Antiguo Testamento

Genesis — Capítulo 2

Genesis is the book of beginnings—of the universe and of humanity, of sin and its catastrophic effects, and of God’s plan to restore blessing to the world through his chosen people. God began his plan when he called Abraham and made a covenant with him. Genesis traces God’s promised blessings from generation to generation, to the time of bondage and the need for redemption from Egypt. It lays t…

Versión

Texto — Reina-Valera 1960

1Fueron, pues, acabados los cielos y la tierra, y todo el ejército de ellos.

2Y acabó Dios en el día séptimo la obra que hizo; y reposó el día séptimo de toda la obra que hizo.

3Y bendijo Dios al día séptimo, y lo santificó, porque en él reposó de toda la obra que había hecho en la creación.

4Estos son los orígenes de los cielos y de la tierra cuando fueron creados, el día que Jehová Dios hizo la tierra y los cielos,

5y toda planta del campo antes que fuese en la tierra, y toda hierba del campo antes que naciese; porque Jehová Dios aún no había hecho llover sobre la tierra, ni había hombre para que labrase la tierra,

6sino que subía de la tierra un vapor, el cual regaba toda la faz de la tierra.

7Entonces Jehová Dios formó al hombre del polvo de la tierra, y sopló en su nariz aliento de vida, y fue el hombre un ser viviente.

8Y Jehová Dios plantó un huerto en Edén, al oriente; y puso allí al hombre que había formado.

9Y Jehová Dios hizo nacer de la tierra todo árbol delicioso a la vista, y bueno para comer; también el árbol de vida en medio del huerto, y el árbol de la ciencia del bien y del mal.

10Y salía de Edén un río para regar el huerto, y de allí se repartía en cuatro brazos.

11El nombre del uno era Pisón; este es el que rodea toda la tierra de Havila, donde hay oro;

12y el oro de aquella tierra es bueno; hay allí también bedelio y ónice.

13El nombre del segundo río es Gihón; este es el que rodea toda la tierra de Cus.

14Y el nombre del tercer río es Hidekel; este es el que va al oriente de Asiria. Y el cuarto río es el Éufrates.

15Tomó, pues, Jehová Dios al hombre, y lo puso en el huerto de Edén, para que lo labrara y lo guardase.

16Y mandó Jehová Dios al hombre, diciendo: De todo árbol del huerto podrás comer;

17mas del árbol de la ciencia del bien y del mal no comerás; porque el día que de él comieres, ciertamente morirás.

18Y dijo Jehová Dios: No es bueno que el hombre esté solo; le haré ayuda idónea para él.

19Jehová Dios formó, pues, de la tierra toda bestia del campo, y toda ave de los cielos, y las trajo a Adán para que viese cómo las había de llamar; y todo lo que Adán llamó a los animales vivientes, ese es su nombre.

20Y puso Adán nombre a toda bestia y ave de los cielos y a todo ganado del campo; mas para Adán no se halló ayuda idónea para él.

21Entonces Jehová Dios hizo caer sueño profundo sobre Adán, y mientras este dormía, tomó una de sus costillas, y cerró la carne en su lugar.

22Y de la costilla que Jehová Dios tomó del hombre, hizo una mujer, y la trajo al hombre.

23Dijo entonces Adán: Esto es ahora hueso de mis huesos y carne de mi carne; esta será llamada Varona, porque del varón fue tomada.

24Por tanto, dejará el hombre a su padre y a su madre, y se unirá a su mujer, y serán una sola carne.

25Y estaban ambos desnudos, Adán y su mujer, y no se avergonzaban.

TYNDALE OPEN STUDY NOTES

Versículo 1

I. 2:1-3 Humankind is the high point of God’s creative acts (1:26-31), while day 7 is the climax of …

2:1-3 Humankind is the high point of God’s creative acts (1:26-31), while day 7 is the climax of the creation week. When God rested, he endorsed all of creation—there was nothing more to do! This seven-day framework structured Israel’s week, with the seventh day as the precedent for their weekly Sabbath. The Sabbath was intended to celebrate God’s finished work; the seventh day would be set apart as holy and dedicated to the Creator, who also rested (see Exod 20:8-11; 31:12-17; cp. Matt 12:1-8; Rom 14:5-6; Col 2:16-17; Heb 4:1-11).

