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Concise Bible

Genesis 2

1. Thus the heavens and the earth were finished, and all the host of them.

2. And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made.

3. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made.

4. These are the generations of the heavens and of the earth when they were created, in the day that the LORD God made the earth and the heavens,

5. And every plant of the field before it was in the earth, and every herb of the field before it grew: for the LORD God had not caused it to rain upon the earth, and there was not a man to till the ground.

6. But there went up a mist from the earth, and watered the whole face of the ground.

7. And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.

8. And the LORD God planted a garden eastward in Eden; and there he put the man whom he had formed.

9. 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.

10. And a river went out of Eden to water the garden; and from thence it was parted, and became into four heads.

11. The name of the first is Pison: that is it which compasseth the whole land of Havilah, where there is gold;

12. And the gold of that land is good: there is bdellium and the onyx stone.

13. And the name of the second river is Gihon: the same is it that compasseth the whole land of Ethiopia.

14. And the name of the third river is Hiddekel: that is it which goeth toward the east of Assyria. And the fourth river is Euphrates.

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

16. And the LORD God commanded the man, saying, Of every tree of the garden thou mayest freely eat:

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.

18. And the LORD God said, It is not good that the man should be alone; I will make him an help meet for him.

19. And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof.

20. And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found an help meet for him.

21. And the LORD God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof;

22. And the rib, which the LORD God had taken from man, made he a woman, and brought her unto the man.

23. And Adam 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.

24. Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.

