Greek Text · Translation · Interlinear · Discourse Structure

The Book of Genesis, Chapter 3ΓΕΝΕΣΙΣ Γ′

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

The LXX of Genesis belongs to the 'Old Greek' tradition; its translation technique is substantially literal, with some paraphrastic expansions and occasional divergences from the proto-MT Vorlage.

Translation & textual notes

The Greek text of Genesis 3 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. The LXX of Genesis belongs to the 'Old Greek' tradition; its translation technique is substantially literal, with some paraphrastic expansions and occasional divergences from the proto-MT Vorlage. Several features of this chapter are of premier exegetical importance. (1) At 3:1 the serpent is described as φρονιμώτατος πάντων τῶν θηρίων — 'most prudent / shrewd of all the wild beasts' — rendering the Hebrew עָרוּם; the superlative adjective is cognate with the noun φρόνησις ('practical wisdom'), giving the creature an ironic cast: its cunning mimics wisdom. (2) At 3:6 the tree is described as ὡραῖον … εἰς κατανόησιν, 'beautiful … for contemplating,' where the Hebrew תַּאֲוָה is usually rendered 'desire'; the LXX sharpens the intellectual temptation. (3) At 3:8 the man and woman hear God walking ἐν τῷ παραδείσῳ τὸ δειλινόν — 'in the garden in the cool of the evening,' translating לְרוּחַ הַיּוֹם as 'in the evening breeze' (δειλινόν = 'afternoon / evening time'); the LXX rendering is closer to the Aramaic tradition. (4) At 3:14–15, the divine oracle to the serpent culminates in the famous protevangelium (3:15): αὐτός σου τηρήσει κεφαλήν ('he will watch / bruise your head'). The Hebrew אֲשֶׁר הוּא with a neuter antecedent (זֶרַע, 'seed/offspring') is rendered by the masculine αὐτός in the LXX — a deliberate or early-interpretive choice that allows the Greek text to be read as pointing to an individual male deliverer; the church fathers (Justin Martyr, Irenaeus, Tertullian) exploited αὐτός messianically. The verb τηρήσει (fut. of τηρέω, 'watch, guard, bruise') renders Hebrew יְשׁוּפֶנּוּ (from שׁוּף, 'to strike / crush'); the same verb is used for both the seed crushing the serpent's head and the serpent striking the heel, producing an exact verbal symmetry. Some LXX witnesses read τειρήσει ('wear down, bruise') rather than τηρήσει; the uncertainty between these near-homophonous forms was already debated in patristic exegesis. (5) At 3:16 ἡ ἀποστροφή σου ('your turning') renders Hebrew תְּשׁוּקָה ('desire / longing'), where the LXX preserves a different tradition — perhaps from a root שׁוּב ('turn, return') rather than שׁוּק ('desire'); this rendering influenced the Vetus Latina and became theologically significant in discussions of the relationship between husband and wife. (6) At 3:20 the man names his wife Ζωή — 'Life' — a full Greek translation of the Hebrew חַוָּה (Ḥawwāh), itself derived from חַי ('living'); the LXX translates rather than transliterates here, making the naming theologically transparent, unlike the later transliteration Ευα which appears in the NT (2 Cor 11:3; 1 Tim 2:13) and the Vetus Latina. (7) At 3:21 God makes χιτῶνας δερματίνους, 'tunics of skin' — the same term χιτών used of the high-priestly inner garment, a detail noted by patristic interpreters. (8) At 3:22 the divine plural ὡς εἷς ἐξ ἡμῶν ('as one of us') is identical to the Hebrew כְּאַחַד מִמֶּנּוּ and has been read both as a reference to the divine council and, in Christian exegesis, as an early witness to the Trinity. (9) At 3:24 the cherubim (Χερουβίμ, an indeclinable transliteration of Hebrew כְּרוּבִים) and a φλογίνη ῥομφαία στρεφομένη ('flaming, revolving sword') guard the way to the tree of life — ῥομφαία being the large broad-sword of the LXX and NT (cf. Rev 1:16; 2:12), distinct from the shorter μάχαιρα; the participial στρεφομένη ('turning, revolving') renders the Hebrew הַמִּתְהַפֶּכֶת and evokes ceaseless, omnidirectional motion.

1

Ὁ δὲ ὄφις ἦν φρονιμώτατος πάντων τῶν θηρίων τῶν ἐπὶ τῆς γῆς, ὧν ἐποίησεν κύριος ὁ θεός. καὶ εἶπεν ὁ ὄφις τῇ γυναικί· Τί ὅτι εἶπεν ὁ θεός, Οὐ μὴ φάγητε ἀπὸ παντὸς ξύλου τοῦ παραδείσου;

Now the serpent was the most shrewd of all the wild animals that the Lord God had made. And the serpent said to the woman, 'Why is it that God said, You shall by no means eat from every tree of the garden?'

Scene introduction / contrastiveὉ δέ
The δέ introduces the serpent as a new narrative subject contrastively set against the preceding paradise scene (Gen 2). The characterization φρονιμώτατος in a relative clause frames the entire episode: the creature's superlative cunning is established before the first word of dialogue. The question Τί ὅτι distorts the divine speech (Gen 2:16–17 allowed eating from all trees except one) into an apparent blanket prohibition — the hermeneutical move that opens the temptation.
Word-by-word analysis· 36 words
theNominativearticle (subject marker)→ noun-phrase markingὉ: Greek article marking definiteness and the role of the accompanying noun phrase.
δὲnowpost-positive particle (scene transition)→ discourse linkage or contrastδέ: transitional-contrastive particle; here marks a new protagonist entering the scene, continuing from Gen 2:25 with subtle adversative force.
ὄφιςserpentNominativesubject→ participant prominenceὄφις: 'snake, serpent'; renders Hebrew נָחָשׁ (nāḥāš); the same Hebrew word can mean 'bronze/shining,' creating a possible wordplay with נְחֹשֶׁת. In the LXX and NT tradition the serpent is identified with Satan (Rev 12:9; 20:2, ὁ ὄφις ὁ ἀρχαῖος). Philo and later interpreters allegorize it as pleasure or passion.
ἦνwasImpf Act Indic 3 Sg · εἰμίcopulative verb (characterization)→ imperfect of state (settled quality)εἰμί: the imperfect presents the serpent's φρόνησις as an ongoing settled characteristic, not a momentary state — it was always this way.
φρονιμώτατοςmost shrewdNominativepredicate adjective (superlative)→ participant prominenceφρόνιμος: 'prudent, shrewd, practically wise'; superlative φρονιμώτατος renders Hebrew עָרוּם (ʿārûm) 'cunning, crafty'; the same root appears positively in Prov 12:16 LXX. The irony is structural: Gen 2:25 uses עֲרוּמִּים ('naked') of the man and woman — a Hebrew paronomasia (nakedness / craftiness) that the LXX cannot fully reproduce. NT echo: Matt 10:16 ὡς οἱ ὄφεις φρόνιμοι ('wise as serpents').
πάντωνof allGenitivegenitive of comparison (with superlative)→ relational specificationπάντων: meaning 'of all'; it serves as genitive of comparison (with superlative).
τῶνtheGenitivearticle→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
θηρίωνwild beastsGenitivepartitive genitive→ relational specificationθηρίον: 'wild animal, beast'; renders Hebrew חַיָּה (ḥayyāh); distinguished from κτῆνος ('livestock') and ἑρπετόν ('creeping thing'). The serpent belongs among the θηρία (wild animals), a category created on day 6 (Gen 1:24–25 LXX).
τῶνtheGenitivearticle (with following participle/prepositional clause)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐπὶuponpreposition + genitive (locative: 'on/over the earth')→ spatial or relational framingἐπὶ: meaning 'upon'; here it marks the relation signaled by preposition + genitive (locative: 'on/over the earth').
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆςearthGenitivegenitive of place (object of ἐπί)→ relational specificationγῆ: 'earth, ground, land'; the phrase τῶν ἐπὶ τῆς γῆς echoes the creation summary of Gen 1 and connects the serpent to the created order.
ὧνwhichGenitivegenitive relative pronoun (attraction to antecedent case)→ relational specificationὧν: meaning 'which'; pronoun marking person, possession, or reference within the clause; here it functions as genitive relative pronoun (attraction to antecedent case).
ἐποίησενhad madeAor Act Indic 3 Sg · ποιέωrelative clause predicate (modifier of θηρίων)→ constative aorist (the completed act of creation)ποιέω: 'make, create'; renders Hebrew עָשָׂה; the same verb is used throughout LXX Gen 1. By reminding the reader that God made the serpent, the text theologically locates the creature within creaturely limits — it is not a rival deity.
κύριοςLordNominativesubject of ἐποίησεν→ participant prominenceκύριος: renders the divine name יהוה (YHWH); in the compound κύριος ὁ θεός the LXX represents the Hebrew יְהוָה אֱלֹהִים distinctive to Gen 2–3, signalling the more intimate Creator-creature relationship of the garden narrative.
theNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόςGodNominativeapposition to κύριος→ participant prominenceθεός: renders Hebrew אֱלֹהִים (ʾĕlōhîm); in the double name κύριος ὁ θεός (יְהוָה אֱלֹהִים) throughout Gen 2–3, the LXX maintains the compound consistently.
καὶandnarrative conjunction (sequential)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech introduction)→ constative aorist (single speech act)λέγω: the dialogue verb throughout; renders וַיֹּאמֶר (wayyōʾmer). The serpent initiates dialogue — an unprecedented act among the animals.
theNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄφιςserpentNominativesubject of εἶπεν→ participant prominenceὄφις: meaning 'serpent'; it serves as subject of εἶπεν.
τῇtheDativearticle→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
γυναικίwomanDativedative of recipient (indirect object of εἶπεν)→ sphere or referenceγυνή: 'woman, wife'; renders Hebrew אִשָּׁה (ʾiššāh); the serpent addresses the woman directly, bypassing the man who is apparently also present (v.6 'gave to her husband with her').
Τίwhyinterrogative particle (introducing indirect question)→ discourse linkage or contrastτί ὅτι: an idiomatic LXX construction rendering Hebrew מַדּוּעַ or כִּי מָה, meaning 'why is it that...?'; a Hebraism not native to classical Greek.
ὅτιthatcomplementizer (introducing content of question: Τί ὅτι = 'why is it that')→ clausal contributionὅτι: meaning 'that'; it shapes the local clause or phrase relation in this passage.
εἶπενsaidAor Act Indic 3 Sg · λέγωverb in indirect question content→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
theNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόςGodNominativesubject of εἶπεν→ participant prominenceθεός (without κύριος): the serpent drops the covenant-name κύριος and uses only θεός, distancing the Creator from his creature — a subtle rhetorical move; noted by patristic commentators (e.g. John Chrysostom, Homilies on Genesis).
Οὐnotnegation→ participant referenceΟὐ: meaning 'not'; pronoun marking person, possession, or reference within the clause; here it functions as negation.
μὴby no meansnegation (ou mē = emphatic prohibition / emphatic denial)→ clausal qualification or emphasisοὐ μή + subjunctive: double negation producing the strongest Greek denial; here the serpent paraphrases the prohibition with a blanket form — God's actual word (Gen 2:16–17) permitted eating from all trees except one; the serpent's form suggests a total ban.
φάγητεyou eatAor Act Subj 2 Pl · ἐσθίωsubjunctive with double negation (ou mē prohibition)→ aorist subjunctive of prohibition (single act prohibited)ἐσθίω: 'eat'; the key action-verb of the chapter (vv.1, 2, 3, 4, 5, 6, 11, 12, 13, 14, 17, 18, 19); renders Hebrew אָכַל (ʾākal).
ἀπὸfrompreposition + genitive (partitive: eating from/of)→ spatial or relational framingἀπὸ: meaning 'from'; here it marks the relation signaled by preposition + genitive (partitive: eating from/of).
παντὸςeveryGenitiveadjective modifying ξύλου (universal quantifier)→ relational specificationπαντὸς: meaning 'every'; it serves as adjective modifying ξύλου (universal quantifier).
ξύλουtreeGenitivegenitive object of ἀπό (partitive)→ relational specificationξύλον: 'tree, wood'; renders Hebrew עֵץ (ʿēṣ); the same word is used for the cross in NT citations of Deut 21:23 (Gal 3:13; 1 Pet 2:24), and 'the tree of life' in Rev 2:7; 22:2 uses ξύλον ζωῆς, directly echoing Gen 3 LXX.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
παραδείσουgardenGenitivegenitive of place (garden of Eden)→ relational specificationπαράδεισος: a loanword from Old Persian pairi-daēza ('enclosed park'); renders Hebrew גַּן (gan, 'garden'); the LXX consistently uses παράδεισος for Eden, giving the NT and English word 'paradise' (Luke 23:43; 2 Cor 12:4; Rev 2:7) their eschatological resonance.
2

καὶ εἶπεν ἡ γυνὴ τῷ ὄφει· Ἀπὸ καρποῦ ξύλου τοῦ παραδείσου φαγόμεθα·

And the woman said to the serpent, 'From the fruit of the trees of the garden we shall eat;'

Response / narrative continuationκαὶ
The woman's response (vv.2–3) corrects the serpent's distortion but immediately introduces her own modification: the prohibition is about one tree, not all. Her answer is theologically careful but not quite exact (the prohibition in Gen 2:17 does not specify 'nor shall you touch it'). The verse breaks after the affirmation of permission, with the prohibition following in v.3.
Word-by-word analysis· 12 words
καὶandnarrative conjunction (dialogue response)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech introduction)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
theNominativearticle→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
γυνὴwomanNominativesubject→ participant prominenceγυνή: the woman speaks for both of them ('we shall eat,' 'we shall touch') — her role as spokesperson here has generated much rabbinic and patristic discussion.
τῷtheDativearticle→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄφειserpentDativedative of recipient→ sphere or referenceὄφει: meaning 'serpent'; it serves as dative of recipient.
Ἀπὸfrompreposition + genitive (partitive: eating from/of)→ spatial or relational framingἈπὸ: meaning 'from'; here it marks the relation signaled by preposition + genitive (partitive: eating from/of).
καρποῦfruitGenitivegenitive object of ἀπό→ relational specificationκαρπός: 'fruit, produce'; renders Hebrew פְּרִי (pĕrî); the woman specifies 'fruit of the trees' — more precise than the serpent's 'from every tree.'
ξύλουof the tree / of treesGenitivegenitive of source (with καρπός)→ relational specificationξύλου: meaning 'of the tree'; it serves as genitive of source (with καρπός).
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
παραδείσουgardenGenitivegenitive of place→ relational specificationπαραδείσου: meaning 'garden'; it serves as genitive of place.
φαγόμεθαwe shall eatFut Mid Indic 1 Pl · ἐσθίωmain verb of direct speech (affirmative statement)→ predictive future (statement of permission)ἐσθίω: first-person plural voice includes the man — the woman speaks on behalf of both. The future indicative is affirmative, not a command or wish.
3

ἀπὸ δὲ καρποῦ τοῦ ξύλου, ὅ ἐστιν ἐν μέσῳ τοῦ παραδείσου, εἶπεν ὁ θεός· Οὐ φάγεσθε ἀπ᾿ αὐτοῦ οὐδὲ μὴ ἅψησθε αὐτοῦ, ἵνα μὴ ἀποθάνητε.

but from the fruit of the tree that is in the middle of the garden, God said, 'You shall not eat from it, nor shall you touch it, lest you die.'