Versículo 3

II. 2:3 The first six days of creation involved separation (light from darkness, day from night, wate…

2:3 The first six days of creation involved separation (light from darkness, day from night, water from dry land). The last act of creation separated what is ordinary from what is holy, thus laying the foundation for Israel’s worship. It also anticipated a coming age of rest (Heb 4:1-11; 12:2; 13:14). • The absence of the usual “morning and evening” reflects the Creator’s willingness to enter into unending fellowship with humankind.

Versículo 4

III. 2:4-25 This account (see study note on 2:4) of the heavens and the earth is not a second creation…

2:4-25 This account (see study note on 2:4) of the heavens and the earth is not a second creation account; rather, it is a theological and historical expansion on 1:1–2:3. The focus is now on what the cosmos produced rather than on its creation. Special attention is given to the first man and woman. As the story progresses, it is colored by contrasts of good and evil, knowledge and ignorance, life and death, harmony and discord. 2:4 This is the account (literally These are the generations; Hebrew toledoth): This or a similar phrase is repeated throughout Genesis, creating an internal outline for the book. In other occurrences, it introduces the genealogy or story of a key personality (5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1; 37:2). • Some have argued that the first half of 2:4 belongs with 1:1–2:3, but it is more likely the introduction to the account that follows. • Lord God (Hebrew Yahweh Elohim) is the second name used for God in the early chapters of Genesis. Elohim (1:1–2:3) describes the all-powerful creator God. Yahweh Elohim speaks of the eternal God who formed a lasting covenant with Israel (Exod 3:6, 13-15). Accordingly, Gen 2:4-25 focuses on God as provider more than as creator. The three themes of sexuality, dominion, and food in ch 1 are now addressed in reverse order (food, 2:8-17; dominion, 2:18-20; sexuality, 2:21-25).

Versículo 5

IV. 2:5 cultivate: Work does not result from sin; it was part of the original structure of creation a…

2:5 cultivate: Work does not result from sin; it was part of the original structure of creation and is directly tied to human identity and purpose (1:28; 2:15).

Versículo 6

V. 2:6 springs: The word refers to subterranean springs that rose to the surface of the ground.

2:6 springs: The word refers to subterranean springs that rose to the surface of the ground.

Versículo 7

VI. 2:7 In 1:1–2:3, creation happens at a distance, by divine command (“Let there be . . . and that i…

2:7 In 1:1–2:3, creation happens at a distance, by divine command (“Let there be . . . and that is what happened”). In this account, the creative act is much more intimate (see also 2:8-9, 21-22). • from the dust of the ground: In Hebrew, ’adamah (“ground”) forms a wordplay with ’adam (“man”). The earth remains the definitive reference point for humans, who in death return to dust (3:17-19; 4:11; Job 4:19; 10:8-9; Isa 29:16). • breathed . . . into the man’s nostrils: God’s breath is not imparted to other animals; only humans are formed in God’s image (Gen 1:27) and enjoy dialogue with their Creator (2:16-17; 3:8-13). They alone have spiritual awareness and moral conscience (see Job 32:8).

Versículo 8

VII. 2:8-14 Analogous to the sacred time marked out on the seventh day of creation (2:2-3), the sacred…

2:8-14 Analogous to the sacred time marked out on the seventh day of creation (2:2-3), the sacred space of the garden in Eden was separate from the surrounding world. It functioned as a garden-temple or sanctuary because the Lord manifested his presence there in a special way. 2:8 Eden was the general location in which the garden was placed, not the garden itself. The term could mean “plain,” “delight,” or “fertility.” The description that follows favors the idea of fertility. • in the east: The exact location of Eden is left to speculation, but it was east of Canaan, Israel’s later home. • God placed the man in the garden for divine fellowship and physical blessing (see also 2:15 and study note there).

