Greek Text · Translation · Interlinear · Discourse Structure

The Book of Genesis, Chapter 2ΓΕΝΕΣΙΣ Β′

Each verse opens with the running Greek, an English translation, and a discourse note (its connective, relation, and role in the argument). Below follows the word-by-word breakdown in six tiers: gloss, case (color), parsing, syntax, semantic force, and a lexical note.

Case Nominative Genitive Dative Accusative Vocative Verb (no case) Indeclinable

Discourse notes head each verse: relation · connective · clause-flow. Indentation marks prominence — flush-left = main line of argument; indented = supporting / subordinate material.

Theme

Genesis in the LXX is one of the most closely studied books in the whole Septuagint, and chapter 2 — the second account of creation and the planting of the garden — presents several features of exceptional exegetical importance.

Translation & textual notes

The Greek text of Genesis 2 follows the standard critical text of the Septuagint as established in the Rahlfs–Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Genesis in the LXX is one of the most closely studied books in the whole Septuagint, and chapter 2 — the second account of creation and the planting of the garden — presents several features of exceptional exegetical importance. The most famous LXX–MT divergence in the entire chapter is at 2:2: the LXX (and also the Samaritan Pentateuch) reads ἐν τῇ ἡμέρᾳ τῇ ἕκτῃ, 'on the sixth day,' where the MT reads בַּיּוֹם הַשְּׁבִיעִי, 'on the seventh day.' The MT reading is almost certainly original; the LXX (and SP) appear to have harmonised the text to avoid the implication that God was still working on the Sabbath day that he immediately goes on to hallow (2:3). The change is a single letter in Hebrew (שׁ vs. שׁ, the numeral differing in the consonantal text between ‎ שִׁשִּׁי and שְׁבִיעִי), but it is exegetically consequential and has been debated since antiquity. At 2:4 the LXX introduces the famous phrase αὕτη ἡ βίβλος γενέσεως οὐρανοῦ καὶ γῆς ('this is the book of the genesis of heaven and earth'), which rendered the Hebrew סֵפֶר תּוֹלְדֹת and gave the entire book its LXX title ΓΕΝΕΣΙΣ. Matthew 1:1 (βίβλος γενέσεως Ἰησοῦ Χριστοῦ) deliberately echoes this phrase, and the echo has been recognised since the patristic period. At 2:7 the LXX renders the creation of the human as καὶ ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν ('and the man became a living soul'), which Paul quotes directly in 1 Corinthians 15:45 in his contrast between the 'living soul' Adam and the 'life-giving spirit' Christ. The word ψυχή renders Hebrew נֶפֶשׁ; the LXX formulation is used by Paul precisely because it separates the living-soul principle from a more 'spiritual' existence — an important piece of his Adam-Christ typology. At 2:8 the LXX introduces the word παράδεισος for the garden: the Hebrew גַּן ('garden') is rendered by παράδεισος, a loanword from Old Persian pairi-daēza ('enclosure, walled garden'), which entered Greek via Xenophon's Anabasis for the royal parks of Persia. The LXX's use of παράδεισος in Genesis 2–3 is the direct origin of the English word 'paradise,' and the term's theological journey — from a Persian royal park to a cosmic garden of the divine presence — is entirely the work of the LXX translators. At 2:18 the phrase βοηθὸν κατ᾿ αὐτόν renders עֵזֶר כְּנֶגְדּוֹ ('a helper corresponding to him'); the preposition κατά with the accusative in this sense ('corresponding to, matching') is a Hebraism, and βοηθός ('helper') is a strong word used in the Psalms of God as Israel's helper. At 2:23–24 the one-flesh saying — ἔσονται οἱ δύο εἰς σάρκα μίαν ('they shall be the two into one flesh') — is quoted by Jesus (Matt 19:5; Mark 10:8) and Paul (1 Cor 6:16; Eph 5:31), always from the LXX form. The LXX adds the numeral 'two' (οἱ δύο) not explicit in the MT's שְׁנֵיהֶם (though the same word), making the saying slightly more emphatic. Proper names in this chapter are transliterated or rendered as indeclinables: Εδεμ (Eden, indeclinable transliteration of עֵדֶן), Αδαμ (used as a name in later verses; indeclinable), and Ευα is not yet used — 2:23 identifies her as γυνή ('woman'). The four rivers of 2:10–14 include Φισων, Γηων, Τίγρης, and Εὐφράτης (the last two declinable Greek forms). The LXX translator of Genesis used a smooth, readable Greek — notably less wooden than the kaige revisers or Aquila — and the result is a literary text capable of carrying the weight of the theological interpretation the early church placed on it.

1

Καὶ συνετελέσθησαν ὁ οὐρανὸς καὶ ἡ γῆ καὶ πᾶς ὁ κόσμος αὐτῶν.

And the heavens and the earth were completed, and all their host.

Narrative continuation / closureΚαὶ
v.1 closes the first creation account with a summary verb in the passive (συνετελέσθησαν), signaling that the creative work is now over in its totality. The verse serves as the seam between the six-day account and the seventh-day material that follows (vv.2–3). Καί is narrative-sequential, calquing Hebrew וַ.
Word-by-word analysis· 11 words
Καὶandnarrative conjunction (Hebraizing καί-parataxis)→ discourse linkage or contrastκαί: calques Hebrew וַ, the paratactic narrative connector; here marks the direct continuation of the six-day sequence from ch.1.
συνετελέσθησανwere completedAor Pass Indic 3 Pl · συντελέωmain verb (summary passive, subject = ὁ οὐρανὸς καὶ ἡ γῆ)→ constative aorist (the whole creative process viewed as a completed whole)συντελέω: 'bring to completion, finish completely'; the compound συν- stresses thoroughness ('altogether finished'). Renders Hebrew כָּלוּ. The passive voice presents the completion as something accomplished — implicitly by God — without making God the explicit grammatical subject, a characteristic LXX construction.
ὁtheNominativearticle with ὁ οὐρανός→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
οὐρανὸςheavenNominativesubject (coordinated with ἡ γῆ)→ participant prominenceοὐρανός: 'heaven, sky'; renders שָׁמַיִם; the pair οὐρανός-γῆ ('heaven and earth') frames the entire creation narrative from Gen 1:1 onward and is the LXX merism for totality.
καὶandcoordinating conjunction (copulative, joining the two subjects)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἡtheNominativearticle with γῆ→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆearthNominativesubject (coordinated with ὁ οὐρανός)→ participant prominenceγῆ: 'earth, land, ground'; renders אֶרֶץ. Together with οὐρανός forms the meristic pair that denotes all created reality.
καὶandcoordinating conjunction (adding further subject)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πᾶςallNominativeadjective (attributive with ὁ κόσμος)→ participant prominenceπᾶς: meaning 'all'; it serves as adjective (attributive with ὁ κόσμος).
ὁtheNominativearticle with κόσμος→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
κόσμοςhost / adornmentNominativesubject (third coordinated element)→ participant prominenceκόσμος: renders Hebrew צְבָאָם ('their host/array'); the word's primary meaning in classical Greek is 'order, adornment' — here it carries the sense of the 'array' or 'furnishing' of creation, its full complement of stars, creatures, and powers. The LXX choice of κόσμος over στρατιά or δύναμις is notable: it frames creation as an ordered and beautiful whole. The noun will develop in John's Gospel (κόσμος as the created world, the inhabited world, and the world opposed to God) from this foundational usage.
2

Καὶ συνετέλεσεν ὁ θεὸς ἐν τῇ ἡμέρᾳ τῇ ἕκτῃ τὰ ἔργα αὐτοῦ, ἃ ἐποίησεν, καὶ κατέπαυσεν τῇ ἡμέρᾳ τῇ ἑβδόμῃ ἀπὸ πάντων τῶν ἔργων αὐτοῦ, ὧν ἐποίησεν.

And God finished on the sixth day his works that he had made, and he rested on the seventh day from all his works that he had made.

Narrative sequence (completing the sixth, transitioning to the seventh)Καὶ
The LXX's 'sixth day' (ἕκτῃ) is the most famous LXX–MT divergence in this chapter: the MT reads 'seventh day' (הַשְּׁבִיעִי). The LXX harmonises so that God completes his work on day six and rests from the outset of day seven — avoiding the implication that God's finishing activity fell on the Sabbath. The Samaritan Pentateuch agrees with the LXX. The double ἔργα frame (works finished on six, works rested from on seven) gives the verse a careful chiastic structure.
Word-by-word analysis· 27 words
Καὶandnarrative conjunction (sequential)→ discourse linkage or contrastΚαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
συνετέλεσενfinishedAor Act Indic 3 Sg · συντελέωmain verb (narrative action, God as subject)→ constative aorist (the whole creative output treated as a finished sum)συντελέω: same root as v.1's συνετελέσθησαν, now in the active with God as subject — a deliberate echo confirming that the passive of v.1 implied God as agent. The active-to-passive contrast is theologically rich: the cosmos 'was completed' (v.1 passive), and 'God completed it' (v.2 active) — two angles on the same event.
ὁtheNominativearticle with θεός→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativesubject→ participant prominenceθεός: renders אֱלֹהִים; the LXX uses the articular ὁ θεός throughout Gen 1–2:3 where Elohim is the divine name (the Yahwist 'LORD God' compound begins at 2:4).
ἐνonpreposition + dative (temporal)→ spatial or relational framingἐν: meaning 'on'; here it marks the relation signaled by preposition + dative (temporal).
τῇtheDativearticle with ἡμέρᾳ (temporal dative)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἡμέρᾳdayDativedative of time (temporal: 'on the day')→ sphere or referenceἡμέρα: 'day'; the temporal dative with the article is the LXX's standard construction for 'on the Nth day,' calquing Hebrew בַּיּוֹם.
τῇtheDativearticle with ἕκτῃ (attributive)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἕκτῃsixthDativeordinal adjective (attributive with ἡμέρᾳ)→ sphere or referenceἕκτη: 'sixth'; **the LXX–MT crux**: MT reads שְׁבִיעִי ('seventh'); LXX (and Samaritan Pentateuch) read שִׁשִּׁי ('sixth'), harmonising so God completes on day six and rests from the start of day seven. The divergence has been debated since Philo (de opificio mundi 89) and Origen (Hexapla). Philo reads the LXX text. The change is a single letter in the Hebrew consonantal text.
τὰtheAccusativearticle with ἔργα (direct object)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔργαworksAccusativedirect object of συνετέλεσεν→ object specificationἔργον: 'work, deed, product'; renders Hebrew מְלַאכְתּוֹ ('his work/craft'); repeated three times in vv.2–3, creating a formal anaphora that marks the completion of the creative enterprise.
αὐτοῦhisGenitivegenitive of possession (possessor of the works)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (possessor of the works).
ἃthat / whichAccusativerelative pronoun (accusative plural, antecedent = τὰ ἔργα)→ participant referenceἃ: meaning 'that'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun (accusative plural, antecedent = τὰ ἔργα).
ἐποίησενhe had madeAor Act Indic 3 Sg · ποιέωverb of relative clause (antecedent-defining)→ constative aorist (the whole creative output)ποιέω: 'make, do, create'; the primary LXX verb for God's creative activity in Gen 1 (alongside κτίζω and πλάσσω). The relative clause ἃ ἐποίησεν recurs verbatim at the end of v.2 and in v.3, forming a formulaic refrain.
καὶandcoordinating conjunction (sequential action)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κατέπαυσενrestedAor Act Indic 3 Sg · καταπαύωmain verb (second narrative action)→ ingressive aorist (the onset of rest / Sabbath)καταπαύω: 'cause to cease, rest'; renders Hebrew שָׁבַת, the root of שַׁבָּת (Sabbath). The LXX consistently uses καταπαύω and κατάπαυσις for Sabbath rest (cf. Heb 3:11; 4:1–11 which builds the whole theology of 'rest' — κατάπαυσις — on this word and this verse).
τῇtheDativearticle with ἡμέρᾳ (temporal dative)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἡμέρᾳdayDativedative of time→ sphere or referenceἡμέρᾳ: meaning 'day'; it serves as dative of time.
τῇtheDativearticle with ἑβδόμῃ→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἑβδόμῃseventhDativeordinal adjective (attributive with ἡμέρᾳ)→ sphere or referenceἑβδόμη: 'seventh'; here — unlike the beginning of v.2 — both LXX and MT agree: God rested on the seventh day. The LXX–MT divergence is only at the start of the verse (when God finished), not at the resting.
ἀπὸfrompreposition + genitive (separation/source: 'rested from')→ spatial or relational framingἀπὸ: meaning 'from'; here it marks the relation signaled by preposition + genitive (separation/source: 'rested from').
πάντωνallGenitiveadjective (attributive with τῶν ἔργων)→ relational specificationπάντων: meaning 'all'; it serves as adjective (attributive with τῶν ἔργων).
τῶνtheGenitivearticle with ἔργων→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔργωνworksGenitivegenitive object of ἀπό (what the rest is from)→ relational specificationἔργον: third occurrence in vv.2–3; the triple repetition forms a structural closure on the entire creative enterprise.
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
ὧνthat / whichGenitiverelative pronoun (genitive by attraction to antecedent ἔργων)→ relational specificationὧν: meaning 'that'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun (genitive by attraction to antecedent ἔργων).
ἐποίησενhe had madeAor Act Indic 3 Sg · ποιέωverb of relative clause (repeating the refrain of v.2a)→ constative aoristποιέω: the third occurrence of the refrain ἃ/ὧν ἐποίησεν across vv.2–3; the anaphora creates a solemn, liturgical quality appropriate to the Sabbath declaration.
3

Καὶ εὐλόγησεν ὁ θεὸς τὴν ἡμέραν τὴν ἑβδόμην καὶ ἡγίασεν αὐτήν, ὅτι ἐν αὐτῇ κατέπαυσεν ἀπὸ πάντων τῶν ἔργων αὐτοῦ, ὧν ἤρξατο ὁ θεὸς ποιῆσαι.

And God blessed the seventh day and sanctified it, because on it he rested from all his works that God began to make.

Grounding / theological declarationΚαὶ
v.3 gives the reason (ὅτι) for the blessing and sanctification: the seventh day is holy because on it God ceased from his creative work. The verse closes the entire Priestly creation account (1:1–2:3) with a formal theological statement about the Sabbath's origin. The phrase ὧν ἤρξατο ὁ θεὸς ποιῆσαι ('that God began to make') is unique — the LXX adds ἤρξατο ('began') relative to the MT's simple 'which God created and made,' perhaps emphasizing that what God 'began' he has now completed.
Word-by-word analysis· 25 words
Καὶandnarrative conjunction→ discourse linkage or contrastΚαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εὐλόγησενblessedAor Act Indic 3 Sg · εὐλογέωmain verb (divine action: blessing)→ constative aorist (single completed divine act)εὐλογέω: 'bless, speak well of'; renders Hebrew בָּרַךְ; the verb of divine blessing in the creation narrative (God blesses the creatures at 1:22, 28 and now the Sabbath day). Blessing a day makes it intrinsically beneficial and set apart — an unusual object compared to persons or creatures.
ὁtheNominativearticle with θεός (subject)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativesubject→ participant prominenceθεὸς: meaning 'God'; it serves as subject.
τὴνtheAccusativearticle with ἡμέραν (direct object)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἡμέρανdayAccusativedirect object of εὐλόγησεν→ object specificationἡμέραν: meaning 'day'; it serves as direct object of εὐλόγησεν.
τὴνtheAccusativearticle with ἑβδόμην (attributive)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἑβδόμηνseventhAccusativeordinal adjective (attributive with ἡμέραν)→ object specificationἑβδόμη: 'seventh'; the article–noun–article–adjective construction (τὴν ἡμέραν τὴν ἑβδόμην) is the attributive pattern used throughout Gen 1 for 'the Nth day,' matching the Hebrew יוֹם + ordinal.
καὶandcoordinating conjunction (adding parallel action)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἡγίασενsanctifiedAor Act Indic 3 Sg · ἁγιάζωsecond main verb (parallel to εὐλόγησεν)→ constative aorist (the foundational divine act of sanctification)ἁγιάζω: 'sanctify, make holy, set apart'; renders Hebrew וַיְקַדֵּשׁ (from קדשׁ). This is the founding moment of the sanctity of time — God sets apart the seventh day as holy. The word is the root of ἅγιος ('holy'), which will characterize the divine presence, the tabernacle, and eventually the Spirit in NT usage.
αὐτήνitAccusativedirect object of ἡγίασεν (resuming τὴν ἡμέραν)→ participant referenceαὐτήν: meaning 'it'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἡγίασεν (resuming τὴν ἡμέραν).
ὅτιbecausecausal conjunction (giving the reason for the blessing and sanctification)→ discourse linkage or contrastὅτι: 'because / that'; here clearly causal, rendering Hebrew כִּי; gives the theological ground for the Sabbath's status.
ἐνonpreposition + dative (temporal: 'on it')→ spatial or relational framingἐν: meaning 'on'; here it marks the relation signaled by preposition + dative (temporal: 'on it').
αὐτῇitDativedative of time (resuming τῇ ἡμέρᾳ τῇ ἑβδόμῃ)→ participant reference or interestαὐτῇ: meaning 'it'; pronoun marking person, possession, or reference within the clause; here it functions as dative of time (resuming τῇ ἡμέρᾳ τῇ ἑβδόμῃ).
κατέπαυσενhe restedAor Act Indic 3 Sg · καταπαύωverb of causal clause (the reason for holiness)→ constative aoristκαταπαύω: second occurrence (also v.2); the repetition reinforces the Sabbath motif. The book of Hebrews (3:11–4:11) builds its extended midrash on rest (κατάπαυσις) from this word and this verse.
ἀπὸfrompreposition + genitive (separation)→ spatial or relational framingἀπὸ: meaning 'from'; here it marks the relation signaled by preposition + genitive (separation).
πάντωνallGenitiveadjective (attributive with τῶν ἔργων)→ relational specificationπάντων: meaning 'all'; it serves as adjective (attributive with τῶν ἔργων).
τῶνtheGenitivearticle with ἔργων→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔργωνworksGenitivegenitive object of ἀπό→ relational specificationἔργον: fourth and final occurrence of the word in vv.1–3; the triple repetition in vv.2–3 (τὰ ἔργα αὐτοῦ, ἀπὸ πάντων τῶν ἔργων αὐτοῦ, ἀπὸ πάντων τῶν ἔργων αὐτοῦ) forms a closing anaphora on the entire creative enterprise.
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
ὧνwhichGenitiverelative pronoun (genitive by attraction to antecedent ἔργων)→ relational specificationὧν: meaning 'which'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun (genitive by attraction to antecedent ἔργων).
ἤρξατοbeganAor Mid Indic 3 Sg · ἄρχωmain verb of relative clause with complementary infinitive ποιῆσαι→ ingressive aorist (the beginning of the making-action, now concluded)ἄρχω (middle): 'begin'; the LXX adds ἤρξατο relative to the MT, which simply reads 'which God created and made.' The addition implies that what God 'began' he has now finished — a subtle narrative frame that also hints at God's creative activity as a process with a definite start and end.
ὁtheNominativearticle with θεός (subject of ἤρξατο)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativesubject (repeated for emphasis at the close of the unit)→ participant prominenceθεός: the repetition of ὁ θεός at the end of the verse — not strictly necessary in Greek — is a Hebraism (Hebrew אֱלֹהִים repeated in the corresponding relative clause of the MT).
ποιῆσαιto makeAor Act Inf · ποιέωcomplementary infinitive (object of ἤρξατο)→ constative aorist infinitiveποιέω: the creative verb of the chapter; as infinitive it completes ἤρξατο. This closing phrase (ὧν ἤρξατο ὁ θεὸς ποιῆσαι) provides the formal conclusion of the first creation account and transitions to the second.
4

