The Genesis Project. Chapter 3, Part 1
The serpent convinces Eve to eat a fruit from the Tree of Knowledge of Good and Evil
Hello and welcome back to The Genesis Project. This week, I begin Chapter 3, wherein the serpent entices Eve to eat the fruit of the Tree of Knowledge of Good and Evil. Adam follows her lead and also eats it.
When God seeks their admission of impropriety and repentence, Adam blames Eve, Eve blames the serpent, and the consequences ensue. Next week concludes Chapter 3, in which God curses all three and expels the first two humans from the Garden of Eden.
As the document consists primarily of footnotes, and because Substack forces footnotes into endnotes, I suggest printing this file; that way, you can place the text and the footnotes side-by-side rather than having to scroll up and down.
A new feature: I’m attaching a PDF file of this material at the bottom of this post; in this case, the formatting is retained—footnotes as footnotes, not as endnotes. Much easier to read.
Finally, as I recommended in the July 15, 2025 installment, "How to Read the Hebrew Bible," the best use of this translation and commentary is to first read it through without the footnotes, then with the footnotes, and finally again without the footnotes. Enjoy, and please subscribe.
CHAPTER 3
Part I
September 15, 2025
In the Garden of Eden, the serpent manipulates Eve into eating the fruit of the Tree of Knowledge of Good and Evil. She partakes, thus disobeying the single command given to humankind by God. She gives the fruit to her mate, who also eats it. They then realize they are naked and make themselves garments of leaves for themselves. Upon hearing God’s presence in the Garden, they become fearful, and attempt to hide from Him. Adam blames Eve, and Eve blames the serpent. God curses the serpent, Eve, and Adam, each with their own unique curses. Adam names his mate Eve. God makes and clothes them in leather garments. Raising the concern that they will eat from the Tree of Life and live forever, He expels them from the Garden. God stations fiery angelic guards to prevent reentry into the Garden and its Tree of Life.
3:1: And[1] the serpent[2] was more cunning[3] than any of the beasts of the field that YHVH-God had made. It said[4] to the woman,[5] “Did perhaps[6] God say[7]: ‘You[8] shall not[9] eat from any[10] tree[11] of the garden.’?”
2: The woman[12] said to the serpent, “From the Garden’s tree fruit[13] of the Garden, we may eat.[14] 3: And of the fruit of the tree[15] that is in the middle of the Garden, God said,[16] ‘You shall not eat from it,[17] nor shall you touch it,[18] lest[19] you die.’”[20]
4: The serpent said, “You[21] surely will not die;[22] 5: rather,[23] God knows[24] that on the day of your eating from it that your eyes will be opened[25] and you will be like God,[26] knowing good and evil.”[27]
6: The woman saw[28] that the tree was good for eating,[29] and that it was a delightful thing[30] for the eyes,[31] and that the tree was desirable[32] for comprehension.[33] And she took[34] from its fruit[35] and she ate,[36] and she also gave to her husband with her,[37] and he ate.[38] 7: The eyes of both of them were opened,[39] and they knew[40] that they were naked.[41] And they sewed[42] for themselves a fig leaf[43] and they made for themselves tunics.[44]
8: They heard the sound[45] of YHVH-God going[46] through the Garden, by the breeze of the day.[47] And the man and his wife hid themselves[48] from the presence of YHVH-God in the midst of[49] the Garden’s trees. 9: YHVH-God called to the man[50] and said to him, “Where are you?”[51]
10: He said,[52] “Your sound I heard in the Garden[53] and I was afraid,[54] for I am naked,[55] and I hid.”[56] 11: And He said, “Who told you[57] that you are naked?[58] From the tree—about which I commanded you to not eat from it—did you eat?”[59]
12: The man said, “The woman whom You gave to be with me,[60] she gave[61] me from the tree and I ate.”
