but you shall not eat of the tree of the knowledge of good and evil; for in the day that you eat of it, you will surely die.”
Parallel Translations
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but you shall not eat of the tree of the knowledge of good and evil; for in the day that you eat of it, you will surely die.”
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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.
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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.'
Examined in Scripture Analysis
Contradictions (1)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (42)
Passages linked to Genesis 2:17 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Romans 6:23 For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.
- James 1:15 Then the lust, when it has conceived, bears sin. The sin, when it is full grown, produces death.
- Genesis 3:19 You will eat bread by the sweat of your face until you return to the ground, for you were taken out of it. For you are dust, and you shall return to dust.”
- 1 Corinthians 15:56 The sting of death is sin, and the power of sin is the law.
- 1 Corinthians 15:22 For as in Adam all die, so also in Christ all will be made alive.
- Galatians 3:10 For as many as are of the works of the law are under a curse. For it is written, “Cursed is everyone who doesn’t continue in all things that are written in the book of the law, to do them.”
- Revelation 21:8 But for the cowardly, unbelieving, sinners, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars, their part is in the lake that burns with fire and sulfur, which is the second death.”
- Colossians 2:13 You were dead through your trespasses and the uncircumcision of your flesh. He made you alive together with him, having forgiven us all our trespasses,
- 1 John 5:16 If anyone sees his brother sinning a sin not leading to death, he shall ask, and God will give him life for those who sin not leading to death. There is a sin leading to death. I don’t say that he should make a request concerning this.
- Genesis 3:17 To Adam he said, “Because you have listened to your wife’s voice, and ate from the tree, about which I commanded you, saying, ‘You shall not eat of it,’ the ground is cursed for your sake. You will eat from it with much labor all the days of your life.
- Ezekiel 18:32 For I have no pleasure in the death of him who dies,” says the Lord Yahweh. “Therefore turn yourselves, and live!
- 1 Timothy 5:6 But she who gives herself to pleasure is dead while she lives.
- Romans 7:10-13 The commandment which was for life, this I found to be for death; for sin, finding occasion through the commandment, deceived me, and through it killed me. Therefore the law indeed is holy, and the commandment holy, and righteous, and good. Did then that which is good become death to me? May it never be! But sin, that it might be shown to be sin, was producing death in me through that which is good; that through the commandment sin might become exceedingly sinful.
- Genesis 3:11 God said, “Who told you that you were naked? Have you eaten from the tree that I commanded you not to eat from?”
- Romans 1:32 who, knowing the ordinance of God, that those who practice such things are worthy of death, not only do the same, but also approve of those who practice them.
- Ephesians 2:1-6 You were made alive when you were dead in transgressions and sins, in which you once walked according to the course of this world, according to the prince of the power of the air, the spirit who now works in the children of disobedience. We also all once lived among them in the lusts of our flesh, doing the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest. But God, being rich in mercy, for his great love with which he loved us, even when we were dead through our trespasses, made us alive together with Christ—by grace you have been saved— and raised us up with him, and made us to sit with him in the heavenly places in Christ Jesus,
- Romans 5:12-21 Therefore as sin entered into the world through one man, and death through sin; so death passed to all men, because all sinned. For until the law, sin was in the world; but sin is not charged when there is no law. Nevertheless death reigned from Adam until Moses, even over those whose sins weren’t like Adam’s disobedience, who is a foreshadowing of him who was to come. But the free gift isn’t like the trespass. For if by the trespass of the one the many died, much more did the grace of God, and the gift by the grace of the one man, Jesus Christ, abound to the many. The gift is not as through one who sinned; for the judgment came by one to condemnation, but the free gift came of many trespasses to justification. For if by the trespass of the one, death reigned through the one; so much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ. So then as through one trespass, all men were condemned; even so through one act of righteousness, all men were justified to life. For as through the one man’s disobedience many were made sinners, even so through the obedience of the one, many will be made righteous. The law came in that the trespass might abound; but where sin abounded, grace abounded more exceedingly; that as sin reigned in death, even so grace might reign through righteousness to eternal life through Jesus Christ our Lord.
