Genesis 2:17

Authorized King James Version

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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.

Original Language Analysis

וּמֵעֵ֗ץ But of the tree H6086
וּמֵעֵ֗ץ But of the tree
Strong's: H6086
Word #: 1 of 13
a tree (from its firmness); hence, wood (plural sticks)
הַדַּ֙עַת֙ of the knowledge H1847
הַדַּ֙עַת֙ of the knowledge
Strong's: H1847
Word #: 2 of 13
knowledge
ט֣וֹב of good H2896
ט֣וֹב of good
Strong's: H2896
Word #: 3 of 13
good (as an adjective) in the widest sense; used likewise as a noun, both in the masculine and the feminine, the singular and the plural (good, a good
וָרָ֔ע and evil H7451
וָרָ֔ע and evil
Strong's: H7451
Word #: 4 of 13
bad or (as noun) evil (natural or moral)
לֹ֥א H3808
לֹ֥א
Strong's: H3808
Word #: 5 of 13
not (the simple or abs. negation); by implication, no; often used with other particles
אֲכָלְךָ֥ that thou eatest H398
אֲכָלְךָ֥ that thou eatest
Strong's: H398
Word #: 6 of 13
to eat (literally or figuratively)
מִמֶּ֑נּוּ H4480
מִמֶּ֑נּוּ
Strong's: H4480
Word #: 7 of 13
properly, a part of; hence (prepositionally), from or out of in many senses
כִּ֗י H3588
כִּ֗י
Strong's: H3588
Word #: 8 of 13
(by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed
בְּי֛וֹם of it for in the day H3117
בְּי֛וֹם of it for in the day
Strong's: H3117
Word #: 9 of 13
a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an asso
אֲכָלְךָ֥ that thou eatest H398
אֲכָלְךָ֥ that thou eatest
Strong's: H398
Word #: 10 of 13
to eat (literally or figuratively)
מִמֶּ֖נּוּ H4480
מִמֶּ֖נּוּ
Strong's: H4480
Word #: 11 of 13
properly, a part of; hence (prepositionally), from or out of in many senses
תָּמֽוּת׃ die H4191
תָּמֽוּת׃ die
Strong's: H4191
Word #: 12 of 13
to die (literally or figuratively); causatively, to kill
תָּמֽוּת׃ die H4191
תָּמֽוּת׃ die
Strong's: H4191
Word #: 13 of 13
to die (literally or figuratively); causatively, to kill

Analysis & Commentary

But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that tho... This passage continues the detailed account of Eden, human creation, and God's design for human flourishing. Genesis 2 complements chapter 1 by providing intimate details about human origins, the garden setting, marriage institution, and humanity's vocation as priest-kings in God's sanctuary-garden.

The narrative emphasizes God's personal involvement, careful preparation of human habitation, clear communication of covenant requirements, and provision for human needs including work, rest, relationship, and worship. The garden of Eden represents perfect environment where heaven and earth intersect, God dwells with humanity, and everything needed for life and blessing exists.

Key theological themes include human dignity as divine image-bearers, work as divine calling (not curse), marriage as covenant partnership, moral freedom with accountability, and the necessity of obedience for blessing. The detailed geography and placement of Eden in historical space-time (rivers, lands) presents this as real history, not mythology. These foundational truths establish the pattern for understanding humanity's purpose, relationships, and destiny throughout Scripture.

Historical Context

Genesis 2 provides a detailed account of human creation and Eden's establishment, using different literary style than chapter 1. Ancient Near Eastern parallels include the Sumerian Paradise myth and the Gilgamesh Epic's plant of life, but Genesis transforms these motifs within strict monotheism. The garden sanctuary with its rivers, trees, and divine presence parallels ancient temple theology where gods dwelt in sacred spaces.

The geographical references (Pishon, Gihon, Hiddekel/Tigris, Euphrates) ground the narrative in historical space-time rather than mythological timelessness. While the exact location of Eden remains debated, the inclusion of identifiable rivers presents this as real geography, not allegory. The Mesopotamian setting connects to humanity's ancient origins in that region, confirmed by archaeology.

Ancient audiences would have recognized marriage's divine institution as countercultural, elevating women beyond their typical status as property. The intimate account of woman's creation from man's side presented revolutionary equality and partnership. The garden-temple imagery established patterns for Israel's tabernacle and temple, where God would again dwell with His people in sacred space requiring holiness and obedience.

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