Genesis 2:9 kjv

And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil.

Genesis 2:9 nkjv

And out of the ground the LORD God made every tree grow that is pleasant to the sight and good for food. The tree of life was also in the midst of the garden, and the tree of the knowledge of good and evil.

Genesis 2:9 niv

The LORD God made all kinds of trees grow out of the ground?trees that were pleasing to the eye and good for food. In the middle of the garden were the tree of life and the tree of the knowledge of good and evil.

Genesis 2:9 esv

And out of the ground the LORD God made to spring up every tree that is pleasant to the sight and good for food. The tree of life was in the midst of the garden, and the tree of the knowledge of good and evil.

Genesis 2:9 nlt

The LORD God made all sorts of trees grow up from the ground ? trees that were beautiful and that produced delicious fruit. In the middle of the garden he placed the tree of life and the tree of the knowledge of good and evil.

Genesis 2 verses

Genesis 2 9 Meaning

Genesis 2:9 describes God's ongoing creative work within the Garden of Eden. Following the formation of humanity, the LORD God causes all types of trees to spring forth from the ground. These trees are distinguished by two key qualities: their visual beauty and their suitability for human sustenance. Crucially, among these numerous trees, two specific, highly significant trees are highlighted as being "in the midst" of the garden: the "Tree of Life" and the "Tree of the Knowledge of Good and Evil." This verse establishes the benevolent provision of God for mankind and introduces the central elements that will define humanity's initial test and destiny.

Genesis 2 9 Context

This verse is situated within the creation account of Genesis 2, which provides a more focused and detailed perspective on the creation of man and the establishment of his initial environment. While Genesis 1 outlines the cosmic order and the sequence of creation days, Genesis 2 zooms in on the divine artistry in creating humanity and the specific provision of the Garden of Eden as his dwelling place.

The immediate context (Gen 2:8) details God planting the Garden in Eden "in the east" and placing the man He had formed there. Genesis 2:9 then elaborates on the Garden's flora, emphasizing not just its beauty and practical sustenance but introducing the two unique trees. These trees are not mere botanical species but symbolic and physical entities central to the unfolding divine plan and humanity's freedom to choose obedience or rebellion. They set the stage for the specific divine command given to Adam in Gen 2:16-17 and the subsequent account of the Fall in Genesis 3, highlighting God's perfect provision alongside His establishing of moral boundaries and tests.

Historically and culturally, the description of the Garden of Eden and God's cultivation within it offers a polemic against the chaotic and polytheistic creation narratives prevalent in the Ancient Near East. Unlike myths where gods battled for supremacy or creation arose from a struggle, here the single, sovereign God creates with intentionality, order, and benevolent provision. The Garden is not just a geographical location but also possesses features of a divine sanctuary, a sacred space where God walked and fellowshipped with humanity. The idea of specific, sacred trees with unique properties also resonates with general ancient views, yet Genesis clearly establishes their origin and purpose solely from God.

Genesis 2 9 Word analysis

• And out of the ground (וַיַּצְמַח יְהוָה אֱלֹהִים מִן הָאֲדָמָה - vayatzmach Yahweh Elohim min ha'adamah):

  • וַיַּצְמַח (vayatzmach): A Hiphel imperfect consecutive form of the verb צָמַח (tzamach), meaning "to sprout," "to spring up," "to grow." The Hiphel conjugation emphasizes the causative action, indicating God actively made them spring up, rather than them simply growing on their own. This highlights divine intervention and specific creation, not natural evolutionary processes in this context.
  • מִן הָאֲדָמָה (min ha'adamah): "Out of the ground." אֲדָמָה (adamah) refers to arable or cultivated land, distinct from mere earth. It's the same word from which "Adam" (אדם - adam, man) is formed, signifying humanity's close connection to the earth from which they were created and cultivated. God's creative work draws from what He has already established.

• the LORD God (יְהוָה אֱלֹהִים - Yahweh Elohim):

  • יְהוָה (Yahweh): The personal, covenantal name of God, indicating His relational, intimate aspect. It often emphasizes His faithfulness and self-existence ("I Am Who I Am").
  • אֱלֹהִים (Elohim): The generic, plural form for "God," often associated with God's majesty, power, and role as Creator. The combination Yahweh Elohim signifies both the personal, relational God and the majestic, sovereign Creator, emphasizing both aspects in His direct involvement with man and the garden. This unique combined title is characteristic of Genesis 2-3.

• made to spring up (covered under "And out of the ground").

• every tree (כָּל־עֵץ - kol-etz):

  • כָּל (kol): "Every," "all." Indicates comprehensiveness and totality.
  • עֵץ (etz): "Tree." Represents God's abundant provision and the diversity of creation for human enjoyment and benefit.