Contrastive continuation (adversative restriction)ἀπὸ δέ
The δέ marks the contrast: permission (v.2) vs. prohibition (v.3). The woman accurately identifies the tree as the one in the middle (cf. Gen 2:9) but adds 'nor shall you touch it' — an amplification not present in the original prohibition (Gen 2:17), a detail noticed by patristic commentators (e.g. Origen, Contra Celsum; Chrysostom) as the first over-scrupulousness that paradoxically prepares the way for transgression. The final ἵνα μὴ ἀποθάνητε accurately renders the consequence.
Word-by-word analysis· 25 words
ἀπὸfrompreposition + genitive (partitive)→ spatial or relational framingἀπὸ: meaning 'from'; here it marks the relation signaled by preposition + genitive (partitive).
δὲbutpost-positive adversative particle→ discourse linkage or contrastδὲ: meaning 'but'; conjunction or particle linking this unit with the surrounding discourse.
καρποῦthe fruitGenitivegenitive object of ἀπό→ relational specificationκαρποῦ: meaning 'the fruit'; it serves as genitive object of ἀπό.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ξύλουtreeGenitivegenitive of source→ relational specificationξύλου: meaning 'tree'; it serves as genitive of source.
whichNominativenominative relative pronoun (subject of relative clause)→ participant referenceὅ: meaning 'which'; pronoun marking person, possession, or reference within the clause; here it functions as nominative relative pronoun (subject of relative clause).
ἐστινisPres Act Indic 3 Sg · εἰμίcopulative verb (locative predicate)→ present of permanent locationεἰμί: copula.
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
μέσῳthe middleDativedative of place (locative: in the middle)→ sphere or referenceμέσος: 'middle, midst'; ἐν μέσῳ τοῦ παραδείσου renders Hebrew בְּתוֹךְ הַגָּן ('in the midst of the garden'); cf. Gen 2:9 LXX where both the tree of life and the tree of knowledge are ἐν μέσῳ.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
παραδείσουgardenGenitivegenitive of place→ relational specificationπαραδείσου: meaning 'garden'; it serves as genitive of place.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (quoted speech marker)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
theNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόςGodNominativesubject of εἶπεν→ participant prominenceθεός: the woman also omits κύριος, using only θεός — matching the serpent's usage in v.1 and perhaps reflecting a diminution of relational intimacy.
Οὐnotnegation→ participant referenceΟὐ: meaning 'not'; pronoun marking person, possession, or reference within the clause; here it functions as negation.
φάγεσθεyou shall eatFut Mid Indic 2 Pl · ἐσθίωmain verb of prohibition (future indicative with οὐ = prohibitive)→ prohibitive future (strong moral prohibition)ἐσθίω: future indicative with οὐ functions as a categorical prohibition in OT-style Greek (Hebraism: לֹא + yiqtol); renders לֹא תֹאכְלוּ.
ἀπ᾿frompreposition + genitive (partitive)→ spatial or relational framingἀπ᾿: meaning 'from'; here it marks the relation signaled by preposition + genitive (partitive).
αὐτοῦitGenitivegenitive pronoun (object of ἀπό, referring to ξύλου)→ relational specificationαὐτοῦ: meaning 'it'; pronoun marking person, possession, or reference within the clause; here it functions as genitive pronoun (object of ἀπό, referring to ξύλου).
οὐδὲnorcoordinating negative conjunction→ discourse linkage or contrastοὐδὲ: meaning 'nor'; conjunction or particle linking this unit with the surrounding discourse.
μὴby no meansnegation (with subjunctive: emphatic prohibition)→ clausal qualification or emphasisμὴ: meaning 'by no means'; it negates or qualifies the assertion of the clause.
ἅψησθεyou touchAor Mid Subj 2 Pl · ἅπτωsubjunctive of emphatic prohibition (μὴ + aorist subj.)→ aorist subjunctive (single act prohibited)ἅπτω (mid.): 'touch, fasten onto'; renders Hebrew תִּגְּעוּ (from נָגַע, 'touch'); this added prohibition ('nor touch it') is not in the original divine command of Gen 2:17 — the woman adds it, perhaps as a fence around the Torah, a practice later codified in rabbinic tradition as 'making a hedge around the commandment' (Avot 1:1).
αὐτοῦitGenitivegenitive pronoun (object of ἅπτω, referring to ξύλου)→ relational specificationαὐτοῦ: meaning 'it'; pronoun marking person, possession, or reference within the clause; here it functions as genitive pronoun (object of ἅπτω, referring to ξύλου).
ἵναlestnegative purpose conjunction (ἵνα μή = lest)→ discourse linkage or contrastἵνα: meaning 'lest'; conjunction or particle linking this unit with the surrounding discourse.
μὴnotnegation (in purpose clause)→ clausal qualification or emphasisμὴ: meaning 'not'; it negates or qualifies the assertion of the clause.
ἀποθάνητεyou dieAor Act Subj 2 Pl · ἀποθνῄσκωsubjunctive in negative purpose clause (consequence of transgression)→ aorist subjunctive (punctiliar death threatened)ἀποθνῄσκω: 'die'; renders Hebrew תְּמֻתוּן (from מוּת, 'die'); the compound ἀπο- prefix intensifies the finality; the serpent will deny this consequence in v.4.
4

καὶ εἶπεν ὁ ὄφις τῇ γυναικί· Οὐ θανάτῳ ἀποθανεῖσθε·

And the serpent said to the woman, 'You shall not die by death.'

Counter-assertion (direct denial)καὶ
The serpent's flat denial mimics the divine diction of Gen 2:17 (θανάτῳ ἀποθανεῖσθε, 'you shall die by death' = 'you shall surely die') and inverts it with οὐ: 'you shall NOT die by death.' The figure θανάτῳ ἀποθανεῖσθε is a Hebraism (infinitive absolute מוֹת תָּמוּת rendered by a cognate dative noun — the dativus ethicus / cognate construction), the LXX's standard rendering of the emphatic Hebrew construction. This is the first explicit lie in Scripture.
Word-by-word analysis· 9 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 (speech introduction)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
theNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄφιςserpentNominativesubject→ participant prominenceὄφις: meaning 'serpent'; it serves as subject.
τῇtheDativearticle→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
γυναικίwomanDativedative of recipient→ sphere or referenceγυναικί: meaning 'woman'; it serves as dative of recipient.
Οὐnotnegation (direct contradiction of divine word)→ participant referenceΟὐ: meaning 'not'; pronoun marking person, possession, or reference within the clause; here it functions as negation (direct contradiction of divine word).
θανάτῳby deathDativecognate dative (Hebraism: dativus cognatus, reinforcing the verb)→ sphere or referenceθάνατος: 'death'; the dative θανάτῳ with ἀποθανεῖσθε is a Hebraism rendering the Hebrew infinitive absolute מוֹת (mōt) + finite verb תָּמוּת, the idiom of emphatic assertion: 'dying you shall die / you shall surely die' (Gen 2:17). The serpent negates the entire construction, i.e. 'you shall surely NOT die.' Cf. John 8:44 where Jesus calls the devil 'a murderer from the beginning' and 'the father of lies.'
ἀποθανεῖσθεyou shall dieFut Mid Indic 2 Pl · ἀποθνῄσκωmain verb of direct speech (negated by Οὐ)→ predictive future (here falsely negated)ἀποθνῄσκω: echoes the divine prohibition in Gen 2:17 (ᾗ ἂν ἡμέρᾳ φάγητε ἀπ᾿ αὐτοῦ θανάτῳ ἀποθανεῖσθε). The serpent's counter-word is a direct inversion of God's word — the primal form of false prophecy.
5

ᾔδει γὰρ ὁ θεός, ὅτι ἐν ᾗ ἂν ἡμέρᾳ φάγητε ἀπ᾿ αὐτοῦ, διανοιχθήσονται ὑμῶν οἱ ὀφθαλμοί, καὶ ἔσεσθε ὡς θεοί, γινώσκοντες καλὸν καὶ πονηρόν.

For God knows that on whatever day you eat from it, your eyes will be opened, and you will be as gods, knowing good and evil.

Explanatory (the serpent's false premise explained)γάρ
The γάρ gives the serpent's reason for the denial: God's motive is self-protective jealousy. The serpent offers a half-truth: the eyes-opened and knowing-good-and-evil elements are literally fulfilled (v.7, 22) — but the serpent suppresses the death and the ruin that come with it. The plural ὡς θεοί ('as gods/divine beings') is ambiguous: it can mean 'as divine beings' (elohim plural used of the divine council or angels) or 'as God' (singular sense), reflecting the Hebrew כֵּאלֹהִים which is phonologically ambiguous.
Word-by-word analysis· 24 words
ᾔδειknowsPlpf Act Indic 3 Sg · οἶδαmain verb (causal clause introduced by γάρ)→ pluperfect of οἶδα functioning as present state ('has known / knows')οἶδα: 'know' (perfect in form, present in meaning); the pluperfect ᾔδει functions as a simple past — 'God knew'; renders Hebrew יֹדֵעַ (participle). The serpent attributes to God a jealous, self-protecting knowledge — a theological slander.
γὰρforpost-positive explanatory conjunction→ discourse linkage or contrastγὰρ: meaning 'for'; conjunction or particle linking this unit with the surrounding discourse.
theNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόςGodNominativesubject of ᾔδει→ participant prominenceθεός: meaning 'God'; it serves as subject of ᾔδει.
ὅτιthatcomplementizer (introducing content of knowledge)→ clausal contributionὅτι: meaning 'that'; it shapes the local clause or phrase relation in this passage.
ἐνonpreposition (temporal: ἐν ᾗ ἂν ἡμέρᾳ = 'on whatever day')→ spatial or relational framingἐν: meaning 'on'; here it marks the relation signaled by preposition (temporal: ἐν ᾗ ἂν ἡμέρᾳ = 'on whatever day').
whateverDativerelative pronoun (dative with ἐν, temporal)→ participant reference or interestᾗ: meaning 'whatever'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun (dative with ἐν, temporal).
ἂνevermodal particle (generalizing the relative: ἐν ᾗ ἂν ἡμέρᾳ = 'on whatever day')→ discourse linkage or contrastἂν: meaning 'ever'; conjunction or particle linking this unit with the surrounding discourse.
ἡμέρᾳdayDativedative of time (temporal: 'on the day')→ sphere or referenceἡμέρα: 'day'; the temporal phrase ἐν ᾗ ἂν ἡμέρᾳ echoes Gen 2:17's ᾗ δ᾿ ἂν ἡμέρᾳ φάγητε — 'on whatever day you eat' — the serpent cites the divine warning but strips away the consequence.
φάγητεyou eatAor Act Subj 2 Pl · ἐσθίωsubjunctive in temporal/conditional relative clause (ἂν + subj.)→ aorist subjunctive (indefinite temporal condition)ἐσθίω: meaning 'you eat'; it carries the action, process, or state of the clause; here it functions as subjunctive in temporal/conditional relative clause (ἂν + subj.).
ἀπ᾿frompreposition (partitive)→ spatial or relational framingἀπ᾿: meaning 'from'; here it marks the relation signaled by preposition (partitive).
αὐτοῦitGenitivegenitive pronoun (object of ἀπό, referring to ξύλου)→ relational specificationαὐτοῦ: meaning 'it'; pronoun marking person, possession, or reference within the clause; here it functions as genitive pronoun (object of ἀπό, referring to ξύλου).
διανοιχθήσονταιwill be openedFut Pass Indic 3 Pl · διανοίγωmain verb (first apodotic promise)→ predictive future (the serpent's proffered consequence)διανοίγω: 'open wide, open fully' (dia- prefix = thoroughness); renders Hebrew וְנִפְקְחוּ (from פָּקַח, 'open eyes'); fulfilled verbatim in v.7 (διηνοίχθησαν οἱ ὀφθαλμοί). NT echo: Luke 24:31 uses the same verb of the disciples' eyes opened at Emmaus.
ὑμῶνyourGenitivegenitive of possession (with οἱ ὀφθαλμοί)→ relational specificationὑμῶν: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with οἱ ὀφθαλμοί).
οἱtheNominativearticle→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὀφθαλμοίeyesNominativesubject of διανοιχθήσονται→ participant prominenceὀφθαλμός: 'eye'; the 'eyes being opened' is the primary metaphor for moral knowledge and awakened conscience throughout the OT; cf. Ps 119:18 LXX 'open my eyes'; the fulfillment in v.7 shows that the 'opened eyes' produce shame, not glory.
καὶandcoordinating conjunction (second apodotic promise)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔσεσθεyou will beFut Mid Indic 2 Pl · εἰμίcopulative verb (second promise)→ predictive futureεἰμί: the promise of deification — ἔσεσθε ὡς θεοί — is the serpent's climactic offer; partially (ironically) confirmed by God at 3:22 (ὡς εἷς ἐξ ἡμῶν); the patristic tradition read 3:22 as God's acknowledgment that something had been gained, but at catastrophic cost.
ὡςas / likecomparative particle→ discourse linkage or contrastὡς: meaning 'as'; conjunction or particle linking this unit with the surrounding discourse.
θεοίgods / divine beingsNominativepredicate nominative (complement of ἔσεσθε)→ participant prominenceθεοί: plural renders Hebrew כֵּאלֹהִים (kēʾlōhîm); ambiguous between 'as God' (divine being, singular sense) and 'as divine beings / as the elohim' (the heavenly council); the Greek reproduces the ambiguity. Irenaeus (Adv. Haer. 3.23) reads it as the false promise of self-deification (autotheia).
γινώσκοντεςknowingPres Act Ptc Nom Pl Masc · γινώσκωsupplementary participle (manner/attendant circumstance: 'as ones knowing')→ progressive participle (ongoing state of knowledge)γινώσκω: 'know' (experiential knowledge, not merely intellectual); the participle describes the mode of divine-likeness offered — experiential knowing of good and evil. Cf. the cognate noun γνῶσις which in NT polemics (1 Tim 6:20) appears as false 'knowledge.'
καλὸνgoodAccusativedirect object of γινώσκοντες (first member of hendiadys)→ object specificationκαλός: 'good, beautiful, fine'; renders Hebrew טוֹב (ṭôb); the phrase 'good and evil' (καλὸν καὶ πονηρόν) is a merism — 'everything' — as well as a moral duality; the tree's name is ξύλον τοῦ εἰδέναι γνωστὸν καλοῦ καὶ πονηροῦ (Gen 2:9 LXX).
καὶandcoordinating conjunction (merism: 'and' = 'as well as')→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πονηρόνevilAccusativedirect object of γινώσκοντες (second member of merism)→ object specificationπονηρός: 'evil, wicked, harmful'; renders Hebrew רָע (raʿ); together καλὸν καὶ πονηρόν = 'everything' — the comprehensive moral knowledge that constitutes divine prerogative.
6

καὶ εἶδεν ἡ γυνὴ ὅτι καλὸν τὸ ξύλον εἰς βρῶσιν καὶ ὅτι ἀρεστὸν τοῖς ὀφθαλμοῖς ἰδεῖν καὶ ὡραῖόν ἐστιν τοῦ κατανοῆσαι· καὶ λαβοῦσα τοῦ καρποῦ αὐτοῦ ἔφαγεν· καὶ ἔδωκεν καὶ τῷ ἀνδρὶ αὐτῆς μετ᾿ αὐτῆς, καὶ ἔφαγον.

And the woman saw that the tree was good for food and that it was pleasing to the eyes to see and beautiful to contemplate; and taking from its fruit she ate; and she gave also to her husband with her, and they ate.

Narrative climax (the act of transgression)καὶ
The triple evaluation of the tree — edible, visually pleasing, intellectually contemplatable — follows the serpent's persuasion and maps onto the Johannine triad of 1 John 2:16 (ἡ ἐπιθυμία τῆς σαρκός / τῶν ὀφθαλμῶν / ἡ ἀλαζονεία τοῦ βίου). The LXX's ὡραῖον εἰς τὸ κατανοῆσαι ('beautiful for contemplating') renders Hebrew נֶחְמָד הָעֵץ לְהַשְׂכִּיל — a sharpening of the intellectual dimension. Three verbs mark the fall: λαβοῦσα ('having taken'), ἔφαγεν ('she ate'), ἔδωκεν ('she gave'). The phrase μετ᾿ αὐτῆς ('with her') indicates the man was present throughout — his silence is itself a choice.
Word-by-word analysis· 37 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶδενsawAor Act Indic 3 Sg · ὁράωmain verb (perception leading to desire)→ ingressive aorist (the decisive act of seeing / evaluating)ὁράω: 'see'; renders Hebrew וַתֵּרֶא (from רָאָה); the same verb is used in Gen 1 of God seeing that his creation was 'good' (καλόν); the woman now sees with divine-aspiring eyes — an ironic echo of the Creator's gaze.
theNominativearticle→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
γυνὴwomanNominativesubject→ participant prominenceγυνὴ: meaning 'woman'; it serves as subject.
ὅτιthatcomplementizer (introducing content of perception: 'that it was...')→ clausal contributionὅτι: meaning 'that'; it shapes the local clause or phrase relation in this passage.
καλὸνgoodNominativepredicate adjective→ participant prominenceκαλός: echoes God's verdict in Gen 1 (καλόν); the woman's evaluation adopts God's own criterion — but applies it for self-benefit.
τὸtheNominativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ξύλονtreeNominativesubject of predicate clause→ participant prominenceξύλον: meaning 'tree'; it serves as subject of predicate clause.
εἰςforpreposition (purpose / function: 'good for eating')→ spatial or relational framingεἰς: meaning 'for'; here it marks the relation signaled by preposition (purpose / function: 'good for eating').
βρῶσινeating / foodAccusativeaccusative object of εἰς (purpose)→ object specificationβρῶσις: 'eating, food'; renders Hebrew מַאֲכָל (maʾăkāl); cf. John 4:32 (ἐγὼ βρῶσιν ἔχω) — the Johannine context plays on physical and spiritual food, inverted from this scene.
καὶandcoordinating conjunction (second evaluation)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὅτιthatcomplementizer (second ὅτι clause: second evaluation)→ clausal contributionὅτι: meaning 'that'; it shapes the local clause or phrase relation in this passage.
ἀρεστὸνpleasingNominativepredicate adjective (second evaluation)→ participant prominenceἀρεστός: 'pleasing, acceptable'; renders Hebrew תַּאֲוָה (taʾăwāh, 'desire, longing'); the LXX shifts from 'desirable' to 'pleasing' (dative τοῖς ὀφθαλμοῖς), emphasizing the aesthetic dimension.
τοῖςtheDativearticle→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
ὀφθαλμοῖςeyesDativedative of respect ('pleasing to the eyes')→ sphere or referenceὀφθαλμοῖς: meaning 'eyes'; it serves as dative of respect ('pleasing to the eyes').
ἰδεῖνto seeAor Act Inf · ὁράωepexegetic infinitive (specifying 'pleasing to see')→ infinitive of respectὁράω (aor. inf. ἰδεῖν): 'see'; the complementary infinitive in the idiom; 'Samuel did not see Saul again' until Saul's death — a lifelong estrangement, though their stories continue (cf. the necromancy scene of 1 Kgdms 28).
καὶandcoordinating conjunction (third evaluation)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὡραῖόνbeautiful / lovelyNominativepredicate adjective (third evaluation)→ participant prominenceὡραῖος: 'beautiful, lovely, seasonable' (from ὥρα, 'season, prime'); renders Hebrew נֶחְמָד (nĕḥmād, 'desirable, pleasant'); a stronger aesthetic term than ἀρεστόν — the tree is beautiful in itself. NT echo: Acts 3:2 'Beautiful Gate' (Ὡραία Πύλη).
ἐστινit isPres Act Indic 3 Sg · εἰμίcopulative verb→ present of stateεἰμί: copula.
τοῦtoGenitivearticle with articular infinitive (genitive of purpose)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
κατανοῆσαιcontemplate / gain insightAor Act Inf · κατανοέωarticular infinitive (genitive of purpose: 'beautiful for contemplating')→ infinitive of purposeκατανοέω: 'perceive, contemplate, understand fully' (kata- = thoroughness); renders Hebrew לְהַשְׂכִּיל (hiph. of שָׂכַל, 'to make wise, give insight'); the LXX sharpens the intellectual temptation — the tree is beautiful for gaining comprehensive understanding. This is the text note's crux of the tree as an intellectual rather than merely aesthetic lure.
καὶandnarrative conjunction (action sequence)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
λαβοῦσαhaving takenAor Act Ptc Nom Sg Fem · λαμβάνωattendant circumstance participle (action preceding main verb ἔφαγεν)→ aorist participle (action prior to eating)λαμβάνω: 'take, grasp'; the aorist participle precedes the act of eating — the sequence is: see → desire → take → eat → give → eat. The taking is as decisive a moment as the eating.
τοῦof theGenitivearticle (with partitive genitive)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
καρποῦfruitGenitivepartitive genitive (object of λαβοῦσα: taking some of the fruit)→ relational specificationκαρποῦ: meaning 'fruit'; it serves as partitive genitive (object of λαβοῦσα: taking some of the fruit).
αὐτοῦitsGenitivegenitive of possession (fruit 'of it' = of the tree)→ relational specificationαὐτοῦ: meaning 'its'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (fruit 'of it' = of the tree).
ἔφαγενshe ateAor Act Indic 3 Sg · ἐσθίωmain verb (the act of transgression)→ constative aorist (the single decisive act)ἐσθίω: the central transgression verb; the same aorist appears three more times in vv.6, 11, 12, 13, 17, 18 — the chapter turns on this act. Paul references this act in 1 Tim 2:14 (Ἀδὰμ οὐκ ἠπατήθη, ἡ δὲ γυνὴ ἐξαπατηθεῖσα).
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔδωκενshe gaveAor Act Indic 3 Sg · δίδωμιmain verb (second action: sharing the transgression)→ constative aoristδίδωμι: 'give'; the giving implicates the man — she is not merely transgressor but becomes agent of another's transgression. The man's receiving is marked only by the plural ἔφαγον, without a verb of taking.
καὶalsoadjunctive καί ('also')→ discourse linkage or contrastκαὶ: meaning 'also'; conjunction or particle linking this unit with the surrounding discourse.
τῷtheDativearticle→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀνδρὶhusband / manDativedative of recipient (indirect object of ἔδωκεν)→ sphere or referenceἀνήρ: 'man, husband'; renders Hebrew אִישָׁהּ (her man/husband); the man is now named by relational category — 'her husband' — reminding the reader of the creation bond (Gen 2:24).
αὐτῆςherGenitivegenitive of possession (with ἀνδρί)→ relational specificationαὐτῆς: meaning 'her'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with ἀνδρί).
μετ᾿withpreposition + genitive (accompaniment)→ spatial or relational framingμετ᾿: meaning 'with'; here it marks the relation signaled by preposition + genitive (accompaniment).
αὐτῆςherGenitivegenitive of accompaniment (the man was 'with her' — present throughout)→ relational specificationμετ᾿ αὐτῆς: 'with her' — the phrase that damns the man's passivity; the Hebrew עִמָּהּ is similarly devastating: he was there and said nothing. Augustine, Irenaeus, and Calvin all note this.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔφαγονthey ateAor Act Indic 3 Pl · ἐσθίωmain verb (plural: both transgress)→ constative aoristἐσθίω: the shift from singular ἔφαγεν (she ate) to plural ἔφαγον (they ate) marks the collective nature of the Fall — both are guilty. Paul's argument in Rom 5:12–21 depends on this plurality (ἐν τῷ Ἀδὰμ πάντες ἁμαρτάνουσιν).
7

