Did subjection come in with sin? Christ was made under the law, Gal. iv. 4. (3.) Did the curse come in with sin? Christ was made a curse for us, died a cursed death, Gal. iii. 13. (4.) Did thorns come in with sin? He was crowned with thorns for us. (5.) Did sweat come in with sin? He for us did sweat as it were great drops of blood. (6.) Did sorrow come in with sin? He was a man of sorrows, his soul was, in his agony, exceedingly sorrowful. (7.) Did death come in with sin? He became obedient unto death. Thus is the plaster as wide as the wound. Blessed be God for Jesus Christ!
20 And Adam called his wife's name Eve; because she was the mother of all living.
God having named the man, and called him Adam, which signifies red earth, Adam, in further token of dominion, named the woman, and called her Eve, that is, life. Adam bears the name of the dying body, Eve that of the living soul. The reason of the name is here given (some think, by Moses the historian, others, by Adam himself): Because she was (that is, was to be) the mother of all living. He had before called her Ishah--woman, as a wife; here he calls her Evah--life, as a mother. Now, 1. If this was done by divine direction, it was an instance of God's favour, and, like the new naming of Abraham and Sarah, it was a seal of the covenant, and an assurance to them that, notwithstanding their sin and his displeasure against them for it, he had not reversed that blessing wherewith he had blessed them: Be fruitful and multiply. It was likewise a confirmation of the promise now made, that the seed of the woman, of this woman, should break the serpent's head. 2. If Adam did it of himself, it was an instance of his faith in the word of God. Doubtless it was not done, as some have suspected, in contempt or defiance of the curse, but rather in a humble confidence and dependence upon the blessing. (1.) The blessing of a reprieve, admiring the patience of God, that he should spare such sinners to be the parents of all living, and that he did not immediately shut up those fountains of the human life and nature, because they could send forth no other than polluted, poisoned, streams. (2.) The blessing of a Redeemer, the promised seed, to whom Adam had an eye, in calling his wife Eve--life; for he should be the life of all the living, and in him all the families of the earth should be blessed, in hope of which he thus triumphs.
21 Unto Adam also and to his wife did the LORD God make coats of skins, and clothed them.
We have here a further instance of God's care concerning our first parents, notwithstanding their sin. Though he corrects his disobedient children, and put them under the marks of his displeasure, yet he does not disinherit them, but, like a tender father, provides the herb of the field for their food and coats of skins for their clothing. Thus the father provided for the returning prodigal, Luke xv. 22, 23. If the Lord had been pleased to kill them, he would not have done this for them. Observe, 1. That clothes came in with sin. We should have had no occasion for them, either for defence or decency, if sin had not made us naked, to our shame. Little reason therefore we have to be proud of our clothes, which are but the badges of our poverty and infamy. 2. That when God made clothes for our first parents he made them warm and strong, but coarse and very plain: not robes of scarlet, but coats of skin. Their clothes were made, not of silk and satin, but plain skins; not trimmed, nor embroidered, none of the ornaments which the daughters of Sion afterwards invented, and prided themselves in. Let the poor, that are meanly clad, learn hence not to complain: having food and a covering, let them be content; they are as well done to as Adam and Eve were. And let the rich, that are finely clad, learn hence not to make the putting on of apparel their adorning, 1 Pet. iii. 3. 3. That God is to be acknowledged with thankfulness, not only in giving us food, but in giving us clothes also, ch. xxviii. 20. The wool and the flax are his, as well as the corn and the wine, Hos. ii. 9. 4. These coats of skin had a significancy. The beasts whose skins they were must be slain, slain before their eyes, to show them what death is, and (as it is Eccl. iii. 18) that they may see that they themselves were beasts, mortal and dying. It is supposed that they were slain, not for food, but for sacrifice, to typify the great sacrifice, which, in the latter end of the world, should be offered once for all. Thus the first thing that died was a sacrifice, or Christ in a figure, who is therefore said to be the Lamb slain from the foundation of the world. These sacrifices were divided between God and man, in token of reconciliation: the flesh was offered to God, a whole burnt-offering; the skins were given to man for clothing, signifying that, Jesus Christ having offered himself to God a sacrifice of a sweet-smelling savour, we are to clothe ourselves with his righteousness as with a garment, that the shame of our nakedness may not appear. Adam and Eve made for themselves aprons of fig-leaves, a covering too narrow for them to wrap themselves in, Isa. xxviii. 20. Such are all the rags of our own righteousness. But God made them coats of skins; large, and strong, and durable, and fit for them; such is the righteousness of Christ. Therefore put on the Lord Jesus Christ.
Adam Clarke: Commentary on the Bible - 1831
3:17: Unto Adam he said - The man being the last in the transgression is brought up last to receive his sentence: Because thou hast hearkened unto the voice of thy wife - "thou wast not deceived, she only gave and counseled thee to eat; this thou shouldst have resisted;" and that he did not is the reason of his condemnation. Cursed is the ground for thy sake - from henceforth its fertility shall be greatly impaired; in sorrow shalt thou eat of it - be in continual perplexity concerning the seed time and the harvest, the cold and the heat, the wet and the dry. How often are all the fruits of man's toll destroyed by blasting, by mildew, by insects, wet weather, land floods, etc.! Anxiety and carefulness are the laboring man's portion.
Albert Barnes: Notes on the Bible - 1834
3:17-19
The keyword in the sentence of the man is the "soil." The curse (Gen 9:25, see the note) of the soil is the desire of the fruit trees with which the garden was planted, and of that spontaneous growth which would have rendered the toil of man unnecessary. The rank growth of thorns and thistles was also a part of the curse which it occasioned to man when fallen. His sorrow was to arise from the labor and sweat with which he was to draw from the ground the means of subsistence. Instead of the spontaneous fruits of the garden, the herb of the field, which required diligent cultivation, was henceforth to constitute a principal part of his support. And he had the dreary prospect before him of returning at length to the ground whence he was taken. He had an element of dust in him, and this organic frame was eventually to work out its own decay, when apart from the tree of life.
It is to be observed that here is the first allusion to that death which was the essential part of the sentence pronounced on the fallen race. The reasons of this are obvious. The sentence of death on those who should eat of the forbidden fruit had been already pronounced, and was well known to our first parents. Death consisted in the privation of that life which lay in the light of the divine countenance, shining with approving love on an innocent child, and therefore was begun on the first act of disobedience, in the shame and fear of a guilty conscience. The few traits of earthly discomfort which the sentences disclose, are merely the workings of the death here spoken of in the present stage of our existence. And the execution of the sentence, which comes to view in the following passage, is the formal accomplishment of the warning given to the transgressor of the divine will.
In this narrative the language is so simple as to present no critical difficulty. And, on Rev_iewing the passage, the first thing we have to observe is, that the event here recorded is a turning-point of transcendent import in the history of man. It is no less than turning from confidence in God to confidence in his creature when contradicting him, and, moreover, from obedience to his express and well-remembered command to obedience to the dictates of misguided self-interest. It is obvious that, to the moral character of the transaction, it is of no consequence who the third party was who dared to contradict and malign his Maker. The guilt of man consists simply in disobeying the sole command of his beneficent Creator. The only mitigating circumstance is the suggestion of evil by an external party. But the more insignificant the only ostensible source of temptation, the more inexcusable the guilt of man in giving way to it.
This act altered fundamentally the position and character of man. He thereby descended from innocence to guilt in point of law, and at the same time from holiness to sin in point of character. Tremendous was the change, and equally tremendous the consequence. Death is, like most scriptural terms, a pregnant word, and here to be understood in the full compass of its meaning. It is the privation, not of existence, as is often confusedly supposed, but of life, in all its plenitude of meaning. As life includes all the gratifications of which our human susceptibilities are capable, so death is the privation of all the sources of human enjoyment, and among them of the physical life itself, while the craving for ease and the sense of pain retain all their force in the spiritual part of our nature. These poignant emotions reach their highest pitch of intensity when they touch the conscience, the tenderest part of our being, and forebode the meeting of the soul, in its guilty state, with a just and holy God.
This event is real. The narrative expresses in its strongest terms its reality. The event is one of the two alternatives which must follow from the preceding statements concerning the tree of the knowledge of good and evil, and affords an explanation of their nature. It is no less essential to account for what follows. The problem of the history and condition of man can only be solved by this primeval fact. Conscience still remains an imperishable monument, on the one hand, of his having been formed after a perfect model; and, on the other, of his having fallen from his high estate. And all the facts of his history carry up his fall as far as the traditions of human memory reach.
And the narrative here is a literal record of the details of this great event. So far as regards God and man, the literality has never been questioned by those who acknowledge the event to be real. Some, however, have taken the serpent to be, not a literal, but a figurative serpent; not an animal, but a spiritual being. The great dragon, indeed, is identified with "the ancient serpent called the devil and Satan." And hence we know that a being of a higher nature than the mere animal was present and active on this occasion. And this spiritual being was with great propriety called the serpent, both from its serpentine qualities and from choosing the serpent as the most suitable mask under which to tempt our first parents. But we cannot thence infer that a literal serpent was not employed in the temptation. The serpent is said to be "more subtle than any beast of the field." First. The obvious meaning of this is, that it was itself a beast of the field.
Thus, Joseph, whom Israel loved "more than all his children," was one of his children Gen 37:8. He that was "higher than any of the people," was himself one of the people Sa2 9:2. Second. If the serpent be here figurative, and denote a spirit, the statement that it was subtle above all the beasts of the field is feeble and inadequate to the occasion. It is not so, that man is distinguished from the other animals. In much more forcible language ought the old serpent to be distinguished from the unreasoning brute. Third. We have seen a meetness in a being of flesh, and that not superior, or even equal to man, being permitted to be employed as the medium of temptation. Man was thereby put at no disadvantage. His senses were not confounded by a supersensible manifestation. His presence of mind was not disturbed by an unusual appearance. Fourth. The actions ascribed to the tempter agree with the literal serpent. Wounding the heel, creeping on the belly, and biting the dust, are suitable to a mere animal, and especially to the serpent. The only exception is the speaking, and, what is implied in this, the reasoning. These, however, do not disprove the presence of the literal serpent when accompanied with a plain statement of its presence. They only indicate, and that to more experienced observers than our first parents, the presence of a lurking spirit, expressing its thoughts by the organs of the serpent.
It may be thought strange that the presence of this higher being is not explicitly noticed by the sacred writer. But it is the manner of Scripture not to distinguish and explain all the realities which it relates, but to describe the obvious phenomena as they present themselves to the senses; especially when the scope of the narrative does not require more, and a future Revelation or the exercise of a sanctified experience will in due time bring out their interpretation. Thus, the doings of the magicians in Egypt are not distinguished from those of Moses by any disparaging epithet Exo 7:10-12. Only those of Moses are greater, and indicate thereby a higher power. The witch of Endor is consulted, and Samuel appears; but the narrative is not careful to distinguish then and there whether by the means of witchcraft or by the very power of God. It was not necessary for the moral training of our first parents at that early stage of their existence to know who the real tempter was. It would not have altered the essential nature of the temptation, of the sentence pronounced on any of the parties, or of the hopes held out to those who were beguiled.
This brings into view a system of analogy and mutual relation pervading the whole of Scripture as well as nature, according to which the lower order of things is a natural type of the higher, and the nearer of the more remote. This law displays itself in the history of creation, which, in the creative work of the six days, figures to our minds, and, as it were, lays out in the distance those other antecedent processes of creative power that have intervened since the first and absolute creation; in the nature of man, which presents on the surface the animal operations in wonderful harmony with the spiritual functions of his complex being; in the history of man, where the nearer in history, in prophecy, in space, in time, in quality, matter, life, vegetative and animate, shadow forth the more remote. All these examples of the scriptural method of standing on and starting from the near to the far are founded upon the simple fact that nature is a rational system of things, every part of which has its counterpart in every other. Hence, the history of one thing is, in a certain form, the history of all things of the same kind.
The serpent is of a crafty instinct, and finds, accordingly, its legitimate place at the lowest step of the animal system. Satan seeks the opportunity of tempting Adam, and, in the fitness of things, turns to the serpent as the ready medium of his assault upon human integrity. He was limited to such a medium. He was not permitted to have any contact with man, except through the senses and in the way of speech. He was also necessitated to have recourse to the serpent, as the only creature suited to his purpose.
The place of the serpent in the scale of animals was in keeping with the crookedness of its instinct. It was cursed above all cattle, since it was inferior to them in the lack of those limbs which serve for rising, moving, and holding; such as legs and arms. This meaning of cursed is familiar to Scripture. "Cursed is the ground for thy seed" Gen 3:17. It needed the toil of man to repress thorns and thistles, and cultivate plants more useful and needful to man. "This people who knoweth not the law are cursed" Joh 7:49. This is a relative use of the word, by which a thing is said to be cursed in respect of its failing to serve a particular end. Hence, the serpent's condition was a fit emblem of the spiritual serpent's punishment for its evil doings regarding man.
Through the inscrutable wisdom of the Divine Providence, however, it was not necessary, or may not have been necessary, to change in the main the state of the natural serpent or the natural earth in order to carry out the ends of justice. The former symbolized in a very striking manner the helplessness and disappointment of the enemy of man. The latter exacted that labor of man which was the just consequence of his disobedience. This consequence would have been avoided if he had continued to be entitled to the tree of life, which could no doubt have been propagated beyond its original bounds. But a change in the moral relation of the heart toward God brings along with it in the unsearchable ways of divine wisdom a change as great in the bearing of the events of time on the destiny of man. While the heart is with God, all things work together for good to us. When the heart is estranged from him, all things as inevitably work together for evil, without any material alteration in the system of nature.
We may even ascend a step higher into the mysteries of providence; for a disobedient heart, that forms the undeserving object of the divine compassion, may be for a time the unconscious slave of a train of circumstances, which is working out its recovery from the curse as well as the power of sin through the teaching of the Divine Spirit. The series of events may be the same in which another is floating down the stream of perdition. But to the former these events are the turning points of a wondrous moral training, which is to end in reconciliation to God and restoration to his likeness.
A race, in like manner, that has fallen from communion with God, may be the subject of a purpose of mercy, which works out, in the providence of God, the return of some to his home and love, and the wandering of others away further and further into the darkness and misery of enmity with God.
And though this system of things is simple and uniform in the eyes of the only wise God, yet to human view parts of it appear only as special arrangements and retributions, exactly meeting the case of man and serving for his moral education. No doubt they are so. But they are also parts of a constant course of nature, pursued with undeviating regularity, yet ordered with such infallible wisdom as to accomplish at the same time both general and special ends. Hence, without any essential change in the serpent's natural instincts, it serves for a striking monument of the defeat and destruction of the devil and his works. The ground, without any change in its inherent nature, but merely by the removal, it may be, of the tree of life, is cursed to man, as it demands that toil which is the mark of a fallen race.
The question of miracles, or special interpositions of the divine will and power which cross the laws of nature, is not now before us. By the very definition of miracles they transcend the laws of nature; that is, of that system of events which is known to us by observation. But it does not follow that they transcend a higher law of the divine plan, which may, partly by Revelation and partly even by a deeper study of ourselves and things around us, be brought to light. By the investigations of geology we seem compelled to acknowledge a succession of creations at great intervals of time, as a law of the divine procedure on our globe. But, thousands of years before geology was conceived, one such creation, subsequent to the great primal act by which the universe was called into existence, was made known to us by divine Revelation. And beside periodical miracle, we find recorded in the Book of Revelation a series of miracles, which were performed in pursuance of the divine purpose of grace toward the fallen race of man. These are certainly above nature, according to the largest view of it which has ever been current among our philosophers. But let us not therefore imagine that they are above reason or grace - above the resources and determinations of the divine mind and will concerning the development of the universe.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:17: Because: Sa1 15:23, Sa1 15:24; Mat 22:12, Mat 25:26, Mat 25:27, Mat 25:45; Luk 19:22; Rom 3:19
and hast: Gen 3:6, Gen 3:11, Gen 2:16, Gen 2:17; Jer 7:23, Jer 7:24
cursed: Gen 5:29; Psa 127:2; Ecc 1:2, Ecc 1:3, Ecc 1:13, Ecc 1:14, Ecc 2:11, Ecc 2:17; Isa 24:5, Isa 24:6; Rom 8:20-22
in sorrow: Job 5:6, Job 5:7, Job 14:1, Job 21:17; Psa 90:7-9; Ecc 2:22, Ecc 2:23, Ecc 5:17; Joh 16:33
Geneva 1599
3:17 And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: (s) cursed [is] the ground for thy sake; in sorrow shalt thou eat [of] it all the days of thy life;
(s) The transgression of God's commandment was the reason that both mankind and all other creatures were subject to the curse.
John Gill
3:17 And unto Adam he said,.... Last of all, being the last that sinned, but not to be excused:
because thou hast hearkened unto the voice of thy wife; which was not only mean but sinful, since it was opposite to the voice of God, which he ought to have hearkened to God is to be hearkened to and obeyed rather than man, and much rather than a woman; to regard the persuasion of a woman, and neglect the command of God, is a great aggravation of such neglect; see Acts 4:19.
and hast eaten of the tree of which I commanded thee; saying, thou shall not eat of it; that is, had eat of the fruit of the tree which God had plainly pointed unto him, and concerning which he had given a clear and an express command not to eat of it; and had delivered it to him in the strongest manner, and had most peremptorily and strictly enjoined it, adding the threatening of death unto it; so that he could by no means plead ignorance in himself, or any obscurity in the law, or pretend he did not understand the sense of the legislator. The righteous sentence therefore follows:
cursed is the ground for thy sake; the whole earth, which was made for man, and all things in it, of which he had the possession and dominion, and might have enjoyed the use of everything in it, with comfort and pleasure; that which was man's greatest earthly blessing is now turned into a curse by sin, which is a proof of the exceeding sinfulness of it, and its just demerit: so in later instances, a "fruitful land" is turned "into barrenness, for the wickedness of them that dwell therein", Ps 107:34 hence, whenever there is sterility in a country, a want of provisions, a famine, it should always be imputed to sin; and this should put us in mind of the sin of the first man, and the consequence of that:
in sorrow shall thou eat of it all the days of thy life, meaning that with much toil and trouble, in manuring and cultivating the earth, he should get his living out of the produce of it, though with great difficulty; and this would be his case as long as he was in it.
John Wesley
3:17 Because thou hast hearkened to the voice of thy wife - He excused the fault, by laying it on his wife, but God doth not admit the excuse; tho' it was her fault to persuade him to eat it, it was his fault to hearken to her. Cursed is the ground for thy sake - And the effect of that curse is, Thorns and thistles shall it bring forth unto thee - The ground or earth, by the sin of man, is made subject to vanity, the several parts of it being not so serviceable to man's comfort and happiness, as they were when they were made. Fruitfulness was its blessing for man's service, Gen. 1:11-29, and now barrenness was its curse for man's punishment.
Robert Jamieson, A. R. Fausset and David Brown
3:17 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.
3:183:18: Փո՛ւշ եւ տատասկ բուսուսցէ՛ քեզ. եւ կերիցես զբանջար վայրի։
18 Փուշ ու տատասկ թող աճեցնի քեզ համար երկիրը, եւ դու դաշտային բոյսերով սնուես:
18 Եւ փուշ ու տատասկ բուսցնէ քեզի եւ դաշտին խոտը ուտես։
Փուշ եւ տատասկ բուսուսցէ քեզ, եւ կերիցես զբանջար վայրի:

