Notes · Gen 3:1–24

The Serpent, the Fall, and the Expulsion

27 approved team notes on Gen 3:1–24.

Read Gen 3:1–24

Gen 3:1

cross-referenceGen 3:1–24; 2 Cor 11:3; 1 Tim 2:14; Rev 12:9; Rev 20:2; Rom 16:20; Rom 5:12–19

Gen 3 and its NT echoes: form only

Says2 Cor 11:3 shares ὄφις and the verb of deceiving with Swete 3:13, in the compound form; the SBLGNT apparatus records the Byzantine Textform’s order Εὕαν ἐξηπάτησεν, its οὕτως before φθαρῇ, and its omission of καὶ τῆς ἁγνότητος.
Says1 Tim 2:14 uses the same verb; the Byzantine Textform reads ἀπατηθεῖσα for ἐξαπατηθεῖσα. No lean is taken on its application.
SaysRev 12:9 and 20:2 identify the ancient serpent as the devil and Satan; the Byzantine Textform lacks ὁ before Σατανᾶς at 12:9 and at 20:2 has the accusative and adds ὁ πλανῶν τὴν οἰκουμένην ὅλην. Gen 3 itself names a serpent.
SaysRom 16:20 has συντρίψει τὸν Σατανᾶν; its only apparatus unit is Χριστοῦ; Swete 3:15 has τηρήσει. Rom 5:12–19 has no apparatus unit.
UncertainWhether Rom 16:20 alludes to Gen 3:15 and whether Rev 12:17 echoes 3:15 are not settled; John 8:44, Heb 2:14, 1 John 3:8, and 1 Cor 15:21–22 are named only. Form agreement is not a claim about which text a writer used.

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exegeticalGen 3:1–15

The serpent in Genesis 3, and the ancient serpent in Revelation

SaysGenesis 3 names a serpent, one of the creatures the Lord God had made, more crafty than any beast of the field; it speaks and is sentenced as an animal to go on its belly and eat dust.
SaysRevelation 12:9 and 20:2 identify the ancient serpent as the devil and Satan. That is what Revelation says. Genesis 3 itself names a serpent.
Implies2 Corinthians 11:3, in a chapter that names Satan (11:14), and John 8:44, which calls the devil a murderer from the beginning, with Revelation imply that the New Testament identifies the serpent with the devil.
UncertainHow Genesis presents the serpent is treated in the Hebrew note and in the historical note: a real serpent used or spoken through by Satan (Augustine, Calvin, Keil); a symbolic figure in serpent form (Philo, for whom it is the symbol of pleasure); or a creature only in Genesis, with the identification made later (Jubilees, Josephus). No lean is taken here. Ancient comparisons do not fix the meaning; see the historical note.

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exegeticalGen 3:1–24

Genesis 3 in the New Testament

SaysRevelation 12:9 and 20:2 call the devil and Satan that ancient serpent. 2 Corinthians 11:3 speaks of Eve deceived by the serpent's cunning; 1 Timothy 2:14 says the woman was deceived and fell into transgression. Form agreement is not a claim about which text was used. No lean is taken on how 1 Timothy applies the verse.
ImpliesDeath came through a man, and in Adam all die, as 1 Corinthians 15:21–22 says and as the notes on Romans 5 also read the trespass.
SaysRevelation 22:2 places the tree of life on either side of the river, with leaves for healing; Revelation 2:7 promises the tree of life in the Paradise of God; Revelation 22:3 says there will no longer be any curse.
UncertainWhether Romans 16:20 alludes to 3:15 is not settled, as the Romans note on that verse already reads it; the verse is already linked. Whether Revelation 12:17 echoes 3:15 is likewise open. Galatians 4:4, Hebrews 2:14 and 1 John 3:8 are later readings associated with 3:15; whether they allude to it is not settled.

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exegeticalGen 3:1–24

Genesis 3: the serpent, the fall, and the expulsion (overview)

SaysGenesis 3 tells how the serpent, more crafty than any beast the Lord God had made, questions and contradicts God's word; the woman sees, takes, eats and gives to her husband, and he eats; their eyes are opened, they sew fig leaves and hide; the Lord God calls, questions, and hears each shift the blame; he curses the serpent and the ground — the man and the woman are not themselves called cursed — and pronounces pain, rule, toil and return to dust; the man names his wife Eve; the Lord God makes garments of skin, sends the man out, and stations cherubim to guard the way to the tree of life.
ImpliesThis is the first human sin, through which sin and death came to all, as the notes on Romans 5 read it. A real Adam and a real first sin are the shared core set out in the notes on Genesis 2.
UncertainHow Genesis presents the serpent, the added touch, the man's presence, like God or like gods, in the breeze of the day, the four readings of 3:15, desire and rule, and the naming, garments and expulsion, are treated in the Hebrew and historical notes. No lean is taken on those questions. The one lean taken here is that the questions of 3:9–13 draw a confession; the alternative is named in that note.

