— Ryan Ropero (@ryanropero) December 11, 2024
Genesis Chapter 3
1 Now the serpent was more cunning than any wild animal which the LORD God had made; and he said to the woman, “Has God really said, ‘You shall not eat of every tree of the garden’?”
Serpent
nachash: Serpent, snake
Original Word: נָחָשׁ
Part of Speech: Noun Masculine
Transliteration: nachash
Pronunciation: naw-khawsh’
Phonetic Spelling: (naw-khawsh’)
Definition: Serpent, snake
Meaning: a snake
Word Origin: From the root verb נָחַשׁ (nachash), meaning “to practice divination” or “to observe signs.”
Corresponding Greek / Hebrew Entries: – G3789: ὄφις (ophis) – This Greek word is used in the New Testament to refer to serpents, including the serpent in the Garden of Eden (Revelation 12:9).
Usage: The Hebrew word “nachash” primarily refers to a serpent or snake. It is often associated with cunning, deception, and danger, as seen in its first biblical appearance in Genesis. The term can also carry connotations of enchantment or divination due to its root verb.
Cultural and Historical Background: In ancient Near Eastern cultures, serpents were often seen as symbols of chaos, danger, and sometimes healing or protection. In the biblical context, the serpent is most famously known for its role in the Garden of Eden, where it tempts Eve to eat the forbidden fruit. This narrative has shaped the serpent’s symbolic association with Satan and evil in Judeo-Christian thought. Additionally, serpents were sometimes used in religious rituals and were considered to have mystical powers.
Exodus 4:3
HEB: אַ֖רְצָה וַיְהִ֣י לְנָחָ֑שׁ וַיָּ֥נָס מֹשֶׁ֖ה
NAS: and it became a serpent; and Moses
Numbers 21:7
HEB: מֵעָלֵ֖ינוּ אֶת־ הַנָּחָ֑שׁ וַיִּתְפַּלֵּ֥ל מֹשֶׁ֖ה
NAS: that He may remove the serpents from us. And Moses
Serpent Spoke
Eve wasn’t surprised by the fact that the snake spoke.
According to Jubilees 3:28 animals spoke
28 On that day was closed the mouth of all beasts, and of cattle, and of birds, and of whatever walks, and of whatever moves, so that they could no longer speak, for they had all spoken one with another with one dialect and with one language.and Numbers 22:28
28 Then the Lord opened the mouth of the donkey, and she said to Balaam, “What have I done to you, that you have struck me these three times?”
pathach: To open
Original Word: פָתַח
Part of Speech: Verb
Transliteration: pathach
Pronunciation: pah-thakh’
Phonetic Spelling: (paw-thakh’)
Definition: To open
Meaning: to open wide, to loosen, begin, plough, carve
Word Origin: A primitive root
Corresponding Greek / Hebrew Entries: – G455 (ἀνοίγω, anoigo) – to open
2 And the woman said to the serpent, “We eat of the fruit of the trees of the garden.
3 “But of the fruit of the tree which is in the midst of the garden, God has said, ‘You shall not eat of it, nor shall you touch it, lest you die.’”
4 Then the serpent said to the woman, “You shall not die at all.
5 “But, God knows that when you shall eat thereof, your eyes shall be opened; and you shall be as gods, knowing good and evil.”
Like gods
elohim: God, gods, divine beings, judges
Original Word: אֱלהִים
Part of Speech: Noun Masculine
Transliteration: elohiym
Pronunciation: eh-lo-HEEM
Phonetic Spelling: (el-o-heem’)
Definition: God, gods, divine beings, judges
Meaning: gods, the supreme God, magistrates, a superlative
Word Origin: Derived from the root אֵל (El), meaning “god” or “power.”
Corresponding Greek / Hebrew Entries: – G2316 (Theos): The Greek equivalent used in the New Testament to refer to God.
Usage: Elohim is a plural noun that is most commonly used in the Hebrew Bible to refer to the one true God, Yahweh, emphasizing His majesty and power. Despite its plural form, it is often used with singular verbs and adjectives when referring to the God of Israel, indicating a plural of majesty or intensity rather than number. Elohim can also refer to gods of other nations, divine beings, or even human judges, depending on the context.
Cultural and Historical Background: In the ancient Near Eastern context, the concept of a pantheon of gods was common, and the use of a plural form for deity was not unusual. However, the Hebrew Bible uniquely uses Elohim to affirm the monotheistic belief in one God who is supreme over all. The plural form may reflect the fullness of God’s nature and His attributes. The use of Elohim in the Hebrew Scriptures underscores the distinctiveness of Israel’s faith in one God who is both transcendent and immanent.
6 So the woman (seeing that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired, to get knowledge) took of the fruit thereof and ate; and also gave to her husband with her, and he ate.