καὶ διηνοίχθησαν οἱ ὀφθαλμοὶ τῶν δύο, καὶ ἔγνωσαν ὅτι γυμνοὶ ἦσαν· καὶ ἔρραψαν φύλλα συκῆς καὶ ἐποίησαν ἑαυτοῖς περιζώματα.

And the eyes of the two were opened, and they knew that they were naked; and they sewed fig leaves together and made loincloths for themselves.

Consequence (immediate effect of the transgression)καὶ
The serpent's promise of opened eyes (v.5) is fulfilled verbatim — διηνοίχθησαν οἱ ὀφθαλμοί. But the content of the new knowledge is shame, not glory: γυμνοὶ ἦσαν ('they were naked'). The nakedness of Gen 2:25 (γυμνοί, 'naked and not ashamed') is now experienced as exposure rather than innocence. The fig-leaf loincloths (περιζώματα) signal the beginning of human self-covering, anticipating God's provision of better clothing in v.21.
Word-by-word analysis· 19 words
καὶandnarrative conjunction (consequential)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
διηνοίχθησανwere openedAor Pass Indic 3 Pl · διανοίγωmain verb (fulfillment of serpent's promise, v.5)→ ingressive aorist passive (sudden opening)διανοίγω: fulfills ἐν ᾗ ἂν ἡμέρᾳ … διανοιχθήσονται ὑμῶν οἱ ὀφθαλμοί (v.5); the same verb appears in Luke 24:31 (Emmaus) and Acts 16:14 (Lydia), where opened eyes/heart lead to life rather than death.
οἱtheNominativearticle→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὀφθαλμοὶeyesNominativesubject→ participant prominenceὀφθαλμοὶ: meaning 'eyes'; it serves as subject.
τῶνof theGenitivearticle→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
δύοtwoGenitivegenitive of possession (the eyes of both of them)→ measure or countδύο: 'two'; emphasizes the corporate nature of the Fall — both see simultaneously.
καὶandcoordinating conjunction (result)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔγνωσανthey knewAor Act Indic 3 Pl · γινώσκωmain verb (knowledge gained — but of shame)→ ingressive aorist (first knowledge of their condition)γινώσκω: experiential knowledge — the 'knowing good and evil' now concretely realized as knowledge of nakedness-as-shame. The irony is complete: they wanted divine knowledge (v.5) and received self-knowledge as exposed creatures.
ὅτιthatcomplementizer (content of their knowledge)→ clausal contributionὅτι: meaning 'that'; it shapes the local clause or phrase relation in this passage.
γυμνοὶnakedNominativepredicate adjective→ participant prominenceγυμνός: 'naked'; same word as Gen 2:25 (ἦσαν οἱ δύο γυμνοί, 'both were naked') — but there it was innocence; now it is shame. The Hebrew עֵירֹם (ʿêrōm, 'naked') of 2:25 paronomastically echoes עָרוּם (ʿārûm, 'shrewd') of 3:1 — a pun the LXX cannot reproduce (γυμνός / φρόνιμος).
ἦσανthey wereImpf Act Indic 3 Pl · εἰμίcopulative verb (state)→ imperfect of state (they had been naked all along; now they know it)εἰμί: 'be'; the imperfect ἦσαν with the perfect participle ἠτιμασμένοι forms a periphrastic pluperfect-like construction ('had been / were in a state of being dishonored'), stressing the men's continuing condition of shame.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔρραψανthey sewedAor Act Indic 3 Pl · ῥάπτωmain verb (human self-covering attempt)→ constative aoristῥάπτω: 'sew, stitch together'; renders Hebrew וַיִּתְפְּרוּ (from תָּפַר, 'sew'); a NT echo in Job 16:15 and the parable of new cloth (Matt 9:16 οὐδεὶς ἐπιβάλλει ῥάκος ῥάκῳ).
φύλλαleavesAccusativedirect object of ἔρραψαν→ object specificationφύλλον: 'leaf'; renders Hebrew עֲלֵה (leaf); the leaves represent humanity's first attempt at self-atonement through their own resources.
συκῆςof a fig treeGenitivegenitive of source (leaves from the fig tree)→ relational specificationσυκῆ: 'fig tree'; renders Hebrew תְּאֵנָה (tĕʾēnāh); the fig tree is notable in the prophets as a symbol of peace and plenty (Mic 4:4; 1 Kgs 4:25); here, ironically, its leaves cover shame. The fig tree cursed by Jesus (Mark 11:13–20) may carry this resonance.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐποίησανthey madeAor Act Indic 3 Pl · ποιέωmain verb→ constative aoristποιέω: the ironic echo of God's making (ἐποίησεν, v.1) — humans now make, but only coverings for shame.
ἑαυτοῖςfor themselvesDativedative of advantage (reflexive: they made it for their own benefit)→ sphere or referenceἑαυτοῖς: reflexive pronoun, dative — the self-referential force underlines the self-centeredness of the post-Fall condition; contrast God making garments for them in v.21.
περιζώματαloinclothsAccusativedirect object of ἐποίησαν→ object specificationπερίζωμα: 'loincloth, apron' (περι- + ζώννυμι, 'gird around'); renders Hebrew חֲגֹרֹת (ḥăgōrōt, 'girdles'); the specifically waist-covering garment contrasts with the full χιτῶνας δερματίνους God will provide in v.21.
8

καὶ ἤκουσαν τὴν φωνὴν κυρίου τοῦ θεοῦ περιπατοῦντος ἐν τῷ παραδείσῳ τὸ δειλινόν· καὶ ἐκρύβησαν ὅ τε Ἀδὰμ καὶ ἡ γυνὴ αὐτοῦ ἀπὸ προσώπου κυρίου τοῦ θεοῦ ἐν μέσῳ τοῦ ξύλου τοῦ παραδείσου.

And they heard the sound of the Lord God walking in the garden in the cool of the evening; and Adam and his wife hid themselves from the face of the Lord God in the midst of the tree of the garden.

Narrative development (consequence: fear and hiding)καὶ
The divine presence is marked by φωνή ('sound, voice') — not vision — and by the characterization τὸ δειλινόν ('the cool/evening time'), the LXX's rendering of לְרוּחַ הַיּוֹם ('the wind/spirit of the day'). The hiding ἀπὸ προσώπου ('from the face / presence') of God is the primary catastrophe — the rupture of the walking-with-God relationship that characterized paradise. The phrase περιπατοῦντος ἐν τῷ παραδείσῳ ('walking in the garden') is the basis for the Johannine 'walking with God' and the Enoch tradition (Gen 5:24 LXX: περιπατεῖν).
Word-by-word analysis· 33 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἤκουσανthey heardAor Act Indic 3 Pl · ἀκούωmain verb (perception: auditory)→ ingressive aorist (the sudden sound arrests them)ἀκούω: 'hear'; the hearing of God's φωνή is the catalyst for hiding — guilt transforms the pleasant experience of God's presence into terror. Cf. the post-Easter 'fear and great joy' (Matt 28:8) as the reversed eschatological counterpart.
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
φωνὴνsound / voiceAccusativedirect object of ἤκουσαν→ object specificationφωνή: 'sound, voice'; renders Hebrew קוֹל (qôl); the ambiguity between 'sound' (of footsteps) and 'voice' (speech) is present in both Hebrew and Greek. The patristic tradition reads it as the voice of the pre-incarnate Word (Origen, Homilies on Genesis; Justin Martyr, Dialogue 56).
κυρίουof the LordGenitivegenitive of possession (the voice belonging to the Lord God)→ relational specificationκυρίου: meaning 'of the Lord'; it serves as genitive of possession (the voice belonging to the Lord God).
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεοῦGodGenitivegenitive in apposition to κυρίου→ relational specificationθεοῦ: meaning 'God'; it serves as genitive in apposition to κυρίου.
περιπατοῦντοςwalkingPres Act Ptc Gen Sg Masc · περιπατέωgenitive participle in genitive absolute (circumstantial: 'as he was walking')→ progressive participle (ongoing walk through the garden)περιπατέω: 'walk about'; renders Hebrew מִתְהַלֵּךְ (hithpael of הָלַךְ, reflexive-iterative: 'walking about'); the hithpael suggests a leisurely walking back and forth — the intimacy of the divine presence in the garden. NT idiom: 'walk' as a metaphor for the moral life (Rom 6:4; Eph 2:2, 10; 1 John 1:7).
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
τῷtheDativearticle→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
παραδείσῳgardenDativedative of place (locative)→ sphere or referenceπαραδείσῳ: meaning 'garden'; it serves as dative of place (locative).
τὸtheAccusativearticle (with adverbial accusative δειλινόν)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
δειλινόνcool of the evening / afternoonAccusativeadverbial accusative of time (τὸ δειλινόν = 'in the cool of the evening')→ object specificationδειλινόν (τό): 'the afternoon / cool of the evening'; renders Hebrew לְרוּחַ הַיּוֹם ('at the wind/breath of the day'); the LXX interprets the timing as the cool evening breeze rather than the midday spirit, aligning with Aramaic traditions; δειλινός is an adjective used substantivally from δείλη ('afternoon/evening-time'). The setting is the most peaceful time of day — making the hiding all the more poignant.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκρύβησανhidAor Pass Indic 3 Pl · κρύπτωmain verb (second action: the flight from God)→ constative aoristκρύπτω: 'hide, conceal'; renders Hebrew וַיִּתְחַבֵּא (hithpael of חָבָא, 'hide oneself'); the reflexive/passive voice underlines the self-concealment. The attempt to hide from God who created them is the theological heart of the rupture — cf. Ps 139:7–12 (where no hiding from God is possible).
bothNominativecorrelative article introducing the compound subject (ὅ τε … καί = 'both … and')→ noun-phrase markingὅ τε … καί: a classical correlative construction; the LXX uses it here to make the corporate guilt explicit — both Adam and his wife hide together.
τεandcorrelative particle (with καί: 'both … and')→ discourse linkage or contrastτε: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἈδὰμAdamNominativesubject (first member of compound subject)→ participant identificationἈδάμ: transliteration of Hebrew אָדָם (ʾādām, 'human being / man / Adam'); indeclinable in Greek; the LXX uses the proper name here for the first time in the chapter (previously referred to as ὁ ἀνήρ, 'the man').
καὶandcorrelative conjunction (ὅ τε … καί = 'both … and')→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
theNominativearticle→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
γυνὴwifeNominativesubject (second member of compound subject)→ participant prominenceγυνὴ: meaning 'wife'; it serves as subject (second member of compound subject).
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
ἀπὸfrompreposition + genitive (separation: fleeing from)→ spatial or relational framingἀπὸ: meaning 'from'; here it marks the relation signaled by preposition + genitive (separation: fleeing from).
προσώπουthe face / presenceGenitivegenitive after preposition ἀπό (fleeing the presence of God)→ spatial or relational framingπρόσωπον: 'face, presence'; ἀπὸ προσώπου κυρίου renders Hebrew מִפְּנֵי יְהוָה ('from the face/presence of the LORD') — a Hebraism for escaping someone's presence; cf. Jonah 1:3 (ἔφυγεν ἀπὸ προσώπου κυρίου, another famous hiding from God).
κυρίουof the LordGenitivegenitive of possession (God's face/presence)→ relational specificationκυρίου: meaning 'of the Lord'; it serves as genitive of possession (God's face/presence).
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεοῦGodGenitivegenitive in apposition to κυρίου→ relational specificationθεοῦ: meaning 'God'; it serves as genitive in apposition to κυρίου.
ἐνinpreposition + dative (locative: hiding place)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative: hiding place).
μέσῳthe midstDativedative of place (locative: in the middle of the trees)→ sphere or referenceμέσῳ: meaning 'the midst'; it serves as dative of place (locative: in the middle of the trees).
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ξύλουtree(s)Genitivegenitive of place (the trees of the garden as the hiding place)→ relational specificationξύλον (singular collective): hides among the very trees whose forbidden fruit they ate; the irony of seeking shelter in the location of their transgression is stark.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
παραδείσουgardenGenitivegenitive of place→ relational specificationπαραδείσου: meaning 'garden'; it serves as genitive of place.
9

καὶ ἐκάλεσεν κύριος ὁ θεὸς τὸν Ἀδὰμ καὶ εἶπεν αὐτῷ· Ἀδάμ, ποῦ εἶ;

And the Lord God called Adam and said to him, 'Adam, where are you?'

Divine initiative (seeking the hidden)καὶ
The divine interrogation Ἀδάμ, ποῦ εἶ; is not a request for geographical information but a summons to accountability — God who is omniscient nonetheless calls, embodying the prevenient grace of the seeking God. The single-verse brevity emphasizes the starkness of the call. Patristic commentators (e.g. Chrysostom) note that the question gives Adam opportunity to confess rather than being condemned without a hearing. The Greek vocative Ἀδάμ matches the Hebrew proper name.
Word-by-word analysis· 13 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκάλεσενcalledAor Act Indic 3 Sg · καλέωmain verb (divine call / summons)→ constative aoristκαλέω: 'call, summon'; renders Hebrew וַיִּקְרָא (wayyiqrāʾ); the divine calling out precedes judgment — grace before the bar. In the NT, the 'calling' of God (κλῆσις) takes on soteriological weight (Rom 8:28–30; 1 Cor 1:9).
κύριοςLordNominativesubject→ participant prominenceκύριος: meaning 'Lord'; it serves as subject.
theNominativearticle→ 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.
τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἈδὰμAdamAccusativedirect object of ἐκάλεσεν (accusative with article, indeclinable name)→ participant identificationἈδὰμ: transliterated proper name rendered in Greek letters; here it functions as direct object of ἐκάλεσεν (accusative with article, indeclinable name).
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
αὐτῷto himDativedative of recipient→ participant reference or interestαὐτῷ: meaning 'to him'; pronoun marking person, possession, or reference within the clause; here it functions as dative of recipient.
ἈδάμAdamVocativevocative (direct address by name)→ participant identificationἈδάμ: indeclinable name functioning as vocative; the personal address by name is an act of continued relationship even in judgment — God still knows Adam's name.
ποῦwhereinterrogative adverb→ clausal contributionποῦ: 'where'; renders Hebrew אַיֶּכָּה (ʾayyekkāh, 'where are you?'); the question is not spatial but relational — you who were walking with me, where are you now in relation to me?
εἶare youPres Act Indic 2 Sg · εἰμίmain verb of the question→ present of stateεἰμί: 'be'; the copula of the predicate-adjective construction; though present in form, it carries the past sense of Saul's former lowliness.
10

καὶ εἶπεν αὐτῷ· Τὴν φωνήν σου ἤκουσα περιπατοῦντός σου ἐν τῷ παραδείσῳ, καὶ ἐφοβήθην, ὅτι γυμνός εἰμι, καὶ ἐκρύβην.

And he said to him, 'I heard your voice as you were walking in the garden, and I was afraid, because I am naked, and I hid.'

