Reading Guide
Main Text: Primary translation — readable but faithful to Hebrew structure. Notes: Essential Hebrew features immediately below each verse.
How the text is marked:
• Words in italics — added for English grammar (not in the Hebrew text)
• raqia — transliterated Hebrew terms kept untranslated (explained in notes)
• wind/spirit — a word the Hebrew leaves open to two meanings, both kept
• "…" — direct speech of God
Notes are tagged by type — Critical · Lexical · Grammatical · Theological — each shown with its colour (see the legend at the top of the Notes view).
Rule 23 (Genre Sensitivity): Narrative prose, not liturgical pattern. The chapter contains no inherited English theological vocabulary ("the Fall," "original sin," "protoevangelium," "Satan") unless Hebrew justifies it — and Hebrew does not.
Adam / Human Policy (Rule 17 standing note): Hebrew אָדָם (adam) continues to render as "the human" throughout Genesis 3, including at the three anarthrous occurrences (3:17, 3:21 — no article in Hebrew). The adam / adamah wordplay is active through the chapter (3:17 cursed ground, 3:19 return to dust, 3:23 working the ground). Transition to proper-name Adam is formally resolved in Genesis 4.
How the text is marked:
• Words in italics — added for English grammar (not in the Hebrew text)
• raqia — transliterated Hebrew terms kept untranslated (explained in notes)
• wind/spirit — a word the Hebrew leaves open to two meanings, both kept
• "…" — direct speech of God
Notes are tagged by type — Critical · Lexical · Grammatical · Theological — each shown with its colour (see the legend at the top of the Notes view).
Rule 23 (Genre Sensitivity): Narrative prose, not liturgical pattern. The chapter contains no inherited English theological vocabulary ("the Fall," "original sin," "protoevangelium," "Satan") unless Hebrew justifies it — and Hebrew does not.
Adam / Human Policy (Rule 17 standing note): Hebrew אָדָם (adam) continues to render as "the human" throughout Genesis 3, including at the three anarthrous occurrences (3:17, 3:21 — no article in Hebrew). The adam / adamah wordplay is active through the chapter (3:17 cursed ground, 3:19 return to dust, 3:23 working the ground). Transition to proper-name Adam is formally resolved in Genesis 4.
CriticalLexicalGrammaticalTheological
Supplementary — patterns across the chapter
1
And the serpent was more crafty than every living thing of the field which YHWH Elohim had made. And he said to the woman, "Indeed, has God said, 'You shall not eat from every tree of the garden'?"
CRITICAL - WORDPLAY WITH 2:25
- עָרוּם (arum) = "crafty/shrewd" — same consonants as עֲרוֹם (arom) = "naked" in Gen 2:25. Deliberate sonic hinge between chapters.
• Note per Rule 14: wordplay cannot be rendered in English; flagged here and at 2:25.
• Note per Rule 14: wordplay cannot be rendered in English; flagged here and at 2:25.
SERPENT
- נָחָשׁ (nachash) = "serpent." NOT "Satan," "the devil," or any later theological identification. The Hebrew text identifies a living thing of the field (i.e., a creature God made, per v.14 continuation). Any demonological reading is post-biblical.
SERPENT USES "ELOHIM," NOT "YHWH ELOHIM"
- The narrator uses YHWH Elohim (v.1a), but the serpent says only Elohim (v.1b, v.3, v.5). The woman also uses Elohim only. POSSIBLE narrative significance: divine name distinction retained by author; serpent/woman dialogue outside the YHWH Elohim covenant register.
"INDEED, HAS GOD SAID"
- אַף כִּי־אָמַר אֱלֹהִים (af ki amar elohim) — syntactically difficult opener. POSSIBLE readings: (1) interrogative "Has God really said…?"; (2) incredulous "So God has said…!"; (3) conditional "Even though God said…". Ambiguity preserved.
• Serpent's question also misstates the command: original (2:16) was "from every tree… eating you shall eat"; serpent inverts to "not from every tree."
• Serpent's question also misstates the command: original (2:16) was "from every tree… eating you shall eat"; serpent inverts to "not from every tree."
2
And the woman said to the serpent, "From the fruit of the trees of the garden we may eat,
CORRECTS THE FRAME
- The woman corrects the serpent's misstatement by repeating the positive permission. This makes v.3 her addition to the original command more striking.
