Genesis 2:15 kjv

And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it.

Genesis 2:15 nkjv

Then the LORD God took the man and put him in the garden of Eden to tend and keep it.

Genesis 2:15 niv

The LORD God took the man and put him in the Garden of Eden to work it and take care of it.

Genesis 2:15 esv

The LORD God took the man and put him in the garden of Eden to work it and keep it.

Genesis 2:15 nlt

The LORD God placed the man in the Garden of Eden to tend and watch over it.

Genesis 2 verses

Genesis 2 15 Meaning

Genesis 2:15 details God's purpose for humanity's placement in the Garden of Eden: to actively engage with creation through diligent labor and protective oversight. It establishes that work, in its pre-Fall state, was a blessed, purposeful activity intrinsic to human existence, not a burden, and a direct commission from the Creator for responsible stewardship.

Genesis 2 15 Context

Genesis 2:15 is situated within the second account of creation (Genesis 2:4-25), which elaborates on the making of humankind and their specific environment. While Genesis 1 provides a cosmic overview, Genesis 2 focuses intimately on God's special creation of Adam from the earth and Eve from Adam's rib. This verse details humanity's primary commission before the Fall, establishing the fundamental purpose for which man was placed in the unique Garden of Eden. It highlights God's benevolent provision and simultaneous expectation of responsible action from His human creation. Historically and culturally, this narrative stands in stark contrast to ancient Near Eastern creation myths where humanity was often created as an afterthought or enslaved to labor for the gods. Genesis portrays human work as dignified, purposeful, and a collaborative effort with the Creator, inherent to our nature and flourishing.

Genesis 2 15 Word analysis

• "And the Lord God": In Hebrew, Yahweh Elohim (יהוה אלהים). "Yahweh" signifies the personal, covenantal, redemptive God, emphasizing His relationship with creation. "Elohim" is the general name for God, emphasizing His power, majesty, and creative authority. The combined name highlights God's personal and authoritative act in placing man.

• "took": Hebrew laqach (לָקַח). An active and intentional verb. God didn't merely allow man to wander into the Garden; He deliberately "took" him and "placed" him, signifying divine initiative and purpose.

• "the man": Hebrew ha-adam (הָאָדָם). Refers to humanity as a whole, connecting to adamah (אֲדָמָה), meaning "ground" or "earth," from which man was formed (Gen 2:7). This underscores humanity's origin and integral relationship with the physical creation.

• "and put him": Hebrew wayyannihehu (וַיַּנִּחֵהוּ), from the root nuach (נוּחַ), meaning "to rest" or "to settle." This suggests a peaceful, deliberate, and fitting placement of man in his intended dwelling, indicating repose and suitability.

• "into the Garden": Hebrew be-gan (בְּגַן). Describes an enclosed, cultivated, and protected area, a paradise distinct from the wild earth. It implies order, beauty, and abundant provision.

• "of Eden": Hebrew Eden (עֵדֶן). Signifies "delight," "pleasure," or "abundance." This indicates the Garden was a place of divine enjoyment and provision, perfectly suited for human thriving.

• "to work it": Hebrew le'abdah (לְעָבְדָהּ), from the verb abad (עָבַד). This highly significant word means "to serve," "to labor," "to cultivate," or "to till." In context, it primarily refers to tending the land. Crucially, abad also carries the connotation of "to serve God" or "to worship" (e.g., Ex 7:16). This suggests that Adam's work in the Garden was not merely manual labor but a form of service or worship to God, integrated with his purpose.

• "and to keep it": Hebrew u-leshomerah (וּלְשָׁמְרָהּ), from the verb shamar (שָׁמַר). This means "to guard," "to watch," "to preserve," or "to protect." It implies protective oversight and maintenance. Similar to abad, shamar also implies obedience to commands or statutes (e.g., Ex 19:5, "keep my covenant"). This could imply protecting the Garden's integrity, its boundaries, or perhaps even protecting God's command within it, hinting at a vigilance against potential threats (which later manifest in Gen 3).

• "The Lord God took the man and put him into the Garden of Eden": This phrase highlights God's deliberate, personal, and gracious act in establishing humanity in an ideal environment. It underscores divine agency in setting up man's habitat and vocation, making it a place of delightful dwelling and fruitful responsibility, not random placement.

• "to work it and to keep it": This forms the core vocational mandate for humanity before the Fall. It represents a dual responsibility of proactive cultivation (abad) and vigilant preservation (shamar). This establishes labor as inherently noble and purpose-driven, integral to God's good design for man. The work was not a result of sin but a part of man's original blessed existence. The combination of abad and shamar is later used together in relation to priestly duties in the Tabernacle (e.g., Num 3:7-8), suggesting that Adam's role in the Garden carried a priestly-like dimension of tending and guarding a sacred space for God.

Genesis 2 15 Bonus section

The idea of "to work it and to keep it" has been interpreted by some scholars as indicating an implied command for Adam to proactively "guard" against the evil that would later enter the Garden (i.e., the serpent). This understanding suggests that Adam's responsibility extended beyond mere horticulture to include maintaining the spiritual and moral integrity of God's creation against external or internal threats. Had he fulfilled his "keeping" duty, he might have intercepted or expelled the serpent, thereby protecting Eve and the purity of Eden from temptation and sin. This elevates Adam's initial responsibility to that of a spiritual guardian.

Genesis 2 15 Commentary

Genesis 2:15 profoundly outlines humanity's original vocational mandate within God's perfect creation. Adam was not placed in the Garden for idle enjoyment but for purposeful engagement. This establishes that work, in its pre-Fall state, is inherently good, dignifying, and a fundamental aspect of human existence. It contrasts sharply with the toil that would result from sin (Gen 3:17-19).

The two key verbs, abad ("to work/serve") and shamar ("to keep/guard"), delineate this foundational calling. Abad implies an active, productive stewardship, a nurturing and cultivating of creation to maximize its fruitfulness and beauty. It reflects God's own creative and ordering activity. Shamar denotes a protective, watchful role, safeguarding the Garden's integrity, maintaining its purity, and possibly even standing guard against any elements that would violate its sanctity.

The joint use of abad and shamar for Levite and priestly duties in the Tabernacle/Temple (Num 3:7-8) hints at a deeper theological significance for Adam's task in Eden. It suggests that the Garden was, in essence, a cosmic temple, and Adam, its first priest, was tasked with serving and guarding God's sacred dwelling on Earth. Thus, human labor is elevated to a spiritual dimension—a service performed not just for survival or enhancement, but as an act of worship and protective obedience to the Creator in His holy space. This mandate underscores that humanity is called to be active co-workers with God in creation, responsible caretakers of the earth, and faithful custodians of His intended order.

Examples of applying this mandate today include environmental stewardship, ethical business practices that cultivate and preserve resources, diligent parenting, faithful pursuit of vocations for God's glory, and protecting the integrity of God's Word in one's life.