- Romans 6:16 Don’t you know that when you present yourselves as servants and obey someone, you are the servants of whomever you obey; whether of sin to death, or of obedience to righteousness?
- Ephesians 5:14 Therefore he says, “Awake, you who sleep, and arise from the dead, and Christ will shine on you.”
- Ezekiel 18:4 Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine. The soul who sins, he shall die.
- Romans 8:2 For the law of the Spirit of life in Christ Jesus made me free from the law of sin and of death.
- Ezekiel 3:18-20 When I tell the wicked, ‘You will surely die;’ and you give him no warning, nor speak to warn the wicked from his wicked way, to save his life; that wicked man will die in his iniquity; but I will require his blood at your hand. Yet if you warn the wicked, and he doesn’t turn from his wickedness, nor from his wicked way, he will die in his iniquity; but you have delivered your soul.” “Again, when a righteous man turns from his righteousness, and commits iniquity, and I lay a stumbling block before him, he will die. Because you have not given him warning, he will die in his sin, and his righteous deeds which he has done will not be remembered; but I will require his blood at your hand.
- Ezekiel 33:8 When I tell the wicked, ‘O wicked man, you will surely die,’ and you don’t speak to warn the wicked from his way; that wicked man will die in his iniquity, but I will require his blood at your hand.
- Revelation 20:14 Death and Hades were thrown into the lake of fire. This is the second death, the lake of fire.
- Deuteronomy 30:15 Behold, I have set before you today life and prosperity, and death and evil.
- Deuteronomy 30:19 I call heaven and earth to witness against you today that I have set before you life and death, the blessing and the curse. Therefore choose life, that you may live, you and your descendants,
- Genesis 2:9 Out of the ground Yahweh God made every tree to grow that is pleasant to the sight, and good for food, including the tree of life in the middle of the garden and the tree of the knowledge of good and evil.
- Genesis 20:7 Now therefore, restore the man’s wife. For he is a prophet, and he will pray for you, and you will live. If you don’t restore her, know for sure that you will die, you, and all who are yours.”
- Numbers 26:65 For Yahweh had said of them, “They shall surely die in the wilderness.” There was not a man left of them, except Caleb the son of Jephunneh, and Joshua the son of Nun.
- Deuteronomy 27:26 ‘Cursed is he who doesn’t uphold the words of this law by doing them.’ All the people shall say, ‘Amen.’ ”
- 1 Samuel 14:39 For, as Yahweh lives, who saves Israel, though it is in Jonathan my son, he shall surely die.” But there was not a man among all the people who answered him.
- 1 Kings 2:42 The king sent and called for Shimei, and said to him, “Didn’t I adjure you by Yahweh, and warn you, saying, ‘Know for certain, that on the day you go out, and walk anywhere else, you shall surely die?’ You said to me, ‘The saying that I have heard is good.’
- Ezekiel 18:13 has lent with interest, and has taken increase from the poor; shall he then live? He shall not live. He has done all these abominations. He shall surely die. His blood will be on him.
- Ezekiel 33:14 Again, when I say to the wicked, “You will surely die;” if he turns from his sin, and does that which is lawful and right;
- Revelation 20:6 Blessed and holy is he who has part in the first resurrection. Over these, the second death has no power, but they will be priests of God and of Christ, and will reign with him one thousand years.
- Genesis 3:1-4 Now the serpent was more subtle than any animal of the field which Yahweh God had made. He said to the woman, “Has God really said, ‘You shall not eat of any tree of the garden’?” The woman said to the serpent, “We may eat fruit from the trees of the garden, but not the fruit of the tree which is in the middle of the garden. God has said, ‘You shall not eat of it. You shall not touch it, lest you die.’ ” The serpent said to the woman, “You won’t really die,
- 1 Samuel 14:44 Saul said, “God do so and more also; for you shall surely die, Jonathan.”
