Curse

16 To the woman He said:“I will greatly multiply your sorrow and your conception;In pain you shall bring forth children;Your desire shall be for your husband,And he shall rule over you.”

6 So the LORD said to Cain, “Why are you angry? And why has your countenance fallen? 7 If you do well, will you not be accepted? And if you do not do well, sin lies at the door. And its desire is for you, but you should rule over it.”

The New King James Version Chapter 7

The wine goes down smoothly for my beloved,

Moving gently the lips of sleepers.

10 I am my beloved’s,

And his desire is toward me.

Genesis: An Introduction and Commentary 2. Authorship, Composition and Date

2. Authorship, composition and date

From antiquity the first five books of the Old Testament, commonly called the Pentateuch or, in Hebrew, the Torah (i.e. ‘the Teaching’), have been ascribed to Moses. Certainly Moses, as he is presented to readers of Exodus, was qualified to write such a work. The exodus from Egypt took place in 1446 BC when Moses was about eighty years old. Therefore, he lived his early life in Egypt during the eighteenth dynasty, and he was probably in the royal court during the reigns of Ahmose (c.1539–1515), Amenhotep I (c.1514–1494) and Tutmose I (c.1494–1483). During this era Egypt enjoyed great power and international prestige. Contacts with other peoples and cultures were commonplace and would have served to broaden the education of Moses and other princes in the Egyptian court. At this time even uneducated Semitic slaves were writing on the walls of Egypt’s turquoise mines at Serabit el-Khadim in the south-west Sinai Peninsula.3 It would have been even more likely that Moses learned to read and write, and he would have been familiar with the various types of literature that appear in the Pentateuch: historical genealogies, narrative, law codes and speeches.

Moreover, the book of Numbers concentrates on the first and last years of this period, relating few incidents from the other thirtyeight years. During this time Moses could have written the bulk of Genesis–Numbers. Deuteronomy, his last words to Israel, could have been put in written form by someone who listened to these sermons, perhaps Joshua, Moses’ assistant, who is portrayed elsewhere as able to write (Josh. 24:26).

Solomon was the third king of the Israelite monarchy, after Saul and David. His reign probably began in approximately 960 bc (Sweeney, 1 & 2 Kings, 1). Second Samuel 12:24–25 indicates that he is the son of Bathsheba, though she is not mentioned by this name in Chronicles (1 Chr 3:5 lists a Bathshua, who was likely the same person). In 1 Chr 22:9, Solomon’s name is said to have derived from שָׁלוֹם (shalom), translated as “peace.” However, this is not mentioned in the account of Solomon’s birth in 2 Sam. Solomon’s name may have derived instead from שִׁלֵּם (shillem), meaning “to replace, restore,” indicating that Solomon is a replacement for the child David and Bathsheba lost (McCarter, 2 Samuel, 303).

Solomon is introduced briefly in the list of David’s children in 2 Sam 5:14; his birth account is found in 2 Sam 12:24–25. His accession to the throne is recounted in 1 Kgs 1, with his reign occurring in 1 Kgs 2–11. A parallel account is found in 2 Chr 1–9.

Its desire is for you: desire translates the same word used in 3:16, speaking of Eve’s longing for her husband. The sense is that “sin wants to be your master” or, as in TEV, “It wants to rule you.” Its desire refers to the desire that sin has to master Cain (like an animal in ambush). If the translation of the preceding clause is “sin is like an animal …,” its will refer to the “sin … animal.” It is also possible to translate desire … you as an extension of couching at the door; for example, “Sin is like an animal crouching behind your door wanting to dominate you.”But you must master it: that is, “you must overcome sin,” “you must rule over it,” “you must not let sin rule you.” In some languages sin cannot be the object of such verbs as “overcome” and “rule.” Furthermore sin is sometimes not expressed as an abstract noun but only as a verb phrase. Therefore some adjustments may be required. For example, we may say negatively, “You must not let the evil things you do be a chief for you,” “You must say ‘No’ to the bad things you do,” “You must not obey your desire to do evil things,” or “You must command yourself so that you do not do what is evil.”