3
but from the fruit of the tree which is in the midst of the garden God said, 'You shall not eat from it, and you shall not touch it, lest you die.'"
THE WOMAN ADDS "TOUCH"
- Original command (2:17): prohibition is eating only, and the consequence is "dying you shall die" (infinitive absolute).
• Here the woman adds "you shall not touch" and softens the death clause to "lest you die" (pen-temutun, consequence clause). Neither addition is divine speech.
• Text does not evaluate this expansion; it simply records it. Preserve; do not import editorial judgment.
• Here the woman adds "you shall not touch" and softens the death clause to "lest you die" (pen-temutun, consequence clause). Neither addition is divine speech.
• Text does not evaluate this expansion; it simply records it. Preserve; do not import editorial judgment.
THE TREE IN THE MIDST
- She says "the tree in the midst of the garden" — in 2:9 the tree of the life is "in the midst"; the forbidden tree is paired with it. Whether she identifies them, conflates them, or uses imprecise reference is UNCERTAIN.
4
And the serpent said to the woman, "Not dying you shall die.
CRITICAL - NEGATED INFINITIVE ABSOLUTE
- לֹא־מוֹת תְּמוּתוּן (lo mot temutun) = literally "not dying you shall die." Direct negation of 2:17's מוֹת תָּמוּת (mot tamut) = "dying you shall die."
• Same emphatic infinitive-absolute construction. Serpent contradicts the divine word at maximum grammatical force.
• Preserved structurally per Rule 5. Traditional smooth renderings ("you shall not surely die" / "you surely shall not die") blur the parallel; avoided.
• Same emphatic infinitive-absolute construction. Serpent contradicts the divine word at maximum grammatical force.
• Preserved structurally per Rule 5. Traditional smooth renderings ("you shall not surely die" / "you surely shall not die") blur the parallel; avoided.
5
For God knows that in the day of your eating from it your eyes shall be opened, and you shall be like God/gods, knowing good and evil."
CRITICAL - *ke-elohim*: "LIKE GOD / LIKE GODS"
- כֵּאלֹהִים (ke-elohim) — Elohim is grammatically plural but used for the singular God throughout Genesis. Here, the ambiguity is genuinely active: "like God" (one) or "like gods" (plural/divine beings). Both preserved via slash (Rule 2).
EYES OPENED
- וְנִפְקְחוּ עֵינֵיכֶם (venifqechu eineikhem) = passive niphal "shall be opened." Event happens to them, not by them. Fulfilled in v.7 with the same verb form.
6
And the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was desirable to make wise; and she took from its fruit and ate, and she gave also to her man with her, and he ate.
THREE CLAUSES
- Echoes Gen 2:9 ("pleasant to sight and good for food") and adds a third: "desirable to make wise." Pattern of three parallel descriptors.
"HER MAN WITH HER"
- לְאִישָׁהּ עִמָּהּ (le-ishah immah) = "to her man with her." The text says עִמָּהּ (immah, "with her") without specifying further about the degree of his presence, awareness, or participation. The phrase is preserved in translation; interpretation remains open.
7
And the eyes of both of them were opened, and they knew that they were naked; and they sewed fig leaves and made for themselves loin-coverings.
PASSIVE FULFILLS PROMISE
- Same niphal form as v.5 — the serpent's prediction about eyes opening is fulfilled, though what they see (their own nakedness) differs from what the serpent implied.
LOIN-COVERINGS
- חֲגֹרֹת (chagorot) = "belts / loin-coverings / girdles." Partial covering, not full clothing. Contrast with v.21 where YHWH Elohim makes full garments.
8
And they heard the voice of YHWH Elohim walking in the garden at the wind of the day, and the human and his woman hid themselves from the face of YHWH Elohim in the midst of the tree of the garden.
QOL — VOICE OR SOUND?
- קוֹל (qol) = "voice / sound / noise." The word's semantic range is broader than any single English rendering. In Gen 3:8, qol describes what is heard of YHWH Elohim walking — arguably a sound rather than a voice. In Gen 3:10, qol is what the human heard and responded to — arguably a voice. Both occurrences use the same Hebrew word. Main text renders "voice" consistently (Rule 1); the broader range is flagged here. The text does not resolve whether God was speaking, making footstep sounds, or something else.