Response (Adam's confession of fear — partial)καὶ
Adam's response reveals the sequence: heard → feared → hid. He confesses fear and nakedness but does not yet confess the transgression — that awaits the divine interrogation of v.11. The reason given (γυμνός εἰμι) implicitly points to the transgression: before the eating they were naked and unashamed; the shame is new. The participial phrase περιπατοῦντός σου echoes v.8's περιπατοῦντος, linking God's walk (v.8) to Adam's hearing. Note the singular 'I' — Adam speaks for himself, not for his wife.
Word-by-word analysis· 19 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 (Adam's response)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
αὐτῷto himDativedative of recipient→ participant reference or interestαὐτῷ: meaning 'to him'; pronoun marking person, possession, or reference within the clause; here it functions as dative of recipient.
ΤὴνtheAccusativearticle (with fronted direct object)→ noun-phrase markingΤὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
φωνήνvoiceAccusativedirect object of ἤκουσα (fronted for emphasis: 'your voice — I heard it')→ object specificationφωνήν: meaning 'voice'; it serves as direct object of ἤκουσα (fronted for emphasis: 'your voice — I heard it').
σουyourGenitivegenitive of possession (with φωνήν)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with φωνήν).
ἤκουσαI heardAor Act Indic 1 Sg · ἀκούωmain verb→ constative aoristἀκούω: 'hear / listen / obey'; with the genitive φωνῆς it carries the Hebraic sense of 'heed / obey the voice' (שָׁמַע בְּקוֹל); Samuel stresses that the monarchy arose from his obedience to the people, not his ambition.
περιπατοῦντόςwalkingPres Act Ptc Gen Sg Masc · περιπατέωgenitive absolute (circumstantial temporal: 'as you were walking')→ progressive participle (ongoing walk)περιπατέω: echoes v.8; the genitive absolute (σου … περιπατοῦντός) grammatically separates God's walking from Adam's statement — a 'floating' participial construction that highlights the relational distance now felt.
σουyouGenitivegenitive subject of the genitive absolute→ relational specificationσου: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as genitive subject of the genitive absolute.
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
τῷtheDativearticle→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
παραδείσῳgardenDativedative of place (locative)→ sphere or referenceπαραδείσῳ: meaning 'garden'; it serves as dative of place (locative).
καὶandcoordinating conjunction (sequential consequence: heard → feared)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐφοβήθηνI was afraidAor Pass Indic 1 Sg · φοβέωmain verb (the emotional consequence of guilt)→ ingressive aorist (onset of fear)φοβέομαι: 'fear, be afraid'; deponent passive; renders Hebrew וָאִירָא (from יָרֵא); fear of God's presence is the new experience of the post-Fall state — where previously they walked with him unafraid.
ὅτιbecausecausal conjunction (giving reason for fear)→ discourse linkage or contrastὅτι: meaning 'because'; conjunction or particle linking this unit with the surrounding discourse.
γυμνόςnakedNominativepredicate adjective→ participant prominenceγυμνός: the nakedness is the symptom; Adam states the symptom but not the cause — he does not say 'because I ate.' The confession is honest but incomplete.
εἰμιI amPres Act Indic 1 Sg · εἰμίcopulative verb (present state)→ present of stateεἰμί: 'be'; ἐγώ εἰμι κύριος renders אֲנִי יהוה.
καὶandcoordinating conjunction (sequential: feared → hid)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκρύβηνI hidAor Pass Indic 1 Sg · κρύπτωmain verb (the action of hiding, reported retrospectively)→ constative aoristκρύπτω: the singular 'I hid' rather than 'we hid' — Adam is already beginning to distance himself from the woman, a foreshadowing of the blame-shifting in v.12.
11

καὶ εἶπεν αὐτῷ· Τίς ἀνήγγειλέν σοι ὅτι γυμνὸς εἶ; μὴ ἀπὸ τοῦ ξύλου, οὗ ἐνετειλάμην σοι τούτου μόνου μὴ φαγεῖν, ἔφαγες ἀπ᾿ αὐτοῦ;

And he said to him, 'Who told you that you are naked? Have you eaten from the tree of which I commanded you alone not to eat?'

Divine interrogation (pressing to the root cause)καὶ
Two divine questions: first rhetorical ('Who told you?'), which presses Adam to the logical entailment — only the transgression could produce this knowledge; second substantive ('Did you eat?'), the direct accusation. The construction μὴ ἀπὸ τοῦ ξύλου … ἔφαγες uses the μή that expects a negative but already knows the answer is yes — an indirect accusation more powerful than a direct one. The phrase τούτου μόνου ('of this alone') pinpoints the precise command given (Gen 2:17).
Word-by-word analysis· 23 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→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
αὐτῷto himDativedative of recipient→ participant reference or interestαὐτῷ: meaning 'to him'; pronoun marking person, possession, or reference within the clause; here it functions as dative of recipient.
ΤίςwhoNominativeinterrogative pronoun (subject of ἀνήγγειλέν)→ participant referenceτίς: 'who?'; the question presupposes that only the transgression could have conveyed this self-knowledge — the question is not seeking information but drawing out confession.
ἀνήγγειλένtold / announcedAor Act Indic 3 Sg · ἀναγγέλλωmain verb of first question→ constative aoristἀναγγέλλω: 'announce, tell, reveal'; renders Hebrew הִגִּיד (hiph. of נגד); a more formal verb than λέγω, suggesting an official communication. In NT contexts ἀναγγέλλω refers to proclamation (John 16:13, 14, 15; 1 John 1:5).
σοιyouDativedative of recipient→ participant reference or interestσοι: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as dative of recipient.
ὅτιthatcomplementizer (content of the announcement)→ clausal contributionὅτι: meaning 'that'; it shapes the local clause or phrase relation in this passage.
γυμνὸςnakedNominativepredicate adjective→ participant prominenceγυμνὸς: meaning 'naked'; it serves as predicate adjective.
εἶyou arePres Act Indic 2 Sg · εἰμίcopulative verb→ present of stateεἰμί: 'be'; the copula of the predicate-adjective construction; though present in form, it carries the past sense of Saul's former lowliness.
μὴ(surely not?)interrogative particle (μή in question = anticipates denial, but answer is yes)→ discourse linkage or contrastμή: introducing a question that formally expects 'no' as answer but here functions as an indirect accusation — the expected denial is already undermined by Adam's earlier confession of nakedness.
ἀπὸfrompreposition (partitive: eating from/of)→ spatial or relational framingἀπὸ: meaning 'from'; here it marks the relation signaled by preposition (partitive: eating from/of).
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ξύλουtreeGenitivegenitive object of ἀπό→ relational specificationξύλου: meaning 'tree'; it serves as genitive object of ἀπό.
οὗof whichGenitivegenitive relative pronoun (attraction: object of φαγεῖν drawn into antecedent case)→ relational specificationοὗ: meaning 'of which'; pronoun marking person, possession, or reference within the clause; here it functions as genitive relative pronoun (attraction: object of φαγεῖν drawn into antecedent case).
ἐνετειλάμηνI commandedAor Mid Indic 1 Sg · ἐντέλλομαιverb in relative clause→ constative aorist (the original command recalled)ἐντέλλομαι: 'command, instruct'; renders Hebrew צִוִּיתִי (from צָוָה, 'command'); the same verb as Gen 2:16 (ἐνετείλατο) — God's original command is recalled verbatim.
σοιyouDativedative of recipient (with ἐνετειλάμην)→ participant reference or interestσοι: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as dative of recipient (with ἐνετειλάμην).
τούτουof thisGenitivedemonstrative pronoun (genitive, partitive with μόνου: 'of this alone')→ relational specificationτούτου: meaning 'of this'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative pronoun (genitive, partitive with μόνου: 'of this alone').
μόνουonly / aloneGenitivegenitive adjective (with τούτου: emphatic restriction 'this alone')→ relational specificationμόνος: 'only, alone'; the μόνου underscores that the prohibition was a single restriction among complete freedom — making the transgression all the more culpable.
μὴnotnegation (in indirect command)→ clausal qualification or emphasisμὴ: meaning 'not'; it negates or qualifies the assertion of the clause.
φαγεῖνto eatAor Act Inf · ἐσθίωinfinitive (completing ἐνετειλάμην: 'commanded not to eat')→ infinitive of indirect commandἐσθίω (aor. inf. φαγεῖν): 'eat'; the suppletive aorist infinitive in μετὰ τὸ φαγεῖν ('after the eating') marks the time as following the sacrificial meal.
ἔφαγεςyou ateAor Act Indic 2 Sg · ἐσθίωmain verb of the second question (the accusation)→ constative aoristἐσθίω (aor. ἔφαγες): 'eat'; David's resumption of food after the death.
ἀπ᾿frompreposition (resumptive: eating from it)→ spatial or relational framingἀπ᾿: meaning 'from'; here it marks the relation signaled by preposition (resumptive: eating from it).
αὐτοῦitGenitivegenitive pronoun (resumptive reference to ξύλου)→ relational specificationαὐτοῦ: meaning 'it'; pronoun marking person, possession, or reference within the clause; here it functions as genitive pronoun (resumptive reference to ξύλου).
12

καὶ εἶπεν ὁ Ἀδάμ· Ἡ γυνή, ἣν ἔδωκας μετ᾿ ἐμοῦ, αὕτη μοι ἔδωκεν ἀπὸ τοῦ ξύλου, καὶ ἔφαγον.

And Adam said, 'The woman whom you gave with me — she gave to me from the tree, and I ate.'

Response (deflection of responsibility)καὶ
Adam's response is a masterpiece of blame-shifting: (1) he names the woman first; (2) he implicates God in giving her ('whom you gave with me'); (3) only in the final short clause does he admit his own eating ('and I ate'). The syntactic structure mirrors the moral structure: the woman and God are foregrounded, Adam's guilt is appended as almost incidental. The phrase ἣν ἔδωκας μετ᾿ ἐμοῦ ('whom you gave with me') is theologically charged — Adam blames the Creator for the instrument of his transgression.
Word-by-word analysis· 18 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→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
theNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἈδάμAdamNominativesubject (proper name, indeclinable, with article)→ participant identificationἈδάμ: transliterated proper name rendered in Greek letters; here it functions as subject (proper name, indeclinable, with article).
theNominativearticle (with fronted subject: topic-prominent construction)→ noun-phrase markingἩ: Greek article marking definiteness and the role of the accompanying noun phrase.
γυνήwomanNominativesubject (fronted for topic: 'The woman — she gave to me')→ participant prominenceγυνή: the woman is fronted as topic before the main predicate; Adam distances himself by referring to her as 'the woman' rather than 'my wife.'
ἣνwhomAccusativeaccusative relative pronoun (object of ἔδωκας in relative clause)→ participant referenceἣν: meaning 'whom'; pronoun marking person, possession, or reference within the clause; here it functions as accusative relative pronoun (object of ἔδωκας in relative clause).
ἔδωκαςyou gaveAor Act Indic 2 Sg · δίδωμιverb in relative clause (implicating God as giver)→ constative aoristδίδωμι: Adam uses the very language of Gen 2:22 (ἔδωκεν αὐτὴν τῷ Ἀδάμ, 'he gave her to Adam') — turning God's gift into a legal defence: 'You are also responsible.' A bold deflection.
μετ᾿withpreposition (accompaniment: 'with me')→ spatial or relational framingμετ᾿: meaning 'with'; here it marks the relation signaled by preposition (accompaniment: 'with me').
ἐμοῦmeGenitivegenitive pronoun (object of μετά)→ relational specificationἐμοῦ: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as genitive pronoun (object of μετά).
αὕτηsheNominativedemonstrative pronoun resuming the fronted γυνή (catanaphorical: 'that woman — she')→ participant referenceαὕτη: demonstrative pronoun, resumptive after the relative clause; in Greek rhetoric, resuming a fronted noun with a demonstrative is emphatic — 'she is the one who.'
μοιto meDativedative of recipient→ participant reference or interestμοι: meaning 'to me'; pronoun marking person, possession, or reference within the clause; here it functions as dative of recipient.
ἔδωκενgaveAor Act Indic 3 Sg · δίδωμιmain verb (the accusation against the woman)→ constative aoristδίδωμι: 'give'; renders נָתַן; in the idiom ἔδωκεν ἐν χειρί ('gave into the hand of') it denotes the formal transfer of command authority to Abishai.
ἀπὸfrompreposition (partitive)→ spatial or relational framingἀπὸ: meaning 'from'; here it marks the relation signaled by preposition (partitive).
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ξύλουtreeGenitivegenitive object of ἀπό→ relational specificationξύλου: meaning 'tree'; it serves as genitive object of ἀπό.
καὶandcoordinating conjunction (appending Adam's own act almost as afterthought)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔφαγονI ateAor Act Indic 1 Sg · ἐσθίωmain verb (Adam's concession)→ constative aorist (single act, admitted last)ἐσθίω: the first-person singular admission comes last, buried after two deflections; Paul's argument in Rom 5:12 (δι᾿ ἑνὸς ἀνθρώπου ἡ ἁμαρτία εἰσῆλθεν) focuses precisely on this eating by one man.
13

καὶ εἶπεν κύριος ὁ θεὸς τῇ γυναικί· Τί τοῦτο ἐποίησας; καὶ εἶπεν ἡ γυνή· Ὁ ὄφις ἠπάτησέν με, καὶ ἔφαγον.

And the Lord God said to the woman, 'What is this you have done?' And the woman said, 'The serpent deceived me, and I ate.'

Sequential divine inquiry / responseκαὶ
God turns to the woman with Τί τοῦτο ἐποίησας; — a terse, devastating question. Her response is shorter and less elaborate than Adam's: she names the serpent as the agent of deception (ἠπάτησέν με) and then gives the same minimal concession Adam gave: 'and I ate.' The verb ἀπατάω ('deceive') is significant — it will reappear in Paul's contrast between Adam (οὐκ ἠπατήθη) and Eve (ἐξαπατηθεῖσα, 1 Tim 2:14), and in 2 Cor 11:3 (ὡς ὁ ὄφις Εὔαν ἐξηπάτησεν). No divine interrogation of the serpent follows — God goes directly to judgment.
Word-by-word analysis· 20 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→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
κύριοςLordNominativesubject→ participant prominenceκύριος: meaning 'Lord'; it serves as subject.
theNominativearticle→ 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.
τῇtheDativearticle→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
γυναικίwomanDativedative of recipient→ sphere or referenceγυναικί: meaning 'woman'; it serves as dative of recipient.
ΤίwhatAccusativeinterrogative pronoun (direct object of ἐποίησας: 'what is this that you did?')→ participant referenceΤί: meaning 'what'; pronoun marking person, possession, or reference within the clause; here it functions as interrogative pronoun (direct object of ἐποίησας: 'what is this that you did?').
τοῦτοthisAccusativedemonstrative pronoun (accusative: coreferential with Τί — 'what is this thing?')→ participant referenceτοῦτο: pointing to the act just described; the proximity of τί and τοῦτο intensifies the rhetorical force: 'WHAT is THIS you have done?' — a question of moral indignation (cf. Gen 4:10, same construction after Cain's murder).
ἐποίησαςyou have doneAor Act Indic 2 Sg · ποιέωmain verb of the accusatory question→ constative aorist (the completed act in view)ποιέω: 'do, make'; renders Hebrew עָשִׂית (from עָשָׂה); the question echoes God's making (ποιέω, v.1) and the woman's making (ἐποίησαν, v.7) — everything is 'made' in this chapter, but not all making is creation.
καὶandnarrative conjunction (introducing woman's response)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
theNominativearticle→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
γυνήwomanNominativesubject→ participant prominenceγυνή: meaning 'woman'; it serves as subject.
theNominativearticle (fronted subject: topic-prominent)→ noun-phrase markingὉ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄφιςserpentNominativesubject (fronted: the serpent is implicated first)→ participant prominenceὄφις: meaning 'serpent'; it serves as subject (fronted: the serpent is implicated first).
ἠπάτησένdeceivedAor Act Indic 3 Sg · ἀπατάωmain verb (the woman's accusation against the serpent)→ constative aoristἀπατάω: 'deceive, cheat'; renders Hebrew הִשִּׁיאַנִי (hiph. of נָשָׁא, 'deceive, beguile'); a key theological term: 2 Cor 11:3 (ὡς ὁ ὄφις Εὔαν ἐξηπάτησεν, 'as the serpent deceived Eve'), 1 Tim 2:14 (Εὔα … ἐξαπατηθεῖσα). The deception is real and exculpatory to a degree — yet the woman still ate.
μεmeAccusativeaccusative direct object→ participant referenceμε: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as accusative direct object.
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔφαγονI ateAor Act Indic 1 Sg · ἐσθίωmain verb (concession, appended briefly)→ constative aoristἐσθίω (aor. ἔφαγον): 'eat'; the worshipper denies eating the holy portion 'in his mourning' — a state of ritual impurity; the holy tithe must not be consumed by one in a defiled condition (cf. Hos 9:4; Lev 7:20).
14

καὶ εἶπεν κύριος ὁ θεὸς τῷ ὄφει· Ὅτι ἐποίησας τοῦτο, ἐπικατάρατος σὺ ἀπὸ πάντων τῶν κτηνῶν καὶ ἀπὸ πάντων τῶν θηρίων τῆς γῆς· ἐπὶ τῷ στήθει σου καὶ τῇ κοιλίᾳ πορεύσῃ καὶ γῆν φάγεσαι πάσας τὰς ἡμέρας τῆς ζωῆς σου.

And the Lord God said to the serpent, 'Because you have done this, cursed are you above all livestock and above all the wild animals of the earth; upon your breast and belly you shall go, and you shall eat dust all the days of your life.'