Αὕτη ἡ βίβλος γενέσεως οὐρανοῦ καὶ γῆς, ὅτε ἐγένετο, ᾗ ἡμέρᾳ ἐποίησεν κύριος ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν

This is the book of the genesis of heaven and earth, when it came to be, on the day that the LORD God made heaven and earth,

Transitional / titular declarationasyndeton
v.4 is the pivotal seam verse in which the Priestly and Yahwist accounts are joined. It functions in two directions: 'the book of the genesis of heaven and earth' looks back (summarising 1:1–2:3) and the second half looks forward (introducing the Yahwist account). Crucially, this verse introduces the compound divine name κύριος ὁ θεός — 'LORD God' — for the first time, which will be used throughout 2:5–3:24; in the Priestly material (1:1–2:3) only ὁ θεός appeared. The phrase ἡ βίβλος γενέσεως gave the book its title; Matt 1:1 echoes it directly.
Word-by-word analysis· 20 words
ΑὕτηthisNominativedemonstrative pronoun (subject, pointing to the following titling clause)→ participant referenceαὕτη: 'this (feminine)'; demonstrative pronoun, subject of the verbless nominal clause; the feminine agrees with ἡ βίβλος. Asyndeton (no καί) marks the verse as a fresh, formal header, not a continuation of the narrative.
ἡtheNominativearticle with βίβλος→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
βίβλοςbook / recordNominativepredicate nominative (the title of the section)→ participant prominenceβίβλος: 'book, scroll, written record'; renders Hebrew סֵפֶר (sepher). The phrase ἡ βίβλος γενέσεως gave the entire first book of the Pentateuch its Greek name ΓΕΝΕΣΙΣ. Matthew 1:1 opens βίβλος γενέσεως Ἰησοῦ Χριστοῦ, a conscious echo of this verse placing Jesus in the line of the new creation.
γενέσεωςof genesis / of the generationsGenitivegenitive of content / description (characterizing the book as a record of origin)→ relational specificationγένεσις: 'origin, birth, coming-into-being, generations'; renders Hebrew תּוֹלְדוֹת (toledoth), the formulaic heading used throughout Genesis for genealogical and narrative sections. The LXX renders תּוֹלְדוֹת with γένεσις throughout, not the more expected γενεαλογία; this broader sense gives the book's title its cosmic scope.
οὐρανοῦof heavenGenitivegenitive of reference (the subject of the genesis: whose genesis this is)→ relational specificationοὐρανός: 'heaven'; here in the genitive as the first member of the heaven-and-earth merism, defining the scope of the 'genesis' being described.
καὶandcoordinating conjunction (joining the merism)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
γῆςearthGenitivegenitive of reference (second member of the merism)→ relational specificationγῆ: 'earth'; the heaven-and-earth merism (οὐρανοῦ καὶ γῆς) echoes 1:1 and frames the toledoth heading as encompassing all creation.
ὅτεwhentemporal conjunction (introducing the circumstance)→ discourse linkage or contrastὅτε: 'when'; here unusual — the temporal clause is somewhat parenthetical, specifying the moment of the genesis. Renders Hebrew בְּהִבָּרְאָם (Niphal infinitive construct of בָּרָא, 'when they were created').
ἐγένετοit came to beAor Mid Indic 3 Sg · γίνομαιverb of temporal clause (existential: 'when it came into being')→ ingressive aorist (the moment of coming-into-being)γίνομαι: 'become, come into being'; the LXX renders the Hebrew passive infinitive construct with a finite ἐγένετο — the formula of creation and narrative inception. The single verb in the ὅτε-clause is tantalizingly compressed.
ᾗon whichDativerelative pronoun (dative of time: 'on the day on which')→ participant reference or interestᾗ: meaning 'on which'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun (dative of time: 'on the day on which').
ἡμέρᾳdayDativedative of time (antecedent of the relative ᾗ — 'on the day that')→ sphere or referenceἡμέρα: 'day'; the phrase ᾗ ἡμέρᾳ ('on the day that') is the second temporal clause of v.4, now introduced by the relative; the verse has a layered temporal structure: first 'when' (ὅτε), then 'on the day that' (ᾗ ἡμέρᾳ).
ἐποίησενmadeAor Act Indic 3 Sg · ποιέωverb of relative clause (God's creative act as the defining event)→ constative aoristποιέω: 'make, create'; carries the entire weight of the creative act attributed to the LORD God (κύριος ὁ θεός).
κύριοςLORDNominativesubject (first element of the compound divine name, anarthrous)→ participant prominenceκύριος: 'Lord'; the standard LXX rendering of the Tetragrammaton יהוה (YHWH). The compound κύριος ὁ θεός ('LORD God') first appears here (2:4) and dominates the Yahwist account (2:5–3:24), sharply distinct from the Priestly material (1:1–2:3) where only ὁ θεός appears. The shift in divine name is one of the classical observations of source criticism.
ὁtheNominativearticle with θεός (in apposition to κύριος)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativesubject (in apposition to κύριος, forming the compound name)→ participant prominenceθεός: 'God'; paired with κύριος to form the compound divine name that renders יהוה אֱלֹהִים. The LXX renders it as κύριος ὁ θεός ('LORD the God') with the article before θεός, unlike the Hebrew which has both nouns without the article.
τὸνtheAccusativearticle with οὐρανόν (direct object)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
οὐρανὸνheavenAccusativedirect object of ἐποίησεν (first member of object merism)→ object specificationοὐρανὸν: meaning 'heaven'; it serves as direct object of ἐποίησεν (first member of object merism).
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὴνtheAccusativearticle with γῆν→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆνearthAccusativedirect object (second member of merism, completing the scope of the creative act)→ object specificationγῆν: meaning 'earth'; it serves as direct object (second member of merism, completing the scope of the creative act).
5

καὶ πᾶν χλωρὸν ἀγροῦ πρὸ τοῦ γενέσθαι ἐπὶ τῆς γῆς καὶ πάντα χόρτον ἀγροῦ πρὸ τοῦ ἀνατεῖλαι· οὐ γὰρ ἔβρεξεν ὁ θεὸς ἐπὶ τὴν γῆν, καὶ ἄνθρωπος οὐκ ἦν ἐργάζεσθαι αὐτήν.

and every green plant of the field before it came to be upon the earth, and every herb of the field before it sprang up; for God had not yet rained upon the earth, and there was no man to work it.

Elaboration / pre-creation circumstanceκαὶ
v.5 is the suspended object of the second account's scene-setting: it lists what did not yet exist (plants, herbs) and gives two reasons why (no rain, no human to till). The verse establishes the pre-creation conditions of the Yahwist account before God acts in v.7. The repeated πρὸ τοῦ + infinitive ('before it came to be / before it sprang up') is a Hebraism of the Hebrew טֶרֶם construction.
Word-by-word analysis· 31 words
καὶandnarrative conjunction (continuing from v.4's temporal clause)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πᾶνeveryAccusativeadjective (attributive with χλωρόν; object of implied 'before it existed')→ object specificationπᾶν: meaning 'every'; it serves as adjective (attributive with χλωρόν; object of implied 'before it existed').
χλωρὸνgreen plantAccusativesubstantive accusative (suspended object, awaiting the pre-existence clause)→ object specificationχλωρός: 'green, verdant'; used substantively as 'green thing / vegetation'; renders שִׂיחַ ('bush, shrub'). The word is used for the green rider's horse in Rev 6:8 and for the green grass in Rev 8:7, both picking up this creation-context resonance.
ἀγροῦof the fieldGenitivegenitive of source / classification (what kind of green plant)→ relational specificationἀγρός: 'field, open country'; renders Hebrew שָׂדֶה; in this context it denotes the cultivated or arable land, which is why the next clause speaks of a human 'working' it.
πρὸbeforepreposition + articular infinitive (temporal: 'before it came to be')→ spatial or relational framingπρό: 'before'; in πρὸ τοῦ + infinitive renders Hebrew טֶרֶם ('before, not yet'); this construction appears twice in the verse.
τοῦtheGenitivearticle with infinitive (genitive after πρό)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
γενέσθαιto come to beAor Mid Inf · γίνομαιarticular infinitive (temporal clause: 'before it came into existence')→ constative aorist infinitive (the coming-into-being as a whole)γίνομαι: 'come to be, exist'; the articular infinitive with πρό is a Hebraism for the Hebrew טֶרֶם + imperfect construction, expressing 'before.' The creation vocabulary of γίνομαι pervades Genesis 1–2.
ἐπὶuponpreposition + genitive (locative: 'upon the earth')→ spatial or relational framingἐπὶ: meaning 'upon'; here it marks the relation signaled by preposition + genitive (locative: 'upon the earth').
τῆςtheGenitivearticle with γῆς→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆςearthGenitivegenitive after ἐπί (locative)→ relational specificationγῆς: meaning 'earth'; it serves as genitive after ἐπί (locative).
καὶandcoordinating conjunction (introducing parallel item)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πάνταeveryAccusativeadjective (attributive with χόρτον)→ object specificationπάντα: meaning 'every'; it serves as adjective (attributive with χόρτον).
χόρτονherb / grassAccusativesecond suspended object (parallel to πᾶν χλωρόν)→ object specificationχόρτος: 'grass, herbage, fodder'; renders Hebrew עֵשֶׂב ('herb, plant'); in NT usage (Matt 6:30; John 6:10; 1 Pet 1:24 citing Isa 40:6–8 LXX) χόρτος carries the connotation of the brevity and frailty of earthly life.
ἀγροῦof the fieldGenitivegenitive of classification (parallel to the first ἀγροῦ)→ relational specificationἀγροῦ: meaning 'of the field'; it serves as genitive of classification (parallel to the first ἀγροῦ).
πρὸbeforepreposition + articular infinitive (second temporal clause)→ spatial or relational framingπρὸ: meaning 'before'; here it marks the relation signaled by preposition + articular infinitive (second temporal clause).
τοῦtheGenitivearticle with infinitive→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀνατεῖλαιto spring upAor Act Inf · ἀνατέλλωarticular infinitive (second πρό-clause: 'before it sprang up')→ ingressive aorist infinitive (the moment of first sprouting)ἀνατέλλω: 'rise up, spring up, sprout'; the word is used for the rising of the sun and stars (Matt 5:45; 13:6) and for the sprouting of plants. Its use here for vegetation anticipates the astronomical usage of the same verb in the creation of lights (Gen 1:14–18 LXX). Luke 1:78 uses ἀνατολή for the messianic 'rising' of the Daystar from on high.
οὐnotnegation (negating the following verb)→ participant referenceοὐ: meaning 'not'; pronoun marking person, possession, or reference within the clause; here it functions as negation (negating the following verb).
γὰρforpostpositive explanatory conjunction (introducing the two reasons for the absence of vegetation)→ discourse linkage or contrastγάρ: 'for, because'; explanatory, giving the grounds for the pre-vegetation state: no rain and no human. Renders Hebrew כִּי.
ἔβρεξενrainedAor Act Indic 3 Sg · βρέχωmain verb (impersonal or with God as subject: 'it had not rained / God had not rained')→ constative aorist (prior state expressed: the rain had not come)βρέχω: 'rain, cause to rain'; used impersonally for rainfall or with God as agent (as in Matt 5:45: βρέχει ἐπὶ δικαίους καὶ ἀδίκους). Here the LXX adds ὁ θεός as the explicit subject, making rain a divine act rather than a natural phenomenon — consistent with the Yahwist's theological portrayal.
ὁtheNominativearticle with θεός (subject)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativesubject of ἔβρεξεν→ participant prominenceθεὸς: meaning 'God'; it serves as subject of ἔβρεξεν.
ἐπὶuponpreposition + accusative (directional: upon the earth)→ spatial or relational framingἐπὶ: meaning 'upon'; here it marks the relation signaled by preposition + accusative (directional: upon the earth).
τὴνtheAccusativearticle with γῆν→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆνearthAccusativeaccusative after ἐπί (directional object of the raining)→ object specificationγῆν: meaning 'earth'; it serves as accusative after ἐπί (directional object of the raining).
καὶandcoordinating conjunction (adding the second reason)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἄνθρωποςa humanNominativesubject (anarthrous: existential negation 'there was no human')→ participant prominenceἄνθρωπος: 'human being, person'; anarthrous in the existential sentence, rendering Hebrew אָדָם (generic, not yet a personal name). This is the first mention of the human in the Yahwist account, whose creation is the central act of v.7.
οὐκnotnegation (with ἦν)→ clausal qualification or emphasisοὐκ: meaning 'not'; it negates or qualifies the assertion of the clause.
ἦνwasImpf Act Indic 3 Sg · εἰμίmain verb (existential: 'there was not')→ progressive imperfect (the ongoing prior condition)εἰμί: 'be, exist'; existential use; the imperfect ἦν emphasizes this was the ongoing prior condition before the act of v.7.
ἐργάζεσθαιto workPres Mid Inf · ἐργάζομαιcomplementary infinitive (expressing purpose or function: 'there was no human to work it')→ progressive / durative (the ongoing work of cultivation)ἐργάζομαι: 'work, labor, cultivate'; renders Hebrew לַעֲבֹד ('to serve, cultivate, till'). The human's vocation as agricultural cultivator is stated before he is even created — a Yahwistic emphasis on the human as creation's servant and steward rather than its master. The same verb in 2:15 gives the human his formal assignment.
αὐτήνitAccusativedirect object of ἐργάζεσθαι (resuming τὴν γῆν)→ participant referenceαὐτήν: meaning 'it'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἐργάζεσθαι (resuming τὴν γῆν).
6

πηγὴ δὲ ἀνέβαινεν ἐκ τῆς γῆς καὶ ἐπότιζεν πᾶν τὸ πρόσωπον τῆς γῆς.

But a spring was coming up from the earth and was watering all the face of the earth.

