Genesis (American Standard Version, 1901) · 3 of 73 · tr. American Standard Version (1901)
2:15-3:11
[2:15] And Jehovah God took the man, and put him into the garden of Eden to dress it and to keep it.
[2:16] And Jehovah God commanded the man, saying, Of every tree of the garden thou mayest freely eat:
[2:17] but of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.
[2:18] And Jehovah God said, It is not good that the man should be alone; I will make him a help meet for him.
[2:19] And out of the ground Jehovah God formed every beast of the field, and every bird of the heavens; and brought them unto the man to see what he would call them: and whatsoever the man called every living creature, that was the name thereof.
[2:20] And the man gave names to all cattle, and to the birds of the heavens, and to every beast of the field; but for man there was not found a help meet for him.
[2:21] And Jehovah God caused a deep sleep to fall upon the man, and he slept; and he took one of his ribs, and closed up the flesh instead thereof:
[2:22] and the rib, which Jehovah God had taken from the man, made he a woman, and brought her unto the man.
[2:23] And the man said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man.
[2:24] Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.
[2:25] And they were both naked, the man and his wife, and were not ashamed.
[3:1] Now the serpent was more subtle than any beast of the field which Jehovah God had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of any tree of the garden?
[3:2] And the woman said unto the serpent, Of the fruit of the trees of the garden we may eat:
[3:3] but of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die.
[3:4] And the serpent said unto the woman, Ye shall not surely die:
[3:5] for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as God, knowing good and evil.
[3:6] And when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of the fruit thereof, and did eat; and she gave also unto her husband with her, and he did eat.
[3:7] And the eyes of them both were opened, and they knew that they were naked; and they sewed fig-leaves together, and made themselves aprons.
[3:8] And they heard the voice of Jehovah God walking in the garden in the cool of the day: and the man and his wife hid themselves from the presence of Jehovah God amongst the trees of the garden.
[3:9] And Jehovah God called unto the man, and said unto him, Where art thou?
[3:10] And he said, I heard thy voice in the garden, and I was afraid, because I was naked; and I hid myself.
[3:11] And he said, Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?
Attributing human characteristics, emotions, or form to the divine; embodied divine imagery.
God walks in the garden 'in the cool of the day,' has a voice, speaks in dialogue, and is addressed as a personal presence — embodied divine imagery throughout.
Transgressive knowing acquired against divine prohibition — the Watchers' teaching of metallurgy, sorcery, and cosmetics in 1 Enoch, the Gnostic Eve narratives, the Promethean mytheme; explicitly contrasted with gnosis_direct_knowledge, which is salvific.
The entire narrative centers on the transgressive acquisition of knowledge against explicit divine prohibition: the tree of the knowledge of good and evil is forbidden, the serpent tempts with 'ye shall be as God, knowing good and evil,' and the act of eating is the paradigmatic Promethean/Eve mytheme of forbidden knowing.
The Hermetic doctrine that a masculine-feminine generative principle operates on every plane of being, not only the biological — present at all times as a structural feature of creation itself. Distinct from divine_marriage (a specific reunification event or symbol) and aeons (paired divine beings arranged in syzygies, not a universal structural claim).
The creation of woman from man's rib and the 'one flesh' union present the masculine-feminine pairing as a structural feature of creation itself, though framed biologically rather than as a universal metaphysical principle.
The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.
God is actively present, walking, speaking, questioning, and engaging in direct dialogue with the man — a personal, responsive, dynamic reality rather than an abstract principle.
The felt condition of exile from one's divine origin — Rumi's reed flute torn from its bed, Plotinus's 'we have forgotten,' the Gnostic forgetfulness; the affective wound that complements return_to_source and gives the return its motive.
After the Fall, the man hides 'from the presence of Jehovah God,' is afraid, and God must call out 'Where art thou?' — the felt condition of exile and broken communion with the divine.
The trickster archetype: a boundary-breaking figure — Loki, Unktomee the Spider, the Cherokee Rabbit, Hermes — whose deception, cunning, and rule-violation drive mythic change, often doubling as culture hero; sacred disorder as an engine of the cosmos.
The serpent functions as a classic trickster: 'more subtle than any beast,' it uses deception ('Yea, hath God said?'), misrepresentation of divine command, and rule-violation to drive the mythic change of the Fall.