First divine oracle of judgment (the serpent cursed)καὶ
The oracle to the serpent is pronounced without inquiry — unlike the treatment of Adam and Eve, the serpent receives no question, no opportunity to explain. The curse ἐπικατάρατος is the word for absolute exclusion from blessing. The physical punishment — going on breast and belly, eating dust — reverses the serpent's previous posture and ironically fulfills in reverse the promise of v.5 (you will be like gods). The phrase γῆν φάγεσαι ('you shall eat earth/dust') reverses the serpent's promise that they would eat of the tree; the serpent eats the ground, not the fruit of knowledge.
Word-by-word analysis· 40 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 (divine oracle introduction)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
κύριοςLordNominativesubject→ participant prominenceκύριος: meaning 'Lord'; it serves as subject.
theNominativearticle→ 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→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄφειserpentDativedative of recipient→ sphere or referenceὄφει: meaning 'serpent'; it serves as dative of recipient.
Ὅτιbecausecausal conjunction (grounding the curse in the act)→ discourse linkage or contrastὅτι: 'because'; renders Hebrew כִּי (kî); the judgment is explicitly grounded in the transgression: ὅτι ἐποίησας τοῦτο — 'because you did this.'
ἐποίησαςyou have doneAor Act Indic 2 Sg · ποιέωverb in causal clause→ constative aoristποιέω: 'do / make'; in the idiom ποιέω ἔλεος μετά τινος ('show mercy to / deal kindly with') renders עָשָׂה חֶסֶד עִם, the covenant-loyalty phrase; the Kenites' Exodus-era ḥesed earns their deliverance now.
τοῦτοthisAccusativedirect object (accusative: the transgression already described)→ participant referenceτοῦτο: meaning 'this'; pronoun marking person, possession, or reference within the clause; here it functions as direct object (accusative: the transgression already described).
ἐπικατάρατοςcursedNominativepredicate adjective (the curse declaration)→ participant prominenceἐπικατάρατος: 'accursed, cursed' (ἐπί- intensifying κατάρατος from κατάρα, 'curse'); renders Hebrew אָרוּר (ʾārûr, 'cursed'); the same adjective in Gal 3:10, 13 (ἐπικατάρατος πᾶς ὃς οὐκ ἐμμένει… Χριστὸς ἡμᾶς ἐξηγόρασεν ἐκ τῆς κατάρας). The serpent is the only creature explicitly cursed — neither Adam nor Eve is called ἐπικατάρατος.
σὺyouNominativesubject (emphatic pronoun: the curse is personal and direct)→ participant referenceσὺ: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as subject (emphatic pronoun: the curse is personal and direct).
ἀπὸabove / more thanpreposition (comparative/separative: cursed above/beyond all others)→ spatial or relational framingἀπό: comparative use — 'cursed from / more than all livestock'; renders Hebrew מִכֹּל (mikkōl, 'from/above all'); this comparative curse reverses the superlative blessing of the creature's former status.
πάντωνallGenitivegenitive of comparison (all livestock)→ relational specificationπάντων: meaning 'all'; it serves as genitive of comparison (all livestock).
τῶνtheGenitivearticle→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
κτηνῶνlivestockGenitivegenitive of comparison→ relational specificationκτῆνος: 'livestock, domestic animal'; renders Hebrew בְּהֵמָה; contrasted with θηρίον to cover the entire animal kingdom.
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀπὸabovepreposition (comparative, repeated)→ spatial or relational framingἀπὸ: meaning 'above'; here it marks the relation signaled by preposition (comparative, repeated).
πάντωνallGenitivegenitive of comparison→ relational specificationπάντων: meaning 'all'; it serves as genitive of comparison.
τῶνtheGenitivearticle→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
θηρίωνwild animalsGenitivegenitive of comparison→ relational specificationθηρίον: echoing v.1 where the serpent was φρονιμώτατος τῶν θηρίων — the most prudent of the θηρία; now it is the most cursed of them all.
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆςearthGenitivegenitive of place (the animals of the earth)→ relational specificationγῆς: meaning 'earth'; it serves as genitive of place (the animals of the earth).
ἐπὶuponpreposition + dative (manner / instrument: 'upon your breast')→ spatial or relational framingἐπὶ: meaning 'upon'; here it marks the relation signaled by preposition + dative (manner / instrument: 'upon your breast').
τῷtheDativearticle→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
στήθειbreast / chestDativedative of manner (moving on the breast)→ sphere or referenceστῆθος: 'chest, breast'; the LXX reads both στήθει ('chest') and κοιλίᾳ ('belly'), a fuller version than the MT's גָּחוֹן ('belly') alone; the double specification conveys total prostration.
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; 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.
τῇtheDativearticle→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
κοιλίᾳbellyDativedative of manner (moving on the belly)→ sphere or referenceκοιλία: 'belly, abdomen'; renders Hebrew גָּחוֹן (gāḥôn, 'belly'); the LXX's στήθει καὶ κοιλίᾳ is characteristic of its tendency to expand anatomical references for clarity.
πορεύσῃyou shall goFut Mid Indic 2 Sg · πορεύομαιmain verb (future oracle of perpetual punishment)→ predictive future (permanent consequence decreed)πορεύομαι: 'go, travel'; irony — the creature that moves with shrewd cunning is now reduced to crawling. Renders Hebrew תֵּלֵךְ (from הָלַךְ).
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
γῆνearth / dustAccusativedirect object of φάγεσαι (what is eaten)→ object specificationγῆ: 'earth, ground, dust'; renders Hebrew עָפָר (ʿāpār, 'dust'); 'eating dust' is a metaphor for total defeat and humiliation (cf. Ps 72:9 LXX; Mic 7:17; Isa 65:25). The irony: the serpent promised that eating would bring divine status; instead it is condemned to eat dust.
φάγεσαιyou shall eatFut Mid Indic 2 Sg · ἐσθίωmain verb (future oracle)→ predictive future (perpetual humiliation)ἐσθίω: same root as φαγεῖν above; the imperatival future issues an invitation-as-command.
πάσαςallAccusativeadjective modifying ἡμέρας (temporal extent)→ object specificationπάσας: meaning 'all'; it serves as adjective modifying ἡμέρας (temporal extent).
τὰςtheAccusativearticle→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἡμέραςdaysAccusativeaccusative of time (duration: 'all the days')→ object specificationἡμέρας: meaning 'days'; it serves as accusative of time (duration: 'all the days').
τῆςof yourGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
ζωῆςlifeGenitivegenitive of possession (the days of your life)→ relational specificationζωή: 'life'; the phrase πάσας τὰς ἡμέρας τῆς ζωῆς σου renders Hebrew כָּל־יְמֵי חַיֶּיךָ — a standard OT temporal formula meaning 'as long as you live' (cf. Gen 3:17; Deut 4:9; Josh 1:5).
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
15

καὶ ἔχθραν θήσω ἀνὰ μέσον σου καὶ ἀνὰ μέσον τῆς γυναικὸς καὶ ἀνὰ μέσον τοῦ σπέρματός σου καὶ ἀνὰ μέσον τοῦ σπέρματος αὐτῆς· αὐτός σου τηρήσει κεφαλήν, καὶ σὺ τηρήσεις αὐτοῦ πτέρναν.

And I will put enmity between you and the woman, and between your seed and her seed; he will watch your head, and you will watch his heel.

Divine pronouncement (the protevangelium — the first promise of redemption)καὶ
Verse 15 is the theological climax of the chapter and one of the most debated verses in biblical theology. Four enmities are decreed (serpent / woman; serpent's seed / woman's seed), then the climactic oracle: αὐτός σου τηρήσει κεφαλήν ('he will watch / bruise your head') and σὺ τηρήσεις αὐτοῦ πτέρναν ('you will watch / bruise his heel'). The masculine αὐτός is the celebrated textual crux (see text_note): the pronoun's antecedent in the Hebrew is the neuter זֶרַע ('seed/offspring'), but the LXX renders with masculine αὐτός, enabling an individual male reading. The verb τηρέω ('watch, guard, bruise') renders Hebrew יְשׁוּפֶנּוּ (from שׁוּף, 'strike/crush'); its precise meaning is debated (watch/guard vs. strike/crush); the same verb used for both actions creates exact verbal balance — seed and serpent perform the same verb on each other. Church fathers (Justin, Irenaeus, Tertullian, Augustine) read αὐτός as pointing to Christ, establishing the verse as the first messianic prophecy. The passage underlies Rom 16:20 ('the God of peace will crush Satan under your feet shortly') and Rev 12:1–17 (the woman, the dragon, the male child).
Word-by-word analysis· 32 words
καὶandnarrative conjunction (continuing the oracle)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔχθρανenmityAccusativedirect object of θήσω (fronted for emphasis: 'enmity I will put')→ object specificationἔχθρα: 'enmity, hostility'; renders Hebrew אֵיבָה (ʾêbāh, 'enmity, hostility'); a fundamental term for the opposed relationship decreed by God — not merely the natural aversion of humans to snakes but a divinely ordained cosmic opposition. NT: Eph 2:14–16 (Christ abolishes τὴν ἔχθραν — a different enmity, but the theological resonance is real).
θήσωI will put / placeFut Act Indic 1 Sg · τίθημιmain verb (divine decree: future of determined intent)→ predictive future (divine determination: this will happen because God decrees it)τίθημι: 'put, place, set'; renders Hebrew אָשִׁית (from שִׁית, 'put, set'); the future tense marks the enmity as a divine institution, not a natural state that already exists.
ἀνὰbetweenpreposition (ἀνὰ μέσον = 'between'; distributive/positional)→ spatial or relational framingἀνὰ μέσον: a Hebraism rendering Hebrew בֵּין … וּבֵין ('between … and between'); the repeated ἀνὰ μέσον four times creates formal symmetry in the decree.
μέσονthe midstAccusativeobject of ἀνά (distributive: ἀνὰ μέσον = 'between')→ object specificationμέσον: meaning 'the midst'; it serves as object of ἀνά (distributive: ἀνὰ μέσον = 'between').
σουyouGenitivegenitive (first party of the enmity: the serpent)→ relational specificationσου: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as genitive (first party of the enmity: the serpent).
καὶandcoordinating conjunction (connecting the two parties)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀνὰbetweenpreposition (ἀνὰ μέσον repeated: second party)→ spatial or relational framingἀνὰ: meaning 'between'; here it marks the relation signaled by preposition (ἀνὰ μέσον repeated: second party).
μέσονthe midstAccusativeobject of ἀνά→ object specificationμέσον: meaning 'the midst'; it serves as object of ἀνά.
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γυναικὸςwomanGenitivegenitive (second party: the woman)→ relational specificationγυναικὸς: meaning 'woman'; it serves as genitive (second party: the woman).
καὶandcoordinating conjunction (extending to the offspring generation)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀνὰbetweenpreposition (third enmity: between seeds)→ spatial or relational framingἀνὰ: meaning 'between'; here it marks the relation signaled by preposition (third enmity: between seeds).
μέσονthe midstAccusativeobject of ἀνά→ object specificationμέσον: meaning 'the midst'; it serves as object of ἀνά.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
σπέρματόςseed / offspringGenitivegenitive (third party: the serpent's offspring)→ relational specificationσπέρμα: 'seed, offspring, descendants'; renders Hebrew זֶרַע (zeraʿ); this noun is neuter in Greek — a crucial grammatical fact for the αὐτός crux in the apodosis: the antecedent of αὐτός should be neuter (σπέρμα) but the pronoun is masculine.
σουyourGenitivegenitive of possession (the serpent's seed)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (the serpent's seed).
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀνὰbetweenpreposition (fourth enmity: her seed)→ spatial or relational framingἀνὰ: meaning 'between'; here it marks the relation signaled by preposition (fourth enmity: her seed).
μέσονthe midstAccusativeobject of ἀνά→ object specificationμέσον: meaning 'the midst'; it serves as object of ἀνά.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
σπέρματοςseed / offspringGenitivegenitive (fourth party: the woman's seed)→ relational specificationσπέρματος: meaning 'seed'; it serves as genitive (fourth party: the woman's seed).
αὐτῆςherGenitivegenitive of possession (her seed)→ relational specificationαὐτῆς: the woman's seed is the party opposed to the serpent's seed; the use of σπέρμα with a feminine possessive is grammatically unremarkable but exegetically significant: the Messiah as 'seed of the woman' without mention of a male father was exploited in the patristic tradition as pointing to the virginal conception (Justin Martyr, Dialogue 100; Irenaeus, Adv. Haer. 3.22.4).
αὐτόςheNominativesubject (emphatic pronoun: masculine, nominative — the protevangelium crux)→ participant referenceαὐτός: the crux. The pronoun is masculine, but its grammatical antecedent σπέρμα is neuter (Greek grammar would demand αὐτό). The LXX's masculine αὐτός either (a) reflects attraction to the sense (a person rather than an abstraction), (b) is an exegetical choice by the translator anticipating an individual deliverer, or (c) reflects a Hebrew Vorlage הוּא (masculine) without variant. The church read this masculine pronoun as pointing to the Christ. The same masculine/neuter ambiguity exists in Hebrew (הוּא can be used for neuter antecedents in archaic poetry). Irenaeus (Adv. Haer. 3.23.7): 'it is he who shall crush the head of the serpent.' Tertullian (De Carne Christi 17): the masculine αὐτός is proof of a personal, individual deliverer.
σουyourGenitivegenitive object of τηρήσει (watching your head)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive object of τηρήσει (watching your head).
τηρήσειwill watch / will bruiseFut Act Indic 3 Sg · τηρέωmain verb (oracle: the decisive act of the woman's seed against the serpent)→ predictive future (the eschatological victory decreed)τηρέω: 'watch, guard, keep' — its primary meaning; but here it renders Hebrew יְשׁוּפֶנּוּ (from שׁוּף, 'bruise, strike, crush'), which is not naturally the meaning of τηρέω. Some manuscripts read τειρήσει ('wear down, damage') — also attested and closer to 'bruise.' The LXX translator may have chosen τηρέω for its ambiguity: 'watch/guard' can include a hostile watching that aims at striking. The same verb is used in the second clause for the serpent's act against the heel, creating perfect verbal symmetry: he watches your head / you watch his heel. NT fulfillment: Rom 16:20 (ὁ θεὸς τῆς εἰρήνης συντρίψει τὸν Σατανᾶν ὑπὸ τοὺς πόδας ὑμῶν) uses συντρίβω ('crush utterly') rather than τηρέω, departing from the LXX toward a more martial rendering.
κεφαλήνheadAccusativedirect object of τηρήσει (the body part attacked — the fatal blow)→ object specificationκεφαλή: 'head'; the head-strike is a mortal blow — 'crushing the head' = total destruction. In ancient Near Eastern imagery, trampling/crushing the head of an enemy serpent was the act of a divine warrior; the psalm of victory over Leviathan (Ps 74:14 LXX; 89:10 LXX) uses similar imagery.
καὶandcoordinating conjunction (second half of the enmity decree)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
σὺyouNominativesubject (emphatic: the serpent's counter-act)→ participant referenceσὺ: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as subject (emphatic: the serpent's counter-act).
τηρήσειςyou will watch / bruiseFut Act Indic 2 Sg · τηρέωmain verb (oracle: the serpent's act — symmetrical verb)→ predictive futureτηρέω: same verb as above — the exact verbal parallel is deliberate; both parties 'watch/strike.' The serpent strikes the heel — a painful but not mortal wound, in contrast to the head-blow received.
αὐτοῦhisGenitivegenitive object of τηρήσεις (the heel belonging to αὐτός)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive object of τηρήσεις (the heel belonging to αὐτός).
πτέρνανheelAccusativedirect object of τηρήσεις (the body part attacked — a non-fatal wound)→ object specificationπτέρνα: 'heel'; renders Hebrew עָקֵב (ʿāqēb, 'heel'); the heel-bite is the serpent's act — painful and wounding but not fatal, contrasted with the mortal head-crush. In Gen 25:26 the same root names Jacob (יַעֲקֹב, 'heel-grabber'), who supplants Esau; in Jewish and early Christian exegesis, Jacob/Israel is sometimes read typologically in this verse.
16

καὶ τῇ γυναικὶ εἶπεν· Πληθύνων πληθυνῶ τὰς λύπας σου καὶ τὸν στεναγμόν σου· ἐν λύπαις τέξῃ τέκνα· καὶ πρὸς τὸν ἄνδρα σου ἡ ἀποστροφή σου, καὶ αὐτός σου κυριεύσει.

And to the woman he said, 'Multiplying I will multiply your pains and your groaning; in pains you shall bring forth children; and toward your husband will be your turning, and he will rule over you.'