13: And YHVH-God said to the woman, “What is this you have done?[62]” The woman said, “The serpent caused me to go astray,[63] and I ate.”[64]
God curses the serpent with crawling on its belly, eating dust, and suffering the perpetual enmity of humans. God curses Eve with distressful pregnancy and child-bearing, and being ruled by her husband. God curses Adam by making the earth niggardly even when he labors mightily on it. Then Adam gives his wife the name Eve, having been referred to previously only as “the woman” or “his wife.” In an act of compassion, God makes and clothes the couple with leather garments.
Why are Adam and Eve punished for their decision, since they did not know the difference between right and wrong before eating the tree? Their act was one of negating the truth, since God’s word is truth (Psalm 119:160). Truth and falsehood were the only parameters within which they operated; thus, they denied reality—a more ominous, far-reaching act than simply following a subjective opinion. Sin and the subsequent expulsion do not represent a change of consciousness, but are the causes and consequences of disobedience.
Externalizing responsibility/blame admits to someone lacking free will. That is, “So-and-so made me do it.” Without knowing the serpent’s motivation, it’s possible that as one of God’s creations, the serpent wished to do good, as God’s final comments regarding creation was that it was “very good.” Here, the “good” act of the serpent was in giving Eve the opportunity to avoid sinning. Refusing to sin brings its own reward. In this case, the serpent did not want Eve to sin on one hand nor did he wish her to be or not be God-fearing on the other. Seen from this perspective, the serpent’s intention was simply not wanting her to do good; that is, by refusing to sin. The invitation to disobedience, whether internally or externally generated, requires an exercise of our free will to decide how to act.
[1] And. Immediately following Eve's creation.
[2] The serpent. Hebrew root: N-Ch-Sh: to use enchantment, divination; to perceive, observe. Also the root of the Hebrew word for copper and its alloys, including brass and bronze. Note the presence of the definite article ha- (the). A specific serpent.
[3] Cunning. An ambiguous term, as we see by the same root appearing in 2:25, denoting Adam and Eve's nakedness. Here, there is an implication that "cunning" leads to evil machinations. Also, in the sense of being prudent, sensible (Proverbs 1:4; 8:5, 12), a trait whose possession helps develop one's character in a positive manner. A seducer. Exaggerates stringencies: "No one can do the impossible!"
[4] Said. The only other example of an animal speaking to a human, God opens the mouth of Bil'am's riding ass (Numbers 22:28). Here, it appears that the serpent is intrinsically capable of human speech. Adam and Eve understood all animals' language.
[5] It said to the woman. When she was alone.
[6] Perhaps. Hebrew: af; also, moreover, indeed, yea + ki: which, that, because, if; when; so, then; but; unless, except. An ambiguous term unusually proffered. Either of the two Hebrew words would suffice. The two-word expression may be used for emphasis, but emphasizing what? The serpent may be using it as an interrogative, or derisively, or in astonishment. Did He really say that? Or, even though He said that.
Such a delightful tree, and you can't eat from it because you'll die?? It is as if the serpent is saying, “If you believe that, you’d believe anything!” In response to the serpent's accusing Eve of being gullible, she misrepresents the nature of God's command; in this case, making it easier for the snake to convince her to contravene it.
[7] Did perhaps God say. Directly to you, and not via Adam.
[8] You. Plural. While the text explicitly states that God commanded Adam regarding the tree (2:16), it is unlikely that he hadn't told his wife—his helpmate. Or she would have been with Adam at the time of the command. Or, the snake overheard God issuing it and/or Adam and Eve discussing it.
[9] Shall not. Cannot—which is not what God said.
[10] Any tree. Another ambiguous expression by the serpent. Does it mean that God commanded: "You shall not eat from every tree of the garden"? Or, "You shall not eat from any tree of the garden"? In 1:29, God explicitly gives permission to eat "seed-yielding fruit of every tree," and in 2:16-17: "Of every tree of the garden you may freely eat" and then proscribes eating only from the Tree of Knowledge of Good and Evil. The serpent's speech is intended to confuse Eve by exploiting the additional constraint in God's second statement.