- 1 Samuel 20:31 For as long as the son of Jesse lives on the earth, you will not be established, nor will your kingdom. Therefore now send and bring him to me, for he shall surely die!”
- 1 Samuel 22:16 The king said, “You shall surely die, Ahimelech, you, and all your father’s house.”
- Jeremiah 26:8 When Jeremiah had finished speaking all that Yahweh had commanded him to speak to all the people, the priests and the prophets and all the people seized him, saying, “You shall surely die!
- Revelation 2:11 He who has an ear, let him hear what the Spirit says to the assemblies. He who overcomes won’t be harmed by the second death.
- 1 Kings 2:37 For on the day you go out and pass over the brook Kidron, know for certain that you will surely die. Your blood will be on your own head.”
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (11 sources)
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Geneva Bible translators 1599 · Public Domain By this death he meaneth the separation of man…
By this death he meaneth the separation of man from God, who is our life and chief felicity: and also that our disobedience is the cause thereof.
Or, whensoever.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Gen 2:17 But of the tree of the knowledge…
Gen 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.
Ver. 17. But of the tree, &c.] An exploratory prohibition. God knew well where we are weakest, and worst able to withstand; viz., about moderating the pleasures of our touch and taste, because these befall us not as men, but as living creatures. {a} Here, therefore, he lays a law upon Adam for the trial of his love, which, left to his own free will, he soon transgressed.
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Thou shalt surely die.] Thou shalt surely and shortly, saith Zuinglius; or suddenly, die. {Certissime citissimeque morieris} And without doubt every man should die the same day he is born: the wages of death should be paid him presently. But Christ begs their lives for a season. For which cause he is said to be "the Saviour of all men," {1Ti 4:10} not of eternal preservation, but of temporal reservation. In which respect, also, God is said "so to have loved the world, that he gave his only begotten Son," &c. {Joh 3:16} It was a mercy to all mankind that the Messiah was promised and provided, "sealed and sent into the world," that some might be saved, and the rest sustained in life, for their sakes. Symmachus renders it, Thou shalt be mortal.
{a} Arist. Ethic., l. i., c. 3.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain With a threefold death.
With a threefold death.
1. Spiritual, by the guilt and power of sin: at that instant thou shalt be dead in trespasses and sins, Eph 2:1.
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2. Temporal, or the death of the body, which shall then begin in thee, by decays, infirmities, terrors, dangers, and other harbingers of death.
3. Eternal, which shall immediately succeed the other.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain But of the tree of knowledge of good and…
But of the tree of knowledge of good and evil,.... Of the name of this tree, and the reasons of it; see Gill on Gen 2:9.
thou shalt not eat of it; not that this tree had any efficacy in it to increase knowledge, and improve in science and understanding, as Satan suggested God knew; and therefore forbid the eating of it out of envy to man, which the divine Being is capable of; or that there was anything hurtful in it to the bodies of men, if they had eaten of it; or that it was unlawful and evil of itself, if it had not been expressly prohibited: but it was, previous to this injunction, a quite indifferent thing whether man ate of it or not; and therefore was pitched upon as a trial of man's obedience to God, under whose government he was, and whom it was fit he should obey in all things; and since he had a grant of all the trees of the garden but this, it was the greater aggravation of his offence that he should not abstain from it:
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for in the day thou eatest thereof thou shalt surely die; or "in dying, die" (z); which denotes the certainty of it, as our version expresses it; and may have regard to more deaths than one; not only a corporeal one, which in some sense immediately took place, man became at once a mortal creature, who otherwise continuing in a state of innocence, and by eating of the tree of life, he was allowed to do, would have lived an immortal life; of the eating of which tree, by sinning he was debarred, his natural life not now to be continued long, at least not for ever; he was immediately arraigned, tried, and condemned to death, was found guilty of it, and became obnoxious to it, and death at once began to work in him; sin sowed the seeds of it in his body, and a train of miseries, afflictions, and diseases, began to appear, which at length issued in death. Moreover, a spiritual or moral death immediately ensued; he lost his original righteousness, in which he was created; the image of God in him was deformed; the powers and faculties of his soul were corrupted, and he became dead in sins and trespasses; the consequence of which, had it not been for the interposition of a surety and Saviour, who engaged to make satisfaction to law and justice, must have been eternal death, or an everlasting separation from God, to him and all his posterity; for the wages of sin is death, even death eternal, Rom 6:23. So the Jews (a) interpret this of death, both in this world and in the world to come.