The sentence on Eve blighted her calling as mother. To be a joyful mother of children was the hope of every OT woman (30:1; Ps. 113:9), but the pain of childbirth was a constant reminder of the first mother’s sin. Furthermore, instead of marriage being a relationship of mutual care, tension was often to characterize it. Your desire may be a desire for sexual intercourse or for independence, but ultimately the husband’s headship will prevail. He will rule over you may indicate harsh domination, but it may simply be reaffirming the chain of authority (God—man—woman) established at creation but reversed at the fall (1). The latter interpretation is more likely in view of the introduction to Adam’s sentence of Because you listened to your wife (17).

The New King James Version (Chapter 5)

22 Wives, submit to your own husbands, as to the Lord. 23 For the husband is head of the wife, as also Christ is head of the church; and He is the Savior of the body. 24 Therefore, just as the church is subject to Christ, so let the wives be to their own husbands in everything.25 Husbands, love your wives, just as Christ also loved the church and gave Himself for her, 26 that He might sanctify and cleanse her with the washing of water by the word, 27 that He might present her to Himself a glorious church, not having spot or wrinkle or any such thing, but that she should be holy and without blemish. 28 So husbands ought to love their own wives as their own bodies; he who loves his wife loves himself. 29 For no one ever hated his own flesh, but nourishes and cherishes it, just as the Lord does the church. 30 For we are members of His body, of His flesh and of His bones. 31 “For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh.” 32 This is a great mystery, but I speak concerning Christ and the church. 33 Nevertheless let each one of you in particular so love his own wife as himself, and let the wife see that she respects her husband.

The New King James Version (Chapter 3)

18 Wives, submit to your own husbands, as is fitting in the Lord.19 Husbands, love your wives and do not be bitter toward them.20 Children, obey your parents in all things, for this is well pleasing to the Lord.21 Fathers, do not provoke your children, lest they become discouraged.22 Bondservants, obey in all things your masters according to the flesh, not with eyeservice, as men-pleasers, but in sincerity of heart, fearing God. 23 And whatever you do, do it heartily, as to the Lord and not to men, 24 knowing that from the Lord you will receive the reward of the inheritance; for you serve the Lord Christ. 25 But he who does wrong will be repaid for what he has done, and there is no partiality.

The New King James Version (Chapter 2)

8 I desire therefore that the men pray everywhere, lifting up holy hands, without wrath and doubting; 9 in like manner also, that the women adorn themselves in modest apparel, with propriety and moderation, not with braided hair or gold or pearls or costly clothing, 10 but, which is proper for women professing godliness, with good works. 11 Let a woman learn in silence with all submission. 12 And I do not permit a woman to teach or to have authority over a man, but to be in silence. 13 For Adam was formed first, then Eve. 14 And Adam was not deceived, but the woman being deceived, fell into transgression. 15 Nevertheless she will be saved in childbearing if they continue in faith, love, and holiness, with self-control.

The New King James Version (Chapter 3)

8 Likewise deacons must be reverent, not double-tongued, not given to much wine, not greedy for money, 9 holding the mystery of the faith with a pure conscience. 10 But let these also first be tested; then let them serve as deacons, being found blameless. 11 Likewise, their wives must be reverent, not slanderers, temperate, faithful in all things. 12 Let deacons be the husbands of one wife, ruling their children and their own houses well. 13 For those who have served well as deacons obtain for themselves a good standing and great boldness in the faith which is in Christ Jesus.

The New King James Version (Chapter 5)