"WIND OF THE DAY"
- לְרוּחַ הַיּוֹם (le-ruach hayom) = "at / to the wind of the day." Traditional rendering "cool of the day" is interpretive (reading ruach as evening breeze, hence cool). Rule 12 (no false precision) — render literally; explain in note that the phrase traditionally interpreted as evening-breeze time but the Hebrew says only "wind of the day."
"MIDST OF THE TREE"
- Singular עֵץ הַגָּן (etz hagan, "the tree of the garden") — collective singular, i.e., tree-cover of the garden. Not a specific tree. Preserved singular in English to show the Hebrew form.
9
And YHWH Elohim called to the human, and said to him, "Where are you?"
"WHERE ARE YOU"
- אַיֶּכָּה (ayyekkah) = "where are you?" — single Hebrew word. The most famous single-word question in Genesis. Rhetorical rather than informational (divine omniscience assumed by narrative), but the Hebrew gives no frame beyond the literal question. Preserve literally.
10
And he said, "Your voice I heard in the garden, and I was afraid, for I am naked, and I hid myself."
FRONTED OBJECT
- אֶת־קֹלְךָ שָׁמַעְתִּי (et-qolkha shamati) = "your voice I heard" — object fronted for emphasis. Preserved in English word order.
11
And he said, "Who told you that you are naked? From the tree which I commanded you not to eat from it, have you eaten?"
TWO QUESTIONS
- First question: who informed him of his nakedness — implies the shame-awareness came from an external act. Second question: did he eat from the forbidden tree. Pattern of indirect, then direct, confrontation.
12
And the human said, "The woman whom you gave to be with me, she gave to me from the tree, and I ate."
DOUBLE ATTRIBUTION
- Human's answer attributes agency twice: to the woman ("she gave") and indirectly to YHWH Elohim ("whom you gave"). Preserve without interpretation.
13
And YHWH Elohim said to the woman, "What is this you have done?" And the woman said, "The serpent deceived me, and I ate."
DECEIVED
- הִשִּׁיאַנִי (hishi'ani) = "deceived/beguiled me" — hiphil of נ-ש-א or of נ-ש-ה. UNCERTAIN root; both give "deceive/lead astray." Not "tempted" (which imports later theological vocabulary).
14
And YHWH Elohim said to the serpent, "Because you have done this, cursed are you from every livestock and from every living thing of the field; upon your belly you shall go, and dust you shall eat all the days of your life.
CURSED
- אָרוּר (arur) = "cursed." First occurrence of this word in the Bible. Passive/stative; the serpent is placed into a cursed state.
• Only the serpent and the ground are cursed in Gen 3. The human and woman are addressed but not called arur. Preserve this distinction — popular tradition blurs it.
• Only the serpent and the ground are cursed in Gen 3. The human and woman are addressed but not called arur. Preserve this distinction — popular tradition blurs it.
"FROM EVERY LIVESTOCK"
- מִכָּל־הַבְּהֵמָה (mikol habehemah) = "from every livestock" — ambiguous comparative: (1) "more cursed than every livestock" (privative), or (2) "cursed out of / away from every livestock" (separative). Both POSSIBLE; preserve the Hebrew preposition literally.
15
And enmity I will set between you and between the woman, and between your seed and between her seed; he shall bruise/strike you on the head, and you shall bruise/strike him on the heel."
CRITICAL - *shuf
• שׁוּף (shuf*) used twice with the same form for both actions — on the head and on the heel. Meaning UNCERTAIN: "bruise / strike / crush / attack / aim at." Rare verb (only 3 occurrences in Hebrew Bible).
• Rule 2: preserved via "bruise/strike"; do not adopt "crush" for the first and "bruise" for the second (a traditional interpretive move) — Hebrew uses the same verb form both times.
SEED
- זֶרַע (zera) = "seed / offspring." Collective singular — one word, can denote one or many descendants.
UNUSUAL: "HER SEED"
- זַרְעָהּ (zar'ah) = "her seed" — attribution of zera to a female line is grammatically unusual in the Hebrew Bible, where the term is normally attached to male descent. Genesis 3:15 is one of very few places where seed traces through the woman (POSSIBLE philological observation, not interpretive claim). Cross-reference: Gen 4:25 — Chava (Eve) receives "another seed" (zera acher) continuing the woman's-seed thread. For fuller discussion, see companion Section A10.
