Genesis
3:1 KJV - Now the serpent [5175] was [1961] more subtil [6175] than any beast
[2416] of the field [7704] which the LORD [3068] God [430] had made [6213] .
And he said [559] unto the woman [802], Yea [637], hath God [430] said [559] ,
Ye shall not eat [398] of every tree [6086] of the garden [1588]?
Genesis
3:2 KJV - And the woman [802] said [559] unto the serpent [5175], We may eat
[398] of the fruit [6529] of the trees [6086] of the garden [1588]:
Genesis
3:3 KJV - But of the fruit [6529] of the tree [6086] which [is] in the midst
[8432] of the garden [1588], God [430] hath said [559] , Ye shall not eat [398]
of it, neither shall ye touch [5060] it, lest [6435] ye die [4191] . [1]
At the time of the conversation there are only
two options introduced in scripture, 'elohiym and Yĕhovah 'elohiym. 'elohiym is used exclusively from Genesis 1:1 until Genesis 2:4 in reference
to God. It is only after the
first Sabbath that the use of Yĕhovah 'elohiym is recorded by Moses. The
transition scripturally introduces the proper name of God, Yĕhovah which is
attached to 'elohiym. The proper name of
God translates to “The Existing One”. This can be seen better with the use of
Young’s Literal Translation which was written as a companion to the King James
Version for better academic or literal use. This also reveals the King James
use of “LORD” in expressing Jehovah in English usage.
Genesis 3:1 YLT
- And the serpent hath been subtile above every beast of the field which
Jehovah God hath made, and he saith unto the woman, `Is it true that God hath
said, Ye do not eat of every tree of the garden?'
Genesis 3:2 YLT
- And the woman saith unto the serpent, `Of the fruit of the trees of the
garden we do eat,
Genesis 3:3 YLT
- and of the fruit of the tree which [is] in the midst of the garden God hath
said, Ye do not eat of it, nor touch it, lest ye die.'[2]
The Hebrew tradition of not pronouncing the proper name of God, due to
the fact of its great holiness may factor into the use of 'elohiym in the
Serpent conversation. This being the first recorded conversation in which God
is spoken, means there is no reference preceding this conversation to place it
in context of being proper or improper.
Eve is speaking the next two times the name of God is spoken in scripture.
Genesis 4:1 KJV
- And Adam knew Eve his wife; and she conceived, and bare Cain, and said, I
have gotten a man from the LORD.
Genesis 4:25
KJV - And Adam knew his wife again; and she bare a son, and called his name
Seth: For God, [said she], hath appointed me another seed instead of Abel, whom
Cain slew.[3]
Every reference to God in Chapter Four other than Eve’s statement in
verse 25 uses Yĕhovah without attaching 'elohiym. The post sin relationship of
Adam and Eve to God may be indicated in this usage. Moses returns to the primary
use of ‘elohiym in Chapter Five. The first birth is a declaration of joy and
blessing from God. The second birth is barely recorded and the third is more a
statement of fact than announcement. So we see Yĕhovah in praise and 'elohiym in
a statement of fact. But this cannot change the understanding of the pre-sin
mindset of Eve.
The next scripturally recorded quote in which God is spoken is in
Genesis 9:25-27. This gives us little assistance in that Noah uses both terms in
the same statement. Although, you could
argue that Noah first uses the literal phrase, “Blessed of Jehovah my God” [4] in
this post flood period to declare his relationship to God, to his children. Noah
then returns to the same practice as the first recorded conversation using 'elohiym.
Genesis 9:25
KJV - And he said [559] , Cursed [779] [be] Canaan [3667]; a servant [5650] of
servants [5650] shall he be unto his brethren [251].
Genesis 9:26
KJV - And he said [559] , Blessed [1288] [be] the LORD [3068] God [430] of Shem
[8035]; and Canaan [3667] shall be [1961] his servant [5650].
Genesis 9:27
KJV - God [430] shall enlarge [6601] Japheth [3315], and he shall dwell [7931]
in the tents [168] of Shem [8035]; and Canaan [3667] shall be his servant
[5650].[5]
Eve would not have had any reference to sin or a rejection of God
verbally or by experience during the Serpent Conversation. This is not a
question of intelligence, but rather a reference to her place in the timeline
of creation. Therefore, there would be
no reason for her to declare allegiance because she only knew the true God. (Yĕhovah
'elohiym) The conversation precedes sin; no one had ever failed to walk with
God as in the latter days of Noah.
I would conclude that it would be difficult to present any argument of
motive in Eve’s selection of 'elohiym in the Serpent Conversation. It would be
much easier to argue that Yĕhovah is assumed because there is no alternative in
the timeline of creation. Applying later scriptural truths would violate
exegetical practice either from Eve in Chapter Four or Noah in Chapter Nine.
[1] Blue
Letter Bible King James Version with Strong’s numbering of key words. http://www.blueletterbible.org/Bible.cfm?b=Gen&c=3&v=1&t=KJV&sstr=1#
[2]
Blue Letter Bible Young’s Literal Translation (Strong’s number not available in
this version) http://www.blueletterbible.org/Bible.cfm?b=Gen&c=3&t=YLT
[4]
Blue Letter Bible Young’s Literal Translation http://www.blueletterbible.org/Bible.cfm?b=Gen&c=9&v=1&t=YLT
[5] Blue
Letter Bible King James Version with Strong’s numbering of key words. http://www.blueletterbible.org/Bible.cfm?b=Gen&c=9&v=1&t=KJV