3 Honor widows who are really widows. 4 But if any widow has children or grandchildren, let them first learn to show piety at home and to repay their parents; for this is good and acceptable before God. 5 Now she who is really a widow, and left alone, trusts in God and continues in supplications and prayers night and day. 6 But she who lives in pleasure is dead while she lives. 7 And these things command, that they may be blameless. 8 But if anyone does not provide for his own, and especially for those of his household, he has denied the faith and is worse than an unbeliever.9 Do not let a widow under sixty years old be taken into the number, and not unless she has been the wife of one man, 10 well reported for good works: if she has brought up children, if she has lodged strangers, if she has washed the saints’ feet, if she has relieved the afflicted, if she has diligently followed every good work.11 But refuse the younger widows; for when they have begun to grow wanton against Christ, they desire to marry, 12 having condemnation because they have cast off their first faith. 13 And besides they learn to be idle, wandering about from house to house, and not only idle but also gossips and busybodies, saying things which they ought not. 14 Therefore I desire that the younger widows marry, bear children, manage the house, give no opportunity to the adversary to speak reproachfully. 15 For some have already turned aside after Satan. 16 If any believing man or woman has widows, let them relieve them, and do not let the church be burdened, that it may relieve those who are really widows.

The New King James Version (Chapter 2)

2 But as for you, speak the things which are proper for sound doctrine: 2 that the older men be sober, reverent, temperate, sound in faith, in love, in patience; 3 the older women likewise, that they be reverent in behavior, not slanderers, not given to much wine, teachers of good things—4 that they admonish the young women to love their husbands, to love their children, 5 to be discreet, chaste, homemakers, good, obedient to their own husbands, that the word of God may not be blasphemed.6 Likewise, exhort the young men to be sober-minded, 7 in all things showing yourself to be a pattern of good works; in doctrine showing integrity, reverence, incorruptibility, 8 sound speech that cannot be condemned, that one who is an opponent may be ashamed, having nothing evil to say of you.9 Exhort bondservants to be obedient to their own masters, to be well pleasing in all things, not answering back, 10 not pilfering, but showing all good fidelity, that they may adorn the doctrine of God our Savior in all things.

The New King James Version (Chapter 3)

12 Therefore, as the elect of God, holy and beloved, put on tender mercies, kindness, humility, meekness, longsuffering; 13 bearing with one another, and forgiving one another, if anyone has a complaint against another; even as Christ forgave you, so you also must do. 14 But above all these things put on love, which is the bond of perfection. 15 And let the peace of God rule in your hearts, to which also you were called in one body; and be thankful. 16 Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. 17 And whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks to God the Father through Him.

The New King James Version (Chapter 31)

10 Who can find a virtuous wife?For her worth is far above rubies.11 The heart of her husband safely trusts her;So he will have no lack of gain.12 She does him good and not evilAll the days of her life.13 She seeks wool and flax,And willingly works with her hands.14 She is like the merchant ships,She brings her food from afar.15 She also rises while it is yet night,And provides food for her household,And a portion for her maidservants.16 She considers a field and buys it;From her profits she plants a vineyard.17 She girds herself with strength,And strengthens her arms.18 She perceives that her merchandise is good,And her lamp does not go out by night.19 She stretches out her hands to the distaff,And her hand holds the spindle.20 She extends her hand to the poor,Yes, she reaches out her hands to the needy.21 She is not afraid of snow for her household,For all her household is clothed with scarlet.22 She makes tapestry for herself;Her clothing is fine linen and purple.23 Her husband is known in the gates,When he sits among the elders of the land.24 She makes linen garments and sells them,And supplies sashes for the merchants.25 Strength and honor are her clothing;She shall rejoice in time to come.26 She opens her mouth with wisdom,And on her tongue is the law of kindness.27 She watches over the ways of her household,And does not eat the bread of idleness.28 Her children rise up and call her blessed;Her husband also, and he praises her:29 “Many daughters have done well,But you excel them all.”30 Charm is deceitful and beauty is passing,But a woman who fears the LORD, she shall be praised.31 Give her of the fruit of her hands,And let her own works praise her in the gates.