3:18: Փո՛ւշ եւ տատասկ բուսուսցէ՛ քեզ. եւ կերիցես զբանջար վայրի։
18 Փուշ ու տատասկ թող աճեցնի քեզ համար երկիրը, եւ դու դաշտային բոյսերով սնուես:
18 Եւ փուշ ու տատասկ բուսցնէ քեզի եւ դաշտին խոտը ուտես։
zohrab-1805▾ eastern-1994▾ western am▾
3:1818: терния и волчцы произрастит она тебе; и будешь питаться полевою травою;
3:18 ἀκάνθας ακανθα brier καὶ και and; even τριβόλους τριβολος thistle ἀνατελεῖ ανατελλω spring up; rise σοι σοι you καὶ και and; even φάγῃ εσθιω eat; consume τὸν ο the χόρτον χορτος grass; plant τοῦ ο the ἀγροῦ αγρος field
3:18 וְ wᵊ וְ and קֹ֥וץ qˌôṣ קֹוץ thorn-bush וְ wᵊ וְ and דַרְדַּ֖ר ḏardˌar דַּרְדַּר thistles תַּצְמִ֣יחַֽ taṣmˈîₐḥ צמח sprout לָ֑ךְ lˈāḵ לְ to וְ wᵊ וְ and אָכַלְתָּ֖ ʔāḵaltˌā אכל eat אֶת־ ʔeṯ- אֵת [object marker] עֵ֥שֶׂב ʕˌēśev עֵשֶׂב herb הַ ha הַ the שָּׂדֶֽה׃ śśāḏˈeh שָׂדֶה open field
3:18. spinas et tribulos germinabit tibi et comedes herbas terraeThorns and thistles shall it bring forth to thee; and thou eat the herbs of the earth.
18. thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field;
3:18. Thorns and thistles shall it produce for you, and you shall eat the plants of the earth.
3:18. Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field;
Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field:

18: терния и волчцы произрастит она тебе; и будешь питаться полевою травою;
3:18
ἀκάνθας ακανθα brier
καὶ και and; even
τριβόλους τριβολος thistle
ἀνατελεῖ ανατελλω spring up; rise
σοι σοι you
καὶ και and; even
φάγῃ εσθιω eat; consume
τὸν ο the
χόρτον χορτος grass; plant
τοῦ ο the
ἀγροῦ αγρος field
3:18
וְ wᵊ וְ and
קֹ֥וץ qˌôṣ קֹוץ thorn-bush
וְ wᵊ וְ and
דַרְדַּ֖ר ḏardˌar דַּרְדַּר thistles
תַּצְמִ֣יחַֽ taṣmˈîₐḥ צמח sprout
לָ֑ךְ lˈāḵ לְ to
וְ wᵊ וְ and
אָכַלְתָּ֖ ʔāḵaltˌā אכל eat
אֶת־ ʔeṯ- אֵת [object marker]
עֵ֥שֶׂב ʕˌēśev עֵשֶׂב herb
הַ ha הַ the
שָּׂדֶֽה׃ śśāḏˈeh שָׂדֶה open field
3:18. spinas et tribulos germinabit tibi et comedes herbas terrae
Thorns and thistles shall it bring forth to thee; and thou eat the herbs of the earth.
3:18. Thorns and thistles shall it produce for you, and you shall eat the plants of the earth.
3:18. Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-19: «терние и волчцы произрастит она тебе… в поте лица твоего будешь есть хлеб…» В этих двух стихах дается более подробное раскрытие предшествующей мысли об оскудении земного плодородия и о тяжести и непроизводительности человеческого труда. Этим божественным приговором все земное существование человека как бы превращается в сплошной трудовой подвиг и обрекается на скорби и страдания, как это гораздо яснее выражает славянский текст «в печалях снеси тую вся дни живота своего» (ср. также Иов 5:7; 14:1; Ис 55:2; Еккл 1:13: и др.).

«доколе не возвратишься в землю…» Ряд божественных наказаний заканчивается определением исполнения той угрозы, которая была возвещена на случай нарушения заповеди, т. е. провозглашением смерти. Этот закон разрушения и смерти, как видно из данного текста, а также и из ряда библейских параллелей (Пс 103:29; 145:4; Иов 34:14–15; Еккл 12:7), касался только физической стороны природы человека, образованной из земли и возвращавшейся в свое первобытное состояние; на душу же человека, имеющую свой высочайший источник в Боге, он не распространялся (Еккл 12:7; Притч 14:32; Ис 57:2: и др.). Да и по отношению к физической природе человека смерть, если ее можно считать наказанием за грехопадение, то не столько в положительном, сколько в отрицательном смысле слова, т. е. не как введение чего-либо совершенно нового и несоответствующего природе человека, а лишь как лишение, отнятие того, что составляло дар сверхъестественной благодати Божией, проводником и символом чего служило древо жизни, уничтожавшее действие физического разрушения в человеческом организме.

В таком смысле следует понимать и известные библейские выражения, что «Бог не сотворил смерти» (Прем 1:13), что «Бог создал (точнее — предназначил) человека для нетления» (Прем 2:23) и что смерть привнесена в мир грехом человека (Рим 5:12).
Adam Clarke: Commentary on the Bible - 1831
3:18: Thorns also and thistles, etc. - Instead of producing nourishing grain and useful vegetables, noxious weeds shall be peculiarly prolific, injure the ground, choke the good seed, and mock the hopes of the husbandman; and thou shalt eat the herb of the field - thou shalt no longer have the privilege of this garden of delights, but must go to the common champaign country, and feed on such herbs as thou canst find, till by labor and industry thou hast raised others more suitable to thee and more comfortable.
In the curse pronounced on the ground there is much more implied than generally appears. The amazing fertility of some of the most common thistles and thorns renders them the most proper instruments for the fulfillment of this sentence against man. Thistles multiply enormously; a species called the Carolina sylvestris bears ordinarily from 20 to 40 heads, each containing from 100 to 150 seeds.
Another species, called the Acanthum vulgare, produces above 100 heads, each containing from 3 to 400 seeds. Suppose we say that these thistles produce at a medium only 80 beads, and that each contains only 300 seeds; the first crop from these would amount to 24,000. Let these be sown, and their crop will amount to 576 millions. Sow these, and their produce will be 13,824,000,000,000, or thirteen billions, eight hundred and twenty-four thousand millions; and a single crop from these, which is only the third year's growth, would amount to 331,776,000,000,000,000, or three hundred and thirty-one thousand seven hundred and seventy-six billions; and the fourth year's growth will amount to 7,962,624,000,000,000,000,000, or seven thousand nine hundred and sixty-two trillions, six hundred and twenty-four thousand billions. A progeny more than sufficient to stock not only the surface of the whole world, but of all the planets of the solar system, so that no other plant or vegetable could possibly grow, allowing but the space of one square foot for each plant.
The Carduus vulgatissimus viarum, or common hedge thistle, besides the almost infinite swarms of winged seeds it sends forth, spreads its roots around many yards, and throws up suckers everywhere, which not only produce seeds in their turn, but extend their roots, propagate like the parent plant, and stifle and destroy all vegetation but their own.
As to Thorns, the bramble, which occurs so commonly, and is so mischievous, is a sufficient proof how well the means are calculated to secure the end. The genista, or spinosa vulgaris, called by some furze, by others whins, is allowed to be one of the most mischievous shrubs on the face of the earth. Scarcely any thing can grow near it, and it is so thick set with prickles that it is almost impossible to touch it without being wounded. It is very prolific; almost half the year it is covered with flowers which produce pods filled with seeds. Besides it shoots out roots far and wide, from which suckers and young plants are continually springing up, which produce others in their turn. Where it is permitted to grow it soon overspreads whole tracts of ground, and it is extremely difficult to clear the ground of its roots where once it has got proper footing. Such provision has the just God made to fulfill the curse which he has pronounced on the earth, because of the crimes of its inhabitants. See Hale's Vegetable Statics.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:18: Thorns: Jos 23:13; Job 5:5, Job 31:40; Pro 22:5, Pro 24:31; Isa 5:6, Isa 7:23, Isa 32:13; Jer 4:3, Jer 12:13; Mat 13:7; Heb 6:8
bring forth: Heb. cause to bud
herb: Job 1:21; Psa 90:3, Psa 104:2, Psa 104:14, Psa 104:15; Rom 14:2
Geneva 1599
3:18 (t) Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field;
(t) These are not the natural fruit of the earth, but proceed from the corruption of sin.
John Gill
3:18 Thorns also and thistles shall it bring forth to thee,.... Not for his advantage, but to give him more trouble, and cause him more fatigue and sorrow to root them up: these include all sorts of noxious herbs and plants, and troublesome weeds, which added to man's labour to pluck up, that those more useful might grow and flourish: and Rabbi Eliezer (e) was of opinion, that if there had not been a new blessing upon the earth, it would have brought forth nothing else, as that which is rejected and nigh unto cursing does, Heb 6:8 and this curse continued, at least it was not wholly removed, until the times of Noah, Gen 8:21 which made it hard and difficult to the antediluvian patriarchs to get their bread.
And thou shall eat the herb of the field; not the fruits of the garden of Eden, but only the common herbs of the field, such as even the beasts of the earth fed upon: to such a low condition was man, the lord of the whole earth, reduced unto by sin; and this was according to the law of retaliation, that man, who could not be content with all the fruits of Eden, save one, by eating the forbidden fruit should be deprived of them all.
(e) Apud Fagium in loc.
3:193:19: Քրտամբք երեսաց քոց կերիցես զհաց քո, մինչեւ դարձցիս յերկիր ուստի առար. զի հող էիր եւ ՚ի հո՛ղ դարձցիս։
19 Քո երեսի քրտինքով ուտես հացդ մինչեւ հող դառնալդ, որից ստեղծուեցիր, որովհետեւ հող էիր եւ հող էլ կը դառնաս»:
19 Երեսիդ քրտինքովը ուտես քու հացդ, մինչեւ գետինը դառնալդ, ուրկէ առնուեցար. քանզի հող էիր դուն ու հողի պիտի դառնաս»։
Քրտամբք երեսաց քոց կերիցես զհաց քո, մինչեւ դարձցիս յերկիր ուստի առար. զի հող էիր եւ ի հող դարձցիս:

3:19: Քրտամբք երեսաց քոց կերիցես զհաց քո, մինչեւ դարձցիս յերկիր ուստի առար. զի հող էիր եւ ՚ի հո՛ղ դարձցիս։
19 Քո երեսի քրտինքով ուտես հացդ մինչեւ հող դառնալդ, որից ստեղծուեցիր, որովհետեւ հող էիր եւ հող էլ կը դառնաս»:
19 Երեսիդ քրտինքովը ուտես քու հացդ, մինչեւ գետինը դառնալդ, ուրկէ առնուեցար. քանզի հող էիր դուն ու հողի պիտի դառնաս»։
zohrab-1805▾ eastern-1994▾ western am▾
3:1919: в поте лица твоего будешь есть хлеб, доколе не возвратишься в землю, из которой ты взят, ибо прах ты и в прах возвратишься.
3:19 ἐν εν in ἱδρῶτι ιδρως sweat τοῦ ο the προσώπου προσωπον face; ahead of σου σου of you; your φάγῃ εσθιω eat; consume τὸν ο the ἄρτον αρτος bread; loaves σου σου of you; your ἕως εως till; until τοῦ ο the ἀποστρέψαι αποστρεφω turn away; alienate σε σε.1 you εἰς εις into; for τὴν ο the γῆν γη earth; land ἐξ εκ from; out of ἧς ος who; what ἐλήμφθης λαμβανω take; get ὅτι οτι since; that γῆ γη earth; land εἶ ειμι be καὶ και and; even εἰς εις into; for γῆν γη earth; land ἀπελεύσῃ απερχομαι go off; go away
3:19 בְּ bᵊ בְּ in זֵעַ֤ת zēʕˈaṯ זֵעָה sweat אַפֶּ֨יךָ֙ ʔappˈeʸḵā אַף nose תֹּ֣אכַל tˈōḵal אכל eat לֶ֔חֶם lˈeḥem לֶחֶם bread עַ֤ד ʕˈaḏ עַד unto שֽׁוּבְךָ֙ šˈûvᵊḵā שׁוב return אֶל־ ʔel- אֶל to הָ֣ hˈā הַ the אֲדָמָ֔ה ʔᵃḏāmˈā אֲדָמָה soil כִּ֥י kˌî כִּי that מִמֶּ֖נָּה mimmˌennā מִן from לֻקָּ֑חְתָּ luqqˈāḥᵊttā לקח take כִּֽי־ kˈî- כִּי that עָפָ֣ר ʕāfˈār עָפָר dust אַ֔תָּה ʔˈattā אַתָּה you וְ wᵊ וְ and אֶל־ ʔel- אֶל to עָפָ֖ר ʕāfˌār עָפָר dust תָּשֽׁוּב׃ tāšˈûv שׁוב return
3:19. in sudore vultus tui vesceris pane donec revertaris in terram de qua sumptus es quia pulvis es et in pulverem reverterisIn the sweat of thy face shalt thou eat bread till thou return to the earth, out of which thou wast taken: for dust thou art, and into dust thou shalt return.
19. in the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return.
3:19. By the sweat of your face shall you eat bread, until you return to the earth from which you were taken. For dust you are, and unto dust you shall return.”
3:19. In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou [art], and unto dust shalt thou return.
In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou [art], and unto dust shalt thou return:

19: в поте лица твоего будешь есть хлеб, доколе не возвратишься в землю, из которой ты взят, ибо прах ты и в прах возвратишься.
3:19
ἐν εν in
ἱδρῶτι ιδρως sweat
τοῦ ο the
προσώπου προσωπον face; ahead of
σου σου of you; your
φάγῃ εσθιω eat; consume
τὸν ο the
ἄρτον αρτος bread; loaves
σου σου of you; your
ἕως εως till; until
τοῦ ο the
ἀποστρέψαι αποστρεφω turn away; alienate
σε σε.1 you
εἰς εις into; for
τὴν ο the
γῆν γη earth; land
ἐξ εκ from; out of
ἧς ος who; what
ἐλήμφθης λαμβανω take; get
ὅτι οτι since; that
γῆ γη earth; land
εἶ ειμι be
καὶ και and; even
εἰς εις into; for
γῆν γη earth; land
ἀπελεύσῃ απερχομαι go off; go away
3:19
בְּ bᵊ בְּ in
זֵעַ֤ת zēʕˈaṯ זֵעָה sweat
אַפֶּ֨יךָ֙ ʔappˈeʸḵā אַף nose
תֹּ֣אכַל tˈōḵal אכל eat
לֶ֔חֶם lˈeḥem לֶחֶם bread
עַ֤ד ʕˈaḏ עַד unto
שֽׁוּבְךָ֙ šˈûvᵊḵā שׁוב return
אֶל־ ʔel- אֶל to
הָ֣ hˈā הַ the
אֲדָמָ֔ה ʔᵃḏāmˈā אֲדָמָה soil
כִּ֥י kˌî כִּי that
מִמֶּ֖נָּה mimmˌennā מִן from
לֻקָּ֑חְתָּ luqqˈāḥᵊttā לקח take
כִּֽי־ kˈî- כִּי that
עָפָ֣ר ʕāfˈār עָפָר dust
אַ֔תָּה ʔˈattā אַתָּה you
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
עָפָ֖ר ʕāfˌār עָפָר dust
תָּשֽׁוּב׃ tāšˈûv שׁוב return
3:19. in sudore vultus tui vesceris pane donec revertaris in terram de qua sumptus es quia pulvis es et in pulverem reverteris
In the sweat of thy face shalt thou eat bread till thou return to the earth, out of which thou wast taken: for dust thou art, and into dust thou shalt return.
3:19. By the sweat of your face shall you eat bread, until you return to the earth from which you were taken. For dust you are, and unto dust you shall return.”
3:19. In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou [art], and unto dust shalt thou return.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
3:19: In the sweat of thy face - Though the whole body may be thrown into a profuse sweat, if hard labor be long continued, yet the face or forehead is the first part whence this sweat begins to issue; this is occasioned by the blood being strongly propelled to the brain, partly through stooping, but principally by the strong action of the muscles; in consequence of this the blood vessels about the head become turgid through the great flux of blood, the fibres are relaxed, the pores enlarged, and the sweat or serum poured out. Thus then the very commencement of every man's labor may put him in mind of his sin and its consequences.
Dust thou art, and unto dust shalt thou return - God had said that in the day they ate of the forbidden fruit, dying they should die - they should then become mortal, and continue under the influence of a great variety of unfriendly agencies in the atmosphere and in themselves, from heats, colds, drought, and damps in the one, and morbid increased and decreased action in the solids and fluids of the other, till the spirit, finding its earthly house no longer tenable, should return to God who gave it; and the body, being decomposed, should be reduced to its primitive dust. It is evident from this that man would have been immortal had he never transgressed, and that this state of continual life and health depended on his obedience to his Maker. The tree of life, as we have already seen, was intended to be the means of continual preservation. For as no being but God can exist independently of any supporting agency, so man could not have continued to live without a particular supporting agent; and this supporting agent under God appears to have been the tree of life.
Ολιγη δε κεισομεσθα
Κονις, οστεων λυθεντων.
Anac. Od. 4., v. 9.
"We shall lie down as a small portion of dust, our bones being dissolved."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:19: In: Ecc 1:3, Ecc 1:13; Eph 4:28; Th1 2:9; Th2 3:10
till: Job 1:21; Psa 90:3, Psa 104:29; Ecc 5:15
for dust: Gen 2:7, Gen 18:27
and: Gen 23:4; Job 17:13-16, Job 19:26, Job 21:26, Job 34:15; Psa 22:15, Psa 22:29, Psa 104:29; Pro 21:16; Ecc 3:20, Ecc 12:7; Dan 12:2; Rom 5:12-21; Co1 15:21, Co1 15:22
John Gill
3:19 In the sweat of thy face shalt thou eat bread,.... Or "of thy nose" (f), sweat appearing first and chiefly on the forehead, from whence it trickles down by the nose in persons employed in hard labour; and here it takes in all the labour used in cultivating the earth for the production of herbs, and particularly of corn, of which bread is made; with respect to which there are various operations in which men sweat, such as ploughing, sowing, reaping, threshing, winnowing, grinding, sifting, kneading, and baking; and it may have regard to all methods and means by which men get their bread, and not without sweat; and even such exercises as depend upon the brain are not excused from such an expense: so that every man, let him be in what station of life he will, is not exempt, more or less, from this sentence, and so continues till he dies, as is next expressed:
till thou return unto the ground, his original, out of which he was made; that is, until he dies, and is interred in the earth, from whence he sprung; signifying that the life of man would be a life of toil and labour to the very end of it: and nothing else can man expect in it:
for dust thou art, and unto dust shall thou return; his body was composed of the dust, was of the earth, earthly, and should be reduced to that again by death, which is not an annihilation of man, but a bringing him back to his original; which shows what a frail creature man is, what little reason he has to be proud of himself, when he reflects from whence he came and whither he must go; see Eccles 12:7.
(f) "nasi tui", Picherellus.
John Wesley
3:19 In the sweat of thy face shalt thou eat bread - His business before he sinned was a constant pleasure to him; but now his labour shall be a weariness. Unto dust shalt thou return - Thy body shall be forsaken by thy soul, and become itself a lump of dust, and then it shall be lodged in the grave, and mingle with the dust of the earth.
Robert Jamieson, A. R. Fausset and David Brown
3:19 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 (Ti1 2:15).
3:203:20: Եւ կոչեաց Ադամ զանուն կնոջ իւրոյ կեանս. զի նա՛ է մայր ամենայն կենդանեաց։
20 Եւ Ադամն իր կնոջ անունը դրեց Կեանք, որովհետեւ նա է բոլոր մարդկանց նախամայրը:
20 Ադամ իր կնոջ անունը Եւա* դրաւ. վասն զի ամէն կենդանութիւն ունեցողներուն մայրը անիկա էր։
Եւ կոչեաց Ադամ զանուն կնոջ իւրոյ Կեանս. զի նա է մայր ամենայն կենդանեաց:

3:20: Եւ կոչեաց Ադամ զանուն կնոջ իւրոյ կեանս. զի նա՛ է մայր ամենայն կենդանեաց։
20 Եւ Ադամն իր կնոջ անունը դրեց Կեանք, որովհետեւ նա է բոլոր մարդկանց նախամայրը:
20 Ադամ իր կնոջ անունը Եւա* դրաւ. վասն զի ամէն կենդանութիւն ունեցողներուն մայրը անիկա էր։
zohrab-1805▾ eastern-1994▾ western am▾
3:2020: И нарек Адам имя жене своей: Ева, ибо она стала матерью всех живущих.
3:20 καὶ και and; even ἐκάλεσεν καλεω call; invite Αδαμ αδαμ Adam; Atham τὸ ο the ὄνομα ονομα name; notable τῆς ο the γυναικὸς γυνη woman; wife αὐτοῦ αυτος he; him Ζωή ζωη life; vitality ὅτι οτι since; that αὕτη ουτος this; he μήτηρ μητηρ mother πάντων πας all; every τῶν ο the ζώντων ζαω live; alive
3:20 וַ wa וְ and יִּקְרָ֧א yyiqrˈā קרא call הָֽ hˈā הַ the אָדָ֛ם ʔāḏˈām אָדָם human, mankind שֵׁ֥ם šˌēm שֵׁם name אִשְׁתֹּ֖ו ʔištˌô אִשָּׁה woman חַוָּ֑ה ḥawwˈā חַוָּה Eve כִּ֛י kˈî כִּי that הִ֥וא hˌiw הִיא she הָֽיְתָ֖ה hˈāyᵊṯˌā היה be אֵ֥ם ʔˌēm אֵם mother כָּל־ kol- כֹּל whole חָֽי׃ ḥˈāy חַי alive
3:20. et vocavit Adam nomen uxoris suae Hava eo quod mater esset cunctorum viventiumAnd Adam called the name of his wife Eve: because she was the mother of all the living.
20. And the man called his wife’s name Eve; because she was the mother of all living.
3:20. And Adam called the name of his wife, ‘Eve,’ because she was the mother of all the living.
3:20. And Adam called his wife’s name Eve; because she was the mother of all living.
And Adam called his wife' s name Eve; because she was the mother of all living:

20: И нарек Адам имя жене своей: Ева, ибо она стала матерью всех живущих.
3:20
καὶ και and; even
ἐκάλεσεν καλεω call; invite
Αδαμ αδαμ Adam; Atham
τὸ ο the
ὄνομα ονομα name; notable
τῆς ο the
γυναικὸς γυνη woman; wife
αὐτοῦ αυτος he; him
Ζωή ζωη life; vitality
ὅτι οτι since; that
αὕτη ουτος this; he
μήτηρ μητηρ mother
πάντων πας all; every
τῶν ο the
ζώντων ζαω live; alive
3:20
וַ wa וְ and
יִּקְרָ֧א yyiqrˈā קרא call
הָֽ hˈā הַ the
אָדָ֛ם ʔāḏˈām אָדָם human, mankind
שֵׁ֥ם šˌēm שֵׁם name
אִשְׁתֹּ֖ו ʔištˌô אִשָּׁה woman
חַוָּ֑ה ḥawwˈā חַוָּה Eve
כִּ֛י kˈî כִּי that
הִ֥וא hˌiw הִיא she
הָֽיְתָ֖ה hˈāyᵊṯˌā היה be
אֵ֥ם ʔˌēm אֵם mother
כָּל־ kol- כֹּל whole
חָֽי׃ ḥˈāy חַי alive
3:20. et vocavit Adam nomen uxoris suae Hava eo quod mater esset cunctorum viventium
And Adam called the name of his wife Eve: because she was the mother of all the living.
3:20. And Adam called the name of his wife, ‘Eve,’ because she was the mother of all the living.
3:20. And Adam called his wife’s name Eve; because she was the mother of all living.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: «И нарек Адам имя жене своей…» До сих пор у нее, как видно из Писания, не было собственного имени, а она обозначалась лишь со стороны своего отношения к мужу словом «жена». Имя же, данное ей теперь, Евр Хавва, означает «жизнь», или, собственно, «производительница жизни» (zwogonoV — Симмаха). В том обстоятельстве, что даже в самый момент божественного приговора о смерти Адам не усомнился в непреложности божественного обетования о жене (и ее Семени), как восстановительнице жизни («Еве»), отцы Церкви справедливо видят доказательство сознательной, живой и горячей веры падших прародителей в обетованного Искупителя (Мессию).

Первые одежды.
Adam Clarke: Commentary on the Bible - 1831
3:20: And Adam called his wife's name Eve; because she was the mother of all living - A man who does not understand the original cannot possibly comprehend the reason of what is said here. What has the word Eve to do with being the mother of all living? Our translators often follow the Septuagint; it is a pity they had not done so here, as the Septuagint translation is literal and correct: Και εκαλεσεν Αδαμ το ονομα της γυναικος αυτου Ζωη, ὁτι μητηρ παντων των ζωντων· "And Adam called his wife's name Life, because she was the mother of all the living." This is a proper and faithful representation of the Hebrew text, for the חוה Chavvah of the original, which we have corrupted into Eve, a word destitute of all meaning, answers exactly to the Ζωη of the Septuagint, both signifying life; as does also the Hebrew חי chai to the Greek ζωντων, both of which signify the living.
It is probable that God designed by this name to teach our first parents these two important truths:
1. That though they had merited immediate death, yet they should be respited, and the accomplishment of the sentence be long delayed; they should be spared to propagate a numerous progeny on the earth.
2. That though much misery would be entailed on his posterity, and death should have a long and universal empire, yet One should in the fullness of time spring from the woman, who should destroy death, and bring life and immortality to light, Ti2 1:10. Therefore Adam called his wife's name Life, because she was to be the mother of all human beings, and because she was to be the mother of Him who was to give life to a world dead in trespasses, and dead in sins, Eph 2:1, etc.
Albert Barnes: Notes on the Bible - 1834
3:20
This verse and the next one record two very significant acts consequent upon the judgment: one on the part of Adam, and another on the part of God.
The man here no doubt refers to two expressions in the sentences he had heard pronounced on the serpent and the woman. "He," the seed of the woman, "shall bruise thy head." Here it is the woman who is to bear the seed. And this seed is to bruise the serpent's head; that is, in some way to undo what had been done for the death of man, and so re-invest him with life. This life was therefore to come by the woman. Again, in the address of the judge to the woman he had heard the words, "Thou shalt bear children." These children are the seed, among whom is to be the bruiser of the serpent's head, and the author of "life". And in an humbler, nearer sense, the woman is to be the mother of children, who are the living, and perpetuate the life of the race amid the ravages which death is daily committing on its individual members. These glimmerings of hope for the future make a deep impression upon the father of mankind. He perceives and believes that through the woman in some way is to come salvation for the race. He gives permanent expression to his hope in the significant name which he gives to his wife. Here we see to our unspeakable satisfaction the dawn of faith - a faith indicating a new beginning of spiritual life, and exercising a salutary influence on the will, faintly illuminating the dark bosom of our first parent. The mother of mankind has also come to a better mind. The high and holy Spirit has in mercy withdrawn the cloud of misconception from the minds of both, and faith in the Lord and repentance have sprung up in their new-born souls.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:20: Adam: Gen 2:20, Gen 2:23, Gen 5:29, Gen 16:11, Gen 29:32-35, Gen 35:18; Exo 2:10; Sa1 1:20; Mat 1:21, Mat 1:23
Eve: Heb. Chavah; that is, living
of: Act 17:26
Carl Friedrich Keil and Franz Delitzsch
3:20
As justice and mercy were combined in the divine sentence; justice in the fact that God cursed the tempter alone, and only punished the tempted with labour and mortality, mercy in the promise of eventual triumph over the serpent: so God also displayed His mercy to the fallen, before carrying the sentence into effect. It was through the power of divine grace that Adam believed the promise with regard to the woman's seed, and manifested his faith in the name which he gave to his wife. חוּה Eve, an old form of חיּה, signifying life (ζωή, lxx), or life-spring, is a substantive, and not a feminine adjective meaning "the living one," nor an abbreviated form of מחוּה, from חוּה = חיּה (Gen 19:32, Gen 19:34), the life-receiving one. This name was given by Adam to his wife, "because," as the writer explains with the historical fulfilment before his mind, "she became the mother of all living," i.e., because the continuance and life of his race were guaranteed to the man through the woman. God also displayed His mercy by clothing the two with coats of skin, i.e., the skins of beasts. The words, "God made coats," are not to be interpreted with such bare literality, as that God sewed the coats with His own fingers; they merely affirm "that man's first clothing was the work of God, who gave the necessary directions and ability" (Delitzsch). By this clothing, God imparted to the feeling of shame the visible sign of an awakened conscience, and to the consequent necessity for a covering to the bodily nakedness, the higher work of a suitable discipline for the sinner. By selecting the skins of beasts for the clothing of the first men, and therefore causing the death or slaughter of beasts for that purpose, He showed them how they might use the sovereignty they possessed over the animals for their own good, and even sacrifice animal life for the preservation of human; so that this act of God laid the foundation for the sacrifices, even if the first clothing did not prefigure our ultimate "clothing upon" (2Cor 5:4), nor the coats of skins the robe of righteousness.
John Gill
3:20 And Adam called his wife's name Eve,.... Whom he had before named "Ishah", a woman, because taken from him the man, Gen 2:23 and now gives her a new name upon this scene of things, which had taken place; which is derived not from "Chavah", to "show forth", to "declare"; as if she was called so, because of her discourse with the serpent, being loquacious and talkative, and telling everything she knew, according to some Jewish writers (g); but from "Chayah, to live", as the reason given in the text shows. She is called Aeon "(Aevum)" by Philo Byblius, the interpreter of Sanchoniatho (h). The word "Eve" is retained in many Heathen writers, and used to be frequently repeated in the Bacchanalian rites, when the idolaters appeared with serpents platted on their heads (i); which plainly refers to the affair between the serpent and Eve; hence Bacchus is sometimes called Evius (k): the reason of Adam's giving her this name follows:
because she was the mother of all living; which reason is either given by Moses, when from her had sprung a numerous offspring, and would be continued to the end of the world; or if given by Adam was prophetic of what she would be; and so the Vulgate Latin version renders it, "because she would be the mother of all living"; and the ground of this faith and persuasion of his, that he and his wife should not die immediately for the offence they had committed, but should live and propagate their species, as well as be partakers of spiritual and eternal life, was the hint that had been just given, that there would be a seed spring from them; not only a numerous offspring, but a particular eminent person that should be the ruin of the devil and his kingdom, and the Saviour of them; and so Eve would be not, only the mother of all men living in succeeding generations, but particularly, or however one descending from her, would be the mother of him that should bring life and immortality to light, or be the author of all life, natural, spiritual, and eternal; and who is called "the life", which is the same word by which the Greek version renders Eve in the preceding clause. It was with pleasure, no doubt, that Adam gave her this name; and it appears that this affair of her being seduced by the serpent, and of drawing him into the transgression, did not alienate his affection from her; and the rather he must needs cleave unto her, and not forsake her, since her seed was to break the serpent's head, and procure life and salvation for them; and by means of her there would be a race of living men produced, which would propagate his species to the end of time: for all living can only respect them, and not other animals, though in some sense they may be included, as our English poet (l) hints.
(g) Apud Fagium in loc. vid. Baal Hatturim in loc. (h) Apud Euseb. Praepar. Evangel. l. 1. p. 34. (i) Virgil. Aeneid. l. 6. v. 518, 519. Pers. Satyr 1. v. 101, 102. vid. Clement. Alex. ad Gentes, p. 9. (k) Horat. Carmin. l. 2. ode 11. v. 17. (l) Mother of all things living, since by thee Man is to live, and all things live for man. Milton's Paradise Lost. B. 11. l. 160, 161.
John Wesley
3:20 God having named the man, and called him Adam, which signifies red earth, he in farther token of dominion named the woman, and called her Eve - That is, life. Adam bears the name of the dying body, Eve of the living soul. The reason of the name is here given, some think by Moses the historian, others by Adam himself, because she was - That is, was to be the mother of all living. He had called her Isha, woman, before, as a wife; here he calls her Evah, life, as a mother. Now, 1. If this was done by divine direction, it was an instance of God's favour, and, like the new naming of Abraham and Sarah, it was a seal of the covenant, and an assurance to them, that notwithstanding their sin, he had not reversed that blessing wherewith he had blessed them, Be fruitful and multiply: it was likewise a confirmation of the promise now made, that the seed of the woman, of this woman, should break the serpent's head. 2. If Adam did of himself, it was an instance of his faith in the word of God.
Robert Jamieson, A. R. Fausset and David Brown
3:20 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.
3:213:21: Եւ արա՛ր Տէր Աստուած Ադամայ եւ կնոջ նորա հանդերձս մաշկեղէնս, եւ զգեցո՛յց զնոսա։
21 Տէր Աստուած Ադամի ու նրա կնոջ համար կաշուից զգեստներ պատրաստեց եւ հագցրեց նրանց:
21 Եւ Տէր Աստուած Ադամին ու անոր կնոջ կաշիէ հանդերձներ շինեց ու անոնց հագցուց։
Եւ արար Տէր Աստուած Ադամայ եւ կնոջ նորա հանդերձս մաշկեղէնս, եւ զգեցոյց զնոսա:

3:21: Եւ արա՛ր Տէր Աստուած Ադամայ եւ կնոջ նորա հանդերձս մաշկեղէնս, եւ զգեցո՛յց զնոսա։
21 Տէր Աստուած Ադամի ու նրա կնոջ համար կաշուից զգեստներ պատրաստեց եւ հագցրեց նրանց:
21 Եւ Տէր Աստուած Ադամին ու անոր կնոջ կաշիէ հանդերձներ շինեց ու անոնց հագցուց։
zohrab-1805▾ eastern-1994▾ western am▾
3:2121: И сделал Господь Бог Адаму и жене его одежды кожаные и одел их.
3:21 καὶ και and; even ἐποίησεν ποιεω do; make κύριος κυριος lord; master ὁ ο the θεὸς θεος God τῷ ο the Αδαμ αδαμ Adam; Atham καὶ και and; even τῇ ο the γυναικὶ γυνη woman; wife αὐτοῦ αυτος he; him χιτῶνας χιτων shirt δερματίνους δερματινος leather καὶ και and; even ἐνέδυσεν ενδυω dress in; wear αὐτούς αυτος he; him
3:21 וַ wa וְ and יַּעַשׂ֩ yyaʕˌaś עשׂה make יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהִ֜ים ʔᵉlōhˈîm אֱלֹהִים god(s) לְ lᵊ לְ to אָדָ֧ם ʔāḏˈām אָדָם human, mankind וּ û וְ and לְ lᵊ לְ to אִשְׁתֹּ֛ו ʔištˈô אִשָּׁה woman כָּתְנֹ֥ות koṯnˌôṯ כֻּתֹּנֶת tunic עֹ֖ור ʕˌôr עֹור skin וַ wa וְ and יַּלְבִּשֵֽׁם׃ פ yyalbišˈēm . f לבשׁ cloth
3:21. fecit quoque Dominus Deus Adam et uxori eius tunicas pellicias et induit eosAnd the Lord God made for Adam and his wife, garments of skins, and clothed them.
21. And the LORD God made for Adam and for his wife coats of skins, and clothed them.
3:21. The Lord God also made for Adam and his wife garments from skins, and he clothed them.
3:21. Unto Adam also and to his wife did the LORD God make coats of skins, and clothed them.
Unto Adam also and to his wife did the LORD God make coats of skins, and clothed them:

21: И сделал Господь Бог Адаму и жене его одежды кожаные и одел их.
3:21
καὶ και and; even
ἐποίησεν ποιεω do; make
κύριος κυριος lord; master
ο the
θεὸς θεος God
τῷ ο the
Αδαμ αδαμ Adam; Atham
καὶ και and; even
τῇ ο the
γυναικὶ γυνη woman; wife
αὐτοῦ αυτος he; him
χιτῶνας χιτων shirt
δερματίνους δερματινος leather
καὶ και and; even
ἐνέδυσεν ενδυω dress in; wear
αὐτούς αυτος he; him
3:21
וַ wa וְ and
יַּעַשׂ֩ yyaʕˌaś עשׂה make
יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהִ֜ים ʔᵉlōhˈîm אֱלֹהִים god(s)
לְ lᵊ לְ to
אָדָ֧ם ʔāḏˈām אָדָם human, mankind
וּ û וְ and
לְ lᵊ לְ to
אִשְׁתֹּ֛ו ʔištˈô אִשָּׁה woman
כָּתְנֹ֥ות koṯnˌôṯ כֻּתֹּנֶת tunic
עֹ֖ור ʕˌôr עֹור skin
וַ wa וְ and
יַּלְבִּשֵֽׁם׃ פ yyalbišˈēm . f לבשׁ cloth
3:21. fecit quoque Dominus Deus Adam et uxori eius tunicas pellicias et induit eos
And the Lord God made for Adam and his wife, garments of skins, and clothed them.
3:21. The Lord God also made for Adam and his wife garments from skins, and he clothed them.
3:21. Unto Adam also and to his wife did the LORD God make coats of skins, and clothed them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: «И сделал Господь Бог… одежды кожаные…» В этой краткой библейской заметке дано указание на божественное установление религиозных жертвоприношений, предуказывавших на великую Жертву, которую имел принести Мессия для искупления человечества.

Изгнание падших прародителей из рая.
Adam Clarke: Commentary on the Bible - 1831
3:21: God made coats of skins - It is very likely that the skins out of which their clothing was made were taken off animals whose blood had been poured out as a sin-offering to God; for as we find Cain and Abel offering sacrifices to God, we may fairly presume that God had given them instructions on this head; nor is it likely that the notion of a sacrifice could have ever occurred to the mind of man without an express revelation from God. Hence we may safely infer, 1. That as Adam and Eve needed this clothing as soon as they fell, and death had not as yet made any ravages in the animal world, it is most likely that the skins were taken off victims offered under the direction of God himself, and in faith of Him who, in the fullness of time, was to make an atonement by his death. And it seems reasonable also that this matter should be brought about in such a way that Satan and death should have no triumph, when the very first death that took place in the world was an emblem and type of that death which should conquer Satan, destroy his empire, reconcile God to man, convert man to God, sanctify human nature, and prepare it for heaven.
Albert Barnes: Notes on the Bible - 1834
3:21
As Gen 3:20 records an instance of humble, apprehending faith in the divine word, so here we have a manifest act of mercy on the part of God, indicating the pardon and acceptance of confessing, believing man, rejoicing in anticipation of that future victory over the serpent which was to be accomplished by the seed of the woman. This act is also suitable to the present circumstances of man, and at the same time strikingly significant of the higher blessings connected with restoration to the divine favor. He had discovered his nakedness, and God provides him with a suitable covering. He was to be exposed to the variations of climate, and here was a durable protection against the weather. But far more than this. He had become morally naked, destitute of that peace of conscience which is an impenetrable shield against the shame of being blamed and the fear of being punished; and the coats of skin were a faithful emblem and a manifest guarantee of those robes of righteousness which were hereafter to be provided for the penitent in default of that original righteousness which he had lost by transgression. And, finally, there is something remarkable in the material out of which the coats were made. They were most likely obtained by the death of animals; and as they do not appear yet to have been slain for food, some have been led to conjecture that they were offered in sacrifice - slain in prefiguration of that subsequent availing sacrifice which was to take away sin. It is the safer course, however, to leave the origin of sacrifice an open question. Scripture does not intimate that the skins were obtained in consequence of sacrifice; and apart from the presumption derived from these skins, it seems to trace the origin of sacrifice to the act of Habel recorded in the next chapter.
This leads us to a law, which we find frequently exhibited in Sacred Scripture, that some events are recorded without any connection or significance apparent on the surface of the narrative, while at the same time they betoken a greater amount of spiritual knowledge than we are accustomed to ascribe to the age in which they occurred. The bare fact which the writer states, being looked at with our eyes, may have no significance. But regarded, as it ought to be, with the eyes of the narrator, cognizant of all that he has to record up to his own time, it becomes pregnant with a new meaning, which would not otherwise have been discovered. Even this, however, may not exhaust the import of a passage contained in an inspired writing. To arrive at the full sense it may need to be contemplated with the eyes of the Holy Spirit, conscious of all that is to become matter of Revelation to the end of time. It will then stand forth in all the comprehensiveness of meaning which its relation to the whole body of Rev_ealed truth imparts, and under the guise of an everyday matter-of-fact will convey some of the sublimest aspects of divine truth. Hence, the subsequent scripture, which is the language of the Holy Spirit, may aid us in penetrating the hidden meaning of an earlier part of Revelation.
God is the Prime Mover in this matter. The mercy of God alone is the source of pardon, of the mode in which he may pardon and yet be just, and of the power by which the sinner may be led to accept it with penitence and gratitude. In the bRev_ity of the narrative the results only are noted; namely, the intimation and the earnest of pardon on the side of God, and the feelings and doings of faith and repentance on the side of the parents of mankind. What indications God may have given by the impressive figure of sacrifice or otherwise of the penalty being paid by another for the sinner, as a necessary condition of forgiveness, we are not here informed, simply because those for whom a written record was necessary would learn it more fully at a subsequent stage of the narrative. This suggests two remarks important for interpretation: First. This document is written by one who omits many things done and said to primeval man, because they are unnecessary for those for whom he writes, or because the principles they involve will come forward in a more distinct form in a future part of his work.
This practice speaks for Moses being not the mere collector, but the composer of the documents contained in Genesis, out of such preexistent materials as may have come to his hand or his mind. Second. We are not to import into the narrative a doctrine or institution in all the development it may have received at the latest period of Revelation. This would be contrary to the manner in which God was accustomed to teach man. That concrete form of a great principle, which comported with the infantile state of the early mind, is first presented. The germ planted in the opening, fertile mind, springs forth and grows. The Revelations and institutions of God grow with it in compass and grandeur. The germ was truth suited for babes; the full-grown tree is only the same truth expanded in the advancing development of people and things. They equally err who stretch the past to the measure of the present, and who judge either the past or the future by the standard of the present. Well-meaning but inconsiderate critics have gone to both extremes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:21: make: Gen 3:7; Isa 61:10; Rom 3:22; Co2 5:2, Co2 5:3, Co2 5:21
Geneva 1599
3:21 Unto Adam also and to his wife did the LORD God (u) make coats of skins, and clothed them.
(u) Or, gave them knowledge to make themselves coats.
John Gill
3:21 Unto Adam also, and to his wife,.... Besides the kind intimation of grace and favour to them, another token of God's good will towards them was shown, in that whereas they were naked and ashamed:
did the Lord God make coats of skins, and clothed them; not that before this they were only bone and flesh, and now God brought a skin over them, and covered them with it, or ordered a beast, which was very like a man, to have its skin stripped off, and put on him, as some in Aben Ezra foolishly imagined; but these were made of the skins of beasts, not of the skin of the serpent, as the Targum of Jonathan; but of creatures slain, not merely for this purpose, nor for food, but for sacrifice, as a type of the woman's seed, whose heel was to be bruised, or who was to suffer death for the sins of men; and therefore to keep up and direct the faith of our first parents to the slain Lamb of God from the foundation of the world, and of all believers in all ages, until the Messiah should come and die, and become a sacrifice for sin, the sacrifices of slain beasts were appointed: and of the skins of these the Lord God, either by his almighty power, made coats for the man and his wife, or by the ministry of angels; or he instructed and directed them to make them, which was an instance of goodness to them; not only to provide food for them as before, but also raiment; and which though not rich, fine, and soft, yet was substantial, and sufficient to protect them from all inclemencies of the weather; and they might serve as to put them in mind of their fall, so of their mortality by it, and of the condition sin had brought them into; being in themselves, and according to their deserts, like the beasts that perish: as also they were emblems of the robe of Christ's righteousness, and the garments of his salvation, to be wrought out by his obedience, sufferings, and death; with which being arrayed, they should not be found naked, nor be condemned, but be secured from wrath to come. The Heathens had a notion, that the first men made themselves coats of the skins of beasts: the Grecians ascribe this to Pelasgus, whom they suppose to be the first man (m) among them, and Sanchoniatho (n) to Usous, who lived in the fifth generation.
(m) Pausanias in Arcadicis, sive, l. 8. p. 455, 456. (n) Apud Euseb. Praepar. Evangel. l. 1. p. 35.
John Wesley
3:21 These coats of skin had a significancy. The beasts whose skins they were, must be slain; slain before their eyes to shew them what death is. And probably 'tis supposed they were slain for sacrifice, to typify the great sacrifice which in the latter end of the world should be offered once for all. Thus the first thing that died was a sacrifice, or Christ in a figure.
Robert Jamieson, A. R. Fausset and David Brown
3:21 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).
3:223:22: Եւ ասէ Տէր Աստուած. Ահա Ադամ եղեւ իբրեւ զմի ՚ի մէնջ՝ գիտել զբարի եւ զչար։ Եւ արդ գուցէ ձգիցէ զձեռն եւ առնուցու ՚ի ծառոյն կենաց, ուտիցէ եւ կեցցէ յաւիտեան։
22 Տէր Աստուած ասաց. «Ահա Ադամը դարձաւ մեզ նման մէկը, նա գիտի բարին եւ չարը: Արդ, գուցէ նա ձեռքը մեկնի, քաղի կենաց ծառից, ուտի եւ անմահ դառնայ»:
22 Եւ Տէր Աստուած ըսաւ. «Ահա Ադամ մեզմէ մէկուն պէս եղաւ՝ բարին ու չարը գիտնալով եւ հիմա պիտի չթոյլատրեմ որ ձեռքը երկնցնէ ու կենաց ծառէն ալ առնէ եւ ուտէ ու յաւիտեան ապրի»։
Եւ ասէ Տէր Աստուած. Ահա Ադամ եղեւ իբրեւ զմի ի մէնջ` գիտել զբարի եւ զչար. եւ արդ գուցէ ձգիցէ զձեռն եւ առնուցու ի ծառոյն կենաց, ուտիցէ եւ կեցցէ յաւիտեան:

3:22: Եւ ասէ Տէր Աստուած. Ահա Ադամ եղեւ իբրեւ զմի ՚ի մէնջ՝ գիտել զբարի եւ զչար։ Եւ արդ գուցէ ձգիցէ զձեռն եւ առնուցու ՚ի ծառոյն կենաց, ուտիցէ եւ կեցցէ յաւիտեան։
22 Տէր Աստուած ասաց. «Ահա Ադամը դարձաւ մեզ նման մէկը, նա գիտի բարին եւ չարը: Արդ, գուցէ նա ձեռքը մեկնի, քաղի կենաց ծառից, ուտի եւ անմահ դառնայ»:
22 Եւ Տէր Աստուած ըսաւ. «Ահա Ադամ մեզմէ մէկուն պէս եղաւ՝ բարին ու չարը գիտնալով եւ հիմա պիտի չթոյլատրեմ որ ձեռքը երկնցնէ ու կենաց ծառէն ալ առնէ եւ ուտէ ու յաւիտեան ապրի»։
zohrab-1805▾ eastern-1994▾ western am▾
3:2222: И сказал Господь Бог: вот, Адам стал как один из Нас, зная добро и зло; и теперь как бы не простер он руки своей, и не взял также от дерева жизни, и не вкусил, и не стал жить вечно.
3:22 καὶ και and; even εἶπεν επω say; speak ὁ ο the θεός θεος God ἰδοὺ ιδου see!; here I am Αδαμ αδαμ Adam; Atham γέγονεν γινομαι happen; become ὡς ως.1 as; how εἷς εις.1 one; unit ἐξ εκ from; out of ἡμῶν ημων our τοῦ ο the γινώσκειν γινωσκω know καλὸν καλος fine; fair καὶ και and; even πονηρόν πονηρος harmful; malignant καὶ και and; even νῦν νυν now; present μήποτε μηποτε lest; unless ἐκτείνῃ εκτεινω extend τὴν ο the χεῖρα χειρ hand καὶ και and; even λάβῃ λαμβανω take; get τοῦ ο the ξύλου ξυλον wood; timber τῆς ο the ζωῆς ζωη life; vitality καὶ και and; even φάγῃ εσθιω eat; consume καὶ και and; even ζήσεται ζαω live; alive εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever
3:22 וַ wa וְ and יֹּ֣אמֶר׀ yyˈōmer אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s) הֵ֤ן hˈēn הֵן behold הָֽ hˈā הַ the אָדָם֙ ʔāḏˌām אָדָם human, mankind הָיָה֙ hāyˌā היה be כְּ kᵊ כְּ as אַחַ֣ד ʔaḥˈaḏ אֶחָד one מִמֶּ֔נּוּ mimmˈennû מִן from לָ lā לְ to דַ֖עַת ḏˌaʕaṯ ידע know טֹ֣וב ṭˈôv טֹוב good וָ wā וְ and רָ֑ע rˈāʕ רַע evil וְ wᵊ וְ and עַתָּ֣ה׀ ʕattˈā עַתָּה now פֶּן־ pen- פֶּן lest יִשְׁלַ֣ח yišlˈaḥ שׁלח send יָדֹ֗ו yāḏˈô יָד hand וְ wᵊ וְ and לָקַח֙ lāqˌaḥ לקח take גַּ֚ם ˈgam גַּם even מֵ mē מִן from עֵ֣ץ ʕˈēṣ עֵץ tree הַֽ hˈa הַ the חַיִּ֔ים ḥayyˈîm חַיִּים life וְ wᵊ וְ and אָכַ֖ל ʔāḵˌal אכל eat וָ wā וְ and חַ֥י ḥˌay חיה be alive לְ lᵊ לְ to עֹלָֽם׃ ʕōlˈām עֹולָם eternity
3:22. et ait ecce Adam factus est quasi unus ex nobis sciens bonum et malum nunc ergo ne forte mittat manum suam et sumat etiam de ligno vitae et comedat et vivat in aeternumAnd he said: Behold Adam is become as one of us, knowing good and evil: now, therefore, lest perhaps he put forth his hand, and take also of the tree of life, and eat, and live for ever.
22. And the LORD God said, Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever:
3:22. And he said: “Behold, Adam has become like one of us, knowing good and evil. Therefore, now perhaps he may put forth his hand and also take from the tree of life, and eat, and live in eternity.”
3:22. And the LORD God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever:
And the LORD God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever:

22: И сказал Господь Бог: вот, Адам стал как один из Нас, зная добро и зло; и теперь как бы не простер он руки своей, и не взял также от дерева жизни, и не вкусил, и не стал жить вечно.
3:22
καὶ και and; even
εἶπεν επω say; speak
ο the
θεός θεος God
ἰδοὺ ιδου see!; here I am
Αδαμ αδαμ Adam; Atham
γέγονεν γινομαι happen; become
ὡς ως.1 as; how
εἷς εις.1 one; unit
ἐξ εκ from; out of
ἡμῶν ημων our
τοῦ ο the
γινώσκειν γινωσκω know
καλὸν καλος fine; fair
καὶ και and; even
πονηρόν πονηρος harmful; malignant
καὶ και and; even
νῦν νυν now; present
μήποτε μηποτε lest; unless
ἐκτείνῃ εκτεινω extend
τὴν ο the
χεῖρα χειρ hand
καὶ και and; even
λάβῃ λαμβανω take; get
τοῦ ο the
ξύλου ξυλον wood; timber
τῆς ο the
ζωῆς ζωη life; vitality
καὶ και and; even
φάγῃ εσθιω eat; consume
καὶ και and; even
ζήσεται ζαω live; alive
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
3:22
וַ wa וְ and
יֹּ֣אמֶר׀ yyˈōmer אמר say
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s)
הֵ֤ן hˈēn הֵן behold
הָֽ hˈā הַ the
אָדָם֙ ʔāḏˌām אָדָם human, mankind
הָיָה֙ hāyˌā היה be
כְּ kᵊ כְּ as
אַחַ֣ד ʔaḥˈaḏ אֶחָד one
מִמֶּ֔נּוּ mimmˈennû מִן from
לָ לְ to
דַ֖עַת ḏˌaʕaṯ ידע know
טֹ֣וב ṭˈôv טֹוב good
וָ וְ and
רָ֑ע rˈāʕ רַע evil
וְ wᵊ וְ and
עַתָּ֣ה׀ ʕattˈā עַתָּה now
פֶּן־ pen- פֶּן lest
יִשְׁלַ֣ח yišlˈaḥ שׁלח send
יָדֹ֗ו yāḏˈô יָד hand
וְ wᵊ וְ and
לָקַח֙ lāqˌaḥ לקח take
גַּ֚ם ˈgam גַּם even
מֵ מִן from
עֵ֣ץ ʕˈēṣ עֵץ tree
הַֽ hˈa הַ the
חַיִּ֔ים ḥayyˈîm חַיִּים life
וְ wᵊ וְ and
אָכַ֖ל ʔāḵˌal אכל eat
וָ וְ and
חַ֥י ḥˌay חיה be alive
לְ lᵊ לְ to
עֹלָֽם׃ ʕōlˈām עֹולָם eternity
3:22. et ait ecce Adam factus est quasi unus ex nobis sciens bonum et malum nunc ergo ne forte mittat manum suam et sumat etiam de ligno vitae et comedat et vivat in aeternum
And he said: Behold Adam is become as one of us, knowing good and evil: now, therefore, lest perhaps he put forth his hand, and take also of the tree of life, and eat, and live for ever.
3:22. And he said: “Behold, Adam has become like one of us, knowing good and evil. Therefore, now perhaps he may put forth his hand and also take from the tree of life, and eat, and live in eternity.”
3:22. And the LORD God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: «вот Адам стал как один из Нас…» Было бы слишком грубо и недостойно Бога видеть в этих Его словах лишь одну простую иронию над несчастными падшими прародителями. Посему, более правы те, кто усматривает в них сильную антитезу одному из раннейших стихов данного повествования, где говорилось о льстивом обещании искусителя дать людям равенство с Богом (3:5). «Поскольку, — замечает блаженный Феодорит, — диавол говорит: «вы будете, как боги, знающие добро и зло», преступившему же заповедь изречено смертное определение, то Бог всяческих изрек сие в укоризну, показывая лживость диавольского обещания». Таким образом, если здесь и есть некоторая ирония, то самих фактов, а не слов.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
22: Adam and Eve Expelled from Eden.B. C. 4004.
22 And the LORD God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever: 23 Therefore the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken. 24 So he drove out the man; and he placed at the east of the garden of Eden cherubims, and a flaming sword which turned every way, to keep the way of the tree of life.
Sentence being passed upon the offenders, we have here execution, in part, done upon them immediately. Observe here,
I. How they were justly disgraced and shamed before God and the holy angels, by the ironical upbraiding of them with the issue of their enterprise: "Behold, the man has become as one of us, to know good and evil! A goodly god he makes! Does he not? See what he has got, what preferments, what advantages, by eating forbidden fruit!" This was said to awaken and humble them, and to bring them to a sense of their sin and folly, and to repentance for it, that, seeing themselves thus wretchedly deceived by following the devil's counsel, they might henceforth pursue the happiness God should offer in the way he should prescribe. God thus fills their faces with shame, that they may seek his name, Ps. lxxxiii. 16. He puts them to this confusion, in order to their conversion. True penitents will thus upbraid themselves: "What fruit have I now by sin? Rom. vi. 21. Have I gained what I foolishly promised myself in a sinful way? No, no, it never proved what it pretended to, but the contrary."
II. How they were justly discarded, and shut out of paradise, which was a part of the sentence implied in that, Thou shalt eat the herb of the field. Here we have,
1. The reason God gave why he shut man out of paradise; not only because he had put forth his hand, and taken of the tree of knowledge, which was his sin, but lest he should again put forth his hand, and take also of the tree of life (now forbidden him by the divine sentence, as before the tree of knowledge was forbidden by the law), and should dare to eat of that tree, and so profane a divine sacrament and defy a divine sentence, and yet flatter himself with a conceit that thereby he should live forever. Observe, (1.) There is a foolish proneness in those that have rendered themselves unworthy of the substance of Christian privileges to catch at the signs and shadows of them. Many that like not the terms of the covenant, yet, for their reputation's sake, are fond of the seals of it. (2.) It is not only justice, but kindness, to such, to be denied them; for, by usurping that to which they have no title, they affront God and make their sin the more heinous, and by building their hopes upon a wrong foundation they render their conversion the more difficult and their ruin the more deplorable.
2. The method God took, in giving him this bill of divorce, and expelling and excluding him from this garden of pleasure. He turned him out, and kept him out.
(1.) He turned him out, from the garden to the common. This is twice mentioned: He sent him forth v. 23), and then he drove him out, v. 24. God bade him go out, told him that that was no place for him, he should no longer occupy and enjoy that garden; but he liked the place too well to be willing to part with it, and therefore God drove him out, made him go out, whether he would or no. This signified the exclusion of him, and all his guilty race, from that communion with God which was the bliss and glory of paradise. The tokens of God's favour to him and his delight in the sons of men, which he had in his innocent estate, were now suspended; the communications of his grace were withheld, and Adam became weak, and like other men, as Samson when the Spirit of the Lord had departed from him. His acquaintance with God was lessened and lost, and that correspondence which had been settled between man and his Maker was interrupted and broken off. He was driven out, as one unworthy of this honour and incapable of this service. Thus he and all mankind, by the fall, forfeited and lost communion with God. But whither did he send him when he turned him out of Eden? He might justly have chased him out of the world (Job xviii. 18), but he only chased him out of the garden. He might justly have cast him down to hell, as he did the angels that sinned when he shut them out from the heavenly paradise, 2 Pet. ii. 4. But man was only sent to till the ground out of which he was taken. He was sent to a place of toil, not to a place of torment. He was sent to the ground, not to the grave,--to the work-house, not to the dungeon, not to the prison-house,--to hold the plough, not to drag the chain. His tilling the ground would be recompensed by his eating of its fruits; and his converse with the earth whence he was taken was improvable to good purposes, to keep him humble, and to remind him of his latter end. Observe, then, that though our first parents were excluded from the privileges of their state of innocency, yet they were not abandoned to despair, God's thoughts of love designing them for a second state of probation upon new terms.
(2.) He kept him out, and forbade him all hopes of a re-entry; for he placed at the east of the garden of Eden a detachment of cherubim, God's hosts, armed with a dreadful and irresistible power, represented by flaming swords which turned every way, on that side the garden which lay next to the place whither Adam was sent, to keep the way that led to the tree of life, so that he could neither steal nor force an entry; for who can make a pass against an angel on his guard or gain a pass made good by such force? Now this intimated to Adam, [1.] That God was displeased with him. Though he had mercy in store for him, yet at present he was angry with him, was turned to be his enemy and fought against him, for here was a sword drawn (Num. xxii. 23); and he was to him a consuming fire, for it was a flaming sword. [2.] That the angels were at war with him; no peace with the heavenly hosts, while he was in rebellion against their Lord and ours. [3.] That the way to the tree of life was shut up, namely, that way which, at first, he was put into, the way of spotless innocency. It is not said that the cherubim were set to keep him and his for ever from the tree of life (thanks be to God, there is a paradise set before us, and a tree of life in the midst of it, which we rejoice in the hopes of); but they were set to keep that way of the tree of life which hitherto they had been in; that is, it was henceforward in vain for him and his to expect righteousness, life, and happiness, by virtue of the first covenant, for it was irreparably broken, and could never be pleaded, nor any benefit taken by it. The command of that covenant being broken, the curse of it is in full force; it leaves no room for repentance, but we are all undone if we be judged by that covenant. God revealed this to Adam, not to drive him to despair, but to oblige and quicken him to look for life and happiness in the promised seed, by whom the flaming sword is removed. God and his angels are reconciled to us, and a new and living way into the holiest is consecrated and laid open for us.
Adam Clarke: Commentary on the Bible - 1831
3:22: Behold, the man is become as one of us - On all hands this text is allowed to be difficult, and the difficulty is increased by our translation, which is opposed to the original Hebrew and the most authentic versions. The Hebrew has היה hayah, which is the third person preterite tense, and signifies was, not is. The Samaritan text, the Samaritan version, the Syriac, and the Septuagint, have the same tense. These lead us to a very different sense, and indicate that there is an ellipsis of some words which must be supplied in order to make the sense complete. A very learned man has ventured the following paraphrase, which should not be lightly regarded: "And the Lord God said, The man who was like one of us in purity and wisdom, is now fallen and robbed of his excellence; he has added לדעת ladaath, to the knowledge of the good, by his transgression the knowledge of the evil; and now, lest he put forth his hand, and take also of the tree of life, and eat and live for ever in this miserable state, I will remove him, and guard the place lest he should re-enter. Therefore the Lord God sent him forth from the garden of Eden," etc. This seems to be the most natural sense of the place. Some suppose that his removal from the tree of life was in mercy, to prevent a second temptation. He before imagined that he could gain an increase of wisdom by eating of the tree of knowledge, and Satan would be disposed to tempt him to endeavor to elude the sentence of death, by eating of the tree of life. Others imagine that the words are spoken ironically, and that the Most High intended by a cutting taunt, to upbraid the poor culprit for his offense, because he broke the Divine command in the expectation of being like God to know good from evil; and now that he had lost all the good that God had designed for him, and got nothing but evil in its place, therefore God taunts him for the total miscarriage of his project. But God is ever consistent with himself; and surely his infinite pity prohibited the use of either sarcasm or irony, in speaking of so dreadful a catastrophe, that was in the end to occasion the agony and bloody sweat, the cross and passion, the death and burial, of Him in whom dwelt all the fullness of the Godhead bodily, Col 2:9.
In Gen 1:26, Gen 1:27, we have seen man in the perfection of his nature, the dignity of his office, and the plenitude of his happiness. Here we find the same creature, but stripped of his glories and happiness, so that the word man no longer conveys the same ideas it did before. Man and intellectual excellence were before so intimately connected as to appear inseparable; man and misery are now equally so. In our nervous mother tongue, the Anglo-Saxon, we have found the word God signifying, not only the Supreme Being, but also good or goodness; and it is worthy of especial note that the word man, in the same language, is used to express, not only the human being so called, both male and female, but also mischief, wickedness, fraud, deceit, and villany. Thus a simple monosyllable, still in use among us in its first sense, conveyed at once to the minds of our ancestors the two following particulars:
1. The human being in his excellence, capable of knowing, loving, and glorifying his Maker.
2. The human being in his fallen state, capable of and committing all kinds of wickedness. "Obiter hic notandum," says old Mr. Somner in his Saxon Dictionary, "venit, Saxonibus et Deum significasse et Bonum: uti et hominem et nequitiam. Here it is to be noted, that among the Saxons the term God signified both the Divine Being and goodness, as the word man signified both the human being and wickedness." This is an additional proof that our Saxon ancestors both thought and spoke at the same time, which, strange as it may appear, is not a common case: their words in general are not arbitrary signs; but as far as sounds can convey the ideal meaning of things, their words do it; and they are so formed and used as necessarily to bring to view the nature and proper ties of those things of which they are the signs. In this sense the Anglo-Saxon is inferior only to the Hebrew.
Albert Barnes: Notes on the Bible - 1834
3:22: - XVII. The Execution
24. כרוּב kerû b ברך in Aramaic: "carve, plow"; Persian: "grip, grasp." This word occurs about eighty-seven times in the Hebrew scriptures; in sixty of which it refers to carved or embroidered figures; in twenty-two to the living being in the vision of Ezekiel Ezek. 10; in two figuratively to the king of Tyre Eze 28:14, Eze 28:16; in two to a being on which the Lord is poetically described as riding Sa2 22:11; Psa 18:11; and in the present passage unequivocally to real and well-known beings. The root is not otherwise extant in Hebrew proper. But from the class of actions to which it refers, and from a Rev_iew of the statements of Scripture concerning these creatures, we are led to the following conclusions:
First. The cherubim are real creatures, and not mere symbols. In the narrative of the fall they are introduced as real into the scenes of reality. Their existence is assumed as known; for God is said to place or station the cherubim at the east of the garden of Eden. The representation of a cherub too in vision, as part of a symbolic figure, implies a corresponding reality Eze 10:14. A symbol itself points to a reality.
Second. They are afterward described as "living creatures," especially in the visions of Ezekiel Eze 1:10. This seems to arise, not from their standing at the highest stage of life, which the term does not denote, but from the members of the various animals, which enter into their variously-described figure. Among these appear the faces of the man, the lion, the ox, and the eagle, of which a cherubic form had one, two or four Exo 25:20; Eze 41:18; Eze 1:16. They had, besides, wings, in number two or four Exo 25:20; Kg1 6:27; Eze 1:6. And they had the hands of a man under their wings on their four sides Eze 1:8; Eze 10:8. Ezekiel also describes their feet as being straight, and having the sole like that of a calf. They sometimes appear too with their bodies, hands, wings, and even accompanying wheels full of eyes Eze 1:18; Eze 10:12. The variety in the figuration of the cherubim is owing to the variety of aspects in which they stand, and of offices or services they have to perform in the varying posture of affairs. This figuration is evidently symbolic. For the real being has not a varying number or order of its constituent parts in the same stage of its existence, though it may be readily represented by a diversity of symbols, according to the diversity of the circumstances in which it appears, and of operations it has to perform. The figuration is merely intended to shadow forth its nature and office in sensible forms to those who have not entered the spiritual world.
Third. The cherubim are intelligent beings. This is indicated by their form, movement, and conduct. In their visible appearance the human form predominates: "They had the likeness of a man" Eze 1:5. The human face is in front, and has therefore the principal place. The "hands of a man" determine the erect posture, and therefore the human form of the body. The parts of other animal forms are only accessory, and serve to mark the possession of qualities which are not prominent in man. The lion indicates the active and destructive powers; the ox, the patient and productive; the eagle denotes rapid motion, with which the wings coincide, and quick sight with which the many eyes accord; and the man signifies reason, which rationalizes all these otherwise physical qualities.
The four faces indicate powers of observation that sweep the whole horizon. The straight feet, with soles like those of a calf, mark an elasticity of step appertaining only to beings unaffected by the force of gravitation. Their motion, "straight forward," combined with the four faces, and the wheel within a wheel going according to its quarters, points to a capacity of moving in any direction without turning by the mere impulse of the will. The intelligence of their conduct will appear from the nature of the duties they have to discharge.
Fourth. Their special office seems to be "intellectual and potential" rather than moral. They have to do with the physical more than the moral aspect of being. Hence, they stand related, on the one side, to God, as אלהים 'ĕ lohı̂ ym, "the Everlasting, the God of omnipotence;" and, on the other, to the universe of created things, in its material, animal, and intellectual departments, and to the general administration of the divine will in this comprehensive sphere. The radical meanings of the terms "carve, plow, grasp," point to the potential. The hand symbolizes intelligent agency. The multiplicity of eyes denotes many-sided intelligence. The number four is evidently normal and characteristic. It marks their relation to the cosmos - universe of system of created things.
Fifth. Their place of ministry is about the throne, and in the presence of the Almighty. Accordingly, where he manifests himself in a stated place, and with all the solemnity of a court, there they generally appear.
Sixth. Their special functions correspond with these indications of their nature and place. They are stationed at the east of the garden of Eden, where God had condescended to walk with man before his fall, and where he still lingers on earth to hold communion with man, for the purpose of mercy, and their business is to keep the way of the tree of life. They are figured in the most holy place, which was appropriated to the divine presence, and constructed after the pattern seen in the mount. They stand on the mercy-seat, where God sits to rule his people, and they look down with intelligent wonder on the mysteries of redemption. In the vision of the likeness of the glory of God vouchsafed to Ezekiel, they appear under the expanse on which rests the throne of God, and beside the wheels which move as they move. And when God is represented as in movement for the execution of his judgments, the physical elements and the spiritual essences are alike described as the vehicles of his irresistible progress Psa 18:11. All these movements are mysteries to us, while we are in a world of sense. We cannot comprehend the relation of the spiritual and the physical. But of this we may be assured, that material things are at bottom centers of multiform forces, or fixed springs of power, to which the Everlasting Potentate has given a local habitation and a name, and therefore cognate with spiritual beings of free power, and consequently manageable by them.
Seventh. The cherubim seem to be officially distinct from angels or messengers who go upon special errands to a distance from the presence-chamber of the Almighty. It is possible that they are also to be distinguished in function from the seraphim and the living beings of the Apocalypse, who like them appear among the attendants in the court of heaven.
Here we enter upon the record of the steps taken to carry into effect the forfeiture of life by man, consequent upon his willful transgression of the divine command.