7 Then, the eyes of them both were opened; and they knew that they were naked. And they sewed fig tree leaves together and made themselves coverings.
Open their eyes
aqach: To open, to open the eyes, to be observant
Original Word: פָקַח
Part of Speech: Verb
Transliteration: paqach
Pronunciation: pah-kakh’
Phonetic Spelling: (paw-kakh’)
Definition: To open, to open the eyes, to be observant
Meaning: to open, to be observant
Word Origin: A primitive root
Corresponding Greek / Hebrew Entries: – G455 (anoigo): To open
– G308 (anablepo): To look up, recover sight
Usage: The Hebrew verb “paqach” primarily means “to open,” often in the context of opening the eyes or becoming aware. It is used both literally, as in the physical opening of eyes, and metaphorically, as in gaining understanding or insight. The term can also imply the restoration of sight or the removal of blindness, whether physical or spiritual.
Cultural and Historical Background: In ancient Hebrew culture, sight was often associated with knowledge and understanding. The act of opening one’s eyes symbolized enlightenment and awareness. In the biblical context, God is frequently depicted as the one who opens the eyes of individuals, granting them insight or revelation. This concept is deeply rooted in the belief that true understanding comes from divine intervention and guidance.
https://biblehub.com/hebrew/6491.htm
8 Afterward, they heard the voice of the LORD God, walking in the garden in the cool of the day. And the man and his wife hid themselves from the presence of the LORD God, among the trees of the garden.
9 But the LORD God called to the man, and said to him, “Where are you?”
10 Who said, “I heard Your voice in the garden and was afraid, because I was naked. Therefore, I hid myself.”
11 And He said, “Who told you that you were naked? Have you eaten of the tree whereof I commanded you that you should not eat?”
Naked
erom: Naked, bare
Original Word: עֵירֹם
Part of Speech: Adjective; noun masculine; Adjective; noun abstract
Transliteration: `eyrom
Pronunciation: ay-rome
Phonetic Spelling: (ay-rome’)
Definition: Naked, bare
Meaning: nudity
Word Origin: Derived from the root עָרָה (arah), meaning “to be bare” or “to be exposed.”
Corresponding Greek / Hebrew Entries: – G1131 (gymnos): Often used in the New Testament to describe physical nakedness or lack of clothing.
– G1562 (ekdyō): To strip off or take off, used metaphorically in the New Testament to describe putting off the old self.
Usage: The Hebrew word “erom” primarily denotes a state of being unclothed or exposed. It is often used in the Old Testament to describe physical nakedness, but it can also carry metaphorical connotations of vulnerability, shame, or innocence. The term is used to depict both literal and figurative states of exposure, often highlighting a lack of protection or covering.
Cultural and Historical Background: In ancient Hebrew culture, nakedness was generally associated with shame and dishonor, particularly in public settings. Clothing was not only a practical necessity but also a symbol of dignity and social status. The concept of nakedness in the Bible often extends beyond the physical to represent spiritual or moral exposure. For example, the nakedness of Adam and Eve after the Fall symbolizes their newfound awareness of sin and vulnerability before God.
https://biblehub.com/hebrew/5903.htm
12 Then the man said, “The woman, which You gave to be with me, she gave to me from the tree, and I ate.”
13 And the LORD God said to the woman, “Why have you done this?” And the woman said, “The serpent tricked me, and I ate.”
14 Then the LORD God said to the serpent, “Because you have done this, you are cursed above all cattle, and above every wild animal. Upon your belly you shall go; and you shall eat dust all the days of your life.
15 “I will also put enmity between you and the woman, and between your seed and her seed. He shall break your head and you shall bruise His heel.”
16 To the woman, He said, “I will greatly increase your sorrows and your conceptions. In sorrow you shall bring forth children. And your desire shall be subject to your husband. And he shall rule over you.”
17 Also, He said to Adam, “Because you have obeyed the voice of your wife and have eaten from the tree (whereof I commanded you, saying, ‘You shall not eat of it’), the earth is cursed for your sake. In sorrow you shall eat from it, all the days of your life.
18 “Also, it shall bring forth thorns and thistles to you. And you shall eat the herb of the field.
19 “In the sweat of your face you shall eat bread, until you return to the earth. For out of it you were taken because you are dust, and to dust you shall return.”
20 And the man called his wife’s name “Eve”, because she was the mother of all living.
21 Also, to Adam and to his wife, the LORD God made coats of skins, and clothed them.
22 And the LORD God said, “Behold, the man has become as one of us, knowing good and evil. And now, lest he also put forth his hand and take and eat of the Tree of Life, and live forever…”
23 Therefore, the LORD God sent him forth from the Garden of Eden, to till the earth from where he was taken.
24 Thus, He cast out the man; and at the east side of the Garden of Eden, He set the Cherubims, and the blade of a shaken sword, to keep the way of the Tree of Life.
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