(v. 16), and to Adam (vv. 17–19). God’s words to the serpent included (a) the announcement that the snake, crawling and eating dust, would be a perpetual reminder to mankind of temptation and the Fall, and (b) an oracle about the power behind the snake. God said there would be a perpetual struggle between satanic forces and mankind. It would be between Satan and the woman, and their respective offspring or “seeds.” The “offspring” of the woman was Cain, then all humanity at large, and then Christ and those collectively in Him. The “offspring” of the serpent includes demons and anyone serving his kingdom of darkness, those whose “father” is the devil (John 8:44). Satan would cripple mankind (you will strike at his heel), but the Seed, Christ, would deliver the fatal blow (He will crush your head).Then God told the woman that she would have pain in bearing children, and that she would be mastered by her husband whom she desired. Because Eve’s desire probably refers in this context to her prompting Adam to sin, it is better to translate the verse “Your desire was for your husband.” Having overstepped her bounds in this, she would now be mastered by him.God then told Adam that he would experience great pain in scratching out a livelihood (3:17–19). (Painful toil translates the same word used in v. 16 for the woman’s pain. This word occurs only three times in the OT, in vv. 16–17 and 5:29.) Death will be his end—he will return to the ground (’ăḏāmâh; a gracious provision in view of the suffering), and he will return to dust and become the serpent’s prey again (cf. 3:14). So much for ambitions for divinity! Man may attempt to be like God, but he is dust.These punishments represent retaliatory justice. Adam and Eve sinned by eating; they would suffer in order to eat. She manipulated her husband; she would be mastered by her husband. The serpent destroyed the human race; he will be destroyed.God also made gracious provisions. Mankind will die and not live forever in this chaotic state, and children will be born (v. 16) so that the human race will endure and continue. Ultimate victory will come through Christ, the Seed (Gal. 3:16) of the woman (cf. Gal. 4:4, “born of a woman”).