3:22
As one of us. - This is another indication of the plurality in unity which is evidently inherent in the Eternal Spirit. It is still more significant than the expression of concert in the creation of man, as it cannot be explained by anything short of a personal distinction.
Behold, the man is become as one of us to know good and evil. - We are now prepared to understand the nature of the two trees which were in the midst of the garden. The tree of the knowledge of good and evil effected a change, not in the physical constitution of man, but in his mental experience - in his knowledge of good and evil. There do not appear to have been any seeds of death - any poisonous or malignant power in the tree. "The woman saw that the tree was good for food, and likely to the eyes," as well as a tree to be desired to make one wise. Neither does it appear that the virtue of making wise on the particular point of moral distinctions lay in the digestion of its fruit when received into the stomach. The natural effect of food is on the body, not on the understanding. The moral effect lay rather in the conduct of man in regard to the tree, as a thing prohibited. The result of his conduct, whether in the way of obedience or disobedience to the divine command, was to be the knowledge of good and evil. If man had obeyed, he would have come to this knowledge in a legitimate way. For he would have perceived that distrust of God and disobedience to his will, as they were externally presented to his view in the suggestions of the tempter, were evil; and that confidence and obedience, internally experienced in himself in defiance of such suggestions, were good. And this was the germ of the knowledge of good and evil. But, by disregarding the express injunction of his Maker with respect to this tree, he attained to the knowledge of good and evil in an unlawful and fatal way. He learned immediately that he himself was the guilty party, whereas, before, he was free from guilt; and thus became aware, in his own person and to his own condemnation, of good and evil, as distinct and opposite qualities.
This view of the tree is in accordance with all the intimations of Scripture. First. The terms in which it is prohibited are, "Of the tree of the knowledge of good and evil thou shalt not eat; for in the day thou eatest of it, die surely shalt thou." Here it is important to mark the consequence which is pointed out as flowing from the eating of it. It is not, Thou shalt know good and evil by any physical virtue of the tree, a process by which knowledge comes not at all; but, "Thou shalt surely die." Now, this is not any physical result of the fruit being received into the system, since man did not die for centuries after, but a penal result, in fact, the awful sanction of that divine command by which man's probation was to be accomplished. Second. The points brought out by the serpent are to the same effect. He suggests that God had not given permission to eat of every tree of the garden.
There was some reserve. This reserve is an injury to man, which he makes out by denying that death is the consequence of eating of the tree reserved, and asserting that special benefits, such as the opening of the eyes, and being as God in knowing good and evil, would follow. In both of these statements there is equivocation. Death is not indeed the natural, but it is the legal consequence of disobedience. The eyes of them both were opened, and they became like God in knowing good and evil; but, in both instances, to their own shame and confusion, instead of their glory and honor. They saw that they were "naked," and they were "ashamed" and "afraid." They knew good and evil; but they knew the evil to be present with them, and the good to have departed from them. Third. The interview of God with the culprits is also in keeping with the same view. The question to the man is, "Who told thee that thou wast naked? Hast thou eaten of the tree of which I commanded thee not to eat?" Mark the tenor of this question. It is not, Hast thou eaten of the tree of the knowledge of good and evil? but, "of which I commanded thee not to eat;" by which it is indicated that, not the physical character of the tree, but the moral character of the action, is the point of the interrogatory.
The tree, then, was the ordained occasion of man's becoming as God in knowing good and evil. He had now reached the second, or experimental lesson in morals. When God gave him the theoretical lesson in the command, he expected that the practical one would follow. He now says, "Behold the man is become as one of us, to know good and evil." In the style of his word he notes the result, without marking the disobedience of man as the means. This is understood from the circumstances. Man is therefore guilty, and the law must be vindicated.
Hence, it is added, "Lest he put forth his hand and take also of the tree of life, and eat and live foRev_er." This sentence is completed by an act, not a word, as we shall see in the next verse. Measures must be taken to pRev_ent his access to this tree, now that he has incurred the penalty of death.
From this sentence it follows that the tree of life must have had some virtue by which the human frame was to be kept free from the decrepitude of age, or the decay that terminates in death. Its name, the tree of life, accords with this conclusion. Only on such a ground could exclusion from it be made the penalty of disobedience, and the occasion of death. Thus, also may we meet and answer all the difficulties which physiology presents to the immortality of unfallen man. We have it on record that there was an herbal virtue in paradise capable of counteracting the effects of the wear and tear of the animal frame. This confirms our account of the tree of the knowledge of good and evil. Death, which, it is to be remembered, is, to a moral and responsible being, in a comprehensive sense, exclusion from the blessings of conscious existence, and pre-eminently from that of the divine complacence, was not the physical effect of its fruit being eaten, but the penal consequence of a forbidden act. And this consequence is brought about by a special judicial process, recorded in the next verse:
The two trees stand related to one another in a way that touches the very center of man's moral being. "Do this and live" is the fundamental dictum of the moral law. Its implied counterpart is, "If thou do it not, thou shalt die." The act of disobedience is evidently decisive for the whole conduct, character, and relation to God. It therefore necessarily forfeits that life which consists in the favor of God and all consequent blessings. The two trees correspond with the condition and the benefit in this essential covenant of law. The one is the test of man's obedience, or disobedience; the other, the benefit which is retained by obedience and lost by disobedience. Man fails in obedience, and loses the blessing. Hence, forth both the legal and the beneficial parts of the covenant must come from a higher source to all that are saved. Christ bestows both the one and the other by his obedience and by his Spirit. In the old form of the covenant of grace, the Passover typifies the one, and circumcision the other; in the new, the Lord's Supper and baptism have a similar import. These all, from first to last, betoken the two essential parts of salvation, redemption, and regeneration. This is a clear example of the unity and constancy which pRev_ail in the works of God.
It is evident that the idea of immortality is familiar to the early chapters of Genesis. The primeval command itself implies it. Mortality, moreover, applies to the נפשׁ nephesh, the organic living body; not to the particles of matter in that body, nor to the חיים נשׁמת nı̂ shmat chayı̂ ym, "breath of life" which came from God. It means not annihilation, but dissolution. Still further, the first part of death is exclusion from the tree of life, which takes place on the very day of disobedience. This indicates its nature. It is not annihilation of the spiritual essence, which does not in fact take place, but the withdrawal from it of the blessings and enjoyments in communion with God of which it is capable. And, lastly, the whole tenor of the narrative is, that death is a penalty for transgression; whereas annihilation is not a penalty, but a release from the doom of perdition. Accordingly, the tempter is not annihilated, but left to bear his doom; and so man's existence is perpetuated under partial privation - the emblem and earnest of that death which consists in the total privation of life. Death is, no doubt, in its primary meaning, the dissolution of the living body. But even in the execution of the primeval sentence it begins to expand into that compass of meaning which all the great primitives of the scriptural language sooner or later express. Earth, sky, good, evil, life, and death are striking specimens of this elasticity of signification. Hence, we perceive that the germs of the doctrine of the immortality of the soul lie even in these primeval documents. And more we could not expect, unless we were to concentrate the whole fullness of Revelation on this subject into its opening pages.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:22: as one: Gen 3:5, Gen 1:26, Gen 11:6, Gen 11:7; Isa 19:12, Isa 19:13, Isa 47:12, Isa 47:13; Jer 22:23
tree: Gen 2:9; Pro 3:18; Rev 2:7, Rev 22:2
eat: Psa 22:26; Joh 6:48-58
Carl Friedrich Keil and Franz Delitzsch
3:22
Clothed in this sign of mercy, the man was driven out of paradise, to bear the punishment of his sin. The words of Jehovah, "The man is become as one of Us, to know good and evil," contain no irony, as though man had exalted himself to a position of autonomy resembling that of God; for "irony at the expense of a wretched tempted soul might well befit Satan, but not the Lord." Likeness to God is predicated only with regard to the knowledge of good and evil, in which the man really had become like God. In order that, after the germ of death had penetrated into his nature along with sin, he might not "take also of the tree of life, and eat and live for ever (חי contracted from חיי = חיה, as in Gen 5:5; 1Kings 20:31), God sent him forth from the garden of Eden." With וישׁלּחהוּ (sent him forth) the narrative passes over from the words to the actions of God. From the גּם (also) it follows that the man had not yet eaten of the tree of life. Had he continued in fellowship with God by obedience to the command of God, he might have eaten of it, for he was created for eternal life. But after he had fallen through sin into the power of death, the fruit which produced immortality could only do him harm. For immortality in a state of sin is not the ζωὴ αἰώνιος, which God designed for man, but endless misery, which the Scriptures call "the second death" (Rev_ 2:11; Rev_ 20:6, Rev_ 20:14; Rev_ 21:8). The expulsion from paradise, therefore, was a punishment inflicted for man's good, intended, while exposing him to temporal death, to preserve him from eternal death. To keep the approach to the tree of life, "God caused cherubim to dwell (to encamp) at the east (on the eastern side) of the garden, and the (i.e., with the) flame of the sword turning to and fro" (מתהפּכת, moving rapidly). The word כּרוּב cherub has no suitable etymology in the Semitic, but is unquestionably derived from the same root as the Greek γρύψ or γρυπές, and has been handed down from the forefathers of our race, though the primary meaning can no longer be discovered. The Cherubim, however, are creatures of a higher world, which are represented as surrounding the throne of God, both in the visions of Ezekiel (Ezek 1:22., Gen 10:1) and the Revelation of John (Jn 4:6); not, however, as throne-bearers or throne-holders, or as forming the chariot of the throne, but as occupying the highest place as living beings (חיּות, ζῷα) in the realm of spirits, standing by the side of God as the heavenly King when He comes to judgment, and proclaiming the majesty of the Judge of the world. In this character God stationed them on the eastern side of paradise, not "to inhabit the garden as the temporary representatives of man," but "to keep the way of the tree of life," i.e., to render it impossible for man to return to paradise, and eat of the tree of life. Hence there appeared by their side the flame of a sword, apparently in constant motion, cutting hither and thither, representing the devouring fire of the divine wrath, and showing the cherubim to be ministers of judgment. With the expulsion of man from the garden of Eden, paradise itself vanished from the earth. God did not withdraw from the tree of life its supernatural power, nor did He destroy the garden before their eyes, but simply prevented their return, to show that it should be preserved until the time of the end, when sin should be rooted out by the judgment, and death abolished by the Conqueror of the serpent (1Cor 15:26), and when upon the new earth the tree of life should flourish again in the heavenly Jerusalem, and bear fruit for the redeemed (Rev_ 20:1-15 and 21).
Geneva 1599
3:22 And the LORD God said, (x) Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and (y) take also of the tree of life, and eat, and live for ever:
(x) By this derision by reproaches Adam's misery, into which he was fallen by ambition.
(y) Adam deprived of life, lost also the sign of it.
John Gill
3:22 And the Lord God said,.... The Word of the Lord God, as the Jerusalem Targum; not to the ministering angels, as the Targum of Jonathan but within himself, or to the other two divine Persons:
behold, the man is become as one of us, to know good and evil; which is generally understood as an irony or sarcasm at man's deception by Satan, who promised man, and he expected to be as gods, knowing good and evil; behold the man, see how much like a god he looks, with his coat of skin upon his back, filled with shame and confusion for his folly, and dejected under a sense of what he had lost, and in a view of what he was sentenced to; yet must be understood not as rejoicing in man's misery, and insulting over him in it, but in order the more to convince him of his folly, and the more to humble him, and bring him to a more open repentance for affecting what he did, and giving credit to the devil in it: though I rather think they are seriously spoken, since this was after man was brought to a sense of the evil he committed, and to repentance for it, and had had the promised seed revealed to him as a Saviour, and, as an emblem of justification and salvation by him, was clothed with garments provided by God himself: wherefore the words are to be considered either as a declaration of his present state and condition, in and by Christ, by whose righteousness he was made righteous, even as he is righteous, though he had lost his own; to whose image he was conformed, now bearing the image of the heavenly One, though he was deprived of that in which he was created, having sinned, and come short of the glory of God; and was now restored to friendship and amity with God, favoured with his gracious presence, and having faith and hope of being with him for evermore; the eyes of his understanding were enlightened by the Spirit and grace of God, to know the good things which God had provided for him in Christ, and in the covenant of grace, a better covenant than that under which he was made, and which he had broke; and to know the evil nature of sin, its just demerit, and the atonement of it, by the death and sacrifice of the promised seed: or else the words are a declaration of man's past state and condition, and may be rendered, "behold, the man was as one of us" (o); as one of the Persons in the Deity, as the Son of God, after whose image, and in whose likeness, he was made; both as to his body, that being formed according to the idea of the body of Christ in the divine mind, and which was not begotten, but made out of the virgin earth; and as to his soul, which was created in righteousness and holiness, in wisdom and knowledge, and was like him in the government he had over all the creatures: and besides, he was in many things a type of Christ, a figure of him that was to come; especially in his being a federal head to his posterity, and in his offices of prophet, priest, and King; and being created in knowledge, after the image of him that created him, and having the law of God inscribed on his heart, he knew what was good and to be done, and what was evil and to be avoided: but now he was in a different condition, in other circumstances, had lost the image of God, and friendship with him, and his government over the creatures; and had ruined himself, and all his posterity, and was become unholy and unwise; for being tempted by Satan to eat of the forbidden fruit, under an expectation of increasing his knowledge, lost in a great measure what he had:
and now, lest he put forth his hand, and take also of the tree of life; as well as of the tree of knowledge of good and evil; which some take to be a continued sarcasm; and others, that it was in pity to him, that he might not live a long life of sorrow; and others, as a punishment, that having sinned he was justly deprived of the sacrament and symbol of life; or else to prevent a fresh sin; or rather to show that there could be no life without satisfaction for the sin committed, and this in no other way than by Christ, the antitype of the tree of life:
and eat, and live for ever; not that it was possible, by eating of the fruit of the tree of life, his natural life could be continued for ever, contrary to the sentence of death pronounced upon him; or so as to elude that sentence, and by it eternal life be procured and obtained; but he was hindered from eating of it, lest he should flatter himself, that by so doing he should live for ever, notwithstanding he was doomed to die; and very probably the devil had suggested this to him, that should he be threatened with death, which he made a question of, yet by eating of the tree of life, which stood just by the other, he might save himself from dying: wherefore to prevent him, and to cut off all hopes of securing life to himself in this way, it is suggested that something must be done, which may be supplied from the following verse, let us send him out of the garden.
(o) "fuit", Pagninus, Montanus, Schmidt. So Abarbinel. apud Abendana in Miclol. Yophi in loc.
John Wesley
3:22 Behold, the man is become as one of us, to know good and evil - See what he has got, what advantages, by eating forbidden fruit! This is said to humble them, and to bring them to a sense of their sin and folly, that seeing themselves thus wretchedly deceived by following the devil's counsel, they might henceforth pursue the happiness God offers, in the way he prescribes.
Robert Jamieson, A. R. Fausset and David Brown
3:22 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.
3:233:23: Եւ եհան արձակեաց զնա Տէր Աստուած ՚ի դրախտէ անտի փափկութեան՝ գործե՛լ զերկիր ուստի առաւ։
23 Եւ Տէր Աստուած արտաքսեց նրան բերկրութեան դրախտից, որպէսզի նա մշակի այն հողը, որից ստեղծուել էր:
23 Ուստի Տէր Աստուած Եդեմի պարտէզէն դուրս ըրաւ զանիկա, որպէս զի երկիրը մշակէ, ուրկէ առնուեցաւ։
Եւ եհան արձակեաց զնա Տէր Աստուած ի դրախտէ անտի [52]փափկութեան` գործել զերկիր ուստի առաւ:

3:23: Եւ եհան արձակեաց զնա Տէր Աստուած ՚ի դրախտէ անտի փափկութեան՝ գործե՛լ զերկիր ուստի առաւ։
23 Եւ Տէր Աստուած արտաքսեց նրան բերկրութեան դրախտից, որպէսզի նա մշակի այն հողը, որից ստեղծուել էր:
23 Ուստի Տէր Աստուած Եդեմի պարտէզէն դուրս ըրաւ զանիկա, որպէս զի երկիրը մշակէ, ուրկէ առնուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
3:2323: И выслал его Господь Бог из сада Едемского, чтобы возделывать землю, из которой он взят.
3:23 καὶ και and; even ἐξαπέστειλεν εξαποστελλω send forth αὐτὸν αυτος he; him κύριος κυριος lord; master ὁ ο the θεὸς θεος God ἐκ εκ from; out of τοῦ ο the παραδείσου παραδεισος paradise τῆς ο the τρυφῆς τρυφη self-indulgence ἐργάζεσθαι εργαζομαι work; perform τὴν ο the γῆν γη earth; land ἐξ εκ from; out of ἧς ος who; what ἐλήμφθη λαμβανω take; get
3:23 וַֽ wˈa וְ and יְשַׁלְּחֵ֛הוּ yᵊšallᵊḥˈēhû שׁלח send יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) מִ mi מִן from גַּן־ ggan- גַּן garden עֵ֑דֶן ʕˈēḏen עֵדֶן Eden לַֽ lˈa לְ to עֲבֹד֙ ʕᵃvˌōḏ עבד work, serve אֶת־ ʔeṯ- אֵת [object marker] הָ֣ hˈā הַ the אֲדָמָ֔ה ʔᵃḏāmˈā אֲדָמָה soil אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לֻקַּ֖ח luqqˌaḥ לקח take מִ mi מִן from שָּֽׁם׃ ššˈām שָׁם there
3:23. emisit eum Dominus Deus de paradiso voluptatis ut operaretur terram de qua sumptus estAnd the Lord God sent him out of the paradise of pleasure, to till the earth from which he was taken.
23. therefore the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken.
3:23. And so the Lord God sent him away from the Paradise of enjoyment, in order to work the earth from which he was taken.
3:23. Therefore the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken.
Therefore the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken:

23: И выслал его Господь Бог из сада Едемского, чтобы возделывать землю, из которой он взят.
3:23
καὶ και and; even
ἐξαπέστειλεν εξαποστελλω send forth
αὐτὸν αυτος he; him
κύριος κυριος lord; master
ο the
θεὸς θεος God
ἐκ εκ from; out of
τοῦ ο the
παραδείσου παραδεισος paradise
τῆς ο the
τρυφῆς τρυφη self-indulgence
ἐργάζεσθαι εργαζομαι work; perform
τὴν ο the
γῆν γη earth; land
ἐξ εκ from; out of
ἧς ος who; what
ἐλήμφθη λαμβανω take; get
3:23
וַֽ wˈa וְ and
יְשַׁלְּחֵ֛הוּ yᵊšallᵊḥˈēhû שׁלח send
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
מִ mi מִן from
גַּן־ ggan- גַּן garden
עֵ֑דֶן ʕˈēḏen עֵדֶן Eden
לַֽ lˈa לְ to
עֲבֹד֙ ʕᵃvˌōḏ עבד work, serve
אֶת־ ʔeṯ- אֵת [object marker]
הָ֣ hˈā הַ the
אֲדָמָ֔ה ʔᵃḏāmˈā אֲדָמָה soil
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
לֻקַּ֖ח luqqˌaḥ לקח take
מִ mi מִן from
שָּֽׁם׃ ššˈām שָׁם there
3:23. emisit eum Dominus Deus de paradiso voluptatis ut operaretur terram de qua sumptus est
And the Lord God sent him out of the paradise of pleasure, to till the earth from which he was taken.
3:23. And so the Lord God sent him away from the Paradise of enjoyment, in order to work the earth from which he was taken.
3:23. Therefore the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23-24: Заключением всей райской истории служит факт изгнания падших прародителей из рая, с целью, главным образом, лишить их возможности пользования плодами древа жизни.

«И поставил… херувима и пламенный меч обращающийся…» Чтобы окончательно преградить людям доступ в рай, Бог поставляет одного из небожителей — «херувимов», в качестве стражи при входе в рай, и кроме того — посылает особый небесный огонь, выходивший из недр земли и сверкавший наподобие блестящего клинка у вращаемого меча.
Albert Barnes: Notes on the Bible - 1834
3:23
In consequence of man's disobedience the tree of life is withdrawn from the reach of man as a forfeited boon, and the dissolution of the present life allowed to take place according to the laws of nature, still remaining in force in regard to other animated beings; aided, indeed, and accelerated in their operation, by the sinful abuse of human passions. And thus the expression, "in the day thou eatest thereof thou shalt die," receives its simple application. It is a conditional sentence, pronounced antecedently as a warning to the responsible party. On the very day of transgression it becomes legally valid against him, and the first step toward its regular execution in the ordinary course of things is taken. This step is his exclusion from the tree of life. This is effected by sending man out of the garden into the common, to until the soil whence he was taken.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:23: till: Gen 3:19, Gen 2:5, Gen 4:2, Gen 4:12, Gen 9:20; Ecc 5:9
John Gill
3:23 Therefore the Lord God sent him forth from the garden of Eden,.... Gave him orders to depart immediately; sent or put him away as a man does his wife, when he divorces her; or as a prince banishes a rebellious subject: for how long Adam was in the garden see Gill on Ps 49:12, however, he did not send him to hell at once, as he did the apostate angels, but
to till the ground, from whence he was taken: either the earth in general, out of which he was made, and to which he must return, and in the mean while must labour hard, in digging and ploughing, in planting and sowing, that so he might get a livelihood; or that particular spot out of which he was formed, which is supposed from hence to have been without the garden of Eden, though very probably near unto it: some say it was a field near Damascus; the Targum of Jonathan is,"he went and dwelt in Mount Moriah, to till the ground out of which he was created;''and so other Jewish writers say (p), the gate of paradise was near Mount Moriah, and there Adam dwelt after he was cast out.
(p) Pirke Eliezer, c. 20. fol. 20. 2.
John Wesley
3:23 He sent him forth - Bid him go out, told him he should no longer occupy and enjoy that garden; but he was not willing to part with it.
3:243:24: Եւ եհան զԱդամ, եւ բնակեցո՛յց յանդիման դրախտին փափկութեան. եւ հրամայեաց քերոբէից եւ բոցեղէն սրոյ շուրջանակաւ պահել զճանապարհս ծառոյն կենաց։
24 Աստուած դուրս հանեց Ադամին, բնակեցրեց բերկրութեան դրախտի դիմաց եւ հրամայեց քերովբէներին ու բոցեղէն սրին շուրջանակի հսկել դէպի կենաց ծառը տանող ճանապարհները:
24 Այսպէս վռնտեց Ադամը ու Եդեմի պարտէզին արեւելեան կողմէն քերովբէներ ու ամէն կողմ դարձող բոցեղէն սուրը դրաւ, կենաց ծառին ճամբան պահելու համար։
Եւ եհան զԱդամ, եւ բնակեցոյց յանդիման դրախտին [53]փափկութեան. եւ հրամայեաց քերոբէից եւ բոցեղէն սրոյ`` շուրջանակաւ պահել զճանապարհս ծառոյն կենաց:

3:24: Եւ եհան զԱդամ, եւ բնակեցո՛յց յանդիման դրախտին փափկութեան. եւ հրամայեաց քերոբէից եւ բոցեղէն սրոյ շուրջանակաւ պահել զճանապարհս ծառոյն կենաց։
24 Աստուած դուրս հանեց Ադամին, բնակեցրեց բերկրութեան դրախտի դիմաց եւ հրամայեց քերովբէներին ու բոցեղէն սրին շուրջանակի հսկել դէպի կենաց ծառը տանող ճանապարհները:
24 Այսպէս վռնտեց Ադամը ու Եդեմի պարտէզին արեւելեան կողմէն քերովբէներ ու ամէն կողմ դարձող բոցեղէն սուրը դրաւ, կենաց ծառին ճամբան պահելու համար։
zohrab-1805▾ eastern-1994▾ western am▾
3:2424: И изгнал Адама, и поставил на востоке у сада Едемского Херувима и пламенный меч обращающийся, чтобы охранять путь к дереву жизни.
3:24 καὶ και and; even ἐξέβαλεν εκβαλλω expel; cast out τὸν ο the Αδαμ αδαμ Adam; Atham καὶ και and; even κατῴκισεν κατοικεω settle αὐτὸν αυτος he; him ἀπέναντι απεναντι before; contrary τοῦ ο the παραδείσου παραδεισος paradise τῆς ο the τρυφῆς τρυφη self-indulgence καὶ και and; even ἔταξεν τασσω arrange; appoint τὰ ο the χερουβιμ χερουβ cherubim καὶ και and; even τὴν ο the φλογίνην φλογινος broadsword τὴν ο the στρεφομένην στρεφω turn; turned around φυλάσσειν φυλασσω guard; keep τὴν ο the ὁδὸν οδος way; journey τοῦ ο the ξύλου ξυλον wood; timber τῆς ο the ζωῆς ζωη life; vitality
3:24 וַ wa וְ and יְגָ֖רֶשׁ yᵊḡˌāreš גרשׁ drive out אֶת־ ʔeṯ- אֵת [object marker] הָֽ hˈā הַ the אָדָ֑ם ʔāḏˈām אָדָם human, mankind וַ wa וְ and יַּשְׁכֵּן֩ yyaškˌēn שׁכן dwell מִ mi מִן from קֶּ֨דֶם qqˌeḏem קֶדֶם front לְ lᵊ לְ to גַן־ ḡan- גַּן garden עֵ֜דֶן ʕˈēḏen עֵדֶן Eden אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כְּרֻבִ֗ים kkᵊruvˈîm כְּרוּב cherub וְ wᵊ וְ and אֵ֨ת ʔˌēṯ אֵת [object marker] לַ֤הַט lˈahaṭ לַהַט flame הַ ha הַ the חֶ֨רֶב֙ ḥˈerev חֶרֶב dagger הַ ha הַ the מִּתְהַפֶּ֔כֶת mmiṯhappˈeḵeṯ הפך turn לִ li לְ to שְׁמֹ֕ר šᵊmˈōr שׁמר keep אֶת־ ʔeṯ- אֵת [object marker] דֶּ֖רֶךְ dˌereḵ דֶּרֶךְ way עֵ֥ץ ʕˌēṣ עֵץ tree הַֽ hˈa הַ the חַיִּֽים׃ ס ḥayyˈîm . s חַיִּים life
3:24. eiecitque Adam et conlocavit ante paradisum voluptatis cherubin et flammeum gladium atque versatilem ad custodiendam viam ligni vitaeAnd he cast out Adam; and placed before the paradise of pleasure Cherubims, and a flaming sword, turning every way, to keep the way of the tree of life.
24. So he drove out the man; and he placed at the east of the garden of Eden the Cherubim, and the flame of a sword which turned every way, to keep the way of the tree of life.
3:24. And he cast out Adam. And in front of the Paradise of enjoyment, he placed the Cherubim with a flaming sword, turning together, to guard the way to the tree of life.
3:24. So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life.
So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life:

24: И изгнал Адама, и поставил на востоке у сада Едемского Херувима и пламенный меч обращающийся, чтобы охранять путь к дереву жизни.
3:24
καὶ και and; even
ἐξέβαλεν εκβαλλω expel; cast out
τὸν ο the
Αδαμ αδαμ Adam; Atham
καὶ και and; even
κατῴκισεν κατοικεω settle
αὐτὸν αυτος he; him
ἀπέναντι απεναντι before; contrary
τοῦ ο the
παραδείσου παραδεισος paradise
τῆς ο the
τρυφῆς τρυφη self-indulgence
καὶ και and; even
ἔταξεν τασσω arrange; appoint
τὰ ο the
χερουβιμ χερουβ cherubim
καὶ και and; even
τὴν ο the
φλογίνην φλογινος broadsword
τὴν ο the
στρεφομένην στρεφω turn; turned around
φυλάσσειν φυλασσω guard; keep
τὴν ο the
ὁδὸν οδος way; journey
τοῦ ο the
ξύλου ξυλον wood; timber
τῆς ο the
ζωῆς ζωη life; vitality
3:24
וַ wa וְ and
יְגָ֖רֶשׁ yᵊḡˌāreš גרשׁ drive out
אֶת־ ʔeṯ- אֵת [object marker]
הָֽ hˈā הַ the
אָדָ֑ם ʔāḏˈām אָדָם human, mankind
וַ wa וְ and
יַּשְׁכֵּן֩ yyaškˌēn שׁכן dwell
מִ mi מִן from
קֶּ֨דֶם qqˌeḏem קֶדֶם front
לְ lᵊ לְ to
גַן־ ḡan- גַּן garden
עֵ֜דֶן ʕˈēḏen עֵדֶן Eden
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
כְּרֻבִ֗ים kkᵊruvˈîm כְּרוּב cherub
וְ wᵊ וְ and
אֵ֨ת ʔˌēṯ אֵת [object marker]
לַ֤הַט lˈahaṭ לַהַט flame
הַ ha הַ the
חֶ֨רֶב֙ ḥˈerev חֶרֶב dagger
הַ ha הַ the
מִּתְהַפֶּ֔כֶת mmiṯhappˈeḵeṯ הפך turn
לִ li לְ to
שְׁמֹ֕ר šᵊmˈōr שׁמר keep
אֶת־ ʔeṯ- אֵת [object marker]
דֶּ֖רֶךְ dˌereḵ דֶּרֶךְ way
עֵ֥ץ ʕˌēṣ עֵץ tree
הַֽ hˈa הַ the
חַיִּֽים׃ ס ḥayyˈîm . s חַיִּים life
3:24. eiecitque Adam et conlocavit ante paradisum voluptatis cherubin et flammeum gladium atque versatilem ad custodiendam viam ligni vitae
And he cast out Adam; and placed before the paradise of pleasure Cherubims, and a flaming sword, turning every way, to keep the way of the tree of life.
3:24. And he cast out Adam. And in front of the Paradise of enjoyment, he placed the Cherubim with a flaming sword, turning together, to guard the way to the tree of life.
3:24. So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life.
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Adam Clarke: Commentary on the Bible - 1831
3:24: So he drove out the man - Three things are noted here:
1. God's displeasure against sinful man, evidenced by his expelling him from this place of blessedness;
2. Man's unfitness for the place, of which he had rendered himself unworthy by his ingratitude and transgression; and,
3. His reluctance to leave this place of happiness. He was, as we may naturally conclude, unwilling to depart, and God drove him out.
He placed at the east - מכדם mikkedem, or before the garden of Eden, before what may be conceived its gate or entrance; Cherubims, הכרבים hakkerubim, The cherubim. Hebrew plurals in the masculine end in general in im: to add an s to this when we introduce such words into English, is very improper; therefore the word should be written cherubim, not cherubims. But what were these? They are utterly unknown. Conjectures and guesses relative to their nature and properties are endless. Several think them to have been emblematical representations of the sacred Trinity, and bring reasons and scriptures in support of their opinion; but as I am not satisfied that this opinion is correct, I will not trouble the reader with it. From the description in Exo 26:1, Exo 26:31; Kg1 6:29, Kg1 6:32; Ch2 3:14, it appears that the cherubs were sometimes represented with two faces, namely, those of a lion and of a man; but from Eze 1:5, etc.; Eze 10:20, Eze 10:21, we find that they had four faces and four wings; the faces were those of a man, a lion, an ox, and an eagle; but it seems there was but one body to these heads. The two-faced cherubs were such as were represented on the curtains and veil of the tabernacle, and on the wall, doors, and veil of the temple; those with four faces appeared only in the holy of holies. The word כרב or כרוב kerub never appears as a verb in the Hebrew Bible, and therefore is justly supposed to be a word compounded of כ ke a particle of resemblance, like to, like as, and רב rab, he was great, powerful, etc. Hence it is very likely that the cherubs, to whatever order of beings they belonged, were emblems of the All-Mighty, and were those creatures by whom he produced the great effects of his power. The word רב rab is a character of the Most High, Pro 26:10 : The great God who formed all; and again in Psa 48:2, where he is called the Great King, מלך רב melech rab. But though this is rarely applied as a character of the Supreme Being in the Hebrew Bible, yet it is a common appellative of the Deity in the Arabic language. rab, and rab'ulalameen Lord of both worlds, or, Lord of the universe, are expressions repeatedly used to point out the almighty energy and supremacy of God. On this ground, I suppose, the cherubim were emblematical representations of the eternal power and Godhead of the Almighty. These angelic beings were for a time employed in guarding the entrance to Paradise, and keeping the way of or road to the tree of life. This, I say, for a time; for it is very probable that God soon removed the tree of life, and abolished the garden, so that its situation could never after be positively ascertained.
By the flaming sword turning every way, or flame folding back upon itself, we may understand the formidable appearances which these cherubim assumed, in order to render the passage to the tree of life inaccessible.
Thus terminates this most awful tragedy; a tragedy in which all the actors are slain, in which the most awful murders are committed, and the whole universe ruined! The serpent, so called, is degraded; the woman cursed with pains, miseries, and a subjection to the will of her husband, which was never originally designed; the man, the lord of this lower world, doomed to incessant labor and toil; and the earth itself cursed with comparative barrenness! To complete all, the garden of pleasure is interdicted, and this man, who was made after the image of God, and who would be like him, shamefully expelled from a place where pure spirits alone could dwell. Yet in the midst of wrath God remembers mercy, and a promise of redemption from this degraded and cursed state is made to them through Him who, in the fullness of time, is to be made flesh, and who, by dying for the sin of the world, shall destroy the power of Satan, and deliver all who trust in the merit of his sacrifice from the power, guilt, and nature of sin, and thus prepare them for the celestial Paradise at the right hand of God. Reader, hast thou repented of thy sin? for often hast thou sinned after the similitude of thy ancestor's transgression. Hast thou sought and found redemption in the blood of the Lamb? Art thou saved from a disposition which led thy first parents to transgress? Art thou living a life of dependence on thy Creator, and of faith and loving obedience to him who died for thee? Wilt thou live under the curse, and die eternally? God forbid! Return to him with all thy soul, and receive this exhortation as a call from his mercy.
To what has already been said on the awful contents of this chapter, I can add little that can either set it in a clearer light, or make its solemn subject more impressive. We see here that by the subtlety and envy of the devil sin entered into the world, and death by sin; and we find that death reigned, not only from Adam to Moses, but from Moses to the present day. Flow abominable must sin be in the sight of God, when it has not only defaced his own image from the soul of man, but has also become a source of natural and moral evil throughout every part of the globe! Disruption and violence appear in every part of nature; vice, profligacy, and misery, through all the tribes of men and orders of society. It is true that where sin hath abounded, there grace doth much more abound; but men shut their eyes against the light, and harden their hearts against the truth. Sin, which becomes propagated into the world by natural generation, growing with the growth and strengthening with the strength of man, would be as endless in its duration, as unlimited in its influence, did not God check and restrain it by his grace, and cut off its extending influence in the incorrigibly wicked by means of death. How wonderful is the economy of God! That which entered into the world as one of the prime fruits and effects of sin, is now an instrument in his hands to prevent the extension of its contagion.
If men, now so greatly multiplied on the earth, and fertile in mischievous inventions, were permitted to live nearly a thousand years, as in the ancient world, to mature and perfect their infectious and destructive counsels, what a sum of iniquity and ruin would the face of the earth present! Even while they are laying plans to extend the empire of death, God, by the very means of death itself, prevents the completion of their pernicious and diabolic designs. Thus what man, by his wilful obstinacy does not permit grace to correct and restrain, God, by his sovereign power, brings in death to control. It is on this ground that wicked and blood-thirsty men live not out half their days; and what a mercy to the world that it is so! They who will not submit to the scepter of mercy shall be broken in pieces by the rod of iron. Reader, provoke not the Lord to displeasure; thou art not stronger than he. Grieve not his Spirit, provoke him not to destroy thee; why shouldst thou die before thy time? Thou hast sinned much, and needest every moment of thy short life to make thy calling and election sure. Shouldst thou provoke God, by thy perseverance in iniquity, to cut thee off by death before this great work is done, better for thee thou hadst never been born!
How vain are all attempts to attain immortality here! For some thousands of years men have been laboring to find out means to prevent death; and some have even boasted that they had found out a medicine capable of preserving life for ever, by resisting all the attacks of disease, and incessantly repairing all the wastes of the human machine. That is, the alchymistic philosophers would have the world to believe that they had found out a private passage to the tree of immortality; but their own deaths, in the common order of nature, as well as the deaths of the millions which make no such pretensions, are not only a sufficient confutation of their baseless systems, but also a continual proof that the cherubim, with their flaming swords, are turning every way to keep the passage of the tree of life. Life and immortality are, however, brought to light by the Gospel; and he only who keepeth the sayings of the Son of God shall live for ever. Though the body is dead - consigned to death, because of sin, yet the spirit is life because of righteousness; and on those who are influenced by this Spirit of righteousness, the second death shall have no power!
Albert Barnes: Notes on the Bible - 1834
3:24
So he drove out the man. - This expresses the banishment of man from the garden as a judicial act. While he is left to the fruits of his labor for the means of subsistence until his return to the dust, his access to the source of perpetual life and vigor is effectually barred by a guard stationed east of the garden, where was no doubt its only entrance, consisting of the cherubim and the flame of a sword waving in all directions. The flaming sword is the visible form of the sword of justice, repelling the transgressors from the seat and source of happiness and life. The cherubim, who are here mentioned as well-known objects, whose figure does not require description, are the ministers of the divine presence and judgment - of his presence which was not entirely withdrawn from man; and of his judgment, by which he was excluded from the garden of delight.
There is unspeakable mercy here in every respect for the erring race. This present life in the flesh was now tainted with sin, and impregnated with the seeds of the curse, about to spring forth into an awful growth of moral and physical evil. It is not worth preserving for itself. It is not in any way desirable that such a dark confusion of life and death in one nature should be perpetuated. Hence, there is mercy as well as judgment in the exclusion of man from that tree which could have only continued the carnal, earthly, sensual and even devilish state of his being. Let it remain for a season, until it be seen whether the seed of spiritual life will come to birth and growth, and then let death come and put a final end to the old man.
Still further, God does not annihilate the garden or its tree of life. Annihilation does not seem to be his way. It is not the way of that omniscient One who sees the end from the beginning, of that infinite Wisdom that can devise and create a self-working, self-adjusting universe of things and events. On the other hand, he sets his cherubim to keep the way of the tree of life. This paradise, then, and its tree of life are in safe keeping. They are in reserve for those who will become entitled to them after an intervening period of trial and victory, and they will reappear in all their pristine glory and in all their beautiful adaptedness to the high-born and new-born perfection of man. The slough of that serpent nature which has been infused into man will fall off, at least from the chosen number who take refuge in the mercy of God; and in all the freshness and freedom of a heaven-born nature will they enter into all the originally congenial enjoyments that were shadowed forth in their pristine bloom in that first scene of human bliss.
We have now gone over the prelude to the history of man. It consists of three distinct events: the absolute creation of the heavens and the earth, contained in one verse; the last creation, in which man himself came into being, embracing the remainder of the first chapter; and the history of the first pair to the fall, recorded in the second and third chapters. The first two fall into one, and Rev_eal the invisible everlasting Elohim coming forth out of the depths of his inscrutable eternity, and manifesting himself to man in the new character of Yahweh, the author and perpetuator of a universe of being, and pre-eminently of man, a type and specimen of the rational order of beings. Whenever moral agents come into existence, and wheRev_er they come into contact, there must be law, covenant, or compact. Hence, the command is laid upon man as the essential prerequisite to his moral deportment; and Yahweh appears further as the vindicator of law, the keeper of covenant, the performer of promise.
Man, being instructed by him in the fundamental principle of all law, namely, the right of the Creator over the creature, and the independence of each creature in relation to every other, takes the first step in moral conduct. But it is a false one, violating this first law of nature and of God in both its parts. "Thus, by one man sin entered into the world, and death by sin." Hence, the prospect of man's future history is clouded, and it cannot be darker than it afterward turns out to be. But still it is tinged even in its early dawn with some rays of heavenly hope. The Lord God has held out signals of mercy to the tempted and fallen pair. The woman and the man have not been slow to acknowledge this, and to show symptoms of returning faith and repentance. And though they have been shut out of the garden, yet that region of bliss and its tree of life are not swept out of existence, but, in the boundless mercy of God, reserved in safe keeping for those who shall become heirs of glory, honor, and immortality.
Let it be observed that we here stand on the broad ground of our common humanity. From this wide circumference Scripture never recedes. Even when it recounts the fortunes of a single individual, family, or nation, its eye and its interest extend to the whole race; and it only dwells on the narrower circle of men and things as the potential spring of nascent, growing, and eternal life and blessing to the whole race. Let us endeavor to do justice to this ancient record, in the calm and constant grandeur and catholicity of its Revelations concerning the ways of God with man.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:24: east: Gen 2:8
Cherubims: Exo 25:2, Exo 25:20, Exo 25:22; Sa1 4:4; Kg1 6:25-35; Psa 80:1, Psa 99:1, Psa 104:4; Ezek. 10:2-22; Heb 1:7
a flaming: Num 22:23; Jos 5:13; Ch1 21:16, Ch1 21:17; Heb 1:7
to keep: Joh 14:6; Heb 10:18-22
John Gill
3:24 So he drove out the man,.... Being unwilling to go out upon the orders given, some degree of force was used, or power exerted, in some way or other, to oblige him to depart; the word it is expressed by is used of divorces: there was a conjugal relation between God and man, the covenant between them had the nature of a matrimonial contract; which covenant man broke, though he was an husband to him, by committing idolatry, that is, spiritual adultery, not giving credit to him, but believing the devil before him; wherefore he wrote him a bill of divorce, and sent him away; drove him from his presence and communion with him, from his house and habitation, from his seat of pleasure, and garden of delight, and from all the comfortable enjoyments of life; an emblem of that separation and distance which sin makes between God and his creature, and of that loss which is sustained thereby:
and he placed at the east of the garden of Eden, cherubims; the Septuagint version is,"and he placed him, or caused him (Adam) to dwell over against the paradise of pleasure, and he ordered the cherubim''But the words are not to be understood either of placing man, or placing the cherubim, but of Jehovah's placing himself, or taking up his habitation and residence before the garden of Eden, or at the east of it: while man abode in a state of innocence, the place of the divine Presence, or where God more gloriously manifested himself to him, was in the garden; but now he having sinned, and being driven out of it, he fixes his abode in a very awful manner at the entrance of the garden, to keep man out of it; for so the words may be rendered, "and he inhabited the cherubim, or dwelt over, or between the cherubim, before or at the east of the garden of Eden" (q); so the Jerusalem Targum,"and he made the glory of his Shechinah, or glorious Majesty, to dwell of old at the east of the garden of Eden, over or above the two cherubim;''or between them, as the Targum of Jonathan; and very frequently is Jehovah described as sitting and dwelling between the cherubim, 1Kings 4:4 by which are meant not flying animals or fowls, whose form no man ever saw, as Josephus (r); nor angels, which is the more generally received opinion; for these were not real living creatures of any sort, but forms and representations, such as were made afterwards in the tabernacle of Moses, and temple of Solomon; and which Ezekiel and John saw in a visionary way, and from whom we learn what figures they were: and these were hieroglyphics, not of a trinity of persons, as some of late have stupidly imagined; for these were the seat of the divine Majesty, and between which he dwelt: and besides, as these had four faces, they would rather represent a quaternity than a trinity, and would give a similitude of the divine Being, which cannot be done, and be contrary to the second command; to which may be added, that the word is sometimes singular as well as plural: but these were hieroglyphics of the ministers of the word, whose understanding, humility, and tenderness, are signified by the face of a man; their strength, courage, and boldness, by that of a lion; their labour and diligence by that of an ox; and their quick sight and penetration into divine things by that of an eagle, which are the forms and figures of the cherubim; see Gill on Ezek 1:10. Among these Jehovah is; with these he grants his presence, and by them signifies his mind and will to men; and these he makes use of to show them the vanity of all self-confidence, and to beat them off of seeking for life and righteousness by their own works, and to direct them alone to Christ, and point him out as the alone way of salvation; and of this use the hieroglyphic might be to fallen Adam, now driven out of Eden:
and a flaming sword, which turned every way; a drawn sword, brandished, and which being very quick in its motion, as it was turned to and fro, glittered and looked like a flame of fire: this is not to be understood as by itself, and as of itself, turning about every way without a hand to move it, nor as with the cherubim, or as in the hands of angels, as in 1Chron 21:16 or as being they themselves, which are made as flames of fire; but as in the hand of the Lord God, that dwelt between the cherubim; for so it may be rendered, "he inhabited the cherubim and that with a flaming sword" (s); that is, with one in his hand, an emblem of the fiery law of God now broken, and of the fire of divine wrath on the account of that, and of the flaming justice of God, which required satisfaction; and this turning on all sides:
to keep the way of the tree of life; showing, that life and salvation were not to be had, unless the law and justice of God were satisfied; and that they were not to be expected on the foot of men's works, but only through Christ, the way, the truth, and the life; that no happiness was to be looked for from the covenant of works, now broke, nothing but wrath and vengeance; and that there must be another way opened, or there could be no enjoyment of the heavenly paradise.
(q) -- "et habitavit super `seu' cum cherubim", Texelii Phoenix, p. 256. So sometimes signifies "upon", "above", or "with". See Nold. Ebr. part. Concord. p. 116, 121. (r) Antiqu. l. 3. c. 6. sect. 6. (s) "idque cum gladio evaginato", Texelius, ib.
John Wesley
3:24 God drove him out - This signified the exclusion of him and his guilty race from that communion with God which was the bliss and glory of paradise. But whether did he send him when he turned him out of Eden? He might justly have chased him out of the world, Job 18:18, but he only chased him out of the garden: he might justly have cast him down to hell, as the angels that sinned were, when they were shut out from the heavenly paradise, 2Pet 2:4, but man was only sent to till the ground out of which he was taken. He was only sent to a place of toil, not to a place of torment. He was sent to the ground, not to the grave; to the work - house, not to the dungeon, not to the prison - house; to hold the plough, not to drag the chain: his tilling the ground would be recompensed by his eating its fruits; and his converse with the earth, whence he was taken, was improveable to good purposes, to keep him humble, and to mind him of his latter end. Observe then, That though our first parents were excluded from the privileges of their state of innocency, yet they were not abandoned to despair; God's thoughts of love designing them for a second state of probation upon new terms. And he placed at the east of the garden of Eden, a detachment of cherubim, armed with a dreadful and irresistible power, represented by flaming swords which turned every way, on that side the garden which lay next to the place whither Adam was sent, to keep the way that led to the tree of life.
Robert Jamieson, A. R. Fausset and David Brown
3:24 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" (Ex 25:22).