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The Holy Bible > The King James Bible > Genesis > Exodus

<---- Genesis 2          Genesis 4 --->


Now the serpent was more subtil than any beast of the field which the LordGod had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden?

And the woman said unto the serpent, 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.

And the serpent said unto the woman, Ye shall not surely die:

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.

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 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 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 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.

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.

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.

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.

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.

20 And Adam called his wife's name Eve; because she was the mother of all living.

21 Unto Adam also and to his wife did the Lord God make coats of skins, and clothed them.

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.

Hebrew Interlinear

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7 God had told Adam: “In the day you eat from [the tree of the knowledge of good and bad] you will certainly die.” Adam may well have understood this “day” to be a 24-hour day. After violating God’s command, he could have ex- pected Jehovah to act before the sun set. “About the breezy part of the day,” Jehovah approached the couple. (Gen. 3:8) He held court, as it were, establishing the facts from the responses that Adam and Eve gave. (Gen. 3:9-13) Then he pronounced sentence on the wrongdoers. (Gen. 3:14-19) Were he to execute them then and there, his purpose regarding Adam and Eve and their offspring would come to nothing. (Isa. 55:11) Al- though he confirmed the death penalty and the effects of sin began immediately, he allowed Adam and Eve to produce children who could benefit from other provisions that He would make. Thus, from God’s standpoint, Adam and Eve died on the day they sinned, and they actually died within one “day” of 1,000 years.—2 Pet. 3:8. 

- Watchtower Study - September 15, 2014 Study Edition

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    • By The Librarian
      Garden of Eden > Trees >
      The Tree of the knowledge of good and evil (Hebrew: עֵץ הַדַּעַת טוֹב וָרָע / Etz ha-da'at tov va-ra, ) is one of two trees in the story of the Garden of Eden in Genesis 2-3, along with the Tree of life. As to the genus of the tree, the Scriptural record is silent.

      The tree of the knowledge of good and bad represented a privilege that is God’s province alone—the right to determine what is good and what is bad. Evidently, Adam and Eve got to know what was good and what was bad in the special sense of now judging for themselves what was good and what was bad. They were idolatrously placing their judgment above God’s, disobediently becoming a law to themselves, as it were, instead of obeying Jehovah, who has both the right and the wisdom necessary to determine good and bad. So their independent knowledge, or standard, of good and bad was not like that of Jehovah. Rather, it was one that led them to misery

      The phrase in Hebrew: טוֹב וָרָע, tov V'ra translatable as good and evil, may be an example of the type of figure of speech known as merism. This literary device pairs opposite terms together, in order to create a general meaning; so that the phrase "good and evil" would simply imply "everything". It is equivalent to the Egyptian expression evil-good which is indeed normally employed to mean "everything". In Greek literature, the concept is also used by Telemachus, "I know all things, the good and the evil" (Od.20:309-10).[3] However, given the context of disobedience to God, other interpretations of the implications of this phrase also demand consideration.

      In the phrase, tree of knowledge of good and evil, the tree imparts knowledge of tov wa-ra, "good and bad". The traditional translation is "good and evil", but tov wa-ra is a fixed expression denoting "everything". To Harry Orlinsky, this phrase does not necessarily denote a moral concept.[4] However, Robert Alter believes that there could be a moral connotation after all: When God forbids the man to eat from the tree of knowledge, He says that if he does so, he is "doomed to die". The Hebrew behind this, is in the form used in the Hebrew Bible for issuing death sentences.[5]
      Religious views
      In Jewish tradition, the Tree of Knowledge and the eating of its fruit represents the beginning of the mixture of good and evil together. Before that time, the two were separate, and evil had only a nebulous existence in potentia. While free choice did exist before eating the fruit, evil existed as an entity separate from the human psyche, and it was not in human nature to desire it. Eating and internalizing the forbidden fruit changed this and thus was born the yeitzer hara, the Evil Inclination.[6][7] In Rashi's notes on Genesis 3:3, the first sin came about because Eve added an additional clause to the Divine command: Neither shall you touch it. By saying this, Eve added to YHWH's command and thereby came to detract from it, as it is written: Do not add to His Words (Proverbs 30:6).

      In Kabbalah, the sin of the Tree of Knowledge (called Cheit Eitz HaDa'at) brought about the great task of beirurim, sifting through the mixture of good and evil in the world to extract and liberate the sparks of holiness trapped therein.[8] Since evil has no independent existence, it depends on holiness to draw down the Divine life-force, on whose "leftovers" it then feeds and derives existence.[9] Once evil is separated from holiness through beirurim, its source of life is cut off, causing the evil to disappear. This is accomplished through observance of the 613 commandments in the Torah, which deal primarily with physical objects wherein good and evil are mixed together.[10][11][12] Thus, the task of beirurim rectifies the sin of the Tree and draws the Shechinah back down to earth, where the sin of the Tree had caused Her to depart.[13][14]
      In Christian theology, consuming the fruit of the tree of knowledge of good and evil was the original sin committed by Adam and Eve that subsequently became known as the Fall of man in Genesis 2-3.