Second divine oracle of judgment (the woman's portion)καὶ
The oracle to the woman has two elements: (1) multiplied pain in childbirth (the Hebraism πληθύνων πληθυνῶ = 'I will greatly multiply'); (2) the relational oracle expressed by ἡ ἀποστροφή σου ('your turning'). The second element is the LXX's distinctive rendering of Hebrew תְּשׁוּקָה (tĕšûqāh, 'desire/longing') as ἀποστροφή ('turning, return'), likely deriving from שׁוּב ('return, turn') rather than שׁוּק ('desire'). This variant produced the Vetus Latina 'sub potestate uiri eris' and influenced significant theological traditions. The NIV follows the MT 'desire'; the LXX tradition 'turning' yields a different but coherent reading: 'your turning/return shall be to your husband.' The phrase αὐτός σου κυριεύσει ('he will lord it over you') renders Hebrew וְהוּא יִמְשָׁל בָּךְ.
Word-by-word analysis· 29 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τῇtheDativearticle→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
γυναικὶwomanDativedative of recipient (indirect object of εἶπεν)→ sphere or referenceγυναικὶ: meaning 'woman'; it serves as dative of recipient (indirect object of εἶπεν).
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (oracle introduction)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
ΠληθύνωνmultiplyingPres Act Ptc Nom Sg Masc · πληθύνωattendant circumstance participle (Hebraism: infinitive absolute rendered as participle)→ participle of intensification (Hebraistic reinforcement of the finite verb)πληθύνω: 'multiply, increase'; the construction πληθύνων πληθυνῶ renders the Hebrew infinitive absolute + finite verb הַרְבָּה אַרְבֶּה ('I will greatly multiply') — a Hebraism the LXX regularly represents by participle + finite verb. This is emphatic: 'multiplying I will multiply' = 'I will most certainly multiply.'
πληθυνῶI will multiplyFut Act Indic 1 Sg · πληθύνωmain verb (the divine decree of multiplication)→ emphatic predictive future (reinforced by the preceding participle)πληθύνω: 'multiply / increase / make many'; renders הִרְבָּה / הֶאֱרִיךְ context; 'multiply your days' = grant long life, the gift Solomon did not request (v. 11), now offered conditionally.
τὰςtheAccusativearticle→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
λύπαςpains / sorrowsAccusativedirect object of πληθυνῶ→ object specificationλύπη: 'pain, grief, sorrow'; renders Hebrew עִצְּבוֹן (ʿiṣṣābôn, 'toil, pain'); the same word is used in v.17 for the man's toil — the LXX uses λύπη for both, drawing a parallel between the woman's birth-pain and the man's agricultural labor.
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; 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.
τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
στεναγμόνgroaningAccusativedirect object of πληθυνῶ (second object)→ object specificationστεναγμός: 'groaning, sighing'; renders Hebrew הֵרֹנֵךְ (from הֵרָיוֹן, 'pregnancy, conception'); the LXX substitutes 'groaning' for 'pregnancy,' intensifying the pain-emphasis. In Rom 8:22 the whole creation συστενάζει ('groans together') — an echo of the creation-under-curse theme of Gen 3.
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
ἐνinpreposition + dative (sphere/manner: 'in pains')→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (sphere/manner: 'in pains').
λύπαιςpainsDativedative of manner/sphere (circumstances of childbirth)→ sphere or referenceλύπαις: meaning 'pains'; it serves as dative of manner/sphere (circumstances of childbirth).
τέξῃyou shall bring forth / bearFut Mid Indic 2 Sg · τίκτωmain verb (the oracle of childbirth pain)→ predictive future (permanent consequence)τίκτω: 'bear, give birth to'; renders Hebrew תֵּלְדִי (from יָלַד); in NT: Rev 12:2 (ἡ γυνὴ … κράζει ὠδίνουσα καὶ βασανιζομένη τεκεῖν — 'the woman cries out in labor and in the agony of giving birth'), the cosmic woman in labor echoing Gen 3:16.
τέκναchildrenAccusativedirect object of τέξῃ→ object specificationτέκνον: 'child'; renders Hebrew בָּנִים (bānîm, 'sons/children'); the irony: bearing children — the way of life — will now involve the pain of near-death.
καὶandcoordinating conjunction (introducing the relational oracle)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πρὸςtowardpreposition + accusative (direction: ἡ ἀποστροφή σου πρὸς τὸν ἄνδρα = 'your turning toward your husband')→ spatial or relational framingπρὸς: meaning 'toward'; here it marks the relation signaled by preposition + accusative (direction: ἡ ἀποστροφή σου πρὸς τὸν ἄνδρα = 'your turning toward your husband').
τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἄνδραhusbandAccusativeaccusative object of πρός (the direction of the turning)→ object specificationἄνδρα: meaning 'husband'; it serves as accusative object of πρός (the direction of the turning).
σουyourGenitivegenitive of possession (your husband)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (your husband).
theNominativearticle→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀποστροφήturning / returnNominativesubject (predicate nominative in verbless clause: 'your turning is toward your husband')→ participant prominenceἀποστροφή: 'turning away, turning toward, return' (ἀπό + στρέφω); renders Hebrew תְּשׁוּקָה (tĕšûqāh, usually 'desire/longing'); the LXX connects it to שׁוּב ('turn/return') rather than שׁוּק ('desire'), yielding a distinct meaning: her 'turning' is toward her husband — perhaps her recourse or submission, or her longing-as-turning. The Vetus Latina sub potestate uiri eris ('you will be under the power of a man') interprets it as subjugation. The issue is contested: no consensus on whether the MT's desire or the LXX's turning better represents the original intention.
σουyourGenitivegenitive of possession (with ἀποστροφή)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with ἀποστροφή).
καὶandcoordinating conjunction (second relational element)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
αὐτόςheNominativesubject (emphatic: the husband's role)→ participant prominenceαὐτός: emphatic pronoun; 'and HE will rule over you' — the emphasis is on the asymmetry of authority now established as a result of the Fall; this is a descriptive consequence, not a command (the MT/LXX are descriptive — 'he will rule').
σουyouGenitivegenitive object of κυριεύσει (the one ruled over)→ relational specificationσου: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as genitive object of κυριεύσει (the one ruled over).
κυριεύσειwill rule / lord it overFut Act Indic 3 Sg · κυριεύωmain verb (the post-Fall relational decree)→ predictive future (consequence decreed)κυριεύω: 'rule over, be lord of'; renders Hebrew יִמְשָׁל בָּךְ (from מָשַׁל, 'rule, have dominion'); the verb cognate with κύριος ('lord'): his mastery is lordship. NT uses: Rom 6:9 (θάνατος αὐτοῦ οὐκέτι κυριεύει — 'death no longer lords over him'), Rom 7:1 (the law lords over a person), suggesting that κυριεύω carries the weight of domination.
17

τῷ δὲ Ἀδὰμ εἶπεν· Ὅτι ἤκουσας τῆς φωνῆς τῆς γυναικός σου καὶ ἔφαγες ἀπὸ τοῦ ξύλου, οὗ ἐνετειλάμην σοι τούτου μόνου μὴ φαγεῖν, ἀπ᾿ αὐτοῦ ἔφαγες, ἐπικατάρατος ἡ γῆ ἐν τοῖς ἔργοις σου· ἐν λύπαις φάγεσαι αὐτὴν πάσας τὰς ἡμέρας τῆς ζωῆς σου.

And to Adam he said, 'Because you listened to the voice of your wife and ate from the tree of which I commanded you, of this alone not to eat — you ate from it; cursed is the earth in your works; in pains you shall eat from it all the days of your life.'

Third divine oracle (the man's portion — the curse on the ground)τῷ δέ
The oracle to Adam begins with the cause (ὅτι ἤκουσας τῆς φωνῆς τῆς γυναικός σου — 'because you listened to your wife's voice'), which echoes and inverts the proper order of listening: he should have listened to God's voice but instead listened to the woman who had listened to the serpent. The curse falls not on the man directly (as the serpent was cursed) but on the γῆ ('earth/ground') from which he was made and to which he will return. The phrase ἐν λύπαις ('in pains') echoes the woman's oracle (v.16), linking the two judgments. The rest of the oracle (vv.18–19) details the agricultural struggle.
Word-by-word analysis· 43 words
τῷto theDativearticle (with dative Ἀδάμ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
δὲand / butpost-positive particle (transition to the next oracle)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἈδὰμAdamDativedative of recipient (indeclinable, with τῷ)→ participant identificationἈδὰμ: transliterated proper name rendered in Greek letters; here it functions as dative of recipient (indeclinable, with τῷ).
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
Ὅτιbecausecausal conjunction (grounding the curse)→ discourse linkage or contrastὍτι: meaning 'because'; conjunction or particle linking this unit with the surrounding discourse.
ἤκουσαςyou listenedAor Act Indic 2 Sg · ἀκούωverb in causal clause→ constative aorist (the single act of misplaced obedience)ἀκούω: 'hear, listen to'; with genitive (τῆς φωνῆς) = 'listen to, obey'; the same construction used positively of hearing God's voice (Exod 19:5 LXX: ἐὰν ἀκοῇ ἀκούσητε τῆς φωνῆς μου). Adam heard the wrong voice.
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
φωνῆςvoiceGenitivegenitive object of ἀκούω ('listen to the voice')→ relational specificationφωνή: echoes the φωνὴν κυρίου τοῦ θεοῦ (v.8) — Adam heard God's voice and hid; but he listened to (obeyed) the voice of his wife.
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γυναικόςwifeGenitivegenitive of possession (with φωνῆς: her voice)→ relational specificationγυναικός: meaning 'wife'; it serves as genitive of possession (with φωνῆς: her voice).
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
καὶandcoordinating conjunction (parallel cause: heard and ate)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔφαγεςyou ateAor Act Indic 2 Sg · ἐσθίωverb in causal clause (the act of transgression)→ constative aoristἐσθίω (aor. ἔφαγες): 'eat'; David's resumption of food after the death.
ἀπὸfrompreposition (partitive)→ spatial or relational framingἀπὸ: meaning 'from'; here it marks the relation signaled by preposition (partitive).
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ξύλουtreeGenitivegenitive object of ἀπό→ relational specificationξύλου: meaning 'tree'; it serves as genitive object of ἀπό.
οὗof whichGenitivegenitive relative pronoun (attraction to antecedent case)→ relational specificationοὗ: meaning 'of which'; pronoun marking person, possession, or reference within the clause; here it functions as genitive relative pronoun (attraction to antecedent case).
ἐνετειλάμηνI commandedAor Mid Indic 1 Sg · ἐντέλλομαιverb in relative clause (echoing v.11: same wording)→ constative aoristἐντέλλομαι: 'command / give charge / commission'; renders צִוָּה; the LORD did commission Israel's leaders to shepherd his people — but never to build him a house, sharpening the contrast.
σοιyouDativedative of recipient→ participant reference or interestσοι: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as dative of recipient.
τούτουof thisGenitivedemonstrative genitive (resumptive: τούτου μόνου = 'of this alone')→ relational specificationτούτου: meaning 'of this'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative genitive (resumptive: τούτου μόνου = 'of this alone').
μόνουonlyGenitivegenitive adjective (restrictive: the single prohibition emphasized again)→ relational specificationμόνου: meaning 'only'; it serves as genitive adjective (restrictive: the single prohibition emphasized again).
μὴnotnegation (in indirect command)→ clausal qualification or emphasisμὴ: meaning 'not'; it negates or qualifies the assertion of the clause.
φαγεῖνto eatAor Act Inf · ἐσθίωinfinitive (completing ἐνετειλάμην: 'commanded not to eat')→ infinitive of indirect commandἐσθίω (aor. inf. φαγεῖν): 'eat'; the suppletive aorist infinitive in μετὰ τὸ φαγεῖν ('after the eating') marks the time as following the sacrificial meal.
ἀπ᾿frompreposition (resumptive)→ spatial or relational framingἀπ᾿: meaning 'from'; here it marks the relation signaled by preposition (resumptive).
αὐτοῦitGenitivegenitive pronoun (resumptive reference to ξύλου)→ relational specificationαὐτοῦ: meaning 'it'; pronoun marking person, possession, or reference within the clause; here it functions as genitive pronoun (resumptive reference to ξύλου).
ἔφαγεςyou ateAor Act Indic 2 Sg · ἐσθίωmain verb resumed (the indictment re-stated after the parenthetical relative clause)→ constative aoristἐσθίω (aor. ἔφαγες): 'eat'; David's resumption of food after the death.
ἐπικατάρατοςcursedNominativepredicate adjective (the curse declaration — this time on the ground, not the man)→ participant prominenceἐπικατάρατος: same word as the serpent's curse (v.14), but here applied to ἡ γῆ ('the earth'), not to Adam himself. The man's curse is mediated through the ground.
theNominativearticle→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆearth / groundNominativesubject of the curse declaration→ participant prominenceγῆ: 'earth, ground'; renders Hebrew הָאֲדָמָה (hāʾădāmāh, 'the ground'); the ground is cursed 'on account of' (ἐν) Adam's works — the creation shares in the consequence of human sin. This underlies Rom 8:20–22 (ἡ γὰρ κτίσις τῇ ματαιότητι ὑπετάγη — 'the creation was subjected to vanity/futility').
ἐνin / on account ofpreposition + dative (causal / sphere: 'cursed in/because of your works')→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (causal / sphere: 'cursed in/because of your works').
τοῖςtheDativearticle→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔργοιςworksDativedative of cause/sphere (your works are the ground of the curse)→ sphere or referenceἔργον: 'work, deed'; renders Hebrew בַּעֲבוּרֶךָ ('on your account / for your sake'); the LXX rendering ἐν τοῖς ἔργοις σου ('in/through your works') shifts the nuance slightly toward the labor-work that will now be painful.
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
ἐνinpreposition + dative (sphere/manner: 'in pains')→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (sphere/manner: 'in pains').
λύπαιςpainsDativedative of manner (echoing v.16 ἐν λύπαις — the two oracles rhyme)→ sphere or referenceλύπη: same word as v.16's λύπαις; the man's toil-pain parallels the woman's childbirth-pain — both now marked by the same word for anguish.
φάγεσαιyou shall eatFut Mid Indic 2 Sg · ἐσθίωmain verb (oracle of toilsome eating)→ predictive future (permanent consequence)ἐσθίω: the irony: they ate the forbidden tree, seeking divine knowledge; now all eating will be painful toil — the food itself becomes a reminder of the transgression.
αὐτὴνitAccusativedirect object of φάγεσαι (referring to γῆ — eating 'it,' i.e., its produce)→ participant referenceαὐτὴν: meaning 'it'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of φάγεσαι (referring to γῆ — eating 'it,' i.e., its produce).
πάσαςallAccusativeadjective modifying ἡμέρας→ object specificationπάσας: meaning 'all'; it serves as adjective modifying ἡμέρας.
τὰςtheAccusativearticle→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἡμέραςdaysAccusativeaccusative of time (duration)→ object specificationἡμέρας: meaning 'days'; it serves as accusative of time (duration).
τῆςof yourGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
ζωῆςlifeGenitivegenitive of possession→ relational specificationζωῆς: meaning 'life'; it serves as genitive of possession.
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
18

ἀκάνθας καὶ τριβόλους ἀνατελεῖ σοι, καὶ φάγεσαι τὸν χόρτον τοῦ ἀγροῦ.

Thorns and thistles it shall sprout for you, and you shall eat the herbage of the field.

Continuation of the oracle (the curse on the earth elaborated)asyndeton
The oracle continues from v.17, elaborating the nature of the cursed earth's produce: instead of yielding cultivated crops easily, it will produce ἀκάνθας καὶ τριβόλους ('thorns and thistles'). The pairing is a hendiadys for resistant, painful vegetation. The second clause φάγεσαι τὸν χόρτον τοῦ ἀγροῦ ('you shall eat the herbage of the field') echoes the serpent's punishment of eating dust (v.14) — both man and serpent are reduced to ground-level diet. In the NT the thorn-and-thistle imagery reappears in Heb 6:8 (γῆ ἐκφέρουσα ἀκάνθας καὶ τριβόλους, quoting this verse almost verbatim).
Word-by-word analysis· 11 words
ἀκάνθαςthornsAccusativedirect object of ἀνατελεῖ (fronted for emphasis)→ object specificationἄκανθα: 'thorn, thorn-bush'; renders Hebrew קוֹץ (qôṣ, 'thorn'); in the NT, the crown of thorns (Matt 27:29; John 19:2, ἀκάνθινον στέφανον) inflicted on Jesus carries the resonance of this curse — the king of the new creation wearing the symbol of the curse. Heb 6:8 cites this verse directly.
καὶandcoordinating conjunction (hendiadys: thorns and thistles = resistant vegetation)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τριβόλουςthistlesAccusativedirect object of ἀνατελεῖ (second member of the hendiadys)→ object specificationτρίβολος: 'thistle, caltrop'; renders Hebrew דַּרְדַּר (dardar, 'thistle'); cf. Heb 6:8 (ἐκφέρουσα ἀκάνθας καὶ τριβόλους, a near-verbatim echo of this verse).
ἀνατελεῖit shall sprout / bring forthFut Act Indic 3 Sg · ἀνατέλλωmain verb (the earth as subject: what it will produce)→ predictive future (the cursed earth's permanent produce)ἀνατέλλω: 'rise up, sprout, spring forth'; renders Hebrew תַּצְמִיחַ (from צָמַח, 'sprout, grow'); the verb is used of the sun rising (Matt 5:45) and of grain sprouting — here the earth sprouts pain rather than provision.
σοιfor youDativedative of disadvantage (thorns and thistles spring up for you — to your hurt)→ participant reference or interestσοι: meaning 'for you'; pronoun marking person, possession, or reference within the clause; here it functions as dative of disadvantage (thorns and thistles spring up for you — to your hurt).
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
φάγεσαιyou shall eatFut Mid Indic 2 Sg · ἐσθίωmain verb (second future: the reduced diet)→ predictive futureἐσθίω: same root as φαγεῖν above; the imperatival future issues an invitation-as-command.
τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
χόρτονherbage / grassAccusativedirect object of φάγεσαι→ object specificationχόρτος: 'grass, herbage, hay'; renders Hebrew עֵשֶׂב (ʿēśeb, 'herb, vegetation, herbage'); the dietary reduction from cultivated food to field herbage echoes the serpent's dust-eating (v.14) and foreshadows the eschatological restoration where God will provide abundantly (Ps 23:2; Rev 22:2).
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀγροῦfieldGenitivegenitive of place (herbage of the field, not of the garden)→ relational specificationἀγρός: 'field, countryside'; renders Hebrew הַשָּׂדֶה (haśśādeh, 'the field'); the contrast is significant: in the garden they could eat freely; now they eat the herbage of the open field — outside the garden.
19

ἐν ἱδρῶτι τοῦ προσώπου σου φάγεσαι τὸν ἄρτον σου ἕως τοῦ ἀποστρέψαι σε εἰς τὴν γῆν, ἐξ ἧς ἐλήμφθης· ὅτι γῆ εἶ καὶ εἰς γῆν ἀπελεύσῃ.

By the sweat of your face you shall eat your bread until you return to the earth from which you were taken; because you are earth, and to earth you shall go.