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exegeticalGen 3:1–7

The serpent, the eating, and the opened eyes (Genesis 3:1–7)

SaysThe serpent speaks of God, not the Lord God, as does the woman; it opens with Yea, that God said, which the BSB makes a question; the woman omits every and the doubled verb of 2:16 and adds or touch it; the serpent places the negative before the infinitive absolute; the woman sees, takes, eats, and gives to her husband with her, and he eats (a singular verb); their eyes are opened, and the nakedness answers 2:25.
ImpliesThis is the first human sin, through which sin and death came to all, as the notes on Romans 5 read it.
UncertainWhat the added touch shows, whether the man was present, and whether like God or like gods (the Greek is plural) are open; no lean is taken here. See the Hebrew note, and the notes on Let Us in Genesis 1.

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historicalGen 3:1–15

Early readings of the serpent, from Jubilees to Keil (3:1–15)

SaysGenesis 3 names a serpent (הַנָּחָשׁ), one of the creatures the Lord God had made (3:1); it speaks (3:1–5) and is sentenced as an animal (3:14).
UncertainWhether Genesis presents a real serpent used by Satan (Augustine, Calvin, Keil), a symbol (Philo’s allegory), or a creature only (Jubilees, Josephus), with the identification with the devil made later, is open; no lean, and early readings from Jubilees to Keil do not fix Gen 3:1–15.

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historicalGen 3:1–24

Serpents, guardians and the food of life: ancient background to Genesis 3

SaysGen 3:1 calls the serpent more crafty than any beast of the field that the Lord God had made; it speaks and in 3:14 is sentenced as an animal to go on its belly and eat dust; 3:6 has the woman eat and give to her husband, who eats, and 3:11 calls it the tree God commanded the man not to eat from; 3:24 says the Lord God stationed הַכְּרֻבִים east of the garden with a whirling sword of flame to guard the way to the tree of life.
UncertainHow far ancient Near Eastern serpent, guardian and food-of-life imagery (such as Enuma Elish I 113–116, the Adapa myth and the plant and serpent of Gilgamesh XI) bears on Genesis 3 is open; no dependence in either direction is claimed, no lean, and the background does not fix the meaning of Genesis 3.

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historicalGen 3:1–24

Early readings of the fall and the expulsion, from Jubilees to Keil

SaysGen 3:6 says the woman ate and gave to her husband, who ate; 3:7 says they sewed fig leaves together; 3:21 says the Lord God made garments of skin and clothed them; 3:22–23 says he banished the man lest he take also from the tree of life.
UncertainThe meaning of the garments and the expulsion in Gen 3:21–24, and whether they carry typological weight, are open; no lean, and readings from Jubilees to Keil do not fix 3:6–24.

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languageGen 3:1–13

LXX Gen 3:1–13: the serpent, the eating, and the questions

SaysSwete prints ENG 2:25 as 3:1a and the serpent sentence as 3:1b; ὄφις renders הַנָּחָשׁ and φρονιμώτατος renders עָרוּם; “of the earth” stands where the MT has הַשָּׂדֶה, as again at 3:14.
SaysAt 3:5 the promise is ἔσεσθε ὡς θεοί, plural, for כֵּאלֹהִים; at 3:6 Swete has καὶ ἔφαγον, plural, where the MT has the singular וַיֹּאכַל.
SaysAt 3:8 the Lord God is περιπατοῦντος, and τὸ δειλινόν stands for לְרוּחַ הַיּוֹם; 3:10 repeats περιπατοῦντος, which the MT lacks; 3:9 has the vocative Ἀδάμ for אַיֶּכָּה; 3:11 and 3:17 add τούτου μόνου; at 3:13 ἠπάτησεν renders הִשִּׁיאַנִי.
UncertainThe lean taken here is that God’s questions in 3:9–13 draw a confession rather than seek information, because the reader already knows of the eating and the hiding and both answers end in an admission; the alternative is that the questions are a real inquiry and the story does not say what God knew.
UncertainNo lean is taken on the woman’s added “touch”, on whether the man was present, on “like God” or “like gods”, or on what the serpent is in Gen 3.