The snake is also using a common exegetical/dialectical tool, the kal v’chomer, or an "argument a fortiori”—deriving a broader conclusion from a specific case: "If X, then surely Y." For example, if someone is to be punished for insulting his parents, all the more so is that person to be punished for insulting God—who is of greater stature and who is due greater respect even than one's parents. The snake is suggesting, "If God restricted you from eating from the Tree of Knowledge of Good and Evil, did He restrict you from eating from any tree?"
[11] Any tree. Any actual tree here in the Garden.
[12] The woman. Whom the snake manipulates. She doesn't yet have a proper name.
[13] From the Garden's tree fruit. From the fruit of the trees of the Garden. She omits "any" or "every."
[14] We may eat. Eve waters down God's permission by neglecting His use of the double verb form of 2:16: "you may freely eat."
From any of the tree fruits of the Garden, we may eat. So, why transgress God's prohibition?
[15] The tree. The Tree of the Knowledge of Good and Evil becomes the only tree that matters and it loses its specific name.
[16] Said. Eve downplays the nature of God's directive. In 2:16, God "commands," a more emphatic act with implied harsh consequences for acting contrarily.
[17] From it. Of it. Of the fruit; or, of the tree.
[18] Shall not eat from it, nor shall your touch it. God never prohibited touching or smelling—which are permitted— a veiled disparagement of asceticism. This may have been added by Adam in telling her what God told him, before her creation, in 2:17. Eve makes more stringent God's prohibition, realizing the value of avoiding even approaching the tree so as not to be tempted. "Don't even touch it," loosely equating eating and touching. This is a rabbinic notion called "erecting a protective fence against sinning"; in this case, an easily accomplished one. However, adding to a commandment, even with the intention of honoring God by so doing, may be an act of disobedience and lead to undesired outcomes. See Proverbs 30:6: "Add not to His words lest He reprove you and you be found a liar."
[19] Lest. Hebrew: pen. However, in 2:17 the term is ki: when, for when.
[20] Lest you die. You may or you may not die. This nullifies the emphasis reflected in the double verb form—you shall surely die— in the original command (2:17), as well as the moral consequences of her act by creating a greater distance between disobedience and death. "Some later time you will die," rather than death immediately following eating.
[21] You. Plural. So all are other instances of “you” and “your” in the verse.
[22] You will surely not die. There is no way you would die. The serpent repeats the double verb form of emphasis that God used in 2:17—"dying you shall die"—which Eve's use of the single form deemphasizes. By touching? Eating? God is only threatening you to obtain your obedience. Or, you will not surely die; that is, you are not guaranteed to die.
[23] Rather. Because; for. As God said in 2:17; that is, not as Eve said "lest" in v. 3.
[24] God knows. "I am telling you that God knows.…" The snake presumes to speak about what God knows.
[25] Opened. Hebrew root: P-Q-Ch: to open, especially the eyes or ears. Usually, metaphorically; that is, to become aware of, understand, or realize something. A more subtle understanding of the verb is that it relates to obtaining a new faculty, not regaining a lost one. Not blindly following instinct.
[26] Like God. Like "Elohim." Elohim may mean angels—and where it appears later, "judges" or "rulers”—and is the likely translation of Elohim here. Humans may attain angelic knowledge (2 Samuel 14:17), but not God's knowledge, which is incomprehensible.
These are the serpent's words, and do not reflect a "jealous" God who worries about being usurped. Rather, the serpent is using his own words to lower God in Eve's eyes, making disobedience easier. It suggests that the prohibition is to serve God, not man, instead of believing in the inherent utility and goodness of following God's prohibitions and permissions. "God is withholding the good from you." But, in 1:27, Man is created in God's image; but does not share His essence, which can't be known.
[27] Good and evil. Knowledge of a range of good and bad choices previously unavailable because of lack of this knowledge. How to distinguish between good and evil. Or, an even greater knowledge of good and evil, akin to God’s knowledge, as God created man like Himself (1:27). They already had knowledge of truth and falsehood. Once you recognize evil, you may choose it. The difference between good and evil.