(z) Pagninus, Montanus, &c. (a) Tikkune Zohar, correct. 24. fol. 68. 1. correct. 54. fol. 90. 2. correct. 66. fol. 100. 1.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 17. Of the tree of the knowledge -…
Verse 17. Of the tree of the knowledge - thou shalt not eat] This is the first positive precept God gave to man; and it was given as a test of obedience, and a proof of his being in a dependent, probationary state. It was necessary that, while constituted lord of this lower world, he should know that he was only God's vicegerent, and must be accountable to him for the use of his mental and corporeal powers, and for the use he made of the different creatures put under his care. The man from whose mind the strong impression of this dependence and responsibility is erased, necessarily loses sight of his origin and end, and is capable of any species of wickedness. As God is sovereign, he has a right to give to his creatures what commands he thinks proper. An intelligent creature, without a law to regulate his conduct, is an absurdity; this would destroy at once the idea of his dependency and accountableness. Man must ever feel God as his sovereign, and act under his authority, which he cannot do unless he have a rule of conduct. This rule God gives: and it is no matter of what kind it is, as long as obedience to it is not beyond the powers of the creature who is to obey. God says: There is a certain fruit-bearing tree; thou shalt not eat of its fruit; but of all the other fruits, and they are all that are necessary, for thee, thou mayest freely, liberally eat. Had he not an absolute right to say so? And was not man bound to obey?
Thou shalt surely die.] מות תמות moth tamuth; Literally, a death thou shalt die; or, dying thou shalt die. Thou shalt not only die spiritually, by losing the life of God, but from that moment thou shalt become mortal, and shalt continue in a dying state till thou die. This we find literally accomplished; every moment of man's life may be considered as an act of dying, till soul and body are separated. Other meanings have been given of this passage, but they are in general either fanciful or incorrect.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Gen 2:17. Of the tree of knowledge thou shalt…
Gen 2:17. Of the tree of knowledge thou shalt not eat — Hitherto God has been manifested as man’s powerful Creator and bountiful Benefactor: now he appears as his Ruler and Lawgiver, and, as such, enters into covenant with him. He gives him but one positive precept, to try his obedience, which, as his Sovereign Lord, he had a right to do, annexing death to the breach, and, of consequence, life and immortality to the observance of it. It is evident, however, that this was not all God required of man, but that a law was written on his heart, requiring him to love God to the utmost extent of his capacity, and to imitate him in all holiness and righteousness. Thou shalt surely die — The death here threatened is evidently to be considered as opposed to the life (or lives rather, Gen 2:7) which God had bestowed on him. This was not only the natural life of his body, in its union with his soul, but the spiritual life of his soul, in its union with God, and the eternal life of both. The threatening then implies: Thou shalt not only lose all the happiness thou hast, either in possession or prospect, and become liable to the death of thy body, and all the miseries which precede and accompany it; but thou shalt lose thy spiritual life, and become dead to God and things divine, and shalt even forfeit thy title to immortality, and be liable to death eternal. And all this in the day thou eatest thereof.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain The death of the soul, and become obnoxious to…