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languageGen 3:1–5

Gen 3:1–5: the serpent and the woman

Saysאַף כִּי־אָמַר אֱלֹהִים (BDB "also, yea"; BSB a question); אֱלֹהִים alone in the speeches of 3:1–5; the woman omits "every" and the doubled verb, adds וְלֹא תִגְּעוּ בּוֹ (BDB "touch"); לֹא־מוֹת תְּמֻתוּן with the negative before the infinitive absolute; בְּיוֹם אֲכָלְכֶם מִמֶּנּוּ; plural verbs.
UncertainQuestion or exclamation; no lean.
Uncertain"Touch" as fence, exaggeration, or distrust; no lean.
UncertainWhether the man is present; no lean.
Uncertain"Like God" or "like gods" (Swete ὡς θεοί); no lean.

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languageGen 3:1

Gen 3:1: the serpent, "more crafty"

Saysוְהַנָּחָשׁ הָיָה עָרוּם (BDB "serpent"; "crafty, shrewd, sensible"); one of the beasts God made; the adjective good in Prov 12:16, 23, bad in Job 5:12; sound-link to 2:25; Swete 3:1b φρονιμώτατος.
SaysGen 3 names a serpent, a creature sentenced as an animal; Rev 12:9; 20:2 identify the ancient serpent as the devil and Satan.
UncertainA real serpent used by Satan (Augustine, Calvin, Keil), a symbolic figure (Isa 27:1; Philo), or a creature only in Genesis (Jubilees, Josephus); objections; no lean.

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VariantGen 3:1–24

Genesis 3: Greek and Samaritan differences

Says3:16, 3:17 and 3:24 have their own variant entries.
SaysGreek: "of the earth" for "of the field" at 3:1 (Swete 3:1b) and 3:14; "from every tree" at 3:2; plural "they ate" at 3:6; pluses at 3:9, 10, 11, 14, 17; γῆ for "dust" at 3:19; "of delight" for "Eden" at 3:23.
SaysSamaritan: "this" at 3:3; plural "they ate" at 3:6 with the Greek; 3:16 fuller spelling and the noun of 3:17; "to your dust" at 3:19; "he" at 3:15 as the MT.
UncertainWhether the Greek differences reflect other Hebrew or the translator; at 3:6 the Samaritan shows a Hebrew plural with the Greek sense.

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Gen 3:6

languageGen 3:6–7

Gen 3:6–7: she took and ate; he ate; their eyes were opened

SaysThree descriptions (טוֹב הָעֵץ לְמַאֲכָל; תַאֲוָה־הוּא לָעֵינַיִם, BDB "desire", "thing desired"; וְנֶחְמָד הָעֵץ לְהַשְׂכִּיל, BDB "desirable"; Hiphil senses "look at", "give insight, teach"); וַיֹּאכַל singular, Swete καὶ ἔφαγον and Samaritan "they ate" plural; eyes opened (the verb of 3:5); fig leaves; girdles.
ImpliesThe first human sin, through which sin and death came to all (the note on Rom 5:12–14).

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Gen 3:8

exegeticalGen 3:8–13

The Lord God walks in the garden and questions the man and the woman (Genesis 3:8–13)

SaysThe man and his wife hear the voice or sound of the Lord God walking in the garden in the breeze of the day; they hide; the Lord God calls Where are you? and asks who told the man he was naked, whether he has eaten, and what the woman has done; the man blames the woman God gave him, and the woman says the serpent deceived her; each answer ends and I ate.
UncertainWhat in the breeze of the day means is treated in the Hebrew note: the evening breeze (Keil), a storm-wind of judgment, or the hour only. No lean is taken here.
UncertainThe lean taken here, with Keil, is that the questions draw a confession rather than seek information; the main alternative reads them as a genuine inquiry or as a narrative device, since the story does not say what God knew.

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languageGen 3:8

Gen 3:8: "in the breeze of the day"

Saysמִתְהַלֵּךְ Hithpael participle (BDB "walk, walk about, move to and fro"), the same form of God in Deut 23:14 (MT 23:15) and 2 Sam 7:6, Lev 26:12 Hithpael perfect; לְרוּחַ הַיּוֹם (BDB "breath, wind, spirit"); collective "tree"; Swete τὸ δειλινόν.
UncertainEvening breeze, storm-wind of judgment, or the hour only; no lean.