      In Catholicism, Augustine of Hippo taught that the tree should be understood both symbolically and as a real tree - similarly to Jerusalem being both a real city and a figure of Heavenly Jerusalem.[15] Augustine underlined that the fruits of that tree were not evil by themselves, because everything that God created was good (Gen 1:12). It was disobedience of Adam and Eve, who had been told by God not to eat of the tree (Gen 2:17), that was obnoxious and caused disorder in the creation,[16] thus humanity inherited sin and guilt from Adam and Eve's sin.[17]

      In Western Christian art, the fruit of the tree is commonly depicted as the apple, which originated in central Asia. This depiction may have originated as a Latin pun: by eating the malum (apple), Eve contracted mālum (evil).[18] It is also possible that this depiction originated simply because of the religious painters' artistic licence.
      This section needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (August 2012)
      See also: Tree of life (Quran)
      The Qur'an does not name this tree and it is always referred to as "the tree". Muslims believe that when God created Adam and Eve, He told them that they could enjoy everything in the Garden but this tree, and so, Satan appeared to them and told them that the only reason God forbade them to eat from that tree is that they would become Angels or become immortals.

      When they ate from this tree their nakedness appeared to them and they began to sew together, for their covering, leaves from the Garden. As a result of their sin, they were removed from heaven and placed on Earth to live and die. Consequently, they repented to God and asked for his forgiveness and were forgiven. It was decided that those who obey God and follow his path shall be rewarded with everlasting life in Heaven, and those who disobey God and stray away from his path shall be punished in Hell.

      God in Quran (Al-A'raf 27) states: "[O] Children of Adam! Let not Satan tempt you as he brought your parents out of the Garden, stripping them of their garments to show them their shameful parts. Surely he [Satan] sees you, he and his tribe, from where you see them not. We have made the Satans the friends of those who do not believe."
      Other cultures
      The Tamil poem "Tala Vilasam"[19] recounts a legend of the tree that parallels the Biblical account. In it, the Creator Brahma finally allows the people access to the tree- which, in this case, is the palmyra palmtree Borassus flabellifer.
      Mitchell, T.C. (2004). The Bible in the British Museum : interpreting the evidence (New ed. ed.). New York: Paulist Press. p. 24. ISBN 9780809142927. "'Adam and Eve' cylinder seal". British Museum. Retrieved 2014-02-07. Gordon, Cyrus H.; Rendsburg, Gary A. (1997). The Bible and the ancient Near East (4th ed. ed.). New York: W.W. Norton & Co. p. 36. ISBN 9780393316896. Harry Orlinsky's notes to the NJPS Torah Alter 2004, p. 21. Rashi to Genesis 2:25 Ramban to Genesis 3:6 Epistle 26, Lessons in Tanya, Igeret HaKodesh ch. 22, Tanya, Likutei Amarim ch. 37, Lessons in Tanya, Likutei Amarim Torah Ohr 3c Torat Chaim Bereishit 30a Bereishit Rabbah 19:7 Ramban to Genesis 3:8 Augustine, On the Literal Meaning of Genesis (De Genesi ad litteram), VIII, 4.8; Bibliothèque Augustinniene 49, 20 Augustine of Hippo, On the Literal Meaning of Genesis (De Genesi ad litteram), VIII, 6.12 and 13.28, BA 49,28 and 50-52; PL 34, 377; cf. idem, De Trinitate, XII, 12.17; CCL 50, 371-372 [v. 26-31;1-36]; De natura boni 34-35; CSEL 25, 872; PL 42, 551-572 "The City of God (Book XIII), Chapter 14". Newadvent.org. Retrieved 2014-02-07. Adams, Cecil (2006-11-24). "The Straight Dope: Was the forbidden fruit in the Garden of Eden an apple?". The Straight Dope. Creative Loafing Media, Inc. Retrieved 2008-10-06. http://books.google.com/books?id=M7YaAAAAYAAJ&lpg=PA4&ots=5Nz_RHRQyN&dq=TALA%20VILASAM&pg=PA1#v=onepage&q=TALA%20VILASAM&f=false Food of the Gods: The Search for the Original Tree of Knowledge. McKenna, Terence. 1992.
    • By Jack Ryan
      Counties once at war with one another can forgive and move on. Even horrible murderers who killed the family members of someone can be forgiven for the act that they did.
      But God, no no no. No such thing can happen. It's absolutely pathetic really that we followed and accepted the story that a piece of fruit was taken and eaten. Nobody killed. If our worst nightmares come true and this in fact did happen hahaha.
    • Guest Nicole
      By Guest Nicole
      Reina Valera 
      Capítulo 2/ Capítulo 3/ Capítulo 4
      3 EMPERO la serpiente era astuta, más que todos los animales del campo que Jehová Dios había hecho; la cual dijo á la mujer: ¿Conque Dios os ha dicho: No comáis de todo árbol del huerto?
      2 Y la mujer respondió á la serpiente: Del fruto de los árboles del huerto comemos;
      3 Mas del fruto del árbol que está en medio del huerto dijo Dios: No comeréis de él, ni le tocaréis, porque no muráis.
      4 Entonces la serpiente dijo á la mujer: No moriréis;
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      8 Y oyeron la voz de Jehová Dios que se paseaba en el huerto al aire del día: y escondióse el hombre y su mujer de la presencia de Jehová Dios entre los árboles del huerto.
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      14 Y Jehová Dios dijo á la serpiente: Por cuanto esto hiciste, maldita serás entre todas las bestias y entre todos los animales del campo; sobre tu pecho andarás, y polvo comerás todos los días de tu vida:
      15 Y enemistad pondré entre ti y la mujer, y entre tu simiente y la simiente suya; ésta te herirá en la cabeza, y tú le herirás en el calcañar.
      16 A la mujer dijo: Multiplicaré en gran manera tus dolores y tus preñeces; con dolor parirás los hijos; y á tu marido será tu deseo, y él se enseñoreará de ti.
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