INTERPRETIVE RESTRAINT
- The Hebrew gives a statement of enduring enmity between serpent and woman's offspring; later Christian tradition's "protoevangelium" reading is POST-BIBLICAL (Rule 3). The TT preserves gender/number ambiguity without capitalization or identification. → For protoevangelium reception history, see chapter companion §F.
16
To the woman he said, "Multiplying I will multiply your toil and your pregnancy; in toil you shall bear sons. And toward your man shall be your desire/turning, and he shall rule over you."
INFINITIVE ABSOLUTE
- הַרְבָּה אַרְבֶּה (harbah arbeh) = "multiplying I will multiply" — emphatic infinitive absolute. Preserved structurally per Rule 5.
CRITICAL - *teshuqah
• תְּשׁוּקָה (teshuqah) = UNCERTAIN. Traditional "desire" dominates; recent scholarship proposes "turning / orientation / impulse toward." Root שׁ-ו-ק (sh-w-q). Appears only 3× in Hebrew Bible (here, 4:7, Song 7:11).
• Rule 2: preserve both readings via slash "desire/turning."
• The parallel usage in Gen 4:7 ("sin's teshuqah* is for you, but you must rule over it") colors interpretation strongly but does not resolve Hebrew ambiguity.
"IN TOIL"
- עִצָּבוֹן (itsabon) / עֶצֶב (etsev) — "toil / pain / sorrow / labor." Same root used for the woman and (in v.17) the human. Translation keeps the same English root "toil" to preserve the echo. Not exclusively "pain of childbirth."
ROOT ECHO - *mashal
• מָשַׁל (mashal) = "rule." Shares the root מ-שׁ-ל (m-sh-l) with מֶמְשֶׁלֶת (memsheleth*, "dominion") used at Gen 1:16, 1:18 for the two great lights ruling over day and night. Different grammatical forms (verb here, noun there) — no Rule 1 violation — but the root echo links the hierarchy in human relationships here to the cosmic hierarchy there. The text states the echo; does not evaluate it.
17
And to the human he said, "Because you have listened to the voice of your woman, and have eaten from the tree which I commanded you, saying, 'You shall not eat from it,' cursed is the ground because of you; in toil you shall eat from it all the days of your life.
ARTICLE NOTE
- לְאָדָם (le-adam) without the article here. POSSIBLE transition toward proper name Adam, but translation preserves "the human" for continuity with Gen 2 (where ha-adam dominates). Transition to proper-name use formally resolved in Gen 4. Flagged per Rule 17.
THE GROUND CURSED
- אֲרוּרָה הָאֲדָמָה (arurah ha-adamah) = "cursed is the ground." The adamah (from which the adam was taken, 2:7) receives the curse. Wordplay with adam/adamah active again.
18
And thorn and thistle it shall bring forth to you, and you shall eat the herb of the field.
ECHO OF 2:5
- Gen 2:5 described a pre-creation state: no shrub, no herb. Here the herb of the field becomes human food — the same category that did not yet exist in 2:5 returns, but now under labor.
19
In the sweat of your face you shall eat bread, until your returning to the ground, for from it you were taken; for dust you are, and to dust you shall return."
DUST TO DUST
- עָפָר אַתָּה וְאֶל־עָפָר תָּשׁוּב (afar atah ve-el afar tashuv) = "dust you are and to dust you shall return." Closes the frame opened at 2:7 ("dust from the ground"). The text uses present-tense language ("dust you are"), which can be read as describing an existing condition rather than imposing a new one. Whether mortality is intrinsic to the human's dusty constitution or newly imposed here is debated; the Hebrew wording does not settle the question.
20
And the human called the name of his woman Chava (Eve), for she was mother of all the living.
CRITICAL - NAMING OF CHAVA
- חַוָּה (Chavvah, transliterated Chava) = proper name. Transparent Edition keeps Chava; Reader Edition may use "Eve" (Septuagint Εὔα via Vulgate Heva). → For the LXX→Vulgate→traditional-rendering reception history, see chapter companion §F.
• Wordplay: חַי (chay) = "living"; Chava resembles the root. The text makes the connection ("mother of all the living") regardless of whether the etymology is folk or true.
• Wordplay: חַי (chay) = "living"; Chava resembles the root. The text makes the connection ("mother of all the living") regardless of whether the etymology is folk or true.
"HIS WOMAN"
- She has been ishah (his woman) since 2:22. Here she receives a personal name. The human, by contrast, remains ha-adam in v.21.