[28] Saw. Realized or recognized. Objects affect the senses, the senses move the mind. Incited by the snake, Eve looked more carefully than she had previously dared. It now appeared to her. Or, the snake told her and she agreed.
[29] Good for eating. Sweet. Not bad/harmful in and of itself—the bad lies in disobedience. There is no "practical" reason for the command.
[30] Delightful thing. Hebrew root: A-W-H: to desire, long for, crave. It is an unusual way to express physical beauty in Hebrew, where different words meaning "fair” or "comely" are usually employed instead. Our word usually has as its object something of questionable or negative value. For example, the Hebrews in the desert "craved" meat in addition to or instead of the manna. God then rained quail upon the desert floor, and many died from their gluttony.
[31] It was a delightful thing for the eyes. Because it would open the eyes (v. 5). Or, to the eyes; i.e., pretty.
[32] Desirable. Hebrew root: Ch-M-D: to desire, cherish, take great pleasure in. Usually the object of cherishing possesses value. For example, Abraham is referred to as "cherished by God" (Isaiah 41:8) using our Hebrew root.
[33] Comprehension. Hebrew root: Sin-Kh-L: to act wisely with common sense, prudently, wittingly; to be or become intelligent, wise, understanding, knowledgeable, or prudent, or to act in such a manner. The tree was "desirable for comprehension" because consuming its fruit would lead to acquiring comprehension, or increased comprehension. She knew this because of its name. Or, acquire wisdom (correct ethical decision-making) versus acquiring knowledge (true versus false notions).
[34] Took. Despite God’s prohibition. Eve voluntarily chose disobedience after reappraising the tree; she just as easily could have reappraised the tree and maintained obedience.
[35] Fruit. The tree had leaves big enough to use as garments (v. 7). Therefore, possibly a fig. We can't be certain since the text is not explicit.
[36] She ate. She ate it.
[37] With her. To eat with her, because he was her husband. Adam decided to trust in Eve more than God. They were together when Eve took and ate the fruit. Or, she took the fruit, then found Adam and they ate together. Or, she ate twice—once by herself and once with Adam. Eve feared she would die, and didn’t want Adam to live on and be intimate with anyone/anything else.
[38] And he ate. Even angels sin (Job 4:18).
[39] The eyes of both of them were opened. New ideas came into their mind: opinions, modified sexual consciousness. Not, “And they obtained knowledge of good and evil”; rather, they saw how their stature had been forfeited. Aware of something which they were previously unaware of. Aware they had had sinned. They attended to the pleasant and sweet—but harmful.
[40] Knew. "Knew," not “saw.” Became aware, realized. What they visually perceived had not changed, nor had their ability to distinguish between naked and covered. This was the first opinion, or subjective rather than objective assessment, of creation. They saw bad where it did not exist before.
Now there is a sense of shame resulting from their changed consciousness. Their shame impels them to cover themselves. "Shame relates to one's true calling." The painful emotion of shame is a punishment inherent in sinning, above and beyond divine punishment.
[41] Naked. Something that should be concealed wasn't. The knowledge they obtained resulted in a degradation rather than an elevation of their stature. Rather than becoming supremely wise, they were embarrassed by their genitals, now seen by each other and all the other animals of the Garden. The rewards for disobedience rarely live up to our expectations.
[42] Sewed. Hebrew root: Tav-Ph-R: to sew, join together. With a thorn or straw.
[43] A fig leaf. Singular, a collective noun, like "fruit." Fig leaves are very broad.
[44] Tunics. Aprons, that cover the genitals. Loincloths.
[45] Sound. Hebrew: Q-Vav-L. A generic term for any sound. It is often translated “voice"; that is, sound of a specific nature and function. Here, it is best translated as "sound," because not until v. 9 does God speak in this encounter. Or, a non-speaking voice, perhaps like humming, whistling. What sounded like steps.