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Gen 3:9

languageGen 3:9–13

Gen 3:9–13: "Where are you?" and the shifting of blame

Saysאַיֶּכָּה; מִי הִגִּיד לְךָ כִּי עֵירֹם אָתָּה; הֲמִן־הָעֵץ אֲשֶׁר צִוִּיתִיךָ לְבִלְתִּי אֲכָל־מִמֶּנּוּ אָכָלְתָּ; מַה־זֹּאת עָשִׂית; the man blames the woman God gave, the woman the serpent (הִשִּׁיאַנִי, BDB "beguile, deceive"); each answer ends וָאֹכֵל; Swete Ὁ ὄφις ἠπάτησέν με.
UncertainLean: the questions draw a confession rather than seek information; main alternative: a real inquiry or a narrative device.

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Gen 3:14

languageGen 3:14–24

LXX Gen 3:14–24: αὐτός, ἀποστροφή, and the garden of luxuriousness

SaysAt 3:14 Swete has ἐπὶ τῷ στήθει σου καὶ τῇ κοιλίᾳ πορεύσῃ, with “on your breast and” having no counterpart in עַל־גְּחֹנְךָ; ἐπικατάρατος renders אָרוּר.
Says3:15 has the masculine αὐτός though σπέρμα is neuter, and the MT has הוּא agreeing with זֶרַע; τηρέω renders שׁוּף both times.
Says3:16 has ἡ ἀποστροφή σου for תְּשׁוּקָתֵךְ and κυριεύσει for יִמְשָׁל; στεναγμόν stands for הֵרֹנֵךְ.
Says3:17 has ἐν τοῖς ἔργοις σου for בַּעֲבוּרֶךָ; 3:18 τοῦ ἀγροῦ; 3:19 γῆ for עָפָר; 3:20 Ζωή for חַוָּה; 3:23–24 τῆς τρυφῆς for Eden; at 3:24 κατῴκισεν takes αὐτόν, the man, and ἔταξεν takes the cherubim.
ImpliesAs the Romans notes say, the death threatened in 2:17 is carried out in 3:19, and God is the one who subjected the creation (Rom 8:20).
UncertainNo lean is taken among the readings of 3:15, on the desire or the rule at 3:16, or on Eve, the garments, or the cherubim as types.

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languageGen 3:14

Gen 3:14: "cursed are you … on your belly … dust"

Saysאָרוּר אַתָּה Qal passive participle (BDB "curse"); מִכָּל־הַבְּהֵמָה; עַל־גְּחֹנְךָ תֵלֵךְ (BDB "belly, of reptiles"); וְעָפָר תֹּאכַל; only the serpent and the ground are cursed; Mic 7:17; Ps 72:9; Isa 65:25; Swete plus ἐπὶ τῷ στήθει σου καὶ.
Uncertain"Above" or "from among"; a former shape; no lean.

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Gen 3:15

exegeticalGen 3:15

Enmity, the seed, and the one verb used twice (Genesis 3:15)

SaysGod puts enmity between the serpent and the woman, and between the serpent's seed and her seed; one verb is used twice; the BSB has crush and strike, with a footnote bruise; the pronoun is masculine singular, agreeing with seed; the Greek has masculine autos with neuter sperma, and uses tereo twice.
UncertainThe four readings of 3:15, with their grounds, objections and holders, are treated in the Hebrew note and in the historical notes. No lean is taken here among them, and no first-gospel reading is adopted. Whether Romans 16:20 alludes to this verse remains open, as that Romans note already reads it.

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historicalGen 3:15

Genesis 3:15 in early Jewish and Christian reading, to Calvin and Keil

SaysGen 3:15 puts enmity between the serpent and the woman and between the serpent’s seed and hers; the Hebrew הוּא יְשׁוּפְךָ רֹאשׁ וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב uses one verb twice (BSB “crush … strike”), and הוּא is masculine singular, agreeing with “seed”.
UncertainWhether Gen 3:15 speaks of an individual messianic seed (Irenaeus, Justin), the woman’s sons collectively (Ps.-Jonathan), a posterity culminating in one (Calvin, Keil), or lasting human–snake hostility (Josephus) is open, as is whether Rom 16:20 alludes to it; no lean, and the readings of Ps.-Jonathan, Irenaeus, Justin, Calvin, Keil and Josephus do not fix 3:15.

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languageGen 3:15

Gen 3:15: enmity, the seed, and "he"

Saysוְאֵיבָה אָשִׁית (BDB "enmity"); וּבֵין זַרְעֲךָ וּבֵין זַרְעָהּ (BDB "seed = offspring"); one verb twice (BDB "bruise"; BSB "crush"/"strike"); הוּא masculine singular with the noun; Swete αὐτός after neuter σπέρματος, one verb twice; agrees with the Rom 16:20 note.
UncertainFour readings (one descendant: Irenaeus, Justin; the descendants as a whole: the Targum of Pseudo-Jonathan; descendants issuing in one: Calvin, Keil; an etiology: Josephus), each with grounds and objection; no lean.