Contrast / provisional circumstanceδέ
v.6 provides the provisional solution to the absence of rain in v.5: a spring (πηγή) waters the ground. The imperfects (ἀνέβαινεν, ἐπότιζεν) describe an ongoing, pre-creation state of subterranean irrigation — the raw material that makes creation of the human and garden possible. The verse is entirely circumstantial, subordinate to the main creative acts that follow in v.7.
Word-by-word analysis· 13 words
πηγὴa springNominativesubject (anarthrous: introduced as new item)→ participant prominenceπηγή: 'spring, source, fountain'; renders Hebrew אֵד, which is debated — either 'spring / stream' or 'mist / flood'; the LXX translator chose the 'spring' sense. The word is significant theologically: living water from the earth anticipates the rivers of Paradise (vv.10–14) and the imagery of Ezek 47 and Rev 22:1.
δὲbut / andpostpositive adversative/continuative particle→ discourse linkage or contrastδέ: mild contrast — 'but there was a spring'; introduces a condition that partially compensates for the lack of rain.
ἀνέβαινενwas coming upImpf Act Indic 3 Sg · ἀναβαίνωmain verb (describing the prior, ongoing circumstance)→ progressive imperfect (the continuous rising of the spring)ἀναβαίνω: 'go up, rise, come up'; here of water rising from underground; renders Hebrew וְיַעַל ('and would rise up'). The imperfect presents the spring's activity as the background condition for the creation of v.7.
ἐκfrompreposition + genitive (ablative: point of origin)→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (ablative: point of origin).
τῆςtheGenitivearticle with γῆς→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆςearthGenitivegenitive after ἐκ (source: from the earth)→ relational specificationγῆ: 'earth, ground'; the earth as source of the spring, reversing the typical image of rain from above; the human will also be formed from the earth (v.7), and return to it (3:19).
καὶandcoordinating conjunction (sequential)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπότιζενwas wateringImpf Act Indic 3 Sg · ποτίζωsecond main verb (parallel imperfect, describing continuous irrigation)→ progressive imperfect (ongoing watering action)ποτίζω: 'give drink to, water, irrigate'; causative of πίνω ('drink'); renders Hebrew וְהִשְׁקָה ('and it watered'). The same verb is used in 1 Cor 3:6–8 of Paul 'watering' the community that Apollos planted — a deliberate garden metaphor.
πᾶνallAccusativeadjective (attributive with τὸ πρόσωπον)→ object specificationπᾶν: meaning 'all'; it serves as adjective (attributive with τὸ πρόσωπον).
τὸtheAccusativearticle with πρόσωπον→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
πρόσωπονfaceAccusativedirect object of ἐπότιζεν→ object specificationπρόσωπον: 'face, surface'; the phrase πᾶν τὸ πρόσωπον τῆς γῆς ('all the face/surface of the earth') is a Hebraism of כָּל-פְּנֵי הָאֲדָמָה — used throughout the OT for the totality of the earth's surface (cf. Gen 1:2 LXX: ἐπάνω τοῦ ὕδατος; 7:3). πρόσωπον as 'face/surface' is an anthropomorphization of the earth.
τῆςtheGenitivearticle with γῆς→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆςearthGenitivegenitive of reference (what the face belongs to)→ relational specificationγῆς: meaning 'earth'; it serves as genitive of reference (what the face belongs to).
7

καὶ ἔπλασεν ὁ θεὸς τὸν ἄνθρωπον χοῦν ἀπὸ τῆς γῆς καὶ ἐνεφύσησεν εἰς τὸ πρόσωπον αὐτοῦ πνοὴν ζωῆς, καὶ ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν.

And God formed the man — dust from the earth — and breathed into his face the breath of life, and the man became a living soul.

Main narrative action (the central creative act of the Yahwist account)καὶ
v.7 is the theological center of the Yahwist creation account and the most theologically cited verse of Gen 2 in both Jewish and NT tradition. Three acts: forming from dust (ἔπλασεν … χοῦν), breathing life (ἐνεφύσησεν … πνοὴν ζωῆς), and becoming (ἐγένετο … εἰς ψυχὴν ζῶσαν). The closing phrase ψυχὴν ζῶσαν is Paul's exact quotation in 1 Cor 15:45.
Word-by-word analysis· 25 words
καὶandnarrative conjunction (sequential: now the main creative act)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔπλασενformedAor Act Indic 3 Sg · πλάσσωmain verb (the creative act of forming)→ constative aorist (the single completed act of forming)πλάσσω: 'form, mold, shape' — the potter's word; renders Hebrew וַיִּיצֶר (from יָצַר, 'to form/fashion,' the word for a potter working clay). The LXX uses πλάσσω rather than ποιέω or κτίζω here to emphasize the intimate, artisan-like quality of God's forming of the human; the same verb in Rom 9:20 (the clay argues with its πλάσσων) picks up this very image.
ὁtheNominativearticle with θεός→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativesubject→ participant prominenceθεὸς: meaning 'God'; it serves as subject.
τὸνtheAccusativearticle with ἄνθρωπον→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἄνθρωπονman / humanAccusativedirect object of ἔπλασεν→ object specificationἄνθρωπος: 'human being'; renders Hebrew הָאָדָם (with definite article — 'the Adam/human'); the Greek uses the article too (τὸν ἄνθρωπον), treating this as the specific individual rather than humanity in general. The word is generic but in context refers to the first male human whose companion will be created in vv.21–22.
χοῦνdustAccusativeaccusative of material (the substance from which the human is formed)→ object specificationχοῦς (χοῦν): 'dust, dry earth, loose soil'; renders Hebrew עָפָר ('dust, dry earth'). The material cause of the human — formed from the dust — grounds the anthropology: the human is of the earth, earthly (1 Cor 15:47: ὁ πρῶτος ἄνθρωπος ἐκ γῆς χοϊκός, 'the first man from earth, earthy,' where χοϊκός derives from χοῦς).
ἀπὸfrompreposition + genitive (ablative: the source of the dust)→ spatial or relational framingἀπὸ: meaning 'from'; here it marks the relation signaled by preposition + genitive (ablative: the source of the dust).
τῆςtheGenitivearticle with γῆς→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆςearthGenitivegenitive after ἀπό (the dust is from the earth)→ relational specificationγῆ: the source of the human — ἄνθρωπος from χοῦν ἀπὸ τῆς γῆς — makes the wordplay explicit: the Hebrew אָדָם is formed from הָאֲדָמָה ('the ground'), a paronomasia the Greek reproduces phonetically less but materially fully.
καὶandcoordinating conjunction (second main act: the breath)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐνεφύσησενbreathed intoAor Act Indic 3 Sg · ἐμφυσάωmain verb (the act of divine breath-inbreathing)→ constative aorist (the single moment of divine breath-gift)ἐμφυσάω: 'breathe into'; renders Hebrew וַיִּפַּח ('and he blew'). The same verb is used in John 20:22 when the risen Jesus breathes on the disciples and says 'receive the Holy Spirit' — a deliberate new-creation echo of this verse, presenting the resurrection appearances as a new act of divine insufflation.
εἰςintopreposition + accusative (directional: into the face)→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (directional: into the face).
τὸtheAccusativearticle with πρόσωπον→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
πρόσωπονfaceAccusativeaccusative after εἰς (the target of the breath-inbreathing)→ object specificationπρόσωπον: 'face, countenance'; the breath is breathed directly into the face — an image of intimate, face-to-face divine action. The choice of πρόσωπον (rather than 'nostrils' specifically) in the LXX broadens the image slightly from the MT's בְּאַפָּיו ('into his nostrils').
αὐτοῦhisGenitivegenitive of possession (the human's face)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (the human's face).
πνοὴνbreathAccusativedirect object of ἐνεφύσησεν (what is breathed)→ object specificationπνοή: 'breath, blast of air'; renders Hebrew נִשְׁמַת ('breath of'); a rare word in the NT (Acts 17:25, where Paul argues God gives to all πνοὴν καὶ ζωήν — 'breath and life' — directly quoting or alluding to this verse). The related πνεῦμα ('spirit/breath') pervades NT pneumatology.
ζωῆςof lifeGenitivegenitive of quality / description (the breath that gives life)→ relational specificationζωή: 'life'; renders Hebrew חַיִּים; the genitive of quality (πνοὴν ζωῆς = 'life-breath') explains the transformative effect of the divine breath on the dust-formed body.
καὶandnarrative conjunction (the result of the breathing)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐγένετοbecameAor Mid Indic 3 Sg · γίνομαιmain verb (becoming: the transformation from formed dust to living soul)→ ingressive aorist (the onset of life; the transition into a new state)γίνομαι: 'become, come to be'; the verb of transformation — the human does not merely receive life but becomes (εἰς) something new: a ψυχὴν ζῶσαν. The εἰς + accusative predicate construction ('became into a living soul') is a Hebraism of לְ + noun (וַיְהִי לְנֶפֶשׁ חַיָּה). Paul quotes this phrase exactly in 1 Cor 15:45: ἐγένετο ὁ πρῶτος ἄνθρωπος Ἀδὰμ εἰς ψυχὴν ζῶσαν.
ὁtheNominativearticle with ἄνθρωπος (subject)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἄνθρωποςmanNominativesubject of ἐγένετο→ participant prominenceἄνθρωπος: meaning 'man'; it serves as subject of ἐγένετο.
εἰςinto / aspreposition introducing predicate (Hebraism: εἰς + noun as predicate complement after γίνομαι)→ spatial or relational framingεἰς: the εἰς + accusative after γίνομαι is the LXX's calque of Hebrew לְ + noun in the idiom 'became a [noun]'; Paul exploits this in 1 Cor 15:45 to place Adam as 'living soul' in contrast to Christ as 'life-giving spirit.'
ψυχὴνsoulAccusativepredicate accusative (after εἰς: what the human became)→ object specificationψυχή: 'soul, life-principle, person'; renders Hebrew נֶפֶשׁ (nefeš), which denotes the whole living being, not a separable immortal component. The LXX ψυχή in this context means 'living being / animated life' rather than an immaterial soul. The phrase ψυχὴν ζῶσαν ('living soul') is directly quoted by Paul in 1 Cor 15:45 as the defining description of the first Adam, in contrast to Christ who is πνεῦμα ζωοποιοῦν ('a life-giving spirit').
ζῶσανlivingPres Act Ptcp Acc Sg Fem · ζάωattributive participle (modifying ψυχήν: 'a living soul')→ progressive (the ongoing state of living)ζάω: 'live, be alive'; the participle ζῶσαν is adjectival — 'living.' The phrase ψυχὴν ζῶσαν becomes a theological formula: it is the definition of animate creaturely existence as given by the divine breath.
8

καὶ ἐφύτευσεν κύριος ὁ θεὸς παράδεισον ἐν Εδεμ κατὰ ἀνατολὰς καὶ ἔθετο ἐκεῖ τὸν ἄνθρωπον, ὃν ἔπλασεν.

And the LORD God planted a paradise in Eden toward the east, and he placed there the man whom he had formed.

Narrative sequence (the provision of a dwelling)καὶ
Having formed the human (v.7), God now provides a dwelling: a παράδεισος — the word that will become 'paradise' — planted ἐν Εδεμ κατὰ ἀνατολάς. The retrospective relative ὃν ἔπλασεν ('whom he had formed') links back to v.7 and emphasizes that the placing of the human in the garden is the immediate consequence of his formation.
Word-by-word analysis· 17 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐφύτευσενplantedAor Act Indic 3 Sg · φυτεύωmain verb (divine horticultural act)→ constative aorist (the single act of planting)φυτεύω: 'plant'; renders Hebrew וַיִּטַּע ('and he planted'). The image of God as a gardener planting is anthropomorphic and intimate. In NT usage: Matt 15:13 ('every plant that my heavenly Father has not planted will be rooted up'); 1 Cor 3:6–8 Paul uses the agricultural metaphor of planting and watering for apostolic ministry.
κύριοςLORDNominativesubject (first element of the compound divine name)→ participant prominenceκύριος: renders the Tetragrammaton יהוה; the compound κύριος ὁ θεός continues from 2:4 throughout the Yahwist section.
ὁtheNominativearticle with θεός (in apposition to κύριος)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativeapposition to κύριος (compound divine name)→ participant prominenceθεὸς: meaning 'God'; it serves as apposition to κύριος (compound divine name).
παράδεισονparadise / gardenAccusativedirect object of ἐφύτευσεν→ object specificationπαράδεισος: 'paradise, enclosed garden, park'; a loanword from Old Persian pairi-daēza ('walled enclosure'), which entered Greek via Xenophon's Anabasis (1.2.7; 2.4.14) for the royal Persian hunting parks. The LXX translators chose this prestigious loanword to render Hebrew גַּן ('garden'), endowing the Eden narrative with royal and cosmic connotations. The word's theological journey — from Persian royal park to Greek Xenophon to LXX Genesis to NT (Luke 23:43; 2 Cor 12:4; Rev 2:7) — is entirely the work of these translators. 'Paradise' in English is the direct descendant of this choice.
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
ΕδεμEdenindeclinable proper noun (location of the paradise)→ participant identificationΕδεμ: transliteration of Hebrew עֵדֶן; the name is indeclinable in Greek. The meaning of עֵדֶן is disputed: 'delight / pleasure' (from a root cognate to Ugaritic ʿdn) or a toponym from Mesopotamian Edinu ('plain'). In the LXX the name is always transliterated (Εδεμ), not translated, leaving its meaning implicit.
κατὰtowardpreposition + accusative (directional: 'toward the east')→ spatial or relational framingκατά: with the accusative κατὰ ἀνατολάς means 'toward the east, in the east'; renders Hebrew מִקֶּדֶם ('from the east / eastward'). The directional placement of the garden 'toward the east' is significant: the cherubim later guard the eastern entrance (3:24).
ἀνατολὰςthe eastAccusativeaccusative after κατά (directional: toward the east)→ object specificationἀνατολή: 'rising (of the sun), east'; the word is used both for the direction east and for the rising of stars and plants (cf. ἀνατεῖλαι in v.5). In the prophetic-messianic tradition, ἀνατολή becomes a title: Zech 6:12 LXX (ὁ ἄνθρωπος ᾧ ὄνομα Ἀνατολή) and Luke 1:78 (ἀνατολὴ ἐξ ὕψους).
καὶandcoordinating conjunction (second action: placing the human)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔθετοplacedAor Mid Indic 3 Sg · τίθημιmain verb (the placing of the human in the garden)→ constative aorist (the act of placing)τίθημι (middle): 'place, set, put'; renders Hebrew וַיָּשֶׂם ('and he set / placed'). The middle voice in Greek can denote acting in one's own interest; here it underlines the purposeful care with which God places the human.
ἐκεῖthereadverb of place (in the paradise)→ adverbial qualificationἐκεῖ: meaning 'there'; it shapes time, manner, location, or discourse flow in the clause.
τὸνtheAccusativearticle with ἄνθρωπον→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἄνθρωπονmanAccusativedirect object of ἔθετο→ object specificationἄνθρωπον: meaning 'man'; it serves as direct object of ἔθετο.
ὃνwhomAccusativerelative pronoun (accusative; antecedent = τὸν ἄνθρωπον)→ participant referenceὃν: meaning 'whom'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun (accusative; antecedent = τὸν ἄνθρωπον).
ἔπλασενhe had formedAor Act Indic 3 Sg · πλάσσωverb of relative clause (retrospective: linking back to v.7)→ constative aorist (the prior act of formation)πλάσσω: echo of v.7; the relative clause ὃν ἔπλασεν binds the planting of the garden firmly to the prior creation of the human — the garden is made for him.
9

καὶ ἐξανέτειλεν ὁ θεὸς ἔτι ἐκ τῆς γῆς πᾶν ξύλον ὡραῖον εἰς ὅρασιν καὶ καλὸν εἰς βρῶσιν καὶ τὸ ξύλον τῆς ζωῆς ἐν μέσῳ τῷ παραδείσῳ καὶ τὸ ξύλον τοῦ εἰδέναι γνωστὸν καλοῦ καὶ πονηροῦ.

And God also made to spring up out of the earth every tree beautiful to behold and good for food, and the tree of life in the middle of the paradise, and the tree of the knowing of good and evil.

