Genesis 3:1 kjv

Now the serpent was more subtil than any beast of the field which the LORD God had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden?

Genesis 3:1 nkjv

Now the serpent was more cunning than any beast of the field which the LORD God had made. And he said to the woman, "Has God indeed said, 'You shall not eat of every tree of the garden'?"

Genesis 3:1 niv

Now the serpent was more crafty than any of the wild animals the LORD God had made. He said to the woman, "Did God really say, 'You must not eat from any tree in the garden'?"

Genesis 3:1 esv

Now the serpent was more crafty than any other beast of the field that the LORD God had made. He said to the woman, "Did God actually say, 'You shall not eat of any tree in the garden'?"

Genesis 3:1 nlt

The serpent was the shrewdest of all the wild animals the LORD God had made. One day he asked the woman, "Did God really say you must not eat the fruit from any of the trees in the garden?"

Genesis 3 verses

Genesis 3 1 Meaning

Genesis 3:1 introduces the adversarial serpent, depicted as exceptionally subtle and shrewd, who initiates humanity's fall by directly questioning God's previously stated command and character. It marks the pivotal moment when temptation first enters the perfect world, focusing on casting doubt on God's truthfulness and generosity towards mankind. The serpent cunningly distorts God's clear prohibition concerning one specific tree into a broader, seemingly harsh, blanket ban on eating from "any tree" in the Garden.

Genesis 3 1 Context

Genesis 3:1 appears immediately following the harmonious description of creation and the establishment of Adam and Eve's lives in the Garden of Eden. Chapters 1 and 2 highlight God's creative power, the goodness of all He made, and the specific command given to Adam regarding the tree of the knowledge of good and evil. The world is perfect, unmarred by sin or suffering, and humanity exists in direct, unhindered fellowship with their Creator. This verse shatters that idyllic peace by introducing an outside, malevolent influence whose aim is to disrupt God's perfect order and tempt humanity into disobedience, setting the stage for the Fall. Historically, this account sets the theological foundation for understanding the origin of sin, human depravity, and the pervasive nature of temptation.

Genesis 3 1 Word analysis

• Now (וְהַנָּחָשׁ): The Hebrew waw (וְ) functions as a simple conjunction, translated "Now" to indicate a narrative progression, a shift in the story. It abruptly introduces the key adversarial character.
• the serpent (הַנָּחָשׁ, han-nāḥāš): The definite article the points to a specific, unique serpent. Hebrew nāḥāš can refer to a snake or serpent. Crucially, its root may relate to naḥash (נָחַשׁ), meaning "to practice divination" or "to observe signs," hinting at its supernatural cunning and malevolent intelligence. Later scriptures (Rev 12:9, 20:2) unequivocally identify this "ancient serpent" as Satan, making it more than a mere animal but the instrument of evil.
• was (הָיָה, hāyāh): Simple past tense of the verb "to be," indicating a state of being or existence.
• more crafty (עָרוּם, ‘ārûm): From the Hebrew root ʿāram, meaning cunning, shrewd, or subtle. It can carry both positive connotations (prudence, skillful discernment, e.g., Prov 12:16, 23) and negative (deceitfulness, treachery). In this context, its negative implication of devious cunning is emphasized, distinguishing the serpent's exceptional intellectual and deceptive capability among all creatures. This craftiness lies in its ability to manipulate truth and undermine trust.
• than any of the wild animals the Lord God had made: This phrase underlines the serpent's distinct nature. While created by God and initially good like all creation, it stands out due to its unique ‘ārûm character. It implicitly highlights that the intelligence and malevolence behind the temptation come from an entity beyond the typical animal realm. This is a direct polemic against any pagan views where such creatures might be revered as wise or benevolent deities; here, it is a tool for deception against the divine will.
• He said (וַיֹּאמֶר, waiyōmer): Standard narrative verbal form, indicating direct speech. The serpent's ability to communicate meaningfully immediately marks it as distinct from typical animals.
• to the woman (אֶל־הָאִשָּׁה, ’el-hā’iššāh): The serpent specifically targets Eve. While Adam was present (Gen 3:6 suggests this, and Gen 2:16-17 indicates the command was given directly to him), the serpent engages Eve, perhaps exploiting a perceived vulnerability or desiring to create a pathway for deception that would then influence Adam.
• "Did God really say, 'You must not eat from any tree in the garden'?" (אַף כִּי־אָמַר אֱלֹהִים לֹא תֹאכְלוּ מִכֹּל עֵץ הַגָּן): This is the core of the serpent's strategy, a deceptive question with multiple layers of craftiness.
  • "Did God really say" (אַף כִּי־אָמַר אֱלֹהִים, ’ap-kî-’āmar ’ĕlōhîm): ’ap kî can mean "is it even that...?" or "indeed...?", forming a skeptical or challenging question. It functions to sow doubt about the certainty, sincerity, and validity of God's word. By asking, "Did God really say...?", the serpent attacks God's truthfulness and introduces suspicion about His intentions. Notice the serpent uses the generic "Elohim" (God) rather than "Yahweh Elohim" (the LORD God), the covenant name that emphasizes relationship, subtly dehumanizing God and His close connection to humanity.
  • "You must not eat (לֹא תֹאכְלוּ, lō’ ṯōḵlū): While God's initial command to Adam in Gen 2:16-17 uses a singular "you," the serpent here uses the plural form, addressing both Adam and Eve indirectly, but this plural form isn't the primary distortion.
  • "from any tree in the garden?" (מִכֹּל עֵץ הַגָּן, mikkōl ‘ēṣ hagān): This is the critical lie and distortion. God had specifically allowed eating "from every tree of the garden" except one (Gen 2:16), making His prohibition limited and His provision abundant. The serpent fundamentally misrepresents God's generosity and commands by stating a broad, harsh restriction ("from any tree"), making God seem unjustly withholding and deceptive.

Genesis 3 1 Bonus section

The deliberate shift from "the LORD God" (Yahweh Elohim) to just "God" (Elohim) in the serpent's speech and subsequently in Eve's initial response (Gen 3:1, 3:3) is a subtle yet profound detail noted by scholars. "Yahweh" emphasizes God's personal, covenantal relationship, while "Elohim" is a more generic term for deity. By dropping the personal name, the serpent subtly distances God from humanity, reducing Him to a less personal, possibly arbitrary, distant deity, making His commands seem less relational and more easily challenged. This semantic shift foreshadows the breakdown of intimate fellowship between God and man after the Fall.

Genesis 3 1 Commentary

Genesis 3:1 is a theological landmark, introducing the source and methodology of temptation into human history. The "serpent," revealed elsewhere as Satan, immediately launches a campaign to undermine God's authority and integrity. His opening tactic is to question God's word with "Did God really say?", not outright denying it but subtly twisting it to imply divine deception or miserliness. By suggesting God withheld "any tree" when only one was forbidden, the serpent paints God as restrictive and untrustworthy, aiming to provoke distrust and curiosity in Eve. This verse establishes Satan's strategy of injecting doubt, misrepresenting God's commands, and distorting truth, which remains consistent throughout biblical history. It teaches us the importance of knowing God's word accurately and guarding against subtle distortions that seek to malign God's character and lead us into disobedience. For practical usage, this warns against temptations that target doubt in God's goodness or misrepresent His clear instructions, requiring us to carefully discern and respond with unshakeable faith in God's integrity and loving provision.