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Gen 3:16

exegeticalGen 3:16–19

The sentences on the woman, the man, and the ground (Genesis 3:16–19)

SaysOnly the serpent and the ground are called cursed; the man and the woman are not. To the woman God increases pain and conception, which the BSB renders as pain in childbirth; desire and rule follow. To the man the ground is cursed because of you; he will return to the ground, for dust he is.
ImpliesThe death threatened in 2:17 is carried out in the return to dust (3:19) and in 5:5, as the notes on Genesis 2 and on Romans 5 read it. God is the one who subjected the creation (Romans 8:20).
UncertainWhat the desire is, and whether he will rule describes what will happen or states an order now appointed, are treated in the Hebrew note; Keil reads the desire as a craving and the rule as an order not meant to be despotic. No lean is taken here, and no application is drawn. Whether bodily death would have come without the trespass is not settled in Genesis 3 alone. The Psalm 82 lean is not reopened.

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languageGen 3:16

Gen 3:16: pain, desire, and "he will rule"

Saysהַרְבָּה אַרְבֶּה; עִצְּבוֹנֵךְ וְהֵרֹנֵךְ (BDB "pain, toil"; "conception, pregnancy"); another noun in בְּעֶצֶב; עִצְּבוֹנֵךְ returns in 3:17; תְּשׁוּקָתֵךְ (BDB "longing"), only Gen 3:16; 4:7; Song 7:10; יִמְשָׁל (BDB "rule, have dominion"); similar sequence in 4:7; Swete ἡ ἀποστροφή σου.
UncertainLonging, a desire to master, or dependence (the Greek; Jub 3:24); objections; no lean.
UncertainDescription or prescription; no lean; no application.

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Gen 3:17

languageGen 3:17–19

Gen 3:17–19: the ground cursed; dust to dust

Saysוּלְאָדָם tagged as the name, לְאָדָם as the noun; see the note on adam in Gen 2; אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ; the man not cursed; בְּעִצָּבוֹן the noun of 3:16; thorns and thistles (BDB); return to dust; Swete ἐν τοῖς ἔργοις σου, γῆ for dust.
ImpliesThe death of 2:17 carried out in 3:19 and 5:5; Rom 8:20 alludes to the curse on the ground, and God is the one who subjected creation (the notes on Rom 5:12 and Rom 8:20).

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Gen 3:20

exegeticalGen 3:20–24

Eve, the garments of skin, and the guarded way (Genesis 3:20–24)

SaysThe man calls his wife's name Chavvah, which sounds like living; the BSB has she would be the mother of all the living. The Lord God makes garments of skin and clothes them; he says the man has become like one of Us, knowing good and evil, and the sentence breaks off; he sends the man out to work the ground and stations cherubim east of the garden to guard the way to the tree of life.
UncertainWhat the naming, the garments and the expulsion show, and whether the garden is pictured as a sanctuary, are treated in the Hebrew note; Keil reads the naming as faith in the promise, the garments as mercy, and the expulsion as a punishment for man's good, and Irenaeus sees pity in the expulsion. No lean is taken here, and no typology is drawn. Early readings are gathered in the historical note.

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languageGen 3:20

Gen 3:20: the name Chavvah, "mother of all living"

Saysוַיִּקְרָא הָאָדָם שֵׁם אִשְׁתּוֹ חַוָּה; BDB proper name "(life)"; חָי sounds like the name; הָיְתָה Qal perfect (BSB "would be"); after the death sentence; 2:23 "woman"; Swete Ζωή.
UncertainHope, rule, or an explanation of the name; objections; no lean; no typology.

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Gen 3:21

languageGen 3:21–24

Gen 3:21–24: garments of skin, the cherubim, and the way to the tree of life

Saysכָּתְנוֹת עוֹר (BDB "tunic"; "skin of men", "hide of animals"); הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ לָדַעַת; 3:22 without a main clause; וַיְשַׁלְּחֵהוּ Piel; the verbs of 2:15 in 3:23, 24; וַיְגָרֶשׁ (BDB "drive out, cast out"); וַיַּשְׁכֵּן Hiphil (BDB "cause to dwell"); the cherubim (BDB "as guards of the garden of Eden"); the turning sword (BDB "flame"); Swete κατῴκισεν αὐτὸν.
UncertainProvision, covering or sacrifice; a sanctuary reading; no lean; no typology.

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