Narrative elaboration (filling the garden)καὶ
v.9 supplies the content of the παράδεισος: all beautiful and edible trees, plus the two named trees — the tree of life and the tree of the knowing of good and evil. The two named trees are the theological pivots around which the rest of the chapter and chapter 3 turn. The placement of the tree of life 'in the middle of the paradise' is emphatic; the tree of knowing is mentioned last, setting up its central role in the prohibition of vv.16–17.
Word-by-word analysis· 35 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐξανέτειλενmade to spring upAor Act Indic 3 Sg · ἐξανατέλλωmain verb (causative: God causes to grow)→ constative aorist (the completed act of causing growth)ἐξανατέλλω: 'cause to spring up, make to grow'; a double compound (ἐκ + ἀνα + τέλλω). Renders Hebrew וַיַּצְמַח ('and he caused to sprout'). The verb is a heightened form of ἀνατέλλω used in v.5; the compounding intensifies the sense of abundant, directed growth.
ὁtheNominativearticle with θεός→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativesubject→ participant prominenceθεὸς: meaning 'God'; it serves as subject.
ἔτιalso / stilladverb (adding to the previous action: 'also / furthermore')→ clausal contributionἔτι: 'still, yet, also, in addition'; renders Hebrew עוֹד or an expansion; the LXX adds ἔτι as a particle of supplementary action — 'God also caused to spring up…' — linking the vegetation to the prior acts of formation and placement.
ἐκfrompreposition + genitive (ablative: source of growth)→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (ablative: source of growth).
τῆςtheGenitivearticle with γῆς→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆςearthGenitivegenitive after ἐκ (the earth as source)→ relational specificationγῆς: meaning 'earth'; it serves as genitive after ἐκ (the earth as source).
πᾶνeveryAccusativeadjective (attributive with ξύλον)→ object specificationπᾶν: meaning 'every'; it serves as adjective (attributive with ξύλον).
ξύλονtreeAccusativedirect object of ἐξανέτειλεν→ object specificationξύλον: 'tree, wood, timber'; renders Hebrew עֵץ; in NT usage ξύλον is frequently the word for the cross (Acts 5:30; 10:39; 13:29; Gal 3:13; 1 Pet 2:24), perhaps with deliberate echo of this paradisaical 'tree.' Rev 22:2 picks up the 'tree of life' (ξύλον ζωῆς) from this chapter.
ὡραῖονbeautifulAccusativepredicate adjective (describing the tree: beautiful to see)→ object specificationὡραῖος: 'beautiful, seasonably fair, attractive'; from ὥρα ('hour, season, bloom of youth'); renders Hebrew נֶחְמָד ('desirable, pleasant'). The same root recurs when the woman sees the tree of knowing is ὡραῖον (3:6 LXX), creating a deliberate verbal link between the divinely planted trees and the fatal perception of attractiveness.
εἰςforpreposition + accusative (purpose: 'for seeing / to behold')→ spatial or relational framingεἰς: meaning 'for'; here it marks the relation signaled by preposition + accusative (purpose: 'for seeing / to behold').
ὅρασινbeholding / sightAccusativeaccusative of purpose (what the beauty serves)→ object specificationὅρασις: 'vision, sight, appearance'; renders Hebrew לְמַרְאֶה ('for seeing'); the tree is 'beautiful for sight' — its aesthetic quality as visual pleasure is explicitly named.
καὶandcoordinating conjunction (adding second quality)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
καλὸνgoodAccusativepredicate adjective (second quality: good for food)→ object specificationκαλός: 'good, beautiful, fine'; renders Hebrew טוֹב ('good'). The echo of Gen 1's repeated refrain 'and God saw that it was good' (καλόν) is deliberate — the trees of the garden embody the goodness of creation.
εἰςforpreposition + accusative (purpose: 'for eating')→ spatial or relational framingεἰς: meaning 'for'; here it marks the relation signaled by preposition + accusative (purpose: 'for eating').
βρῶσινfood / eatingAccusativeaccusative of purpose→ object specificationβρῶσις: 'eating, food, nourishment'; renders Hebrew לְמַאֲכָל ('for food'). The word recurs in John 4:32 (Jesus: 'I have food — βρῶσιν — to eat that you do not know') and 6:27–55 (the bread of life discourse), where the language of eating for life echoes this verse.
καὶandcoordinating conjunction (introducing the first named tree)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὸtheAccusativearticle with ξύλον (definite: the specific tree)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ξύλονtreeAccusativedirect object (parallel to πᾶν ξύλον: the two named trees)→ object specificationξύλον: meaning 'tree'; it serves as direct object (parallel to πᾶν ξύλον: the two named trees).
τῆςofGenitivearticle with ζωῆς→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
ζωῆςlifeGenitivegenitive of description / purpose ('the life-tree')→ relational specificationζωή: 'life'; τὸ ξύλον τῆς ζωῆς ('the tree of life') is the phrase that Rev 2:7 and 22:2, 14, 19 directly echo; access to the tree of life = eschatological life. In Gen 3:22, 24 God expels the humans specifically to prevent them eating from this tree and living forever.
ἐνinpreposition + dative (locative: in the middle of the paradise)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative: in the middle of the paradise).
μέσῳthe middleDativedative of place (the central location)→ sphere or referenceμέσος: 'middle, midst'; the tree of life is placed 'in the middle of the paradise' — the cosmological center of creation. In 3:3 the woman refers to 'the tree in the middle of the garden' (τοῦ ξύλου τοῦ ἐν μέσῳ τοῦ παραδείσου) — which may refer to the tree of knowing, the tree of life, or both, creating a deliberate ambiguity.
τῷtheDativearticle with παραδείσῳ→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
παραδείσῳparadiseDativedative of place (the garden as the location)→ sphere or referenceπαράδεισος: second occurrence (first in v.8); the repeated use of the term at vv.8, 9, 10, 15, 16 establishes it as the key toponym of the chapter.
καὶandcoordinating conjunction (introducing the second named tree)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὸtheAccusativearticle with ξύλον (second named tree)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ξύλονtreeAccusativedirect object (third element: the tree of knowing)→ object specificationξύλον: meaning 'tree'; it serves as direct object (third element: the tree of knowing).
τοῦof theGenitivearticle with εἰδέναι (genitive articular infinitive)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
εἰδέναιof knowingPerf Act Inf · οἶδαarticular infinitive (genitive: 'the tree of the knowing of good and evil')→ stative perfect infinitive (the state of knowing)οἶδα (εἰδέναι): 'know, have knowledge of'; renders Hebrew לָדַעַת (from יָדַע, 'to know'). The phrase 'tree of the knowing of good and evil' (עֵץ הַדַּעַת טוֹב וָרָע) is one of the most discussed phrases in biblical literature: does 'good and evil' mean moral knowledge, or universal knowledge (as a merism), or the knowledge that comes with maturity? The LXX preserves the Hebrew construction faithfully.
γνωστὸνknowable / of knowingAccusativepredicate adjective or substantive (the object of knowing: 'what is known')→ object specificationγνωστός: 'known, knowable'; renders Hebrew טוֹב וָרָע ('good and evil') indirectly — actually the LXX's unique phrasing 'the tree of the knowing-of [γνωστὸν] good and evil.' The LXX uses γνωστόν as a substantive ('the thing to be known') which differs slightly from MT; the phrase is syntactically awkward and may represent a translation decision to use a nominal form.
καλοῦgoodGenitivegenitive of specification (what is known: good)→ relational specificationκαλός: 'good, beautiful'; as a genitive object of γνωστόν ('knowing of good').
καὶandcoordinating conjunction (merism: good and evil)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πονηροῦevilGenitivegenitive of specification (the second pole of the merism)→ relational specificationπονηρός: 'evil, wicked, harmful'; renders Hebrew רַע ('evil'); together καλοῦ καὶ πονηροῦ is the merism for moral/experiential totality — knowing 'good and evil' = knowing everything, or knowing the full range of moral experience.
10

ποταμὸς δὲ ἐκπορεύεται ἐξ Εδεμ ποτίζειν τὸν παράδεισον· ἐκεῖθεν ἀφορίζεται εἰς τέσσαρας ἀρχάς.

And a river flows out from Eden to water the paradise; from there it divides into four heads.

Scene-setting elaboration (the geography of the paradise)δέ
vv.10–14 are a parenthetical geographical description of the four rivers that flow from the single source river in Eden. The present tense ἐκπορεύεται and ἀφορίζεται give the geography an ongoing, habitual quality ('a river flows / divides'). The geography is partly identifiable (Tigris, Euphrates) and partly legendary (Pishon, Gihon), grounding the paradise narrative in the known world while preserving its mythic dimension.
Word-by-word analysis· 13 words
ποταμὸςa riverNominativesubject (anarthrous: newly introduced topic)→ participant prominenceποταμός: 'river, stream'; renders Hebrew נָהָר. The single river from Eden that divides into four is cosmologically significant — Eden is at the source of all the world's waters. Rev 22:1–2 ('the river of the water of life … proceeding from the throne of God and of the Lamb') consciously echoes this verse.
δὲand / nowpostpositive continuative particle (transitioning to the geographical note)→ discourse linkage or contrastδέ: mild transition; marks the shift from the narrative of planting and placing to the geographical description of the garden's waters.
ἐκπορεύεταιflows outPres Mid Indic 3 Sg · ἐκπορεύομαιmain verb (present: ongoing / habitual geographical fact)→ gnomic present (the perpetual flowing of the river)ἐκπορεύομαι: 'go out, proceed, flow out'; renders Hebrew יֹצֵא ('goes out'). The present tense marks this as a general geographical description rather than a past narrative event. In Rev 22:1 ἐκπορευόμενον is used for the eschatological river, directly echoing this text.
ἐξfrompreposition + genitive (ablative: source of the river)→ spatial or relational framingἐξ: meaning 'from'; here it marks the relation signaled by preposition + genitive (ablative: source of the river).
ΕδεμEdenindeclinable proper noun (source location)→ participant identificationΕδεμ: second occurrence; the river 'flows out from Eden' — Eden is the cosmic source of all rivers.
ποτίζεινto waterPres Act Inf · ποτίζωinfinitive of purpose (the purpose of the river's flowing)→ progressive infinitive (ongoing watering)ποτίζω: echo of v.6 (where the spring 'watered' the face of the earth); now the river waters the paradise specifically. The purpose infinitive grounds the river's function in the service of the garden.
τὸνtheAccusativearticle with παράδεισον→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
παράδεισονparadiseAccusativedirect object of ποτίζειν→ object specificationπαράδεισον: meaning 'paradise'; it serves as direct object of ποτίζειν.
ἐκεῖθενfrom thereadverb of place (indicating the point of division)→ clausal contributionἐκεῖθεν: 'from there, from that place'; marks the point from which the single river divides — from the garden, the waters fan out to cover the known world.
ἀφορίζεταιdivides / separatesPres Pass Indic 3 Sg · ἀφορίζωmain verb (the division of the river into four)→ gnomic present (the permanent geographical division)ἀφορίζω: 'separate, divide, set apart'; more commonly used for separating persons (Matt 25:32; Acts 13:2; Gal 1:15). Here in the geographical sense of dividing a watercourse. Renders Hebrew יִפָּרֵד ('it separates'). The verb's theological use — 'set apart' for a holy purpose — may carry subtle resonance in context.
εἰςintopreposition + accusative (result: 'divides into four heads')→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (result: 'divides into four heads').
τέσσαραςfourAccusativenumeral adjective (attributive with ἀρχάς)→ object specificationτέσσαρες: 'four'; the number four is cosmologically significant in biblical literature — four rivers, four corners of the earth, four winds, four living creatures (Ezek 1; Rev 4). The four-fold division of the single Eden-river maps the paradisaical water over the totality of the inhabited world.
ἀρχάςheads / beginningsAccusativeaccusative object of εἰς (the four divisions)→ object specificationἀρχή: 'beginning, origin, head'; renders Hebrew רָאשִׁים ('heads, headwaters'); the four 'heads' are the four river branches — each river described as a separate head or stream. The LXX's ἀρχάς preserves the ambiguity between 'headwaters' (physical) and 'beginnings' (temporal), the same ambiguity exploited in John 1:1 (ἐν ἀρχῇ, 'in the beginning').
11

ὄνομα τῷ ἑνὶ Φισων· οὗτος ὁ κυκλῶν πᾶσαν τὴν γῆν Ευιλα, ἐκεῖ οὗ ἐστιν τὸ χρυσίον.

The name of the one is Pishon; this is the one that encircles all the land of Havilah, where there is gold.

Geographical elaboration (first river)asyndeton
vv.11–14 describe each of the four rivers in turn with the same formula: name, relative clause describing its course, and often a note about the land it encircles. The asyndeton (no connecting particle) gives the list a catalogue quality. Φισων and Γηων remain unidentified geographically; Τίγρης (Tigris) and Εὐφράτης (Euphrates) are well known.
Word-by-word analysis· 16 words
ὄνομαnameNominativesubject of verbless nominal clause (the name of the one is…)→ participant prominenceὄνομα: 'name'; the repeated formula 'the name of the one is X' (ὄνομα τῷ ἑνί/δευτέρῳ X) gives the four-river list a structured, litanic quality.
τῷtheDativearticle with ἑνί (dative of reference: 'for the one')→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἑνὶoneDativedative of reference / possession ('to the one' = 'of the one')→ sphere or referenceεἷς: 'one'; the numeral used to introduce the first of the four rivers in sequence; renders Hebrew הָאֶחָד ('the one').
ΦισωνPishonindeclinable proper noun (predicate: the name is 'Pishon')→ participant identificationΦισων: transliteration of Hebrew פִּישׁוֹן; the Pishon river is unidentified; various proposals include the Indus, the Ganges, or a now-dried Arabian river system. The LXX transliterates all four river names; only Τίγρης and Εὐφράτης are Greek-declinables.
οὗτοςthisNominativedemonstrative pronoun / subject of the relative clause→ participant referenceοὗτος: meaning 'this'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative pronoun / subject of the relative clause.
ὁtheNominativearticle with κυκλῶν (substantival participle)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
κυκλῶνencirclingPres Act Ptcp Nom Sg Masc · κυκλόωsubstantival participle (predicate: 'this is the one encircling')→ progressive (the ongoing encircling of the land)κυκλόω: 'encircle, surround'; renders Hebrew הַסֹּבֵב ('the one going around'). The verb is used in military contexts (surrounding a city; e.g. Rev 20:9) — a hint that the rivers mark the boundaries of the known world as a kind of cosmic enclosure.
πᾶσανallAccusativeadjective (attributive with τὴν γῆν)→ object specificationπᾶσαν: meaning 'all'; it serves as adjective (attributive with τὴν γῆν).
τὴνtheAccusativearticle with γῆν→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆνlandAccusativedirect object of κυκλῶν→ object specificationγῆν: meaning 'land'; it serves as direct object of κυκλῶν.
ΕυιλαHavilahindeclinable proper noun (in apposition to or specifying τὴν γῆν: the land of Havilah)→ participant identificationΕυιλα: transliteration of Hebrew חֲוִילָה (Havilah); a region associated with gold; its location is uncertain but is linked to Arabia or South Asia in various traditions. The name is indeclinable in the LXX.
ἐκεῖthereadverb of place (in the land of Havilah)→ adverbial qualificationἐκεῖ: meaning 'there'; it shapes time, manner, location, or discourse flow in the clause.
οὗwhererelative adverb of place ('where')→ participant referenceοὗ: 'where'; the combination ἐκεῖ οὗ ('there where') is emphatic. Renders Hebrew שָׁם ('there').
ἐστινisPres Act Indic 3 Sg · εἰμίexistential verb (there is gold there)→ gnomic present (the ongoing existence of the gold)εἰμί: copula.
τὸtheNominativearticle with χρυσίον→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
χρυσίονgoldNominativesubject of ἐστιν (existential)→ participant prominenceχρυσίον: 'gold' (diminutive form, but used for gold in general); renders Hebrew הַזָּהָב ('the gold'). Gold is the first luxury resource named in the Bible; its presence marks Havilah as a land of extraordinary richness.
12

καὶ τὸ χρυσίον τῆς γῆς ἐκείνης καλόν· καὶ ἐκεῖ ἐστιν ὁ ἄνθραξ καὶ ὁ λίθος ὁ πράσινος.

And the gold of that land is good; and there is bdellium there, and the onyx stone.

Elaboration (the riches of Havilah)καὶ
v.12 amplifies the description of Havilah's treasures with three luxury items: the gold of the land, bdellium (a fragrant resin), and onyx. The verse is a parenthetical aside that enriches the mythological landscape of the paradise narrative, grounding it in the luxury goods known to the ancient Near East.
Word-by-word analysis· 17 words
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὸtheNominativearticle with χρυσίον→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
χρυσίονgoldNominativesubject of verbless clause→ participant prominenceχρυσίον: meaning 'gold'; it serves as subject of verbless clause.
τῆςofGenitivearticle with γῆς→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆςlandGenitivegenitive of source / possession→ relational specificationγῆς: meaning 'land'; it serves as genitive of source / possession.
ἐκείνηςthatGenitivedemonstrative adjective (resuming Ευιλα from v.11: 'that land')→ relational specificationἐκεῖνος: 'that (further away)'; the reference back to 'that land' (Havilah) by ἐκείνης is natural in resumed description.
καλόνgood / fineNominativepredicate adjective (the gold is good/fine)→ participant prominenceκαλός: 'good, fine, beautiful'; renders Hebrew טוֹב. The qualitative judgement 'good gold' mirrors the creation refrain 'God saw that it was good.'
καὶandcoordinating conjunction (adding the second treasure)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκεῖthereadverb of place→ adverbial qualificationἐκεῖ: meaning 'there'; it shapes time, manner, location, or discourse flow in the clause.
ἐστινisPres Act Indic 3 Sg · εἰμίexistential verb→ gnomic presentεἰμί: copula.
ὁtheNominativearticle with ἄνθραξ→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἄνθραξbdellium / carbuncleNominativesubject of ἐστιν (existential)→ participant prominenceἄνθραξ: 'coal, carbuncle (gem), bright red gem'; renders Hebrew בְּדֹלַח (bedellaḥ), which may refer to bdellium (a fragrant resin) or to a precious stone. The LXX's ἄνθραξ (literally 'coal, burning coal / carbuncle') shifts the meaning to a gemstone — a glittering red jewel. The choice reflects Hellenistic gem-nomenclature.
καὶandcoordinating conjunction (adding the third treasure)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὁtheNominativearticle with λίθος→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
λίθοςstoneNominativesubject of ἐστιν (second)→ participant prominenceλίθος: 'stone, precious stone'; in context a gemstone. Renders Hebrew אֶבֶן ('stone'); the specific gem follows.
ὁtheNominativearticle with πράσινος (attributive)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
πράσινοςgreenNominativeattributive adjective (the green/onyx stone)→ participant prominenceπράσινος: 'leek-green, green'; from πράσον ('leek'). Renders Hebrew הַשֹּׁהַם (shoham), usually translated 'onyx' or 'beryl' in English. The LXX's πράσινος ('green stone') reflects the translator's interpretation of the stone as a green gem — perhaps an emerald or malachite. The exact identification remains debated.
13

καὶ ὄνομα τῷ ποταμῷ τῷ δευτέρῳ Γηων· οὗτος ὁ κυκλῶν πᾶσαν τὴν γῆν Αἰθιοπίας.

