Genesis 3:23
Parallel Verses
English Standard Version
therefore the LORD God sent him out from the garden of Eden to work the ground from which he was taken.

King James Bible
Therefore the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken.

American Standard Version
therefore Jehovah God sent him forth from the garden of Eden, to till the ground from whence he was taken.

Douay-Rheims Bible
And the Lord God sent him out of the paradise of pleasure, to till the earth from which he was taken.

English Revised Version
therefore the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken.

Webster's Bible Translation
Therefore the LORD God sent him forth from the garden of Eden, to till the ground from which he was taken.

Genesis 3:23 Parallel
Keil and Delitzsch Biblical Commentary on the Old Testament

Clothed in this sign of mercy, the man was driven out of paradise, to bear the punishment of his sin. The words of Jehovah, "The man is become as one of Us, to know good and evil," contain no irony, as though man had exalted himself to a position of autonomy resembling that of God; for "irony at the expense of a wretched tempted soul might well befit Satan, but not the Lord." Likeness to God is predicated only with regard to the knowledge of good and evil, in which the man really had become like God. In order that, after the germ of death had penetrated into his nature along with sin, he might not "take also of the tree of life, and eat and live for ever (חי contracted from חיי equals חיה, as in Genesis 5:5; 1 Samuel 20:31), God sent him forth from the garden of Eden." With וישׁלּחהוּ (sent him forth) the narrative passes over from the words to the actions of God. From the גּם (also) it follows that the man had not yet eaten of the tree of life. Had he continued in fellowship with God by obedience to the command of God, he might have eaten of it, for he was created for eternal life. But after he had fallen through sin into the power of death, the fruit which produced immortality could only do him harm. For immortality in a state of sin is not the ζωὴ αἰώνιος, which God designed for man, but endless misery, which the Scriptures call "the second death" (Revelation 2:11; Revelation 20:6, Revelation 20:14; Revelation 21:8). The expulsion from paradise, therefore, was a punishment inflicted for man's good, intended, while exposing him to temporal death, to preserve him from eternal death. To keep the approach to the tree of life, "God caused cherubim to dwell (to encamp) at the east (on the eastern side) of the garden, and the (i.e., with the) flame of the sword turning to and fro" (מתהפּכת, moving rapidly). The word כּרוּב cherub has no suitable etymology in the Semitic, but is unquestionably derived from the same root as the Greek γρύψ or γρυπές, and has been handed down from the forefathers of our race, though the primary meaning can no longer be discovered. The Cherubim, however, are creatures of a higher world, which are represented as surrounding the throne of God, both in the visions of Ezekiel (Ezekiel 1:22., Genesis 10:1) and the Revelation of John (John 4:6); not, however, as throne-bearers or throne-holders, or as forming the chariot of the throne, but as occupying the highest place as living beings (חיּות, ζῷα) in the realm of spirits, standing by the side of God as the heavenly King when He comes to judgment, and proclaiming the majesty of the Judge of the world. In this character God stationed them on the eastern side of paradise, not "to inhabit the garden as the temporary representatives of man," but "to keep the way of the tree of life," i.e., to render it impossible for man to return to paradise, and eat of the tree of life. Hence there appeared by their side the flame of a sword, apparently in constant motion, cutting hither and thither, representing the devouring fire of the divine wrath, and showing the cherubim to be ministers of judgment. With the expulsion of man from the garden of Eden, paradise itself vanished from the earth. God did not withdraw from the tree of life its supernatural power, nor did He destroy the garden before their eyes, but simply prevented their return, to show that it should be preserved until the time of the end, when sin should be rooted out by the judgment, and death abolished by the Conqueror of the serpent (1 Corinthians 15:26), and when upon the new earth the tree of life should flourish again in the heavenly Jerusalem, and bear fruit for the redeemed (Revelation 20:1-15 and 21).

Genesis 3:23 Parallel Commentaries

Treasury of Scripture Knowledge


Genesis 3:19 In the sweat of your face shall you eat bread, till you return to the ground; for out of it were you taken: for dust you are...

Genesis 2:5 And every plant of the field before it was in the earth, and every herb of the field before it grew...

Genesis 4:2,12 And she again bore his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground...

Genesis 9:20 And Noah began to be an farmer, and he planted a vineyard:

Ecclesiastes 5:9 Moreover the profit of the earth is for all: the king himself is served by the field.

Cross References
Genesis 3:22
Then the LORD God said, "Behold, the man has become like one of us in knowing good and evil. Now, lest he reach out his hand and take also of the tree of life and eat, and live forever--"

Genesis 3:24
He drove out the man, and at the east of the garden of Eden he placed the cherubim and a flaming sword that turned every way to guard the way to the tree of life.

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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.
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