25. And they were both naked, the man and his wife, and were not ashamed.

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Genesis 2

THE GARDEN OF EDEN GOD’S SABBATH (Gen 2:1-3) The first three verses of this chapter belong to the preceding as a summary of its contents. Of what day do they treat? What did God do on that day? How did He regard it? In the light of the fourth commandment, these verses seem to countenance the thought of creative days of twenty-four hours each; that is, God’s Sabbath seems to be set over against man’s Sabbath, but the two should not be confounded. The latter was made for man and fitted to his measure (Mar 2:27). Therefore while the proportion of time may in some sense be the same, the actual time may be different. MAN’S NATURE (Gen 2:4-7) “The generations of” in Gen 2:4, frequently repeated in this book, forms the dividing line between the various sections of it, or as Dr. Urquhart puts it, “the heading of the various natural chapters into which the whole book was divided by its author. It refers not to what goes before but what comes after.” In this case it is not the story of the heaven and the earth which we are to have repeated, but an account of the transactions of which they were to be the scene, the things which followed their creation. Notice the new name of God used here: Lord God. The first of these words printed in capitals translates the Hebrew “Jehovah,” while the second translates “Elohim.” Elohim is the far-off name, that which distinguishes God as creator, hence its uniform employment until now. But Jehovah is the nearby name which distinguishes God in relation with man, the covenant-making and covenant-keeping God, hence its employment here where man is to be especially considered. Later on when both Jehovah and Elohim are used in connection with human affairs, the former seems to be generally reserved for God’s dealing with His own people as distinguished from the unbelieving nations. Gen 2:5 should be read in the Revised Version, where a certain condition is described and the reason is given. What were the condition and the reason? What interesting fact of natural history is stated in Gen 2:6? It will be especially interesting to recall this when we reach the first mention of rain at the flood. Of what was the body of man formed? What did the Lord God do with the formation He had made? And what was the production of these two elements according to the last clause? Here is the starting-point of the psychology of the Bible, which seems to speak of man as a trichotomic being having body, soul and spirit (compare 1Th 5:23; Heb 4:12). Tertullian, one of the early church fathers, used to call the flesh the body of the soul and the soul the body of the spirit, an opinion which has maintained among psychologists to the present. Others have called the body the seat of our sense-consciousness, the soul the seat of our self-consciousness, and the spirit the seat of our God-consciousness. Before leaving this verse note: (1) that the word formed in Hebrew is practically the same as potter (Job 10:9; Jer 18:1-6; Rom 9:20-21); that the word for ground is adamah, which means red earth, and that from it the proper name Adam is derived; and (2) that the reference to the spiritual life which man received by God’s inbreathing is that which is the common property of all men, and which should be distinguished from the new life in Christ Jesus which becomes the possession of those who, as fallen creatures, receive the Holy Spirit to dwell in them through faith in His name. For the common spiritual life see Job 32:8; Pro 20:27; 1Co 2:11; and for the life of the Holy Spirit in the believer see Eze 36:26-27; Psa 53:1-6; Joh 14:16-17; 1Co 6:19. THE GARDEN LOCATED (Gen 2:8-14) What name is given to the locality of the garden? In which section of that locality was it planted? What expression in (Gen 2:9 shows God’s consideration for beauty as well as utility? What two trees are particularly named? Where was the tree of life planted? What geographical feature of (Gen 2:10 accentuates the historical character of this narrative? Observe how this is further impressed by the facts which follow, viz: the names of the rivers, the countries through which they flow, and even the mineral deposits of the latter. Note: (1) the use of the present tense in this description, showing that the readers of Moses’ period knew the location; it must have been an elevated district, as the source of mighty rivers; and (2) it could not have been a very luxuriant or fruitful locality, else why the need of planting a garden, and where could there have been any serious hardship in the subsequent expulsion of Adam and Eve? It used to be thought that Eden was a Hebrew word meaning pleasure, but recent explorations in Assyria indicate that it may have been of Accadian origin meaning a plain, not a fertile plain as in a valley, but an elevated and sterile plain as a steppe or mountain desert. Putting these things together, the place that would come before the mind of an Oriental was the region of Armenia where the Euphrates and the Tigris (or Hiddekel) take their rise. There are two other rivers taking their rise in that region, the Kur and the Araxes, thence uniting and flowing into the Caspian Sea, but whether these are identical with the Pison and Gihon of the lesson cannot yet be determined. Science now corroborates this location of Eden in so far as it teaches that the human race has sprung from a common center and that this center is the table-land of central Asia. THE MORAL TEST (Gen 2:15-17) For what practical purpose was man placed in the garden (Gen 2:15)? What privilege was accorded him (Gen 2:16)? And what prohibition was laid upon him (Gen 2:17)? With what penalty? Some test must be given a free moral agent by which his determination either to obey or disobey God may be shown, and it pleased God, for reasons He has not been pleased to entirely reveal, to select this test. It was an easy one in the light of Adam’s condition of sinlessness and the bountiful privileges otherwise bestowed upon him: “The forbidden tree was doubtless called the tree of the knowledge of good and evil because through the eating of it mankind came to the experience of the value of goodness and of the infinite evil of sin.” The phrase “Thou shalt surely die” is translated a little differently in the margin. The nature of this death was twofold. It was a spiritual death, for “in the day” Adam ate thereof he was cast out from the garden and cut off from the communion with God theretofore enjoyed. It was physical death, for in the end Adam returned unto the dust whence he was formed. It would seem from the ensuing record that it was his exclusion from “the tree of life in the midst of the garden” which ultimately resulted in death: It seems to have existed to confer the gift of immortality, perhaps to counteract sickness, repel bodily ills of every kind, and keep the springs of activity and enjoyment preserved in abounding fullness. MAN’S HELPMATE (Gen 2:18-25) What further evidence of God’s consideration is in Gen 2:18? What occurred as a preliminary to its expression (Gen 2:19)? How does Gen 2:20 illustrate the intelligence of Adam and in so far disprove the theory of man’s ascent from a lower level than the present? Note the five steps on God’s part before the helpmate is introduced to Adam (Gen 2:21-22). How does Adam express his recognition of the helpmate? What name is given to her, by whom is it given, and why? Do you suppose Gen 2:24 is the record of an expression of Adam, or a later one of Moses, the human author of this book? Of course, in either case, it is God speaking through the human agent, but which agent is it? (Compare also Eph 5:22-23, but especially Eph 5:30-31.) Speaking of the formation of Eve from Adam, one of the older commentators has remarked that “she was not made out of his head to surpass him, nor from his feet to be trampled on, but from his side to be equal to him, and near his heart to be dear to him.” The last verse of the chapter indicates that in their state of innocence modesty did not require clothing as a covering for shame and that the climate of the garden did not require it for protection. Of God it is said, “Thou coverest Thyself with light as with a garment” (Psa 104:2), and some have thought that in man’s state of innocence a similar shining may have served him in the same way, an outer light which he lost when sin robbed him of the inner one. QUESTIONS 1. What relation do the first three verses of chapter 2 bear to the preceding chapter? 2. What significance attaches to the phrase “the generations of”? 3. How would you distinguish the names of God in this lesson? 4. What is the nature of man, threefold or twofold? 5. Give some evidences of the historicity of Eden? 6. Where may it have been located, and what reasons are there for so thinking? 7. What made Adam’s moral test an easy one? 8. Why was “the tree of the knowledge of good and evil” probably called by that name? 9. In what two ways was the penalty executed on Adam? 10. What shows that Adam was not a savage but rather the noblest type of the race?



King James Version

This is the 1769 King James Version of the Holy Bible (also known as the Authorized Version). "Public Domain"




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