And the name of the second river is Gihon; this is the one that encircles all the land of Ethiopia.

Geographical continuation (second river)καὶ
The second river in the four-river list. The LXX's Αἰθιοπία for Hebrew כּוּשׁ (Cush) is a standard LXX equation: Cush = the land to the south, which in Hellenistic geographic understanding was Ethiopia (modern Sudan/Ethiopia). The identification of the Gihon with the Nile (encircling Africa) was common in antiquity.
Word-by-word analysis· 14 words
καὶandnarrative conjunction (continuing the four-river list)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὄνομαnameNominativesubject of verbless nominal clause→ participant prominenceὄνομα: meaning 'name'; it serves as subject of verbless nominal clause.
τῷtheDativearticle with ποταμῷ (dative of reference)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ποταμῷriverDativedative of reference / possession ('to / of the river')→ sphere or referenceποταμός: 'river'; the dative of reference (ὄνομα τῷ ποταμῷ = 'the name to the river' = 'the name of the river') is a Hebraism of שֵׁם הַנָּהָר.
τῷtheDativearticle with δευτέρῳ (attributive)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
δευτέρῳsecondDativeordinal adjective (attributive with ποταμῷ)→ sphere or referenceδεύτερος: 'second'; marking the sequence of the four rivers.
ΓηωνGihonindeclinable proper noun (predicate: the name is 'Gihon')→ participant identificationΓηων: transliteration of Hebrew גִּיחוֹן (Gihon); possibly the Nile in Hellenistic interpretation, or a Mesopotamian river; also the name of the spring of Jerusalem (1 Kgs 1:33, 38, 45 LXX). Indeclinable in the LXX.
οὗτοςthisNominativedemonstrative subject (resuming the river Gihon)→ participant referenceοὗτος: meaning 'this'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative subject (resuming the river Gihon).
ὁtheNominativearticle with κυκλῶν (substantival participle)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
κυκλῶνencirclingPres Act Ptcp Nom Sg Masc · κυκλόωsubstantival participle (predicate: 'the one encircling')→ progressive (ongoing encirclement)κυκλόω: echo of v.11; the same formula is used for each encircling river.
πᾶσανallAccusativeadjective (attributive with τὴν γῆν)→ object specificationπᾶσαν: meaning 'all'; it serves as adjective (attributive with τὴν γῆν).
τὴνtheAccusativearticle with γῆν→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆνlandAccusativedirect object of κυκλῶν→ object specificationγῆν: meaning 'land'; it serves as direct object of κυκλῶν.
Αἰθιοπίαςof EthiopiaGenitivegenitive of apposition / specification (the land = Ethiopia)→ relational specificationΑἰθιοπία: 'Ethiopia'; the LXX's standard rendering of Hebrew כּוּשׁ (Cush); Cush encompassed regions south of Egypt (modern Sudan/Ethiopia/Somalia). The identification of the Gihon with the Nile circling Africa was a standard ancient interpretation.
14

καὶ ὁ ποταμὸς ὁ τρίτος Τίγρης· οὗτος ὁ πορευόμενος κατέναντι Ἀσσυρίων. ὁ δὲ ποταμὸς ὁ τέταρτος Εὐφράτης.

And the third river is the Tigris; this is the one flowing opposite Assyria. And the fourth river is the Euphrates.

Geographical continuation (third and fourth rivers)καὶ
vv.14 introduces the two rivers known to Greek geography: the Tigris (Τίγρης, a Greek declinable noun) and the Euphrates (Εὐφράτης, also declinable). The Tigris flows 'opposite / east of Assyria' (κατέναντι Ἀσσυρίων), a geographical note that places the whole river system in Mesopotamia. The Euphrates receives no qualifying clause — it was so well-known to Hellenistic readers that no description was needed.
Word-by-word analysis· 17 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὁtheNominativearticle with ποταμός→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ποταμὸςriverNominativesubject of verbless clause→ participant prominenceποταμὸς: meaning 'river'; it serves as subject of verbless clause.
ὁtheNominativearticle with τρίτος (attributive)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
τρίτοςthirdNominativeordinal adjective (attributive with ποταμός)→ participant prominenceτρίτος: meaning 'third'; it serves as ordinal adjective (attributive with ποταμός).
ΤίγρηςTigrisNominativepredicate nominative (the name of the third river)→ participant prominenceΤίγρης: the Tigris river (Hebrew חִדֶּקֶל, Hiddekel); a major river of Mesopotamia flowing through modern Iraq. Unlike Φισων and Γηων, Τίγρης is a declinable Greek noun, reflecting the word's integration into the Greek geographical vocabulary (cf. Herodotus, Xenophon). The Tigris rises in Turkey and flows to the Persian Gulf.
οὗτοςthisNominativedemonstrative subject→ participant referenceοὗτος: meaning 'this'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative subject.
ὁtheNominativearticle with πορευόμενος (substantival participle)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
πορευόμενοςflowing / goingPres Mid Ptcp Nom Sg Masc · πορεύομαιsubstantival participle (predicate: 'the one flowing / going')→ progressive (the ongoing flowing of the river)πορεύομαι: 'go, travel, flow'; renders Hebrew הַהֹלֵךְ ('the one going'); used of rivers for their flow.
κατέναντιopposite / east ofpreposition + genitive (locative: 'opposite, across from, east of')→ spatial or relational framingκατέναντι: 'opposite, over against, in front of'; renders Hebrew קִדְמַת ('east of, in front of'). The Tigris flows along the eastern (κατέναντι) side of Assyria.
ἈσσυρίωνAssyriaGenitivegenitive after κατέναντι (the country the Tigris is opposite)→ relational specificationἈσσύριοι: 'Assyrians, Assyria'; renders Hebrew אַשּׁוּר. The reference to Assyria grounds the geography in the known Mesopotamian world and places the paradise narrative in the heartland of ancient Near Eastern civilization.
ὁtheNominativearticle with ποταμός (fourth river)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
δὲandpostpositive continuative particle (introducing the fourth river)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ποταμὸςriverNominativesubject of verbless clause→ participant prominenceποταμὸς: meaning 'river'; it serves as subject of verbless clause.
ὁtheNominativearticle with τέταρτος→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
τέταρτοςfourthNominativeordinal adjective (attributive with ποταμός)→ participant prominenceτέταρτος: meaning 'fourth'; it serves as ordinal adjective (attributive with ποταμός).
ΕὐφράτηςEuphratesNominativepredicate nominative (the name of the fourth river)→ participant prominenceΕὐφράτης: the Euphrates (Hebrew פְּרָת); the great river of Mesopotamia, one of the best-known geographical features of the ancient world. It receives no qualifying clause in the LXX — its fame made description unnecessary. The Euphrates recurs in prophetic literature as the limit of the promised land (Gen 15:18; Deut 1:7) and in Revelation as the boundary-river of eschatological events (Rev 9:14; 16:12).
15

καὶ ἔλαβεν κύριος ὁ θεὸς τὸν ἄνθρωπον, ὃν ἔπλασεν, καὶ ἔθετο αὐτὸν ἐν τῷ παραδείσῳ τῆς τρυφῆς ἐργάζεσθαι αὐτὸν καὶ φυλάσσειν.

And the LORD God took the man, whom he had formed, and placed him in the paradise of delight to work it and to guard it.

Narrative resumption (the human's vocation formally assigned)καὶ
v.15 resumes and expands the placement of v.8 (where God placed the human in the garden), now adding the vocation: to work (ἐργάζεσθαι) and guard (φυλάσσειν) it. The LXX's phrase τοῦ παραδείσου τῆς τρυφῆς ('the paradise of delight/luxury') adds τρυφῆς ('of delight') as a genitive of description, rendering Hebrew גַּן-עֵדֶן as a paradise of pleasurable abundance — a nuance not in the MT's simple 'garden of Eden.'
Word-by-word analysis· 21 words
καὶandnarrative conjunction (resuming the main narrative)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔλαβενtookAor Act Indic 3 Sg · λαμβάνωmain verb (divine action: taking the human)→ constative aorist (a single completed act)λαμβάνω: 'take, receive, grasp'; renders Hebrew וַיִּקַּח ('and he took'). The verb of taking marks a purposeful, personal divine act — God takes the human as one would handle a valued object or a person to be placed in a position of honor.
κύριοςLORDNominativesubject (compound divine name)→ participant prominenceκύριος: meaning 'LORD'; it serves as subject (compound divine name).
ὁtheNominativearticle with θεός→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativeapposition to κύριος (compound divine name)→ participant prominenceθεὸς: meaning 'God'; it serves as apposition to κύριος (compound divine name).
τὸνtheAccusativearticle with ἄνθρωπον→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἄνθρωπονmanAccusativedirect object of ἔλαβεν→ object specificationἄνθρωπον: meaning 'man'; it serves as direct object of ἔλαβεν.
ὃνwhomAccusativerelative pronoun (accusative; antecedent = τὸν ἄνθρωπον)→ participant referenceὃν: meaning 'whom'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun (accusative; antecedent = τὸν ἄνθρωπον).
ἔπλασενhe had formedAor Act Indic 3 Sg · πλάσσωverb of relative clause (retrospective: echoing v.7 and v.8)→ constative aoristπλάσσω: third echo of the forming-verb from v.7; the repetition (also at v.8) emphasizes that it is the same human, formed by God, who is now given his vocation.
καὶandcoordinating conjunction (second action: placing)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔθετοplacedAor Mid Indic 3 Sg · τίθημιmain verb (placing in the garden)→ constative aoristτίθημι: echo of v.8 (ἔθετο); the resumption of the same verb reinforces that v.15 is a formal re-statement of the placement, now specifying the vocation.
αὐτὸνhimAccusativedirect object of ἔθετο (the human placed)→ participant referenceαὐτὸν: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἔθετο (the human placed).
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
τῷtheDativearticle with παραδείσῳ→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
παραδείσῳparadiseDativedative of place (the location of placement)→ sphere or referenceπαραδείσῳ: meaning 'paradise'; it serves as dative of place (the location of placement).
τῆςofGenitivearticle with τρυφῆς (genitive modifying παραδείσῳ)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
τρυφῆςdelight / luxuryGenitivegenitive of description ('the paradise of delight')→ relational specificationτρυφή: 'luxury, soft living, delight, indulgence'; the LXX adds this genitive to characterize the garden as a paradise of delight, rendering Hebrew עֵדֶן (Eden) as τρυφή ('delight/luxury'). This is the LXX translator's interpretive choice: Eden = τρυφή = delightful abundance. The word has a slightly hedonistic ring in classical Greek (soft living), but in this context it means the lush, bountiful pleasures of the paradise. The phrase 'garden of Eden' thus becomes 'paradise of delight' in the LXX.
ἐργάζεσθαιto workPres Mid Inf · ἐργάζομαιinfinitive of purpose (the human's vocation: to work the garden)→ progressive infinitive (ongoing work)ἐργάζομαι: echo of v.5; the human's vocation as tiller of the garden, there anticipated before his existence, is now formally assigned. Hebrew לְעָבְדָהּ ('to serve/cultivate it') — the human's relationship to the earth is one of service and cultivation.
αὐτὸνitAccusativedirect object of ἐργάζεσθαι (the paradise as what is to be worked)→ participant referenceαὐτὸν: meaning 'it'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἐργάζεσθαι (the paradise as what is to be worked).
καὶandcoordinating conjunction (adding the second vocational task)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
φυλάσσεινto guardPres Act Inf · φυλάσσωinfinitive of purpose (second vocation: to guard/keep the garden)→ progressive infinitiveφυλάσσω: 'guard, keep, protect, preserve'; renders Hebrew לְשָׁמְרָהּ ('to guard/keep it'). The human is set as guardian of the garden — a priestly-royal function. The same verb is used for the cherubim guarding the entrance after the expulsion (3:24), creating a bitter irony: the guardian becomes the guarded-against.
16

καὶ ἐνετείλατο κύριος ὁ θεὸς τῷ Αδαμ λέγων Ἀπὸ παντὸς ξύλου τοῦ ἐν τῷ παραδείσῳ βρώσει φάγῃ·

And the LORD God commanded Adam, saying: 'From every tree of the paradise you shall eat for food;'

Divine command (the unlimited positive grant)καὶ
vv.16–17 contain the single divine commandment of this chapter: an unlimited positive grant (every tree) followed by a single prohibition (the tree of knowing). The name Αδαμ appears here in the LXX for the first time as a personal name (rendered as a proper noun with the article in some manuscripts). The positive permission is stated first and in expansive terms — 'from every tree you shall eat for food' — making the subsequent prohibition's singularity all the more striking.
Word-by-word analysis· 17 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐνετείλατοcommandedAor Mid Indic 3 Sg · ἐντέλλομαιmain verb (divine commandment)→ constative aorist (the single act of commanding)ἐντέλλομαι: 'command, give orders to'; renders Hebrew וַיְצַו ('and he commanded'). The verb is the standard LXX word for authoritative divine command, used throughout the law-giving passages of the Pentateuch. Here it frames the garden's rules as a formal divine commandment (ἐντολή), which is why Paul can speak of Adam's transgression as παράβασις ('transgression of a command') in Rom 5:14.
κύριοςLORDNominativesubject (compound divine name)→ participant prominenceκύριος: meaning 'LORD'; it serves as subject (compound divine name).
ὁtheNominativearticle with θεός→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativeapposition to κύριος→ participant prominenceθεὸς: meaning 'God'; it serves as apposition to κύριος.
τῷtheDativearticle with Αδαμ (indirect object)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΑδαμAdamindeclinable proper noun (indirect object of ἐνετείλατο)→ participant identificationΑδαμ: the Hebrew אָדָם, both the generic 'human being' and the personal name Adam. In the LXX of Gen 2:16 the name begins to function as a personal name, though it remains indeclinable. Paul uses Ἀδάμ as the proper name of the first man in Rom 5:14 (Ἀδάμ … ὅς ἐστιν τύπος τοῦ μέλλοντος) and 1 Cor 15:22, 45.
λέγωνsayingPres Act Ptcp Nom Sg Masc · λέγωparticiple of manner (introducing direct speech)→ progressive (the speaking as concurrent with the commanding)λέγω: 'say, speak'; the participle λέγων introducing direct speech (λέγων + colon) is a Hebraism of לֵאמֹר, the standard Hebrew formula for introducing direct speech; the LXX uses it pervasively.
Ἀπὸfrompreposition + genitive (source of eating: the trees as source)→ spatial or relational framingἈπὸ: meaning 'from'; here it marks the relation signaled by preposition + genitive (source of eating: the trees as source).
παντὸςeveryGenitiveadjective (attributive with ξύλου)→ relational specificationπᾶς: 'every, all'; the word of unlimited permission — from every tree. The contrast with the singular prohibition of v.17 is rhetorically sharp.
ξύλουtreeGenitivegenitive after ἀπό (the source of eating)→ relational specificationξύλου: meaning 'tree'; it serves as genitive after ἀπό (the source of eating).
τοῦtheGenitivearticle with ἐν τῷ παραδείσῳ (modifying ξύλου)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐνinpreposition + dative (locative: trees in the paradise)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative: trees in the paradise).
τῷtheDativearticle with παραδείσῳ→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
παραδείσῳparadiseDativedative of place→ sphere or referenceπαραδείσῳ: meaning 'paradise'; it serves as dative of place.
βρώσειfor foodDativedative of purpose / means ('for eating / as food')→ sphere or referenceβρῶσις: 'eating, food'; cognate dative of purpose — 'you shall eat for food' = 'freely eat for food'; renders a Hebrew cognate absolute construction (אָכֹל תֹּאכַל). The dative βρώσει + verb φάγῃ may calque the Hebrew emphatic infinitive absolute.
φάγῃyou shall eatAor Act Subj 2 Sg · ἐσθίωmain verb (jussive subjunctive: permission / command to eat freely)→ ingressive aorist subjunctive (freely eat, whenever you wish)ἐσθίω: 'eat'; the aorist subjunctive φάγῃ here functions as a permissive / jussive ('you may eat freely'). The positive permission is unlimited — every tree. This unlimited grant makes the singular prohibition of v.17 all the more stark.
17

ἀπὸ δὲ τοῦ ξύλου τοῦ γινώσκειν καλὸν καὶ πονηρόν, οὐ φάγεσθε ἀπ᾿ αὐτοῦ· ᾗ δ᾿ ἂν ἡμέρᾳ φάγητε ἀπ᾿ αὐτοῦ, θανάτῳ ἀποθανεῖσθε.

But from the tree of the knowing of good and evil, you shall not eat from it; for on whatever day you eat from it, you shall certainly die.