The death of the soul, and become obnoxious to that of the body; thou shalt become a mortal and lose all the privileges of innocence. Though Adam lived 930 years after this, he was dying daily; he carried along with him the seeds of death, as we do, from our very conception. He had leave to eat of any fruit in this delicious garden, one only excepted, and this one prohibition makes him more eager to taste of that tree than of all the rest. So we struggle constantly to attain what is forbidden, and covet what is denied, cupimusque negata. God laid this easy command upon Adam, to give him an opportunity of shewing his ready obedience, and to assert his own absolute dominion over him. Eve was already formed, and was apprised of this positive command, (chap. iii. 3.) and therefore, transgressing, is justly punished with her husband. True obedience does not inquire why a thing is commanded, but submits without demur. Would a parent be satisfied with his child, if he should refuse to obey, because he could not discern the propriety of the restraint? If he should forbid him to touch some delicious fruits which he had reserved for strangers, and the child were to eat them, excusing himself very impertinently and blasphemously, with those much abused words of our Saviour, It is not what enters into the mouth that defiles a man, &c. would not even a Protestant parent be enraged and seize the rod, though he could not but see that he was thus condemning his own conduct, in disregarding, on the very same plea, the fasts and days of abstinence, prescribed by the Church and by God’s authority? All meats are good, as that fruit most certainly was which Adam was forbidden to eat; though some have foolishly surmised that it was poisonous; but, the crime of disobedience draws on punishment. (Haydock) --- Even when the sin is remitted, as it was to Adam, the penalty is not of course released, as some have pretended. This also clearly appears in baptized infants, who suffer the penalties due to original sin, as much as those who have not been admitted to the laver of regeneration. (St. Augustine; Worthington; Tirinus, &c.) --- If on this occasion, Eve had alone transgressed, as she was not the head, her sin would have hurt only herself. But with Adam, the representative of all his posterity, God made a sort of compact, (Osee vi. 7.) giving him to understand, that if he continued faithful, his children should be born in the state of innocence like himself, happy and immortal, to be translated in due time to a happier Paradise, &c. but if he should refuse to obey, his sin should be communicated to all his race, who should be, by nature, children of wrath. --- (St. Augustine, City of God xvi. 27; Ven. Bede in Luc. 11; &c.) --- (Haydock) (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain thou shalt not eat of it . . .…
thou shalt not eat of it . . . thou shalt surely die--no reason assigned for the prohibition, but death was to be the punishment of disobedience. A positive command like this was not only the simplest and easiest, but the only trial to which their fidelity could be exposed.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 17. Of the tree of the knowledge of good…
17. Of the tree of the knowledge of good and evil — It is idle to speculate on the physical nature of this mysterious tree; and the supposition that its fruit contained a natural poison, which must sooner or later have resulted in the death of the eater, is without warrant in the Scripture. Nordo we see sound reason in classing this account of the tree of knowledge with the myths and traditions of prophetic trees, or in seeking to identify it (or the tree of life) with the sacred plant or branch which appears so noticeably on Chaldean, Assyrian, and Persian monuments. All that clearly appears in this narrative is, that the fruit of a particular tree (or, perhaps, class of trees) was designated as not to be eaten, and the name seems to have been given in anticipation of what would result from eating the forbidden fruit. Its name, therefore, indicated the moral purpose which it served rather than any natural or physical character of the tree itself. The design of the prohibition of this particular fruit was to test man’s moral nature, to develop his love for his Maker by deliberate choice of the good and deliberate rejection of the evil. Thus would he come to distinguish clearly between good and evil by acquiring a godlike permanence in the good, and like steadfast opposition to all evil.
By disobedience he came to know good and evil in the Satanic way, becoming experimentally identified with the evil, and thus opposed to God.