Unlike the penalties announced against the serpent and the man (i.e., “the ground,” v. 17), there is no occurrence of “curse” related to the woman’s suffering. Moreover, there is no cause specified for her suffering, whereas the serpent is charged with deception (v. 14) and the man with eating disobediently (v. 17). This is due to the woman’s culpability through deception, in contrast with the willful rebellion of the serpent and man; also the oracle has a gentler word for the woman since her punishment entails the salvation of the human couple (v. 15). Whereas the man’s action condemned the human family, Eve will play the critical role in liberating them from sin’s consequences. This is realized in part immediately since the woman gives birth to new life (e.g., 4:1, 25), but v. 15 indicates that the final conflict will also be humanity’s victory by virtue of the woman’s role as childbearer.Controversial opinion has arisen in recent times regarding the interpretation of the woman’s judgment since contemporary feminism has awakened a reconsideration of women’s roles in the home, society, and the church. Whereas traditionally the woman’s submission to her husband was accepted as an ordinance of creation215 that was corrupted by the fall and which can only be restored through the Christian gospel, new voices propose that Eve’s submission was an altogether new state resulting from sin. Alternatively, it has been proposed that the submissive role of the woman at 3:16b, whether or not viewed originally as a creation ordinance, is read as a “blessing” that insures that salvation will be accomplished by the seed of the woman.Confusion revolves around the extent to which the penalty in 3:14–19 altered the condition of the participants, many reasoning that the serpent’s anatomy was altered and the woman’s position as Adam’s peer changed. There is no anatomical alteration, however, and no change in the essential position of the serpent and the woman; rather there is added the burden of humiliation. The snake remains the crafty beast that he was, but now he is distinguished from the animals in humiliation as well (cp. vv. 1 and 14). Likewise the woman continues her ordained role as childbearer and, as we contended at 2:23, her followship function, but now she will experience “painful labor” in childbirth, and her submission is insured. Also the man carries on his commission to lead in agricultural pursuits, but now his vocation will be marked by strenuous “labor,” and he will return to “dust” in humiliation.The woman’s penalty impacts her two primary roles: childbearing and her relationship with her husband. It is appropriate punishment since procreation was central to her divine commission and because she had been instrumental in her husband’s ruin (cf. 3:17a). Just as God initiates the enmity between the woman and serpent, he is responsible (“I will greatly increase”) for the pain she will experience in the birth of that “seed,” which will ultimately defeat her archenemy (cf. Gal 4:4; 1 Tim 2:15). The verse consists of two parallel lines (literally): “I will greatly increase your painful labor and your conception”// “in painful labor you will bear sons (v. 16a); and to your husband (will be) your desire”//“and he will rule over you” (v. 16b)First, her penalty stresses the “painful labor” she must endure in childbirth, but the punishment also nurtures hope since it assumes that she will live to bear children.219 As parallel terms ʿiṣṣābôn and ʿeṣeb are rendered “painful-labor,” which reflects the customary meaning of ʿiṣṣābôn, “toil.” It occurs just twice more (v. 17; 5:29) and indicates hard labor. Thus the penalty is the attendant labor or hard work that childbearing will now mean for Eve. This matches the “labor” that Adam will undergo as a consequence of the curse against the ground (3:17). By procreation the blessing for the human couple will be realized, and ironically the blessing is assured in the divine pronouncement of the penalty. By this unexpected twist the vehicle of her vindication (i.e., labor) trumpets her need for the deliverance she bears (cp. 1 Cor 11:12). Painful childbirth signals hope but also serves as a perpetual reminder of sin and the woman’s part in it.Second, her sin also tainted her relationship with her husband. “Desire” (tĕšûqâ) occurs but twice more (Gen 4:7; Song 7:10 [11]), and its meaning in our passage is highly disputed. It has been explained widely as sexual desire on the basis of Song 7:10 [11] and the reference to childbirth in 3:15. If so, the adversative rendering of the following clause, “yet he will rule” (as NASB, NRSV), would mean that despite her painful experience in childbirth she will still have (sexual) desires for her husband. In other words, the promissory blessing of procreation will persist despite any possible reluctance on her part due to the attendant pain of delivery. Others view the woman’s desire as broader, including an emotional or economic reliance on her husband. In other words, she acted independently of her husband in eating the fruit, and the consequent penalty is that she will become dependent on him. Her new desire is to be submissive to the man, and, quite naturally, he will oblige by ruling over her.221 Some have mitigated the idea of penalty by contending that Eve’s submission is a penalty only when her husband takes advantage of his position and mistreats her. Others argue that 3:16 is no part of the judgment; it is a description of the inherent consequences of sin wherein the headship of the man has been corrupted by sin.Although sexual “desire” conforms to v. 15, better is the explanation suggested by Gen 4:7b, where “desire” and “rule” [māšal] are found again in tandem: “It desires to have you, but you must master [māšal] it.” In chap. 4 “sin” is like an animal that when stirred up will assault Cain; it “desires” to overcome Cain, but the challenge God puts to Cain is to exercise “rule” or “mastery” over that unruly desire. If we are to take the lexical and structural similarities as intentional, we must read the verses in concert. This recommends that 3:16b also describes a struggle for mastery between the sexes. The “desire” of the woman is her attempt to control her husband, but she will fail because God has ordained that the man exercise his leadership function. The force of the defeat is obscured somewhat by the rendering “and he will rule”; the conjunction is better understood as “but he will rule.” The directive for “rule” is not given to the man, for that has already been given and is assumed (2:15, 18); rather, the issue of “rule” is found in God’s directive toward the woman, who must succumb by divine edict. Thus the Lord affirms in the oracles of judgment the creation order: the serpent is subjected to the woman, the woman to the man, and all to the Lord. “In those moments of life’s greatest blessing—marriage and children—the woman would serve most clearly the painful consequences of her rebellion from God.”What is the nature of the man’s “rule”? “Rule,” as verb or derivative, is found seven additional times in Genesis, where it may indicate governance (1:16 [twice], 18; cf. Ps 136:7–9) and refers to exercising jurisdiction (24:2; 37:8; 45:8, 26). The temperament of “rule” in the Old Testament is dependent on the varying circumstances in which that power is exercised. The term is used too broadly to isolate its meaning in 3:16b lexically as either beneficent or tyrannical. Human jurisdiction over the lower orders, however, is expressed by the different verb “dominate” (rādâ; 1:28), suggesting that the man does not “rule” his wife in the sense that he subdues the animals. We cannot understand the divine word “he will rule over you” as a command to impose dominance any more than v. 16a is an exhortation for the woman to suffer as much as possible during childbirth. It is a distortion of the passage to find in it justification for male tyranny. On the contrary, ancient Israel provided safeguards for protecting women from unscrupulous men (e.g., Deut 24:1–4), and the New Testament takes steps to restrain domination. Paul admonished men and women to practice mutual submission (Eph 5:22–33) and cautioned husbands to exercise love and protection without harshness (Col 3:19). Because of the threat of harsh dominance, Paul commanded Christian charity toward women in the community of the home and the church.3:17–18 The final word is directed against the man (vv. 17–19). Adam’s penalty also fit his crime since his appointed role was intimately related to the ground from which he was made and which he was charged to cultivate (2:7, 15). Now the “ground” is decreed under divine “curse” on his account (see 3:14 discussion). The man will suffer (1) lifelong, toilsome labor (vv. 17–18) and finally (2) death, which is described as the reversal of the creation process (v. 19 with 2:7). Although the woman will die too (2:17), the death oracle is not pronounced against her since she is the source of life and therefore living hope for the human couple. It is the man who bears the greater blame for his conduct and is the direct recipient of God’s death sentence.As in the pronouncement against the serpent (v. 14), God pinpoints the reason for the ensuing penalty (v. 17).