Prohibition / counterpart to v.16δέ
v.17 introduces the single prohibition that structures the plot of the entire garden narrative. The prohibition is absolute (οὐ φάγεσθε) and the penalty is stated in the emphatic Hebrew idiom θανάτῳ ἀποθανεῖσθε ('dying you shall die' — a cognate dative rendering the Hebrew infinitive absolute מוֹת תָּמוּת). The temporal clause 'on whatever day you eat' gives the prohibition an immediacy that will become ironic when the humans eat and do not die instantly.
Word-by-word analysis· 22 words
ἀπὸfrompreposition + genitive (fronted for contrast with v.16's ἀπό)→ spatial or relational framingἀπὸ: meaning 'from'; here it marks the relation signaled by preposition + genitive (fronted for contrast with v.16's ἀπό).
δὲbutpostpositive adversative particle (contrasting the prohibition with the permission)→ discourse linkage or contrastδέ: adversative — 'but from the tree of knowing… you shall not eat'; the δέ sharply contrasts the prohibition with the unlimited permission of v.16.
τοῦtheGenitivearticle with ξύλου→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ξύλουtreeGenitivegenitive after ἀπό (the tree as source)→ relational specificationξύλου: meaning 'tree'; it serves as genitive after ἀπό (the tree as source).
τοῦof theGenitivearticle with γινώσκειν (genitive articular infinitive)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
γινώσκεινof knowingPres Act Inf · γινώσκωarticular infinitive (genitive: defining the tree)→ progressive infinitive (the ongoing process of knowing)γινώσκω: 'know, come to know'; v.9 used εἰδέναι (the perfect stative infinitive of οἶδα); here v.17 uses γινώσκειν (the present active infinitive of γινώσκω), the dynamic 'coming-to-know' verb. The shift may be insignificant (both render Hebrew לָדַעַת), but γινώσκω's sense of experiential, relational knowing is slightly more dynamic than εἰδέναι's static 'already knowing.'
καλὸνgoodAccusativedirect object of γινώσκειν (first pole of the merism)→ object specificationκαλὸν: meaning 'good'; it serves as direct object of γινώσκειν (first pole of the merism).
καὶandcoordinating conjunction (the merism: good and evil)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πονηρόνevilAccusativedirect object of γινώσκειν (second pole of the merism)→ object specificationπονηρόν: meaning 'evil'; it serves as direct object of γινώσκειν (second pole of the merism).
οὐnotnegation (absolute prohibition)→ participant referenceοὐ: meaning 'not'; pronoun marking person, possession, or reference within the clause; here it functions as negation (absolute prohibition).
φάγεσθεyou shall eatFut Mid Indic 2 Pl · ἐσθίωmain verb (prohibitive future: 'you shall not eat')→ prohibitive future (the emphatic negative command)ἐσθίω: 'eat'; the future indicative with οὐ (οὐ φάγεσθε) is the emphatic prohibitory construction — stronger than μή + subjunctive. This is the form of the Decalogue prohibitions (οὐ φονεύσεις, οὐ μοιχεύσεις, etc. in Exod 20 LXX): the absolute divine 'no.' The serpent's echo in 3:1 ('Did God say, you shall not eat from every tree?') deliberately quotes this prohibition.
ἀπ᾿frompreposition + genitive (source: eating from it)→ spatial or relational framingἀπ᾿: meaning 'from'; here it marks the relation signaled by preposition + genitive (source: eating from it).
αὐτοῦitGenitivegenitive after ἀπό (the tree as source; resuming τοῦ ξύλου)→ relational specificationαὐτοῦ: meaning 'it'; pronoun marking person, possession, or reference within the clause; here it functions as genitive after ἀπό (the tree as source; resuming τοῦ ξύλου).
ᾗon whichDativerelative pronoun (dative of time: 'on whatever day')→ participant reference or interestᾗ: meaning 'on which'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun (dative of time: 'on whatever day').
δ᾿and / nowpostpositive particle (transitional, introducing the consequence clause)→ discourse linkage or contrastδ᾿: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἂνevermodal particle (with ᾗ + subjunctive: indefinite temporal condition 'whenever')→ discourse linkage or contrastἄν: modal particle indicating indefinite or conditional temporal reference; ᾗ ἂν ἡμέρᾳ φάγητε = 'on whatever day you eat' (conditional temporal clause).
ἡμέρᾳdayDativedative of time (the conditional day of eating)→ sphere or referenceἡμέρᾳ: meaning 'day'; it serves as dative of time (the conditional day of eating).
φάγητεyou eatAor Act Subj 2 Pl · ἐσθίωverb of conditional temporal clause (aorist subjunctive with ἄν: indefinite temporal)→ constative aorist subjunctive (the act of eating as a single conditional event)ἐσθίω: meaning 'you eat'; it carries the action, process, or state of the clause; here it functions as verb of conditional temporal clause (aorist subjunctive with ἄν: indefinite temporal).
ἀπ᾿frompreposition + genitive (repetition: 'eat from it')→ spatial or relational framingἀπ᾿: meaning 'from'; here it marks the relation signaled by preposition + genitive (repetition: 'eat from it').
αὐτοῦitGenitivegenitive after ἀπό→ relational specificationαὐτοῦ: meaning 'it'; pronoun marking person, possession, or reference within the clause; here it functions as genitive after ἀπό.
θανάτῳby death / dyingDativecognate dative (Hebraism: emphatic 'certainly die')→ sphere or referenceθάνατος: 'death'; the cognate dative θανάτῳ + verb ἀποθανεῖσθε calques the Hebrew infinitive absolute + finite verb construction מוֹת תָּמוּת ('dying you shall die') — the strongest form of assertion in biblical Hebrew. The idiom means 'you will certainly die' (not 'die the death'). Paul alludes to this penalty-saying in Rom 5:12 (εἰς πάντας ἀνθρώπους ὁ θάνατος διῆλθεν).
ἀποθανεῖσθεyou shall dieFut Mid Indic 2 Pl · ἀποθνῄσκωmain verb of apodosis (the penalty for eating)→ futuristic future (certain future consequence of violation)ἀποθνῄσκω: 'die, face death'; compound with ἀπό emphasizing the finality of death. Together with the cognate dative θανάτῳ, the entire phrase θανάτῳ ἀποθανεῖσθε is the most emphatic possible statement of the mortal consequence of disobedience.
18

καὶ εἶπεν κύριος ὁ θεός Οὐ καλὸν εἶναι τὸν ἄνθρωπον μόνον· ποιήσωμεν αὐτῷ βοηθὸν κατ᾿ αὐτόν.

And the LORD God said: 'It is not good for the man to be alone; let us make for him a helper corresponding to him.'

Divine deliberation (the divine 'not good' and the cohortative)καὶ
v.18 is the first time in the creation accounts that God pronounces something 'not good' (οὐ καλόν) — everything in Gen 1 was 'good' (καλόν). The diagnosis of the problem — aloneness — leads directly to the divine decision expressed in a cohortative: ποιήσωμεν ('let us make'). The key phrase βοηθὸν κατ᾿ αὐτόν ('a helper corresponding to him') is a Hebraism for עֵזֶר כְּנֶגְדּוֹ, and βοηθός is a strong word — used in the Psalms of God as Israel's helper.
Word-by-word analysis· 16 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (introducing direct divine speech)→ constative aorist (the single divine pronouncement)λέγω: 'say'; the standard narrative verb introducing divine speech in the LXX.
κύριοςLORDNominativesubject (compound divine name)→ participant prominenceκύριος: meaning 'LORD'; it serves as subject (compound divine name).
ὁtheNominativearticle with θεός→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόςGodNominativeapposition to κύριος→ participant prominenceθεός: meaning 'God'; it serves as apposition to κύριος.
Οὐnotnegation (negating the predicate καλόν)→ participant referenceΟὐ: meaning 'not'; pronoun marking person, possession, or reference within the clause; here it functions as negation (negating the predicate καλόν).
καλὸνgoodNominativepredicate adjective (subject of infinitive clause: 'it is not good')→ participant prominenceκαλός: 'good'; the negation οὐ καλόν is the first break in the creation-narrative's consistent 'it was good' (καλόν) refrain; the human's solitude is the one thing not good in creation. This is the theological hinge on which the creation of the woman turns.
εἶναιto bePres Act Inf · εἰμίinfinitive (subject of the impersonal construction 'it is not good to be')→ progressive (the ongoing state of aloneness)εἰμί: 'be'; the infinitive εἶναι with the accusative τὸν ἄνθρωπον is an indirect statement / impersonal construction: 'it is not good for the man to be alone.'
τὸνtheAccusativearticle with ἄνθρωπον (accusative subject of the infinitive)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἄνθρωπονmanAccusativeaccusative subject of the infinitive εἶναι→ object specificationἄνθρωπον: meaning 'man'; it serves as accusative subject of the infinitive εἶναι.
μόνονaloneAccusativepredicate accusative (agreeing with τὸν ἄνθρωπον: 'the man to be alone')→ object specificationμόνος: 'alone, only, solitary'; renders Hebrew לְבַדּוֹ ('by himself, alone'). The diagnosis: aloneness is the problem. The NT echoes this implicitly when the church is described as the community of mutual support — no believer is to be μόνος.
ποιήσωμενlet us makeAor Act Subj 1 Pl · ποιέωmain verb (cohortative: divine deliberative first-person plural)→ constative aorist subjunctive (the single resolved act)ποιέω: 'make'; the cohortative first-person plural (ποιήσωμεν, 'let us make') is one of the famous 'divine plural' usages in Genesis (cf. 1:26 ποιήσωμεν ἄνθρωπον). The interpretation of this plural — whether it is a plural of majesty, an address to a divine council, or (in Christian reading) a trinitarian hint — has been debated since antiquity.
αὐτῷfor himDativedative of advantage (the helper is made for the human's benefit)→ participant reference or interestαὐτῷ: meaning 'for him'; pronoun marking person, possession, or reference within the clause; here it functions as dative of advantage (the helper is made for the human's benefit).
βοηθὸνa helperAccusativedirect object of ποιήσωμεν→ object specificationβοηθός: 'helper, one who aids'; renders Hebrew עֵזֶר ('helper, help'). The word is not weak — in the LXX Psalms, God himself is repeatedly called βοηθός (e.g. Ps 9:10; 30:11; 53:6 LXX). The choice of βοηθός therefore frames the woman's role with considerable dignity: she assists the human with the same kind of active, saving help that YHWH provides to Israel.
κατ᾿corresponding topreposition + accusative (relational: 'corresponding to, matching, according to')→ spatial or relational framingκατά: with the accusative αὐτόν in this context means 'corresponding to, matching, face-to-face with'; it renders Hebrew כְּנֶגְדּוֹ ('as his counterpart, as his facing one'). The preposition expresses both likeness and complementarity — someone who mirrors, faces, and matches the human.
αὐτόνhimAccusativeaccusative after κατά (the human as the standard of correspondence)→ participant referenceαὐτός: the phrase βοηθὸν κατ᾿ αὐτόν ('a helper corresponding to him') establishes the relationship as one of corresponding complementarity, not subordination. The κατά αὐτόν emphasizes that the helper is made to match the human, not simply to serve.
19

καὶ ἔπλασεν ὁ θεὸς ἔτι ἐκ τῆς γῆς πάντα τὰ θηρία τοῦ ἀγροῦ καὶ πάντα τὰ πετεινὰ τοῦ οὐρανοῦ καὶ ἤγαγεν αὐτὰ πρὸς τὸν Αδαμ ἰδεῖν τί καλέσει αὐτά· καὶ πᾶν ὃ ἐὰν ἐκάλεσεν αὐτὸ Αδαμ ψυχὴν ζῶσαν, τοῦτο ὄνομα αὐτοῦ.

And God also formed out of the earth all the wild animals of the field and all the birds of heaven, and he brought them to Adam to see what he would call them; and whatever Adam called each living soul, that was its name.

Narrative action (the naming of animals — the search for a helper)καὶ
v.19 records God's forming of the animals and bringing them to Adam for naming. The purpose of the naming episode is to demonstrate that no suitable helper is found among the creatures (v.20). The phrase ψυχὴν ζῶσαν ('living soul') echoes v.7, making the human the namer of other living souls but distinct from all of them. Adam's act of naming establishes his authority over creation while simultaneously revealing the inadequacy of every creature as a κατ᾿ αὐτόν counterpart.
Word-by-word analysis· 41 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔπλασενformedAor Act Indic 3 Sg · πλάσσωmain verb (divine formation of animals — echo of v.7)→ constative aoristπλάσσω: fourth echo of this verb (vv.7, 8, 15, 19); the animals are formed by the same verb as the human, underscoring their shared creatureliness. The LXX places the animal creation after the human (unlike some readings of Gen 1), maintaining the Yahwist narrative sequence.
ὁtheNominativearticle with θεός→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativesubject→ participant prominenceθεὸς: meaning 'God'; it serves as subject.
ἔτιalso / stilladverb (additive: 'God also formed…')→ clausal contributionἔτι: echo of v.9; the LXX uses ἔτι to mark a further creative act supplementing the prior ones.
ἐκfrompreposition + genitive (ablative: source)→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (ablative: source).
τῆςtheGenitivearticle with γῆς→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆςearthGenitivegenitive after ἐκ (the earth as source of the animals, just as of the human)→ relational specificationγῆς: meaning 'earth'; it serves as genitive after ἐκ (the earth as source of the animals, just as of the human).
πάνταallAccusativeadjective (attributive with τὰ θηρία)→ object specificationπάντα: meaning 'all'; it serves as adjective (attributive with τὰ θηρία).
τὰtheAccusativearticle with θηρία→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
θηρίαwild animals / beastsAccusativedirect object of ἔπλασεν→ object specificationθηρίον: 'wild animal, beast'; renders Hebrew חַיַּת ('living creature/beast'). The word θηρίον is later used in Daniel and Revelation for the apocalyptic beasts, giving it a secondary threatening resonance that is absent here.
τοῦof theGenitivearticle with ἀγροῦ→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀγροῦfieldGenitivegenitive of classification ('the beasts of the field')→ relational specificationἀγροῦ: meaning 'field'; it serves as genitive of classification ('the beasts of the field').
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πάνταallAccusativeadjective (attributive with τὰ πετεινά)→ object specificationπάντα: meaning 'all'; it serves as adjective (attributive with τὰ πετεινά).
τὰtheAccusativearticle with πετεινά→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
πετεινὰbirdsAccusativedirect object (second class of creatures brought to Adam)→ object specificationπετεινόν: 'bird, winged creature'; renders Hebrew עוֹף ('bird, flying creature'). The listing of 'beasts of the field' and 'birds of heaven' represents the full range of land and air creatures; domesticated animals are not listed separately here (though the Hebrew has them in some textual traditions).
τοῦof theGenitivearticle with οὐρανοῦ→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
οὐρανοῦheavenGenitivegenitive of classification ('birds of heaven')→ relational specificationοὐρανοῦ: meaning 'heaven'; it serves as genitive of classification ('birds of heaven').
καὶandcoordinating conjunction (adding the bringing)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἤγαγενbroughtAor Act Indic 3 Sg · ἄγωmain verb (God brings the creatures to Adam)→ constative aoristἄγω: 'lead, bring'; renders Hebrew וַיָּבֵא ('and he brought'). God acts as a divine parade-master, bringing each creature before Adam for naming — an image of God facilitating human authority over creation.
αὐτὰthemAccusativedirect object of ἤγαγεν (the creatures)→ participant referenceαὐτὰ: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἤγαγεν (the creatures).
πρὸςtopreposition + accusative (directional: brought to Adam)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (directional: brought to Adam).
τὸνtheAccusativearticle with Αδαμ→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΑδαμAdamindeclinable proper noun (indirect object of ἤγαγεν)→ participant identificationΑδαμ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun (indirect object of ἤγαγεν).
ἰδεῖνto seeAor Act Inf · ὁράωinfinitive of purpose (God brings them to see what Adam will name them)→ constative aorist infinitiveὁράω: 'see'; the purpose infinitive — 'to see what he would call them' — is remarkable: it frames the naming as something God watches with interest, not something God directs. Human creativity within creation is here honored by divine observation.
τίwhatAccusativeinterrogative pronoun (object of indirect question: what Adam would name them)→ participant referenceτί: meaning 'what'; pronoun marking person, possession, or reference within the clause; here it functions as interrogative pronoun (object of indirect question: what Adam would name them).
καλέσειhe will callFut Act Indic 3 Sg · καλέωverb of indirect question (deliberative future: 'what he would call them')→ futuristic future (the open question of naming)καλέω: 'call, name'; renders Hebrew יִקְרָא-לוֹ ('he will call to it'). The act of naming (καλέω) in biblical anthropology is an act of authority and discernment — to name something is to define its essence and establish one's relationship to it (cf. 2:23 where Adam names the woman).
αὐτάthemAccusativedirect object of καλέσει→ participant referenceαὐτά: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of καλέσει.
καὶandcoordinating conjunction (introducing the result: whatever Adam called them became their name)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πᾶνevery / whateverNominativesubject (with ὃ ἐάν: 'whatever… that was its name')→ participant prominenceπᾶν: meaning 'every'; it serves as subject (with ὃ ἐάν: 'whatever… that was its name').
ὃwhichAccusativerelative pronoun (with ἐάν: indefinite relative 'whatever')→ participant referenceὃ: meaning 'which'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun (with ἐάν: indefinite relative 'whatever').
ἐὰνeverconditional particle (with relative ὃ: 'whatever')→ discourse linkage or contrastἐάν: conditional particle; ὃ ἐάν + aorist = 'whatever (in any given case)'; renders Hebrew אֲשֶׁר ('which/whatever').
ἐκάλεσενcalledAor Act Indic 3 Sg · καλέωverb of relative clause (each individual naming act)→ constative aorist (each completed act of naming)καλέω: 'call / summon'; David calls one of his retinue to carry out the sentence.
αὐτὸitAccusativedirect object of ἐκάλεσεν (each creature)→ participant referenceαὐτὸ: meaning 'it'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἐκάλεσεν (each creature).
ΑδαμAdamindeclinable proper noun (subject of ἐκάλεσεν)→ participant identificationΑδαμ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun (subject of ἐκάλεσεν).
ψυχὴνsoulAccusativeobject complement (what Adam called each: a living soul — its essential nature)→ object specificationψυχή: echo of v.7 (ψυχὴν ζῶσαν); Adam names each creature as a ψυχὴν ζῶσαν, recognizing each as a living being — not merely objects but animate creatures of the same earth. Yet none is κατ᾿ αὐτόν.
ζῶσανlivingPres Act Ptcp Acc Sg Fem · ζάωattributive participle (modifying ψυχήν: 'a living soul')→ progressive (the ongoing living state)ζάω: echo of v.7's phrase ψυχὴν ζῶσαν; the animals share the same category of 'living soul' as the human, formed from the same ground.
τοῦτοthisNominativedemonstrative subject (of the apodosis: 'this was its name')→ participant referenceτοῦτο: meaning 'this'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative subject (of the apodosis: 'this was its name').
ὄνομαnameNominativepredicate nominative (the naming establishes its identity)→ participant prominenceὄνομα: meaning 'name'; it serves as predicate nominative (the naming establishes its identity).
αὐτοῦitsGenitivegenitive of possession (the creature's name)→ relational specificationαὐτοῦ: meaning 'its'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (the creature's name).
20

καὶ ἐκάλεσεν Αδαμ ὀνόματα πᾶσιν τοῖς κτήνεσιν καὶ πᾶσιν τοῖς πετεινοῖς τοῦ οὐρανοῦ καὶ πᾶσιν τοῖς θηρίοις τοῦ ἀγροῦ· τῷ δὲ Αδαμ οὐχ εὑρέθη βοηθὸς ὅμοιος αὐτῷ.

