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Genesis 3:1
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The Temptation and Fall of Man

1 Now athe serpent was bmore cunning than any beast of the field which the Lord God had made. And he said to the woman, “Has God indeed said, ‘You shall not eat of every tree of the garden’?”  
2 And the woman said to the serpent, “We may eat the afruit of the trees of the garden;  
3 but of the fruit of the tree which is in the midst of the garden, God has said, ‘You shall not eat it, nor shall you atouch it, lest you die.’ ”  
4 aThen the serpent said to the woman, “You will not surely die.  
5 For God knows that in the day you eat of it your eyes will be opened, and you will be like God, knowing good and evil.”
6 So when the woman asaw that the tree was good for food, that it was1 pleasant to the eyes, and a tree desirable to make one wise, she took of its fruit band ate. She also gave to her husband with her, and he ate.  
Book Notes:
Jamieson, Fausset, and Brown Book Notes

Genesis

GENESIS, the book of the origin or production of all things, consists of two parts: the first, comprehended in the first through eleventh chapters, gives a general history; the second, contained in the subsequent chapters, gives a special history. The two parts are essentially connected; the one, which sets out with an account of the descent of the human race from a single pair, the introduction of sin into the world, and the announcement of the scheme of divine mercy for repairing the ruins of the fall, was necessary to pave the way for relating the other, namely, the call of Abraham, and the selection of his posterity for carrying out the gracious purpose of God. An evident unity of method, therefore, pervades this book, and the information contained in it was of the greatest importance to the Hebrew people, as without it they could not have understood the frequent references made in their law to the purposes and promises of God regarding themselves. The arguments that have been already adduced as establishing the Mosaic origin of the Pentateuch prove of course that Moses was the author of Genesis. The few passages on which the rationalists grounded their assertions that it was the composition of a later age have been successfully shown to warrant no such conclusion; the use of Egyptian words and the minute acquaintance with Egyptian life and manners, displayed in the history of Joseph, harmonize with the education of Moses, and whether he received his information by immediate revelation, from tradition, or from written documents, it comes to us as the authentic work of an author who wrote as he was inspired by the Holy Ghost (II Peter 1:21).

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