16. Pain and bondage now appear on the horizon. Two kindred words are used in 16 for the repeated sorrow (AV, RV) or pain (RSV), the first of which exactly recurs in 17c for the ‘toil’ (RV, RSV) or ‘sorrow’ (AV) imposed on Adam. A possible rendering each time would be ‘travail’.RSV’s your pain in childbearing catches the meaning of the Hebrew idiom which AV, RV render too literally. The phrase your desire shall be for your husband (RSV), with the reciprocating he shall rule over you, portrays a marriage relation in which control has slipped from the fully personal realm to that of instinctive urges passive and active. ‘To love and to cherish’ becomes ‘To desire and to dominate’. While even pagan marriage can rise far above this, the pull of sin is always towards it. An echo of the phrase, in 4:7b, conjures up still more vividly its suggestion of the jungle.

18 And the LORD God said, “It is not good that man should be alone; I will make him a helper comparable to him.” 19 Out of the ground the LORD God formed every beast of the field and every bird of the air, and brought them to Adam to see what he would call them. And whatever Adam called each living creature, that was its name. 20 So Adam gave names to all cattle, to the birds of the air, and to every beast of the field. But for Adam there was not found a helper comparable to him.21 And the LORD God caused a deep sleep to fall on Adam, and he slept; and He took one of his ribs, and closed up the flesh in its place. 22 Then the rib which the LORD God had taken from man He made into a woman, and He brought her to the man.23 And Adam said:“This is now bone of my bonesAnd flesh of my flesh;She shall be called Woman,Because she was taken out of Man.”24 Therefore a man shall leave his father and mother and be joined to his wife, and they shall become one flesh.25 And they were both naked, the man and his wife, and were not ashamed.

16 To the woman He said: “I will greatly multiply your sorrow and your conception; In pain you shall bring forth children; Your desire shall be for your husband, And he shall rule over you.”

16 To the woman he said, “I will surely multiply your pain in childbearing; in pain you shall bring forth children. Your desire shall be contrary to your husband, but he shall rule over you.”

16 To the woman He said, “I will greatly multiply Your pain in childbirth, In pain you will bring forth children; Yet your desire will be for your husband, And he will rule over you.”

16 To the woman he said, “I will make your pains in childbearing very severe; with painful labor you will give birth to children. Your desire will be for your husband, and he will rule over you.”

16 Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.

7 If you do well, will you not be accepted? And if you do not do well, sin lies at the door. And its desire is for you, but you should rule over it.”

7 If you do well, will you not be accepted? And if you do not do well, sin is crouching at the door. Its desire is contrary to you, but you must rule over it.”

7 “If you do well, will not your countenance be lifted up? And if you do not do well, sin is crouching at the door; and its desire is for you, but you must master it.”

7 If you do what is right, will you not be accepted? But if you do not do what is right, sin is crouching at your door; it desires to have you, but you must rule over it.”

7 If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door. And unto thee shall be his desire, and thou shalt rule over him.