And Adam gave names to all the cattle and to all the birds of heaven and to all the wild animals of the field; but for Adam there was not found a helper like him.

Narrative result / climax of the animal-naming (the search fails)καὶ
v.20 summarizes the naming of all creatures and then delivers the verdict: no βοηθός was found for Adam. The shift from βοηθὸν κατ᾿ αὐτόν (v.18, 'a helper corresponding to him') to βοηθὸς ὅμοιος αὐτῷ (v.20, 'a helper like him') — slightly different Greek formulations for the same Hebrew — frames the negative result as an exhaustive search that comes up empty. The passive εὑρέθη ('was found') places God as the implicit searcher.
Word-by-word analysis· 27 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκάλεσενcalled / gave namesAor Act Indic 3 Sg · καλέωmain verb (the naming of all creatures)→ constative aorist (the completed act of comprehensive naming)καλέω: 'call, name'; the naming act of v.19 is now summarized comprehensively; the three categories (cattle, birds, beasts of the field) represent totality.
ΑδαμAdamindeclinable proper noun (subject)→ participant identificationΑδαμ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun (subject).
ὀνόματαnamesAccusativedirect object of ἐκάλεσεν (the names given)→ object specificationὄνομα: 'name'; the act of naming is the act of language-giving and authority-establishing; Adam's naming of the animals is presented as the first human act of cultural creation.
πᾶσινallDativeadjective (attributive with τοῖς κτήνεσιν: dative indirect object of naming)→ sphere or referenceπᾶσιν: meaning 'all'; it serves as adjective (attributive with τοῖς κτήνεσιν: dative indirect object of naming).
τοῖςtheDativearticle with κτήνεσιν→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
κτήνεσινcattle / livestockDativedative (the animals receiving names — triple dative construction)→ sphere or referenceκτῆνος: 'cattle, domestic animal, livestock'; renders Hebrew בְּהֵמָה ('domestic animal'). The three categories — κτήνεσιν (livestock), πετεινοῖς (birds), θηρίοις (wild beasts) — form a complete taxonomy of the animal world.
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πᾶσινallDativeadjective with τοῖς πετεινοῖς→ sphere or referenceπᾶσιν: meaning 'all'; it serves as adjective with τοῖς πετεινοῖς.
τοῖςtheDativearticle with πετεινοῖς→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
πετεινοῖςbirdsDativedative (second category of creatures named)→ sphere or referenceπετεινοῖς: meaning 'birds'; it serves as dative (second category of creatures named).
τοῦof theGenitivearticle with οὐρανοῦ→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
οὐρανοῦheavenGenitivegenitive of classification→ relational specificationοὐρανοῦ: meaning 'heaven'; it serves as genitive of classification.
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πᾶσινallDativeadjective with τοῖς θηρίοις→ sphere or referenceπᾶσιν: meaning 'all'; it serves as adjective with τοῖς θηρίοις.
τοῖςtheDativearticle with θηρίοις→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
θηρίοιςwild animalsDativedative (third category of creatures named)→ sphere or referenceθηρίοις: meaning 'wild animals'; it serves as dative (third category of creatures named).
τοῦof theGenitivearticle with ἀγροῦ→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀγροῦfieldGenitivegenitive of classification→ relational specificationἀγροῦ: meaning 'field'; it serves as genitive of classification.
τῷfor theDativearticle with Αδαμ (dative of disadvantage/reference: 'for Adam… no helper was found')→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
δὲbutpostpositive adversative particle (contrasting the comprehensive naming with the negative result)→ discourse linkage or contrastδέ: the δέ is strongly adversative: despite naming all creatures, for Adam no helper was found. The particle marks the pivot of the episode.
ΑδαμAdamindeclinable proper noun (dative of reference after τῷ)→ participant identificationΑδαμ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun (dative of reference after τῷ).
οὐχnotnegation (with εὑρέθη)→ clausal qualification or emphasisοὐχ: meaning 'not'; it negates or qualifies the assertion of the clause.
εὑρέθηwas foundAor Pass Indic 3 Sg · εὑρίσκωmain verb (existential passive: 'there was not found')→ constative aorist passive (the exhausted search — nothing was found)εὑρίσκω: 'find, discover'; the passive εὑρέθη makes the search and its outcome implicit — the whole animal kingdom has been surveyed and none was found. The divine actor is implicit in the passive: 'there was not found (by God) a helper for Adam.'
βοηθὸςa helperNominativesubject of εὑρέθη (what was not found)→ participant prominenceβοηθός: echo of v.18; the negative result of the animal survey is that no βοηθός was found — setting up the immediate divine response in v.21.
ὅμοιοςlikeNominativepredicate adjective (modifying βοηθός: 'a helper like him')→ participant prominenceὅμοιος: 'like, similar, resembling'; renders Hebrew כְּנֶגְדּוֹ ('corresponding to him') — the LXX here uses ὅμοιος rather than repeating κατ᾿ αὐτόν from v.18, but the meaning is equivalent: no creature found was truly like the human.
αὐτῷhimDativedative after ὅμοιος (the standard of likeness)→ participant reference or interestαὐτῷ: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as dative after ὅμοιος (the standard of likeness).
21

καὶ ἐπέβαλεν ὁ θεὸς ἔκστασιν ἐπὶ τὸν Αδαμ, καὶ ὕπνωσεν· καὶ ἔλαβεν μίαν τῶν πλευρῶν αὐτοῦ καὶ ἀνεπλήρωσεν σάρκα ἀντ᾿ αὐτῆς.

And God cast a deep sleep upon Adam, and he slept; and he took one of his ribs and filled up flesh in its place.

Narrative action (the divine surgery: making the woman)καὶ
v.21 describes the making of the woman in three acts: God casts a deep sleep (ἔκστασιν) on Adam; takes one of his ribs; and fills up flesh in its place. The word ἔκστασιν is significant: it means not merely sleep but a trance or ecstasy — a state of being 'outside oneself,' the same word used for prophetic visions (Acts 10:10; 11:5; 22:17). The woman is made during a moment of prophetic unconsciousness, connecting her creation to the realm of divine mystery.
Word-by-word analysis· 21 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπέβαλενcast / brought uponAor Act Indic 3 Sg · ἐπιβάλλωmain verb (God casts the deep sleep)→ constative aorist (the single act of bringing the sleep)ἐπιβάλλω: 'throw upon, cast upon, lay upon'; renders Hebrew וַיַּפֵּל ('and he caused to fall'). The casting of divine sleep is a deliberate act — not a natural sleep but a divinely induced trance. The same verb is used in Jonah 1:15 LXX for casting Jonah into the sea, always an act of purposeful force.
ὁtheNominativearticle with θεός→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativesubject→ participant prominenceθεὸς: meaning 'God'; it serves as subject.
ἔκστασινdeep sleep / tranceAccusativedirect object of ἐπέβαλεν→ object specificationἔκστασις: 'displacement, trance, ecstasy, deep sleep'; renders Hebrew תַּרְדֵּמָה (tardemah), a deep, divinely-sent stupor (cf. Gen 15:12 LXX, where the same word falls on Abraham during the covenant ceremony). The LXX's ἔκστασις is a stronger word than mere sleep: it is the ecstatic state of prophetic or visionary experience, used in Acts 10:10; 11:5; 22:17 for Peter's and Paul's visions. The creation of the woman is thus framed as occurring during a prophetic ecstasy, not ordinary sleep.
ἐπὶuponpreposition + accusative (directional: upon Adam)→ spatial or relational framingἐπὶ: meaning 'upon'; here it marks the relation signaled by preposition + accusative (directional: upon Adam).
τὸνtheAccusativearticle with Αδαμ→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΑδαμAdamindeclinable proper noun (object of ἐπί)→ participant identificationΑδαμ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun (object of ἐπί).
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὕπνωσενhe sleptAor Act Indic 3 Sg · ὑπνόωsecond main verb (the result: Adam sleeps)→ ingressive aorist (the onset of sleep)ὑπνόω: 'sleep, fall asleep'; renders Hebrew וַיִּישַׁן ('and he slept'). The same root as ὕπνος ('sleep'), which Paul uses in 1 Thess 4:14 for the 'sleep' of the dead (metonymy for death), and Eph 5:14 ('Awake, O sleeper, and rise from the dead') — a creation-echo of the human's sleep during which something new comes into being.
καὶandnarrative conjunction (the divine action during the sleep)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔλαβενtookAor Act Indic 3 Sg · λαμβάνωmain verb (God takes the rib)→ constative aoristλαμβάνω: echo of v.15 (ἔλαβεν); God takes the rib with the same purposeful act as taking the human to place in the garden.
μίανoneAccusativenumeral adjective (attributive with τῶν πλευρῶν: 'one of his ribs')→ measure or countεἷς/μία: 'one'; the singularity of the rib taken is emphasized; later the ἓν σάρξ μία ('one flesh') saying of v.24 echoes this numeric uniqueness.
τῶνof theGenitivearticle with πλευρῶν (partitive genitive)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
πλευρῶνribs / sidesGenitivepartitive genitive (one of the ribs)→ relational specificationπλευρά: 'rib, side'; renders Hebrew צֵלָע (tsela), which can mean 'rib' or more broadly 'side.' The LXX uses πλευρά, the word used in John 19:34 for the side (πλευρά) of Jesus pierced by the soldier's spear, and in John 20:20, 25, 27 for the wounds in Jesus's πλευρά. The patristic tradition extensively compared the church born from the water and blood flowing from Jesus's pierced side with the woman born from Adam's πλευρά.
αὐτοῦhisGenitivegenitive of possession (Adam's rib)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (Adam's rib).
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀνεπλήρωσενfilled upAor Act Indic 3 Sg · ἀναπληρόωmain verb (God fills up the gap left by the removed rib)→ constative aorist (the single act of closing up)ἀναπληρόω: 'fill up, complete, make full'; renders Hebrew וַיִּסְגֹּר ('and he closed up'). The LXX's choice of ἀναπληρόω ('fill up / complete') rather than a simple 'close' emphasizes that the wound is fully healed and the human is restored to wholeness — the taking is not a loss but a transformation.
σάρκαfleshAccusativedirect object of ἀνεπλήρωσεν (flesh fills the place of the rib)→ object specificationσάρξ: 'flesh'; renders Hebrew בָּשָׂר; the same word that will appear in the ἓν σάρξ μία ('one flesh') saying of v.24 — a deliberate anticipation: the flesh that fills Adam's wound will become the basis for the one-flesh union.
ἀντ᾿in place ofpreposition + genitive (substitution: 'in place of it')→ spatial or relational framingἀντί: 'instead of, in place of, in exchange for'; renders Hebrew תַּחְתֶּנָּה ('in its place').
αὐτῆςitGenitivegenitive after ἀντί (the rib, now replaced by flesh)→ relational specificationαὐτῆς: meaning 'it'; pronoun marking person, possession, or reference within the clause; here it functions as genitive after ἀντί (the rib, now replaced by flesh).
22

καὶ ᾠκοδόμησεν κύριος ὁ θεὸς τὴν πλευράν, ἣν ἔλαβεν ἀπὸ τοῦ Αδαμ, εἰς γυναῖκα καὶ ἤγαγεν αὐτὴν πρὸς τὸν Αδαμ.

And the LORD God built the rib that he had taken from Adam into a woman, and he brought her to Adam.

Narrative sequence (the completion of the making of the woman)καὶ
v.22 completes the creation of the woman: the rib is 'built' (ᾠκοδόμησεν) into a woman. The use of οἰκοδομέω ('build, construct') rather than πλάσσω ('form/mold') for the woman's creation is notable and deliberate — the woman is built as one builds a structure. The LXX maintains this distinction from the MT, which also uses a different verb for the woman. Then God 'brings' her to Adam, mirroring the bringing of the animals in v.19 but with a climactic difference: she is the one who fulfills the need.
Word-by-word analysis· 20 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ᾠκοδόμησενbuiltAor Act Indic 3 Sg · οἰκοδομέωmain verb (the construction of the woman from the rib)→ constative aorist (the single completed act of building)οἰκοδομέω: 'build, construct'; renders Hebrew וַיִּבֶן ('and he built'), from בָּנָה, the standard building verb. The use of the building-verb for the woman is theologically significant: she is 'built' (a more architecturally deliberate act than 'formed'), and the Hebrew root בָּנָה also underlies the word בֵּן ('son/child') — the woman is built toward the purpose of family-building. In NT usage, οἰκοδομέω is the standard word for building up the church (Eph 2:20–22; 1 Cor 3:9–12).
κύριοςLORDNominativesubject (compound divine name)→ participant prominenceκύριος: meaning 'LORD'; it serves as subject (compound divine name).
ὁtheNominativearticle with θεός→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativeapposition to κύριος→ participant prominenceθεὸς: meaning 'God'; it serves as apposition to κύριος.
τὴνtheAccusativearticle with πλευράν→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
πλευράνribAccusativedirect object of ᾠκοδόμησεν (the material of construction)→ object specificationπλευρά: echo of v.21; the same rib that was taken is now built into the woman.
ἣνwhichAccusativerelative pronoun (accusative; antecedent = τὴν πλευράν)→ participant referenceἣν: meaning 'which'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun (accusative; antecedent = τὴν πλευράν).
ἔλαβενhe tookAor Act Indic 3 Sg · λαμβάνωverb of relative clause (retrospective: the taking of v.21)→ constative aoristλαμβάνω: 'take'; see v. 10.
ἀπὸfrompreposition + genitive (ablative: from Adam)→ spatial or relational framingἀπὸ: meaning 'from'; here it marks the relation signaled by preposition + genitive (ablative: from Adam).
τοῦtheGenitivearticle with Αδαμ→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΑδαμAdamindeclinable proper noun (object of ἀπό: the source)→ participant identificationΑδαμ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun (object of ἀπό: the source).
εἰςintopreposition + accusative (result: built the rib into a woman)→ spatial or relational framingεἰς: the εἰς + accusative after ᾠκοδόμησεν functions as an accusative of result — 'built it into / as a woman'; the same εἰς + accusative construction as in v.7 (ἐγένετο εἰς ψυχὴν ζῶσαν), where a substance is transformed into something new by divine action.
γυναῖκαa womanAccusativeaccusative of result (what the rib is built into)→ object specificationγυνή: 'woman, wife'; renders Hebrew אִשָּׁה. The word will be used in Adam's recognition speech (v.23) and in the ἓν σάρξ μία institution (v.24). The LXX uses γυνή consistently for both 'woman' and 'wife,' as Hebrew אִשָּׁה does.
καὶandcoordinating conjunction (second divine act: bringing her to Adam)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἤγαγενbroughtAor Act Indic 3 Sg · ἄγωmain verb (God brings the woman to Adam)→ constative aoristἄγω: echo of v.19 (ἤγαγεν αὐτά — God brought the animals to Adam); now God brings the woman. The echo is deliberate and climactic: the same presentation-act that failed with every animal now succeeds.
αὐτὴνherAccusativedirect object of ἤγαγεν (the woman)→ participant referenceαὐτὴν: meaning 'her'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἤγαγεν (the woman).
πρὸςtopreposition + accusative (directional: to Adam)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (directional: to Adam).
τὸνtheAccusativearticle with Αδαμ→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΑδαμAdamindeclinable proper noun (indirect object of ἤγαγεν)→ participant identificationΑδαμ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun (indirect object of ἤγαγεν).
23

καὶ εἶπεν Αδαμ Τοῦτο νῦν ὀστοῦν ἐκ τῶν ὀστέων μου καὶ σὰρξ ἐκ τῆς σαρκός μου· αὕτη κληθήσεται γυνή, ὅτι ἐκ τοῦ ἀνδρὸς αὐτῆς ἐλήφθη αὕτη.