21
And YHWH Elohim made for the human and for his woman garments of skin, and he clothed them.
GARMENTS
- כָּתְנוֹת עוֹר (kotnot or) = "tunics / garments of skin." Contrast with the chagorot (loin-coverings) they made themselves in v.7.
• Hebrew does not say from which animal, or whether any animal died. Rule 12 — no false precision; do not elaborate on sacrificial implication.
• Hebrew does not say from which animal, or whether any animal died. Rule 12 — no false precision; do not elaborate on sacrificial implication.
22
And YHWH Elohim said, "See, the human has become like one of us to know good and evil; and now, lest he stretch out his hand and take also from the tree of the life, and eat, and live forever…"
APOSIOPESIS
(deliberate trailing-off)
• Hebrew sentence breaks off unfinished — no main clause after the "lest" series. Technically aposiopesis (σιωπή, "silence") — a deliberate rhetorical break rather than a mere syntactic anacoluthon. The speaker stops short of stating the consequence. The ellipsis (…) preserves the broken construction. Completion is narrative, not grammatical: v.23 is the implicit apodosis (therefore YHWH Elohim sent him out…).
• Many translations smooth this with inserted main clauses. Rule 5 — do not smooth.
• Hebrew sentence breaks off unfinished — no main clause after the "lest" series. Technically aposiopesis (σιωπή, "silence") — a deliberate rhetorical break rather than a mere syntactic anacoluthon. The speaker stops short of stating the consequence. The ellipsis (…) preserves the broken construction. Completion is narrative, not grammatical: v.23 is the implicit apodosis (therefore YHWH Elohim sent him out…).
• Many translations smooth this with inserted main clauses. Rule 5 — do not smooth.
"LIKE ONE OF US"
- כְּאַחַד מִמֶּנּוּ (ke'achad mimmennu) — plural "us" echoes Gen 1:26. POSSIBLE readings: royal plural, divine council, literary plural; Rule 3 — no Trinitarian reading imposed. → For divine-council scholarship and reception, see chapter companion §F.
NARRATIVE RESONANCE WITH 3:5
- The serpent at 3:5: "you shall be like God/gods, knowing good and evil." YHWH Elohim at 3:22: "the human has become like one of us to know good and evil."
• The text allows the serpent's prediction to stand as partially accurate at the narrative level. Rule 2 — preserve the ambiguity; the text does not resolve whether this means the serpent spoke truth or whether the god-like-knowing is itself the judgment. For fuller discussion, see companion Section A8.
• The text allows the serpent's prediction to stand as partially accurate at the narrative level. Rule 2 — preserve the ambiguity; the text does not resolve whether this means the serpent spoke truth or whether the god-like-knowing is itself the judgment. For fuller discussion, see companion Section A8.
23
And YHWH Elohim sent him out from the garden of Eden to work the ground from which he was taken.
RETURN TO THE VOCATION
- To work the ground — same verb ע-ב-ד ('-b-d) as 2:5, 2:15 (where the human was placed in the garden to work it). The vocation of working the ground continues; the setting changes from garden to wider adamah.
24
And he drove out the human; and he caused to dwell at the east of the garden of Eden the cherubim, and the flame of the sword turning, to guard the way of the tree of the life.
CHERUBIM
- כְּרוּבִים (keruvim) = plural of keruv. Transliterated rather than over-translated. Ancient Near Eastern iconography: composite guardian figures (not the later winged children of Christian art). Note kept minimal per Rule 12.
"FLAME OF THE SWORD TURNING"
- לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת (lahat hacherev hamithapechet) = "the flame of the sword the self-turning" — participial mithapechet = "turning itself / revolving." Rule 5 — preserve the participial ongoing action.
NO "EXPULSION FROM PARADISE"
- Hebrew has no word paradise here. Pardes (garden/park) enters the Hebrew Bible only much later (Song 4:13, Ecc 2:5, Neh 2:8), as a Persian loanword. The verse says garden of Eden and nothing more. Do not import "paradise" vocabulary.
Glossary
נָחָשׁserpentCreature, not Satan. Rule 3 — no demonological import.
עָרוּםcrafty / shrewdWordplay with arom (naked, 2:25, 3:7, 3:10, 3:11).