Oracle conclusion (mortality as the endpoint of toil)asyndeton
The oracle reaches its climax: toil is not merely a nuisance but a lifelong condition ending in death — ἕως τοῦ ἀποστρέψαι σε εἰς τὴν γῆν ('until you return to the earth'). The closing bicolon ὅτι γῆ εἶ καὶ εἰς γῆν ἀπελεύσῃ is the LXX's rendering of the Hebrew 'for you are dust and to dust you shall return' (כִּי עָפָר אַתָּה), using γῆ ('earth') rather than the more precise חֶפֶר/עָפָר ('dust'); it broadens the saying from 'dust' to 'earth' — you came from the earth and return to the earth. This text is liturgically foundational (Ash Wednesday: 'Remember that you are dust, and to dust you shall return').
Word-by-word analysis· 26 words
ἐνby / inpreposition + dative (instrumental: by means of sweat)→ spatial or relational framingἐν: meaning 'by'; here it marks the relation signaled by preposition + dative (instrumental: by means of sweat).
ἱδρῶτιsweatDativedative of means/instrument (eating by sweat = through sweat-producing toil)→ sphere or referenceἱδρώς: 'sweat'; renders Hebrew זֵעַת (zēʿat, 'sweat'); the word appears only here in the LXX Pentateuch; in Luke 22:44 (ὁ ἱδρὼς αὐτοῦ ὡσεὶ θρόμβοι αἵματος) Jesus sweats in Gethsemane — his agony in the garden reversing the transgression in the garden.
τοῦof yourGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
προσώπουfaceGenitivegenitive with ἱδρῶτι ('sweat of your face')→ relational specificationπρόσωπον: 'face'; the phrase ἱδρῶτι τοῦ προσώπου σου renders Hebrew בְּזֵעַת אַפֶּיךָ ('by the sweat of your nostrils/face') — the face is the locus of exertion. Contrast v.8 where Adam hid ἀπὸ προσώπου κυρίου ('from the face of the Lord') — face-to-face relationship is replaced by sweat-of-face labor.
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
φάγεσαιyou shall eatFut Mid Indic 2 Sg · ἐσθίωmain verb→ predictive futureἐσθίω: same root as φαγεῖν above; the imperatival future issues an invitation-as-command.
τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἄρτονbreadAccusativedirect object (the bread — the fruit of painful toil)→ object specificationἄρτος: 'bread, loaf'; renders Hebrew לֶחֶם (leḥem, 'bread, food'); the movement from ξύλον (tree, fruit) to ἄρτον (bread made by grinding grain) marks the transition from the garden to the agricultural age. NT echo: the Lord's Prayer ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν (Matt 6:11) — the bread provision now requires petition precisely because it is hard-won.
σουyourGenitivegenitive of possession (your bread)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (your bread).
ἕωςuntiltemporal conjunction (limits the toil: until death)→ discourse linkage or contrastἕως: 'until'; ἕως + articular infinitive = 'until you return'; the toil has a terminal point — but that terminal point is death.
τοῦtheGenitivearticle (with articular infinitive: ἕως τοῦ ἀποστρέψαι = 'until the returning')→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀποστρέψαιto returnAor Act Inf · ἀποστρέφωarticular infinitive (genitive of time: temporal until-clause)→ infinitive of time (the terminus: 'until you return')ἀποστρέφω: 'turn away, return'; renders Hebrew שׁוּבְךָ (shûbĕkā, 'your returning'); the same root as v.16's ἀποστροφή — the woman's 'turning' toward her husband and the man's 'returning' to the earth are expressed with the same stem, creating a verbal connection between the two oracles.
σεyouAccusativeaccusative subject of articular infinitive→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as accusative subject of articular infinitive.
εἰςtopreposition + accusative (direction: returning to the earth)→ spatial or relational framingεἰς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction: returning to the earth).
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆνearthAccusativeaccusative of direction (the earth as the destination of death)→ object specificationγῆν: meaning 'earth'; it serves as accusative of direction (the earth as the destination of death).
ἐξfrompreposition + genitive (source: origin in the earth)→ spatial or relational framingἐξ: meaning 'from'; here it marks the relation signaled by preposition + genitive (source: origin in the earth).
ἧςwhichGenitivegenitive relative pronoun (attracted to antecedent γῆν: 'from which you were taken')→ relational specificationἧς: meaning 'which'; pronoun marking person, possession, or reference within the clause; here it functions as genitive relative pronoun (attracted to antecedent γῆν: 'from which you were taken').
ἐλήμφθηςyou were takenAor Pass Indic 2 Sg · λαμβάνωverb in relative clause (the creation of man recalled)→ constative aorist passive (the original taking from the earth)λαμβάνω: 'take'; the passive 'you were taken' refers to Gen 2:7 (ἔπλασεν ὁ θεὸς τὸν ἄνθρωπον χοῦν ἀπὸ τῆς γῆς, 'formed man as dust from the earth') — the creation origin determines the death-destination.
ὅτιbecausecausal conjunction (grounding the return in Adam's nature)→ discourse linkage or contrastὅτι: meaning 'because'; conjunction or particle linking this unit with the surrounding discourse.
γῆearthNominativepredicate nominative (the identity declaration: you ARE earth)→ participant prominenceγῆ: LXX uses γῆ here for Hebrew עָפָר (ʿāpār, 'dust'); the MT's 'you are dust' (כִּי עָפָר אַתָּה) is rendered as 'you are earth' — slightly softened but making the same point: you return to your constituent elements. The liturgical use ('dust to dust') builds on the Hebrew עָפָר rather than the LXX's γῆ.
εἶyou arePres Act Indic 2 Sg · εἰμίcopulative verb (identity claim)→ present of essential natureεἰμί: 'be'; the copula of the predicate-adjective construction; though present in form, it carries the past sense of Saul's former lowliness.
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἰςtopreposition + accusative (direction: you shall go to earth)→ spatial or relational framingεἰς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction: you shall go to earth).
γῆνearthAccusativeaccusative of direction (the terminus of human life)→ object specificationγῆν: meaning 'earth'; it serves as accusative of direction (the terminus of human life).
ἀπελεύσῃyou shall go / departFut Mid Indic 2 Sg · ἀπέρχομαιmain verb (the final oracle word: death as a departure to the earth)→ predictive future (the certainty of death announced)ἀπέρχομαι: 'go away, depart'; renders Hebrew תָּשׁוּב (from שׁוּב, 'return'); the LXX uses 'depart to earth' rather than 'return to dust' — ἀπελεύσῃ has a sense of finality that matches the oracle's tone of irreversible judgment.
20

καὶ ἐκάλεσεν Ἀδὰμ τὸ ὄνομα τῆς γυναικὸς αὐτοῦ Ζωή, ὅτι αὕτη μήτηρ πάντων τῶν ζώντων.

And Adam called the name of his wife Life, because she was the mother of all the living.

Narrative interlude (naming — hope amid judgment)καὶ
The naming of the woman as Ζωή ('Life') between the oracle of death (v.19) and God's clothing of them (v.21) is theologically arresting. In the shadow of mortality the woman is named 'Life.' The LXX's translation of the name (where Hebrew has חַוָּה, Ḥawwāh, which is left as a transliteration Εὔα in the NT) makes the theological import explicit: she is the bearer of life. The aetiological comment (ὅτι αὕτη μήτηρ πάντων τῶν ζώντων) gives the reason — she is the mother of all living things. Notably, this naming happens after the Fall and the death-oracle — Adam's act of naming his wife 'Life' is itself an act of faith, trusting the promise of 3:15.
Word-by-word analysis· 15 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκάλεσενcalledAor Act Indic 3 Sg · καλέωmain verb (naming act)→ constative aoristκαλέω: 'call, name'; renders Hebrew וַיִּקְרָא (wayyiqrāʾ); the naming of the woman echoes Adam's earlier naming of the animals (Gen 2:19–20) — the exercising of the dominion mandate, now performed as an act of faith after the fall.
ἈδὰμAdamNominativesubject (proper name, indeclinable)→ participant identificationἈδὰμ: transliterated proper name rendered in Greek letters; here it functions as subject (proper name, indeclinable).
τὸtheAccusativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄνομαnameAccusativedirect object of ἐκάλεσεν→ object specificationὄνομα: 'name'; in the OT, a name expresses essence or destiny (cf. Jesus = יְהוֹשֻׁעַ = 'YHWH saves'); here the name Ζωή captures the woman's role as life-bearer for the whole race.
τῆςof hisGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γυναικὸςwifeGenitivegenitive of possession (the name of his wife)→ relational specificationγυναικὸς: meaning 'wife'; it serves as genitive of possession (the name of his wife).
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
ΖωήLifeNominativepredicate nominative / proper name given (the name bestowed)→ participant identificationΖωή: 'life' — a full Greek translation of Hebrew חַוָּה (Ḥawwāh), itself from חַי ('living, life'); this is the crux noted in the text_note: the LXX translates rather than transliterates, making the meaning transparent. The later NT transliteration Εὔα (2 Cor 11:3; 1 Tim 2:13) follows a different convention. In the Johannine Gospel ζωή is the premier theological term (John 1:4; 11:25; 14:6); the woman's name carries that cosmic valence.
ὅτιbecausecausal conjunction (giving the reason for the name)→ discourse linkage or contrastὅτι: meaning 'because'; conjunction or particle linking this unit with the surrounding discourse.
αὕτηsheNominativesubject (demonstrative: 'this one is the mother')→ participant referenceαὕτη: meaning 'she'; pronoun marking person, possession, or reference within the clause; here it functions as subject (demonstrative: 'this one is the mother').
μήτηρmotherNominativepredicate nominative (verbless clause: 'she [is] the mother')→ participant prominenceμήτηρ: 'mother'; the title πάντων τῶν ζώντων renders Hebrew כָּל־חָי ('all living ones'); the universality of ζώντων (gen. pl. of the participle ζάω) encompasses all humanity.
πάντωνof allGenitivegenitive of possession (mother of all)→ relational specificationπάντων: meaning 'of all'; it serves as genitive of possession (mother of all).
τῶνtheGenitivearticle→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ζώντωνliving onesPres Act Ptc Gen Pl Masc · ζάωsubstantival participle (genitive: 'of all the living')→ progressive participle (those who are alive)ζάω: 'live'; the substantival participle τῶν ζώντων ('the living') mirrors the proper name Ζωή ('Life') — the name and the role are one. The wordplay is lost if Εὔα is used instead of Ζωή.
21

καὶ ἐποίησεν κύριος ὁ θεὸς τῷ Ἀδὰμ καὶ τῇ γυναικὶ αὐτοῦ χιτῶνας δερματίνους καὶ ἐνέδυσεν αὐτούς.

And the Lord God made for Adam and his wife tunics of skin, and clothed them.

Divine provision (grace amid judgment)καὶ
After the threefold oracle of judgment, God's first act is to provide clothing — replacing the inadequate fig-leaf loincloths (v.7) with χιτῶνας δερματίνους ('tunics of skin'). The χιτών is the long inner garment, used of the high-priestly garment (Exod 28:4 LXX) and of Jesus's seamless garment (John 19:23). Patristic commentators (Origen, Chrysostom, Ambrose) interpreted the skin-tunics as the mortal body assumed by humanity, or as symbols of God's mercy covering human shame. The act of ἐνέδυσεν ('clothed them') uses the same verb applied to baptism in Gal 3:27 (Χριστὸν ἐνεδύσασθε — 'you have clothed yourselves with Christ').
Word-by-word analysis· 16 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐποίησενmadeAor Act Indic 3 Sg · ποιέωmain verb (divine making: the Creator provides)→ constative aoristποιέω: God makes (ποιέω) the garments — the same verb used of the original creation; grace is a new creation act.
κύριοςLordNominativesubject→ participant prominenceκύριος: meaning 'Lord'; it serves as subject.
theNominativearticle→ 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 dative Ἀδάμ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἈδὰμAdamDativedative of benefit (made for Adam)→ participant identificationἈδὰμ: transliterated proper name rendered in Greek letters; here it functions as dative of benefit (made for Adam).
καὶandcoordinating conjunction (both Adam and his wife)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τῇtheDativearticle→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
γυναικὶwifeDativedative of benefit (made for his wife)→ sphere or referenceγυναικὶ: meaning 'wife'; it serves as dative of benefit (made for his wife).
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
χιτῶναςtunicsAccusativedirect object of ἐποίησεν→ object specificationχιτών: 'tunic, inner garment'; renders Hebrew כָּתְנוֹת (kātnôt, 'tunics'); the χιτών is the long under-garment (cf. Matt 5:40; John 19:23). In patristic exegesis the skin-tunics symbolize the mortal body (Origen, Peri Archon 2.10.6; Gregory of Nyssa, Oration on the Dead), or simply God's gracious provision of lasting covering for human shame.
δερματίνουςof skinAccusativeadjective modifying χιτῶνας (attributive: skin-tunics)→ object specificationδερμάτινος: 'made of skin, leather' (from δέρμα, 'skin'); renders Hebrew עוֹר (ʿôr, 'skin, hide'); the skin-garment requires the death of an animal — the first implicit shedding of blood noted in Scripture, which patristic commentators connected to the sacrificial system and ultimately to Christ's atonement (Irenaeus, Adv. Haer. 3.23.5).
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐνέδυσενclothedAor Act Indic 3 Sg · ἐνδύωmain verb (God himself dresses them)→ constative aoristἐνδύω: 'clothe, put on'; renders Hebrew וַיַּלְבִּשֵׁם (from לָבַשׁ, 'clothe'); NT key texts: Rom 13:14 (ἐνδύσασθε τὸν κύριον Ἰησοῦν Χριστόν), Gal 3:27 (Χριστὸν ἐνεδύσασθε), Eph 6:11 (ἐνδύσασθε τὴν πανοπλίαν τοῦ θεοῦ) — the baptismal/soteriological 'clothing with Christ' echoes God's act of clothing Adam in Genesis 3.
αὐτούςthemAccusativedirect object of ἐνέδυσεν (both Adam and the woman)→ participant referenceαὐτούς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἐνέδυσεν (both Adam and the woman).
22

καὶ εἶπεν ὁ θεός· Ἰδοὺ Ἀδὰμ γέγονεν ὡς εἷς ἐξ ἡμῶν τοῦ γινώσκειν καλὸν καὶ πονηρόν· καὶ νῦν μήποτε ἐκτείνῃ τὴν χεῖρα καὶ λάβῃ ἀπὸ τοῦ ξύλου τῆς ζωῆς καὶ φάγῃ καὶ ζήσεται εἰς τὸν αἰῶνα.

And God said, 'Behold, Adam has become as one of us, knowing good and evil; and now lest he stretch out his hand and take from the tree of life and eat and live forever.'