And Adam said: 'This is now bone from my bones and flesh from my flesh; she shall be called Woman, because from her man she was taken.'

Recognition speech / naming declarationκαὶ
v.23 is the first human speech in the second creation account and the climax of the whole episode. Adam's recognition of the woman — 'bone of my bones, flesh of my flesh' — is a formula of kinship acknowledgment used in covenant contexts (2 Sam 5:1; 19:13 LXX). The naming declaration (αὕτη κληθήσεται γυνή) makes the woman's name a pun on 'man' (ἀνήρ → γυνή, Hebrew אִישׁ → אִשָּׁה), though the LXX loses the Hebrew wordplay since ἀνήρ and γυνή are not etymologically related in Greek.
Word-by-word analysis· 26 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (introducing Adam's speech)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
ΑδαμAdamindeclinable proper noun (subject of εἶπεν)→ participant identificationΑδαμ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun (subject of εἶπεν).
ΤοῦτοthisNominativedemonstrative pronoun (subject of the recognition clause; pointing to the woman)→ participant referenceτοῦτο: 'this (one)'; the exclamatory demonstrative introduces the recognition formula; the νῦν ('now') emphasizes the immediacy and joy of the recognition — 'this, at last!'
νῦνnowadverb of time (emphatic: 'at last / now finally')→ adverbial qualificationνῦν: 'now'; the adverb signals the contrast with the fruitless naming of all the animals — now, at last, a being who truly corresponds to the human. The Hebrew הַפַּעַם ('this time, at last') is rendered by νῦν in the LXX; some Greek manuscripts add τοῦτο πάλιν for emphasis.
ὀστοῦνboneNominativepredicate nominative (what she is: bone from his bones)→ participant prominenceὀστοῦν: 'bone'; renders Hebrew עֶצֶם; the formula 'bone of my bones' (ὀστοῦν ἐκ τῶν ὀστέων μου) is a covenant-kinship formula used elsewhere in the OT to express close relationship: 2 Sam 5:1 ('we are your bone and flesh'); 2 Sam 19:13 LXX. In the NT, Eph 5:30 ('we are members of his body, from his flesh and from his bones') applies this formula to the church's union with Christ.
ἐκfrompreposition + genitive (source: 'from my bones')→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (source: 'from my bones').
τῶνtheGenitivearticle with ὀστέων→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ὀστέωνbonesGenitivegenitive after ἐκ (source: 'from my bones')→ relational specificationὀστέων: meaning 'bones'; it serves as genitive after ἐκ (source: 'from my bones').
μουmyGenitivegenitive of possession (Adam's bones)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (Adam's bones).
καὶandcoordinating conjunction (extending the recognition: 'and flesh from my flesh')→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
σὰρξfleshNominativepredicate nominative (second element of the kinship formula)→ participant prominenceσάρξ: 'flesh'; echoes v.21 (σάρκα ἀνεπλήρωσεν) and anticipates v.24 (σάρξ μία). The kinship formula 'bone and flesh' expresses complete bodily identification — the woman is of the same substance as the man.
ἐκfrompreposition + genitive (source: 'from my flesh')→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (source: 'from my flesh').
τῆςtheGenitivearticle with σαρκός→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
σαρκόςfleshGenitivegenitive after ἐκ (source)→ relational specificationσαρκός: meaning 'flesh'; it serves as genitive after ἐκ (source).
μουmyGenitivegenitive of possession→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
αὕτηsheNominativedemonstrative pronoun (subject of the naming declaration)→ participant referenceαὕτη: meaning 'she'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative pronoun (subject of the naming declaration).
κληθήσεταιshall be calledFut Pass Indic 3 Sg · καλέωmain verb (naming declaration in future passive)→ futuristic future (the permanent name established by this declaration)καλέω: 'call, name'; the future passive κληθήσεται ('she shall be called') frames the naming as a perpetual, established reality — this is her name from now on. The passive may imply that the name is recognized by all, not just declared by Adam.
γυνήwoman / wifeNominativepredicate nominative (the name given: 'Woman')→ participant prominenceγυνή: 'woman, wife'; renders Hebrew אִשָּׁה. The Hebrew wordplay (אִישׁ/אִשָּׁה, 'man/woman') is lost in the Greek, since ἀνήρ and γυνή are etymologically unrelated. Some Church Fathers and later Greek interpreters noted this gap; the wordplay only works in Hebrew.
ὅτιbecausecausal conjunction (giving the reason for the name)→ discourse linkage or contrastὅτι: 'because'; the causal clause explains the name: she is called γυνή because she was taken from ἀνήρ. The etymology is etymologically false in Greek but preserved from the Hebrew.
ἐκfrompreposition + genitive (source: 'from her man she was taken')→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (source: 'from her man she was taken').
τοῦtheGenitivearticle with ἀνδρός→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀνδρὸςmanGenitivegenitive after ἐκ (source: from the man)→ relational specificationἀνήρ: 'man, husband'; renders Hebrew אִישׁ; the phrase ἐκ τοῦ ἀνδρὸς αὐτῆς ('from her man') already frames the relationship as spousal — 'her man/husband' — before the institution of marriage is formally proclaimed in v.24.
αὐτῆςherGenitivegenitive of possession (the man who is 'hers')→ relational specificationαὐτῆς: meaning 'her'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (the man who is 'hers').
ἐλήφθηshe was takenAor Pass Indic 3 Sg · λαμβάνωmain verb of causal clause (the passive records the divine act of v.21–22)→ constative aorist passive (the completed act of being taken)λαμβάνω: third echo of the taking-verb (vv.15, 21, 22, 23); the passive ἐλήφθη records what God did in v.21–22 as the ground for the naming.
αὕτηsheNominativesubject of ἐλήφθη (emphatic: it is she who was taken from him)→ participant referenceαὕτη: meaning 'she'; pronoun marking person, possession, or reference within the clause; here it functions as subject of ἐλήφθη (emphatic: it is she who was taken from him).
24

ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα αὐτοῦ καὶ προσκολληθήσεται πρὸς τὴν γυναῖκα αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν.

For this reason a man shall leave his father and his mother and shall cleave to his wife, and the two shall be one flesh.

Inference / grounding declaration (the institution of marriage)ἕνεκεν τούτου
v.24 is the narrator's theological comment on the preceding episode, drawing out its institutional implication. The phrase ἕνεκεν τούτου ('for this reason / on account of this') makes the verse an explanation: because the woman was taken from the man's bone and flesh, a man will leave his parents and cleave to his wife. This is the narrator's voice, not Adam's. The verse is directly quoted by Jesus (Matt 19:5; Mark 10:7–8) and Paul (1 Cor 6:16; Eph 5:31), always from the LXX form including οἱ δύο ('the two').
Word-by-word analysis· 24 words
ἕνεκενfor the sake of / on account ofpreposition + genitive (causal: 'for this reason')→ spatial or relational framingἕνεκεν: 'because of, for the sake of, on account of'; with τούτου forms the causal connector 'for this reason.' The Hebrew עַל-כֵּן ('therefore / on account of this') is the editorial formula introducing a cultural or theological explanation; the LXX renders it with ἕνεκεν τούτου.
τούτουthisGenitivegenitive after ἕνεκεν (referent: the bone-and-flesh kinship of vv.21–23)→ relational specificationτούτου: meaning 'this'; pronoun marking person, possession, or reference within the clause; here it functions as genitive after ἕνεκεν (referent: the bone-and-flesh kinship of vv.21–23).
καταλείψειshall leaveFut Act Indic 3 Sg · καταλείπωmain verb (the first element of the marital institution: leaving parents)→ futuristic future (the universal, normative principle for all humans)καταλείπω: 'leave behind, forsake, abandon'; renders Hebrew יַעֲזָב ('shall leave'). The verb is strong — 'forsake' — not merely 'go away from.' The primal marriage requires a fundamental relational re-orientation: parents take second place to the spouse.
ἄνθρωποςa man / a humanNominativesubject (anarthrous: generic / universal — 'a man,' any man)→ participant prominenceἄνθρωπος: 'human being, man'; anarthrous for generality — this is a universal statement about every male human's marital vocation, not just Adam's. Matt 19:5 quotes it as such ('the one who made them said…'), making it a divine ordinance.
τὸνtheAccusativearticle with πατέρα→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
πατέραfatherAccusativedirect object of καταλείψει→ object specificationπατήρ: 'father'; the leaving of both father and mother constitutes the leaving of the family of origin — the entire prior social network.
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὴνtheAccusativearticle with μητέρα→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
μητέραmotherAccusativedirect object (second parent left behind)→ object specificationμητέρα: meaning 'mother'; it serves as direct object (second parent left behind).
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
καὶandcoordinating conjunction (introducing the second act: cleaving)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
προσκολληθήσεταιshall cleave / be joinedFut Pass Indic 3 Sg · προσκολλάωmain verb (the second element: cleaving to the wife)→ futuristic future (the normative covenantal bond)προσκολλάω: 'join to, cleave to, adhere firmly to' (προσ- + κολλάω, 'glue, bond'); renders Hebrew וְדָבַק ('and shall cleave'), the covenant-bonding verb of Deut 10:20 ('you shall cleave to the LORD your God'). The same root appears in Ruth 1:14 (ἐκολλήθη) where Ruth's cleaving to Naomi is framed in covenantal language. The passive form 'shall be cleaved' suggests the bonding is divinely effected as well as personally chosen. Matt 19:6 draws the logical conclusion: 'what God has joined together, let not man separate.'
πρὸςtopreposition + accusative (directional-relational: cleave to the wife)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (directional-relational: cleave to the wife).
τὴνtheAccusativearticle with γυναῖκα→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γυναῖκαwife / womanAccusativeaccusative after πρός (the person cleaved to)→ object specificationγυνή: 'woman, wife'; now used with the article and the possessive 'his' — 'his wife' — solidifying the marital relationship as the goal of the leaving-and-cleaving movement.
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
καὶandcoordinating conjunction (the climactic result: one flesh)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔσονταιshall beFut Mid Indic 3 Pl · εἰμίmain verb (the result of leaving and cleaving: becoming one flesh)→ futuristic future (the normative outcome of marriage)εἰμί: 'be'; the future ἔσονται introduces the ἓν σάρξ μία formula as a permanent state — they will be (and remain) one flesh.
οἱtheNominativearticle with δύο (the two as a unit)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
δύοtwoNominativesubject (the two people — man and woman — who become one)→ measure or countδύο: 'two'; the LXX adds οἱ δύο ('the two') which is not explicit in the MT consonantal text (though implied by its plural verb). This LXX addition is the form Jesus quotes (Matt 19:5–6: οἱ δύο εἰς σάρκα μίαν) and Paul quotes (1 Cor 6:16; Eph 5:31). The 'two' emphasizes that the one-flesh union involves two distinct persons — not absorption but union-in-distinction.
εἰςintopreposition + accusative (Hebraism: εἰς + noun as predicate after ἔσονται)→ spatial or relational framingεἰς: the same Hebraism as v.7 (ἐγένετο εἰς ψυχὴν ζῶσαν) — εἰς + accusative as predicate; 'the two shall become into one flesh' = 'shall be / become one flesh.' The construction highlights the transformation involved.
σάρκαfleshAccusativepredicate accusative (after εἰς: 'one flesh')→ object specificationσάρξ: 'flesh'; σάρκα μίαν ('one flesh') is the formula of marital union. Paul uses it in 1 Cor 6:16 to argue that sexual union with a prostitute creates a one-flesh bond, applying Gen 2:24 to all sexual union. In Eph 5:31–32 Paul applies the formula to the union of Christ and the church, calling it a μυστήριον μέγα ('great mystery').
μίανoneAccusativenumeral adjective (attributive with σάρκα: 'one flesh')→ measure or countεἷς/μία: 'one'; the numeral of unity — the two separate persons become one flesh. The same numeral echoes the 'one' rib of v.21 (μίαν τῶν πλευρῶν): from one rib two persons emerge; through marriage two persons become one flesh — a chiastic reversal of the original separation.
25

καὶ ἦσαν οἱ δύο γυμνοί, ὅ τε Αδαμ καὶ ἡ γυνὴ αὐτοῦ, καὶ οὐκ ᾐσχύνοντο.

And the two were naked, both Adam and his wife, and they were not ashamed.

State description (the condition of innocence before the fall)καὶ
v.25 closes the chapter with the statement of pre-fall innocence: the couple is naked (γυμνοί) and unashamed (οὐκ ᾐσχύνοντο). The verse functions as a hinge: it closes the paradise narrative of ch.2 and prepares for the fall in ch.3 where nakedness and shame will become central (3:7, 10, 11). The pair γυμνοί / οὐκ ᾐσχύνοντο ('naked / not ashamed') frames original righteousness as a state of complete transparency and integrity before God and each other. The word γυμνοί will be echoed by the Aramaic wordplay in the serpent's introduction (3:1 LXX: ὁ ὄφις ἦν φρονιμώτατος — echoing γυμνός phonetically in the Hebrew עָרוּם/עָרֹם).
Word-by-word analysis· 15 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἦσανwereImpf Act Indic 3 Pl · εἰμίmain verb (describing the ongoing state of the couple)→ progressive imperfect (the continual pre-fall state of nakedness and innocence)εἰμί: the imperfect ἦσαν ('were') describes the enduring condition before the fall — a state that will be interrupted by the events of ch.3. The imperfect here is used for background state rather than narrative action.
οἱtheNominativearticle with δύο→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
δύοtwoNominativesubject (the two persons: echoing οἱ δύο of v.24)→ measure or countδύο: 'two'; the same οἱ δύο of v.24 ('the two shall be one flesh') — the couple is described as 'the two' before and after the one-flesh saying, creating a frame. The 'two' are now naked together, the appropriate state of one-flesh union.
γυμνοίnakedNominativepredicate adjective (the state of the two)→ participant prominenceγυμνός: 'naked, bare, unclothed'; renders Hebrew עֲרוּמִּים ('naked'). The Hebrew עָרֹם/עָרוּם is a wordplay with עָרוּם ('crafty, shrewd') used of the serpent in 3:1. The LXX loses this wordplay (γυμνός ≠ φρόνιμος), but the structural juxtaposition of the two verses (2:25 γυμνοί; 3:1 φρονιμώτατος) preserves the thematic transition. In the NT, γυμνός is used figuratively for spiritual exposure before God (Heb 4:13: 'all things are naked and exposed to the eyes of him to whom we must give account') and for physical destitution (Matt 25:36).
ὅbothNominativecorrelative conjunction (first member of ὅ τε … καί: 'both…and')→ discourse linkage or contrastὅ τε … καί: a correlative construction meaning 'both X and Y'; the LXX uses it to specify who the 'two' are. The construction is explanatory, naming both members of the naked pair.
τεandenclitic particle (first part of the ὅ τε … καί correlative)→ discourse linkage or contrastτε: enclitic connective; paired with καί in the ὅ τε … καί construction for 'both … and.'
ΑδαμAdamindeclinable proper noun (first of the two persons identified)→ participant identificationΑδαμ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun (first of the two persons identified).
καὶandcoordinating conjunction (second part of the ὅ τε … καί correlative)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἡtheNominativearticle with γυνή→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
γυνὴwife / womanNominativesubject (second of the two persons identified)→ participant prominenceγυνή: 'woman, wife'; the woman is now identified as 'his wife' (ἡ γυνὴ αὐτοῦ), not merely 'the woman' — the one-flesh bond of v.24 is in effect. The chapter closes with the couple named in relationship.
αὐτοῦhisGenitivegenitive of possession (Adam's wife)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (Adam's wife).
καὶandcoordinating conjunction (introducing the second clause: not ashamed)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οὐκnotnegation (with ᾐσχύνοντο)→ clausal qualification or emphasisοὐκ: meaning 'not'; it negates or qualifies the assertion of the clause.
ᾐσχύνοντοwere ashamedImpf Pass Indic 3 Pl · αἰσχύνωmain verb (the state of shamelessness — the signature of pre-fall innocence)→ progressive imperfect (the ongoing pre-fall state: they were not ashamed)αἰσχύνω (passive): 'be ashamed, feel shame'; renders Hebrew יִתְבֹּשָׁשׁוּ ('they felt no shame'). The absence of shame (οὐκ ᾐσχύνοντο) is the defining mark of the pre-fall condition — complete transparency, no need for concealment before God or each other. In ch.3 the first result of eating is that 'they knew they were naked' and sought to cover themselves (3:7), reversing this verse. The same root αἰσχύνη ('shame') appears in Paul's description of the fall's legacy in Rom 1:24–27 (the improper relationships that follow from idolatry). Isa 45:17 LXX (the people will 'not be ashamed forever') and Rev 3:18 (nakedness and shame, to be covered by white garments) resonate with this verse.