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The disposition which some have shown to ridicule the literal interpretation of this narrative, and to assume that it was unworthy of God and incompatible with the dignity of man’s original state to make his and his posterity’s happiness depend upon the non-eating of a certain tree, springs from notions of God and of man which are unscriptural. The simplicity, clearness, and positive character of the prohibition are conspicuous marks of its fitness as a moral test. The newly created Adam, with great possibilities, was yet undeveloped and undisciplined. His mental and religious nature, like that of a child, would be best trained by a positive commandment, which rested in the authority of the Creator rather than in the reason of the creature whose love and loyalty were to be tested. Moreover, as food was a natural want of man, the most convenient and suitable form of the first law given for his moral guidance was one in which a broad permission and a single prohibition related to the matter of eating.
In the day that thou eatest thereof thou shalt surely die — Solemn and startling words to be uttered in the bowers of paradise! What all this terrible penalty involved was doubtless a mystery to the man, and no subsequent revelation has fully cleared the awful mystery. The comments of Muller (Christian Doctrine of Sin, vol. ii, page 291, Edinburgh, 1868) furnish an excellent statement of the doctrine of the ancient Scripture: “If we compare the penalty of death threatened Gen_2:17, with the fulfilment of the sentence after the first transgression, (Gen_3:16-22,) two things are manifest. On the one hand we find that the death which was to follow the commission of sin included not only physical death, but the various ills that flesh is heir to — the manifold pains and miseries of our earthly lot; and these are represented as resulting from sin, which ends in death. Thus the well known difficulty involved in the word ביום, in the day, is at once obviated. In the very day of disobedience a life begins which is at the same time a death. It thus appears, too, that when the serpent in his subtlety said to Eve, ‘Ye shall not surely die,’ this was not a bare lie, but a half truth, and therefore a double deception. But, on the other hand, we find by comparing the two passages that physical death is the real kernel and gist of the punishment. For the sentence pronounced concludes with the prophecy of death, making this the most important element, by emphatic repetition; (Gen_3:19;) and the account of the execution of the sentence lays stress chiefly upon the fact of man’s exclusion from the means of imperishable life.” See Gen_3:22; Gen_3:24.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 17. of the tree of the knowledge of good…
17. of the tree of the knowledge of good and evil] See above, on Gen_2:9. Here only one tree is mentioned, as in Gen_3:3; and it seems not unlikely that the mention of “the tree of life” did not belong to the main original version of the story, but was derived from a separate source.
thou shalt not eat of it] In this prohibition man is apprised of another element in the discipline to which he is subjected in the garden of the Lord God. In Gen_2:15 it is his physical and intellectual powers which are to be exercised: in this verse he receives warning of a moral discipline. His moral being is to be tested by a simple injunction for which no reason is assigned. No hardship is imposed: but a limitation to self-gratification is required. He who makes the requisition has given freely the enjoyment of everything beside. Man’s character is to be tested in the simplest manner. Will he shew obedience to the Divine will and trust in the Divine goodness?
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in the day that … die] Literally, in the day that Adam ate of the fruit, he did not die. This is one of the minor inconsistencies in the story which are not explained for us. Either we are to assume that, in some fuller version of it, the Lord God was described as “repenting” of the sentence of immediate death, as changing His mind and sparing man in His mercy: or the words “in the day, &c.” are to be regarded as metaphorical, and the doom, “thou shalt surely die,” merely means “thou shalt become mortal.”
We must not infer from this verse that the Lord God was considered, to have made man other than mortal. It is clear from Gen_3:22, that man was created a mortal being. Perhaps, in one version of the story, he was intended to eat of the tree of life “and live for ever.”
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 2:17 except (literally but you must not eat): This…
2:17 except (literally but you must not eat): This prohibition is given in the same legal format as Israel’s Ten Commandments (see Exod 20:1-17; Deut 5:6-21). The Lord built law and obedience into the fabric of his covenant relationship with humanity. • the knowledge of good and evil: See study note on 2:9. • you are sure to die: The consequences of disobedience would be immediate spiritual death (loss of relationship with God) and eventual physical death (see 3:22-23; Eccl 12:6-7).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.