[46] Going. A reflexive participle. A participle is a verb turned into an adjective; for example, "the running boy." The reflexive form indicates that the object of the action is the same as the subject; e.g., "he sat himself down." Our word thus means: "A YHVH-God walking-itself-around sound." The sound was going, not God. Since God is incorporeal, the verse may mean that God's presence generated the impression of, or manifested as, a sound/voice moving about in the garden."
[47] By the breeze of the day. Hebrew: le-ruach ha-yom; literally: “toward the spirit/wind of the day.” An uncommon Hebraism. It may mean "toward evening." That is, toward the time of the breeze; i.e., at the end of the day, late afternoon; that is, coming from the west. The prefix le- may be translated as “like,” as in “like the breeze of the day.” As was His wont at that time of day. A gentle breeze. The cool of the day.
[48] Hid themselves. Root: Ch-Bh-A: hide, conceal The reflexive form; i.e., hid themselves, rather than "hid." Hiding from an omnipresent God reflects a drop in their level of consciousness. An act of modesty. They tried to hide; compare with Jonah attempting to flee from God by journeying on a ship across the sea (Jonah 1:1-3). Or, they believed they had hidden. Since God is omniscient and omnipresent, this precludes effectively hiding from Him. This alludes to a sense of guilt, but falls short of repentance, which involves an explicit acknowledgment of the act, regret, request for forgiveness, and a vow to never repeat the act. They weren't really aware of having sinned; rather, they simply sensed something was wrong.
[49] In the midst of. Among. The same term used for the location of the Tree of Knowledge of Good and Evil in the Garden (2:9). Their proximity to the Tree incriminated them. They sinned "in the midst" of the garden, so they hid in its midst.
[50] Called to the man. Because the man received the command from God. Eve is assumed to be included in this call.
[51] Where are you? You are not where you normally are; that is, out and about in the Garden. A rhetorical question intended to begin a conversation. Or, "How far have you fallen?!" Nothing is hidden from God (Jeremiah 32:27).
[52] He said. Adam does not say "Here I am." This suggests he realizes that God's question regarding his location is rhetorical. That is, Adam knows that God knows where he is, and need not ask.
[53] Your sound I heard in the Garden. I knew You were in the Garden.
[54] Afraid. They were not afraid of God's presence before.
[55] I am naked. I was naked—they had made tunics for themselves in v. 7. Neither does he explain his hiding because of having been disobedient; i.e., he dissimulates regarding eating the fruit. Nakedness is not a sin, whereas, disobedience is. The effects of the new "knowledge" don’t elevate them. Before eating the fruit, they simply knew that they were naked; now, they are ashamed of being naked, "afraid" of God's reaction to their nakedness. To make matters worse, they are not ashamed or afraid of what they ought to be—their disobedience. The gain of accomplishing a sin is never worth the consequent loss.
[56] I hid. Therefore, I hid. From responsibility; or, from God Who demands responsibility by having given Man free will. Shame because of disobedience per se.
[57] You. Singular.
[58] That you are naked. That there is shame associated with nakedness.
[59] Did you eat? If God wanted man to be only obedient, He would have created automatons. Rather, man has free will.
[60] With me. To be with me. God gave Eve to be with Adam, He did not give her to him. This is how my helper helps me? Adam argues that because Eve urged him to eat, he was compelled and lacked liability. Eve was liable because of her urging Adam. This assumes Eve's identical ethical and moral status with that of Adam. Adam's lack of contrition determines the nature of his curse (vv. 17-19)
[61] Gave. Gave the fruit.
[62] What is this you have done? For God knows what Eve did. Rather, He took this opportunity to ask, "Why did you do this?" He wants her to repent.
[63] Caused me to go astray. Hebrew root: N-Shin-A: to beguile, lead or go astray, seduce, corrupt, deceive. Not "gave me" as Adam states. Our word is in the causative formation: the serpent did not seduce or beguile her directly, but via an intermediary—its words or argument. Removed my fear of committing an act.
[64] God does not query the serpent, as someone who causes another to sin is not given an opportunity to justify himself.