אָרוּרcursedFirst occurrence Gen 3:14. Only serpent (3:14) and ground (3…
שׁוּףbruise / strikeRare verb (3× HB). Meaning UNCERTAIN. Same form for both act…
זֶרַעseed / offspringCollective singular; can denote one or many descendants.
תְּשׁוּקָהdesire / turningUNCERTAIN. 3× HB. Rule 2 slash preserves ambiguity.
מָשַׁלrule3:16 — functional rule, not ownership. Parallel to radah (1:…
עִצָּבוֹן / עֶצֶבtoil / pain / sorrowSame root for woman (3:16) and human (3:17). Preserve echo.
חַוָּהChavaProper name, 3:20. Traditional Eve acceptable in Reader Edit…
כְּרוּבcherubComposite guardian figure; transliterated plural cherubim.
לַהַטflame3:24 — construct "flame of the sword."
Supplementary — patterns across the chapter
CROSS-CHAPTER TRACKING (Gen 2 → Gen 3)
Wordplay chain:
• 2:25 arom (naked) → 3:1 arum (crafty) → 3:7, 3:10, 3:11 arom (naked)
• 2:7 adam/adamah → 3:17 adam/adamah cursed → 3:19 return to adamah → 3:23 work the adamah
Infinitive-absolute inversions:
• 2:16 "eating you shall eat" / 2:17 "dying you shall die" / 3:4 "not dying you shall die" (serpent's direct inversion)
• 3:16 "multiplying I will multiply" (positive emphatic — applied to toil)
Verb-of-creation continuity:
• asah (made) — 3:1 (made every living thing), 3:21 (made garments of skin)
• bara, yatzar, banah do not reappear in Gen 3.
Divine name distribution:
• Narrator: YHWH Elohim throughout (vv. 1, 8, 9, 13, 14, 21, 22, 23)
• Serpent & woman in dialogue: Elohim only (vv. 1, 3, 5)
• Human in dialogue with YHWH Elohim: no divine name used (vv. 10, 12)
Article on adam (per Rule 17):
• Throughout Gen 3 mostly ha-adam (the human)
• 3:17 and 3:21: le-adam without article — flagged as transition-zone; formal proper-name use resolves in Gen 4
Firsts in Gen 3:
• First serpent speech (v.1)
• First woman's speech (vv. 2–3)
• First disobedience (v.6)
• First shame/concealment (v.7)
• First hiding from God (v.8)
• First question from God to human (v.9)
• First curse (arur, v.14)
• First prediction of enmity (v.15)
• First naming of woman as individual (v.20 — Chava (Eve))
• First garments (v.21)
• First expulsion (v.23–24)
END OF GENESIS 3 - THE TRANSPARENT TRANSLATION (ENGLISH)
• 2:25 arom (naked) → 3:1 arum (crafty) → 3:7, 3:10, 3:11 arom (naked)
• 2:7 adam/adamah → 3:17 adam/adamah cursed → 3:19 return to adamah → 3:23 work the adamah
Infinitive-absolute inversions:
• 2:16 "eating you shall eat" / 2:17 "dying you shall die" / 3:4 "not dying you shall die" (serpent's direct inversion)
• 3:16 "multiplying I will multiply" (positive emphatic — applied to toil)
Verb-of-creation continuity:
• asah (made) — 3:1 (made every living thing), 3:21 (made garments of skin)
• bara, yatzar, banah do not reappear in Gen 3.
Divine name distribution:
• Narrator: YHWH Elohim throughout (vv. 1, 8, 9, 13, 14, 21, 22, 23)
• Serpent & woman in dialogue: Elohim only (vv. 1, 3, 5)
• Human in dialogue with YHWH Elohim: no divine name used (vv. 10, 12)
Article on adam (per Rule 17):
• Throughout Gen 3 mostly ha-adam (the human)
• 3:17 and 3:21: le-adam without article — flagged as transition-zone; formal proper-name use resolves in Gen 4
Firsts in Gen 3:
• First serpent speech (v.1)
• First woman's speech (vv. 2–3)
• First disobedience (v.6)
• First shame/concealment (v.7)
• First hiding from God (v.8)
• First question from God to human (v.9)
• First curse (arur, v.14)
• First prediction of enmity (v.15)
• First naming of woman as individual (v.20 — Chava (Eve))
• First garments (v.21)
• First expulsion (v.23–24)
END OF GENESIS 3 - THE TRANSPARENT TRANSLATION (ENGLISH)