Divine soliloquy (the second danger: immortality)καὶ
The divine soliloquy (like Gen 1:26 and 11:7) uses the divine plural ἐξ ἡμῶν ('of us'). The acknowledgment Ἀδὰμ γέγονεν ὡς εἷς ἐξ ἡμῶν ('Adam has become as one of us') partially validates the serpent's promise (v.5), making the expulsion the more bitter: they have become something of what was promised, but only at the cost of everything else. The second danger introduced is the tree of life — if Adam now eats from it, he will live forever in his fallen state. The sentence is formally incomplete (the main clause lacks an apodosis after μήποτε — 'lest he... [and therefore we must act]'), a construction also found in Gen 11:6–7.
Word-by-word analysis· 36 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→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
theNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόςGodNominativesubject (note: κύριος is absent — this verse reverts to θεός alone)→ participant prominenceθεός alone (without κύριος): the divine council context is signaled by the plural ἐξ ἡμῶν; the absence of κύριος may mark a different stratum of the tradition or a deliberate shift to the cosmic dimension.
Ἰδοὺbeholdexclamatory particle (drawing attention to a remarkable fact)→ discourse linkage or contrastἰδού: 'behold, see'; renders Hebrew הֵן (hēn, 'behold'); the particle marks the following statement as surprising or momentous — God himself underscores the partial fulfillment of the serpent's claim.
ἈδὰμAdamNominativesubject (proper name, indeclinable)→ participant identificationἈδὰμ: transliterated proper name rendered in Greek letters; here it functions as subject (proper name, indeclinable).
γέγονενhas becomePf Act Indic 3 Sg · γίνομαιmain verb (perfect: the permanent state achieved by the transgression)→ intensive perfect (the resulting state: Adam is now in this condition)γίνομαι: 'become'; the perfect tense γέγονεν presents the change as a completed state with ongoing consequences — Adam has become and now IS like one of us. The perfect is theologically significant: the damage is done and cannot simply be undone.
ὡςas / likecomparative particle→ discourse linkage or contrastὡς: meaning 'as'; conjunction or particle linking this unit with the surrounding discourse.
εἷςoneNominativepredicate nominative (one of us: a member of the divine council)→ measure or countεἷς: 'one'; ὡς εἷς ἐξ ἡμῶν ('as one of us') renders Hebrew כְּאַחַד מִמֶּנּוּ; the phrase is interpreted differently: (a) as divine council = 'like one of the divine beings'; (b) in Christian theology = 'like one of the Trinity.' Irenaeus (Adv. Haer. 3.23.1) reads it as a divine concession: 'Adam has participated in a kind of knowledge, but has done so to his harm.'
ἐξofpreposition + genitive (partitive: 'one from/of us')→ spatial or relational framingἐξ: meaning 'of'; here it marks the relation signaled by preposition + genitive (partitive: 'one from/of us').
ἡμῶνusGenitivegenitive pronoun (first person plural: the divine 'we')→ relational specificationἡμῶν: first-person plural; like Gen 1:26 (Ποιήσωμεν ἄνθρωπον, 'let us make man') and Gen 11:7 (δεῦτε … καταβάντες, 'come, let us go down'); the plural of the Godhead is a standard Christian exegetical locus. Jewish tradition reads it as God addressing the divine council (Ps 82:1 LXX, ὁ θεὸς ἔστη ἐν συναγωγῇ θεῶν).
τοῦtoGenitivearticle (genitive with articular infinitive of purpose/result)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
γινώσκεινknow / knowingPres Act Inf · γινώσκωarticular infinitive (genitive of respect / result: 'with respect to knowing / so as to know')→ present infinitive (ongoing state of knowledge)γινώσκω: the knowing that was promised (v.5, γινώσκοντες) is now confirmed; the articular infinitive τοῦ γινώσκειν clarifies in what sense Adam is like God — in the possession of moral knowledge of good and evil.
καλὸνgoodAccusativedirect object of γινώσκειν→ object specificationκαλὸν: meaning 'good'; it serves as direct object of γινώσκειν.
καὶandcoordinating conjunction (merism: good and evil = everything)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πονηρόνevilAccusativedirect object of γινώσκειν (second member of merism)→ object specificationπονηρόν: meaning 'evil'; it serves as direct object of γινώσκειν (second member of merism).
καὶandcoordinating conjunction (introducing the new danger)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
νῦνnowadverb of time (the urgency of the moment)→ adverbial qualificationνῦν: 'now'; the temporal adverb underscores the immediacy of the second danger — the tree of life is still accessible.
μήποτεlest at any timenegative purpose particle (μήποτε + subjunctive = 'lest he...')→ discourse linkage or contrastμήποτε: 'lest, that not ever'; introduces the feared scenario that motivates the expulsion; the sentence is formally incomplete (no apodosis stated — the expulsion of v.23 supplies the implicit response).
ἐκτείνῃhe stretch outAor Act Subj 3 Sg · ἐκτείνωsubjunctive in purpose/fear clause (the feared action)→ aorist subjunctive of feared possibilityἐκτείνω: 'stretch out, extend'; renders Hebrew יִשְׁלַח (from שָׁלַח, 'send, stretch out'); the phrase ἐκτείνῃ τὴν χεῖρα ('stretch out the hand') is a standard idiom for reaching for something — the same hand that took the forbidden fruit might now take the tree of life.
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
χεῖραhandAccusativedirect object of ἐκτείνῃ→ object specificationχείρ: 'hand'; the hand that took (λαβοῦσα, v.6) the forbidden fruit is now the hand that must not reach the tree of life.
καὶandcoordinating conjunction (sequential feared actions)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
λάβῃtakeAor Act Subj 3 Sg · λαμβάνωsubjunctive (second action in the feared sequence: take)→ aorist subjunctiveλαμβάνω: 'take / receive'; λάβῃ ... ἀράν ('takes upon him an oath/curse') — the imposition of an adjuration.
ἀπὸfrompreposition (partitive: take from the tree of life)→ spatial or relational framingἀπὸ: meaning 'from'; here it marks the relation signaled by preposition (partitive: take from the tree of life).
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ξύλουtreeGenitivegenitive object of ἀπό→ relational specificationξύλου: meaning 'tree'; it serves as genitive object of ἀπό.
τῆςofGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
ζωῆςlifeGenitivegenitive of description (the tree that gives life)→ relational specificationζωή: the tree of ζωή ('life') resonates with the woman's new name Ζωή (v.20) — both the woman and the tree embody the hope of life; access to the tree is barred now but restored in the eschatological city (Rev 22:2, 14: ξύλον ζωῆς).
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
φάγῃeatAor Act Subj 3 Sg · ἐσθίωsubjunctive (third action: eat)→ aorist subjunctiveἐσθίω: see v. 6.
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ζήσεταιhe will liveFut Mid Indic 3 Sg · ζάωmain verb (the feared outcome: immortality for the fallen human)→ predictive future (the consequence of eating the tree of life)ζάω: 'live'; the goal of the tree of life is eternal life — but life in the present fallen, sinful state would be unending ruin, hence God's mercy is paradoxically expressed in the expulsion. The eschatological restoration promises this life restored without the curse (Rev 22:2).
εἰςinto / untopreposition + accusative (telic/temporal: 'unto the age')→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (telic/temporal: 'unto the age').
τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
αἰῶναage / eternityAccusativeaccusative of time (εἰς τὸν αἰῶνα = 'forever, unto eternity')→ object specificationαἰών: 'age, eternity'; εἰς τὸν αἰῶνα renders Hebrew לְעֹלָם ('forever'); the phrase is ubiquitous in doxologies and benedictions (cf. Ps 110:4 LXX εἰς τὸν αἰῶνα; John 6:51 ζήσεται εἰς τὸν αἰῶνα — Jesus promises exactly what Adam feared, but now through his own body as the bread of life).
23

καὶ ἐξαπέστειλεν αὐτὸν κύριος ὁ θεὸς ἐκ τοῦ παραδείσου τῆς τρυφῆς ἐργάζεσθαι τὴν γῆν, ἐξ ἧς ἐλήμφθη.

And the Lord God sent him out from the garden of delight to cultivate the earth from which he was taken.

Expulsion decree (the expulsion executed)καὶ
The expulsion is expressed by ἐξαπέστειλεν ('sent out / dispatched') — the same root (ἀποστέλλω) used of divine sending throughout the LXX and NT; God is the sender, the man is the sent-one, but here not as a messenger but as an exile. The destination is significant: ἐργάζεσθαι τὴν γῆν ἐξ ἧς ἐλήμφθη ('to work the ground from which he was taken') — the man returns to his origin but now as its laborer, not its sovereign. The phrase echoes v.19 (ἐξ ἧς ἐλήμφθης). Paradise is called τρυφή ('delight, luxury') — a term that will be applied to the eschatological banquet. The garden is τοῦ παραδείσου τῆς τρυφῆς, a full description marking what is lost.
Word-by-word analysis· 17 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐξαπέστειλενsent outAor Act Indic 3 Sg · ἐξαποστέλλωmain verb (the expulsion: the decisive divine act)→ constative aoristἐξαποστέλλω: 'send out, dispatch' (ἐξ- + ἀπό + στέλλω, intensive triple compound); renders Hebrew וַיְשַׁלְּחֵהוּ (from שָׁלַח, 'send, send away'); the expulsion is emphatic — sent out and away. Gal 4:4 uses the related ἐξαπέστειλεν of God sending his Son (ἐξαπέστειλεν ὁ θεὸς τὸν υἱὸν αὐτοῦ) — the same verb describing the reversal of the expulsion.
αὐτὸνhimAccusativedirect object (Adam is sent out)→ participant referenceαὐτὸν: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as direct object (Adam is sent out).
κύριοςLordNominativesubject→ participant prominenceκύριος: meaning 'Lord'; it serves as subject.
theNominativearticle→ 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.
ἐκfrompreposition + genitive (source/separation: out from the garden)→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (source/separation: out from the garden).
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
παραδείσουgardenGenitivegenitive after ἐκ (the place from which he is expelled)→ relational specificationπαραδείσου: meaning 'garden'; it serves as genitive after ἐκ (the place from which he is expelled).
τῆςofGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
τρυφῆςdelight / luxuryGenitivegenitive of description (the garden of delight = Eden)→ relational specificationτρυφή: 'delight, luxury, soft living'; renders Hebrew עֵדֶן (ʿēden, 'delight, pleasure') — the LXX here gives the meaning of 'Eden' as a common noun (τρυφή = pleasure/delight), making the location name transparent. In Luke 7:25 τρυφή describes luxurious living in royal courts. The garden of τρυφή is humanity's lost birthright; its eschatological restoration is the garden of Rev 22.
ἐργάζεσθαιto work / cultivatePres Mid Inf · ἐργάζομαιinfinitive of purpose (the purpose of the expulsion: to work the ground)→ infinitive of purpose (telic)ἐργάζομαι: 'work, labor'; renders Hebrew לַעֲבֹד (from עָבַד, 'serve, work, till'); the man was made to work the garden (Gen 2:15, ἐργάζεσθαι αὐτόν) — now he works the ground outside it. The vocation is the same but the context is cursed.
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆνearth / groundAccusativedirect object of ἐργάζεσθαι→ object specificationγῆν: meaning 'earth'; it serves as direct object of ἐργάζεσθαι.
ἐξfrompreposition + genitive (source: the ground from which he was taken)→ spatial or relational framingἐξ: meaning 'from'; here it marks the relation signaled by preposition + genitive (source: the ground from which he was taken).
ἧςwhichGenitivegenitive relative pronoun (attracted to antecedent γῆν)→ relational specificationἧς: meaning 'which'; pronoun marking person, possession, or reference within the clause; here it functions as genitive relative pronoun (attracted to antecedent γῆν).
ἐλήμφθηhe was takenAor Pass Indic 3 Sg · λαμβάνωverb in relative clause (the creation origin recalled: 3rd person, contrasting with the 2nd person of v.19)→ constative aorist passiveλαμβάνω: echoes v.19 (ἐξ ἧς ἐλήμφθης, 2nd person) — God now speaks of Adam in the third person, the grammatical distance marking the relational rupture. He came from the ground; to the ground he returns to work.
24

καὶ ἐξέβαλεν τὸν Ἀδὰμ καὶ κατῴκισεν αὐτὸν ἀπέναντι τοῦ παραδείσου τῆς τρυφῆς καὶ ἔταξεν τὰ Χερουβὶμ καὶ τὴν φλογίνην ῥομφαίαν τὴν στρεφομένην φυλάσσειν τὴν ὁδὸν τοῦ ξύλου τῆς ζωῆς.

And he drove out Adam and settled him opposite the garden of delight, and stationed the cherubim and the flaming, turning sword to guard the way to the tree of life.

Narrative closure (the expulsion enforced and the garden sealed)καὶ
The final verse is the chapter's capstone. Three actions: (1) ἐξέβαλεν ('drove out,' stronger than ἐξαπέστειλεν in v.23); (2) κατῴκισεν αὐτὸν ἀπέναντι ('settled him opposite,' giving the expelled man his dwelling place facing the closed paradise); (3) ἔταξεν τὰ Χερουβὶμ καὶ τὴν φλογίνην ῥομφαίαν ('stationed the cherubim and the flaming sword') as guards. The Χερουβίμ are the winged divine-council guardians of sacred space (cf. Ezek 1; 10; 28:14; Ps 80:2 LXX; the cherubim of the tabernacle, Exod 25:18–22). The φλογίνη ῥομφαία στρεφομένη ('flaming, revolving sword') renders Hebrew לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת; ῥομφαία is the large-bladed sword of the LXX (contrast μάχαιρα), the sword in NT apocalyptic (Rev 1:16; 6:8; 19:21). The participle στρεφομένη ('turning / revolving') renders הַמִּתְהַפֶּכֶת (hithpael: 'turning itself about'), implying continuous, omnidirectional vigilance. The tree of life is the last word of the chapter: τοῦ ξύλου τῆς ζωῆς — the goal now barred, but promised to the conqueror (Rev 2:7, τῷ νικῶντι δώσω αὐτῷ φαγεῖν ἐκ τοῦ ξύλου τῆς ζωῆς, ὅ ἐστιν ἐν τῷ παραδείσῳ τοῦ θεοῦ).
Word-by-word analysis· 29 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐξέβαλενdrove outAor Act Indic 3 Sg · ἐκβάλλωmain verb (the forcible expulsion)→ constative aoristἐκβάλλω: 'throw out, drive out, expel'; renders Hebrew וַיְגָרֶשׁ (from גָּרַשׁ, 'drive away, expel'); stronger than ἐξαπέστειλεν (v.23) — a more forcible term. The same verb is used of Jesus expelling demons (ἐξέβαλλεν τὰ πνεύματα, Mark 1:34) and driving out the money-changers (John 2:15, ἐξέβαλεν) — the reversal of the garden expulsion by the true Adam.
τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἈδὰμAdamAccusativedirect object of ἐξέβαλεν (indeclinable name with article)→ participant identificationἈδὰμ: transliterated proper name rendered in Greek letters; here it functions as direct object of ἐξέβαλεν (indeclinable name with article).
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κατῴκισενsettled / caused to dwellAor Act Indic 3 Sg · κατοικίζωmain verb (God establishes Adam's new dwelling)→ constative aoristκατοικίζω: 'settle, cause to dwell' (causative of κατοικέω); this is the LXX's addition — the Hebrew has only 'he settled him' (implied); God, having expelled Adam, also establishes where he will live, even in exile. An act of providential mercy within judgment.
αὐτὸνhimAccusativedirect object of κατῴκισεν→ participant referenceαὐτὸν: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of κατῴκισεν.
ἀπέναντιopposite / in front ofpreposition + genitive (spatial: facing the garden)→ spatial or relational framingἀπέναντι: 'opposite, over against, in front of'; renders Hebrew מִקֶּדֶם לְ ('to the east of'); the man dwells facing the garden, able to see what he has lost. The eastward location (ἀπέναντι τοῦ παραδείσου = opposite / east of the garden) is significant: in later narrative, movement east = movement away from God (Cain goes east, Gen 4:16; Babel is in the east, Gen 11:2).
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
παραδείσουgardenGenitivegenitive after ἀπέναντι (the garden he faces)→ relational specificationπαραδείσου: meaning 'garden'; it serves as genitive after ἀπέναντι (the garden he faces).
τῆςofGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
τρυφῆςdelightGenitivegenitive of description (the garden of delight = Eden)→ relational specificationτρυφή: 'delight' — Eden's meaning made explicit; the repetition of τοῦ παραδείσου τῆς τρυφῆς from v.23 creates a frame for the final verse.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔταξενstationed / appointedAor Act Indic 3 Sg · τάσσωmain verb (God stations the divine guards)→ constative aoristτάσσω: 'arrange, appoint, station'; renders Hebrew וַיַּשְׁכֵּן (from שָׁכַן, 'dwell, settle' [causative]) — the LXX uses the more military term τάσσω ('deploy, station in order') rather than 'dwell,' emphasizing the guardianship function.
τὰtheAccusativearticle (neuter plural with transliterated Χερουβίμ)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΧερουβὶμcherubimAccusativedirect object of ἔταξεν (the divine guardians stationed)→ participant identificationΧερουβίμ: transliteration of Hebrew כְּרוּבִים (kĕrûbîm, plural); indeclinable; these are the guardian celestial beings of the divine throne and sacred spaces (Exod 25:18–22; Ezek 1; 10; Ps 80:1 LXX; Rev 4:6–8). Their role as guardians of the garden (φυλάσσειν) is their first appearance in Scripture.
καὶandcoordinating conjunction (second element of what is stationed)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
φλογίνηνflamingAccusativeattributive adjective (modifying ῥομφαίαν: the flaming sword)→ object specificationφλόγινος: 'made of flame, fiery'; renders Hebrew לַהַט (lahat, 'flame'); the sword blazes with divine fire — the same divine fire that marks the theophany of the burning bush (Exod 3:2), the pillar of fire (Exod 13:21), and the throne of God (Dan 7:9 LXX, πῦρ φλέγον).
ῥομφαίανswordAccusativedirect object of ἔταξεν (the flaming sword stationed as a guard)→ object specificationῥομφαία: 'large broad sword, broadsword'; renders Hebrew חֶרֶב (ḥereb, 'sword'); distinct from μάχαιρα (short sword/knife, the other NT sword term); ῥομφαία is the sword of divine judgment and cosmic warfare in the NT: Rev 1:16 (ἐκ τοῦ στόματος αὐτοῦ ῥομφαία δίστομος ὀξεῖα), 2:12, 6:8, 19:21; Luke 2:35 (ῥομφαία διελεύσεται σου τὴν ψυχήν, Simeon to Mary).
τὴνtheAccusativearticle (with attributive participle στρεφομένην)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
στρεφομένηνturning / revolvingPres Pass Ptc Acc Sg Fem · στρέφωattributive participle (modifying ῥομφαίαν: the sword that keeps turning)→ progressive participle (continuous, ceaseless turning)στρέφω: 'turn, revolve'; renders Hebrew הַמִּתְהַפֶּכֶת (hithpael of הָפַךְ, 'turn itself about'); the ceaseless revolving motion implies that no angle is left unguarded — the sword cannot be approached from any direction. The combination φλογίνη ῥομφαία στρεφομένη is unique in all Greek literature: a self-turning, flaming sword.
φυλάσσεινto guardPres Act Inf · φυλάσσωinfinitive of purpose (the purpose of the cherubim + sword: guarding)→ present infinitive (continuous guarding)φυλάσσω: 'guard, keep, watch'; renders Hebrew לִשְׁמֹר (from שָׁמַר, 'guard, keep'); the verb of v.3 where God 'guarded' (τηρεῖν) the tree of knowledge is now replaced by φυλάσσειν for the tree of life — different verb, same function. The same verb describes the angelic guardians of tombs (Matt 27:36, 54 ἐφύλασσον) and God's keeping of his people (John 17:12, ἐγὼ ἐτήρουν αὐτούς; Phil 4:7 ὁ θεὸς … φρουρήσει).
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ὁδὸνwayAccusativedirect object of φυλάσσειν (the way to the tree that is guarded)→ object specificationὁδός: 'way, road, path'; renders Hebrew הַדֶּרֶךְ (hadderek, 'the way'); not merely a physical path but the approach — the access — to the tree of life. NT: Jesus as ἡ ὁδὸς καὶ ἡ ἀλήθεια καὶ ἡ ζωή (John 14:6) — he is both the Way and the Life that Gen 3:24 bars, now opened by the incarnation.
τοῦof theGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ξύλουtreeGenitivegenitive of destination (the way leading to the tree of life)→ relational specificationξύλον: 'tree'; the last word's theological weight cannot be overstated: τοῦ ξύλου τῆς ζωῆς ('the tree of life') is the beginning and end of redemptive history — created in Gen 2:9, lost in Gen 3:24, restored in Rev 22:2, 14 ('Blessed are those who wash their robes, so that they may have the right to the tree of life and may go into the city by its gates').
τῆςofGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
ζωῆςlifeGenitivegenitive of description (the tree that gives life — the last word of the chapter)→ relational specificationζωή: 'life' — the final word of the chapter echoes the woman's name (Ζωή, v.20) and the tree of life now lost; the alpha and omega of humanity's hope, barred here and reopened only in the eschatological city of Rev 22. The chapter ends not with death but with life — closed off, but named, and thus still remembered.