• that is pleasant to the sight (נֶחְמָד לְמַרְאֶה - nekhmad l'mar'eh):

  • נֶחְמָד (nekhmad): "Pleasant," "desirable," "coveted," "lovely." This denotes aesthetic beauty and appeal to the visual senses.
  • לְמַרְאֶה (l'mar'eh): "For the sight," "for seeing," "for appearance." Emphasizes God's creation of beauty not just for functionality but for human delight and appreciation. It foreshadows a test of desire in Genesis 3 when Eve sees the fruit of the forbidden tree.

• and good for food (וְטוֹב לְמַאֲכָל - v'tov l'ma'akhal):

  • וְטוֹב (v'tov): "And good." Signifies quality, fitness, and benefit. God's creation is not merely beautiful but also provides sustenance, demonstrating His loving care and provision for man's physical needs.
  • לְמַאֲכָל (l'ma'akhal): "For food," "for eating."

• The tree of life (וְעֵץ הַחַיִּים - v'etz ha-chayyim):

  • וְעֵץ (v'etz): "And tree."
  • הַחַיִּים (ha-chayyim): "The lives," "life." The plural form (chayyim) implies fullness, vitality, or unending life. This tree is explicitly linked to sustaining life, potentially immortal life, if its fruit were consumed regularly. Its presence points to God's original intent for humanity to live perpetually.

• was in the midst of the garden (בְּתוֹךְ הַגָּן - b'tokh hagan):

  • בְּתוֹךְ (b'tokh): "In the midst of," "in the middle of." This placement emphasizes the central importance and accessibility of the two special trees. Their central location makes them impossible to ignore and directly connects them to the garden's essence and purpose.

• and the tree of the knowledge of good and evil (וְעֵץ הַדַּעַת טוֹב וָרָע - v'etz ha-da'at tov va'ra):

  • הַדַּעַת (ha-da'at): "The knowledge."
  • טוֹב וָרָע (tov va'ra): "Good and evil." This phrase, "knowledge of good and evil," refers not to abstract moral philosophy, but rather to the ability to make choices independently and to define what is right or wrong for oneself. It represents the assertion of autonomy and self-determination, usurping God's exclusive right to define boundaries and standards. It marks the boundary of humanity's dependency on God. Eating from it would signify a rejection of reliance on God for wisdom and provision, an attempt to become 'like God' (Gen 3:5), with devastating consequences.

• Words-group Analysis:

  • "pleasant to the sight and good for food": This phrase describes all the common trees God made, highlighting God's dual provision: for aesthetic enjoyment and physical sustenance. This sets a standard of divine generosity, where beauty and utility are integrated.
  • "The tree of life... and the tree of the knowledge of good and evil": Juxtaposing these two trees in the central part of the garden is crucial. They represent the two paths open to humanity: eternal life through obedient dependence on God, or an attempt at self-sufficiency that leads to a separation from God (spiritual death) and physical mortality. Their presence foreshadows a decisive test of obedience and free will.

Genesis 2 9 Bonus section

• The strategic placement of the two trees "in the midst" of the garden is significant. This central location emphasizes their paramount importance to God's purpose for humanity and ensures they would be undeniable and constantly present reminders of choice. It means Adam could not ignore them.
• The pairing of these two trees establishes a theological dichotomy: dependence leading to life versus autonomous self-definition leading to a state of being cut off (death). This serves as a foundational motif for the rest of Scripture, pointing to paths of blessing and curse.
• While these trees are physical entities with specific locations and fruits, they carry immense symbolic weight. The Tree of Life prefigures Christ, the true "Tree of Life" who offers eternal life to those who trust in Him. The Tree of the Knowledge of Good and Evil represents the temptation to self-rule, the rejection of God's authority, which is the root of all sin.
• The command given in Gen 2:16-17, specifying the Tree of the Knowledge of Good and Evil as forbidden, reveals that God's good creation included an element of a moral test, requiring active obedience and trust rather than passive enjoyment alone.

Genesis 2 9 Commentary

Genesis 2:9 provides a window into God's meticulous and benevolent provision for humanity in Eden. It underscores His creative power, demonstrated by His direct action in causing a vast array of beautiful and nourishing trees to "spring up." This bounty reflects His desire for Adam and Eve to thrive, enjoying a paradise not only functional but also aesthetically pleasing.

The focal point, however, rests on the two uniquely designated trees at the heart of the garden. The "Tree of Life" signifies perpetual existence and vibrant flourishing through communion with God. Its placement signifies God's original intention for humanity to live forever in blessed fellowship. The "Tree of the Knowledge of Good and Evil," on the other hand, represents the critical boundary of human freedom and responsibility. It was not inherently evil; rather, the "knowledge" it offered was not of moral discernment (which Adam already possessed in innocence) but of autonomy—the capacity to independently define what is good or evil apart from God. This tree was a test, requiring humble reliance on the Creator for all things, including the definition of right and wrong. By setting this boundary, God honored human free will and provided an opportunity for humanity to willingly choose continuous dependence and love for their Maker. The verse thus brilliantly sets the stage for the pivotal choice that would determine humanity's spiritual and physical destiny, defining their relationship with God and all creation.