Versículo 9

VIII. 2:9 Beauty and bounty characterized humanity’s original environment (cp. 13:10). • The tree of li…

2:9 Beauty and bounty characterized humanity’s original environment (cp. 13:10). • The tree of life represented God’s presence and provision. The one who ate of it would have everlasting life (3:22), which made it a rich image for later Israelite and Christian reflection (Prov 3:18; 11:30; 13:12; Rev 2:7; 22:2, 14, 19). The candlestick in Israel’s Tabernacle may have been a stylized representation of it (Exod 25:31-35). • Eating the fruit of the tree of the knowledge of good and evil enabled humanity’s capacity for wisdom (Gen 3:6) and moral discernment (3:5, 22; cp. Deut 1:39, “innocent”). Eating from it represented a human grasp for autonomy and wisdom that were God’s alone (cp. Prov 30:1-4). Humans sidestepped God’s revelation as the means of moral discernment, flaunting their independence rather than submitting to God’s will (cp. Prov 1:7). Choosing human wisdom over God’s instruction brings death and destruction (see Ps 19:7-9; Ezek 28:6, 15-17).

Versículo 10

IX. 2:10-14 This detailed description portrays the eastern region around Eden as a mountain with rive…

2:10-14 This detailed description portrays the eastern region around Eden as a mountain with rivers flowing out to the world. Eden’s beauty and fertility enriched the whole earth. 2:10 The river that was watering the garden was a material blessing (bringing agricultural fertility) and a symbol of God’s presence (cp. Ps 46:4; Ezek 47:1-12; Zech 14:8; Rev 22:1-2). • dividing into four branches (literally heads): The common understanding is that one river had its source in Eden, flowed down through the garden, and then split into the four rivers named.

Versículo 11

X. 2:11 The Pishon and the Gihon (2:13) cannot be identified with certainty. If the land of Havilah …

2:11 The Pishon and the Gihon (2:13) cannot be identified with certainty. If the land of Havilah was in southeast Arabia or on the African coast, as some biblical data suggest (see 10:7; 25:18; 1 Sam 15:7), then the Pishon was possibly the Nile River. Josephus thought that Havilah and the Pishon were in India (Antiquities 1.1.3). Two other proposals suggest: (1) rivers in the mountains of eastern Turkey where the Tigris and Euphrates (Gen 2:14) also flow, and (2) the marshy delta near the Persian Gulf. Current geographical conditions make any theory impossible to prove conclusively.

Versículo 12

XI. 2:12 The magnificence and fertility of the garden are pictured as spreading to the surrounding re…

2:12 The magnificence and fertility of the garden are pictured as spreading to the surrounding regions through the rivers flowing out from it. The four rivers possibly imply that the garden’s bounty flowed out to the four corners of the earth. • Gold and onyx were later used for decorating the Tabernacle, the Temple (Exod 25:3-9; 1 Chr 29:2), and the priests’ clothing (Exod 28:9-14, 20). • Resin was used in sacred incense (Exod 30:34).

Versículo 13

XII. 2:13 Gihon: Though unknown, proposals have included the Nile (as in the Greek version of Jer 2:18…

2:13 Gihon: Though unknown, proposals have included the Nile (as in the Greek version of Jer 2:18; Josephus, Antiquities 1.1.3), the Jordan, or, according to Jewish tradition, a river that formerly ran through the Kidron Valley (1 Kgs 1:33; 2 Chr 33:14). • Although Cush is the name of ancient Ethiopia, Mesopotamian regions associated with Babylon seem to be the immediate setting (see 10:8); Cush is possibly the land of the Kassites, a dynasty ruling in Babylonia.

Versículo 14

XIII. 2:14 Tigris . . . Euphrates: These well-known rivers flow from the mountains of eastern Turkey.

2:14 Tigris . . . Euphrates: These well-known rivers flow from the mountains of eastern Turkey.

Versículo 15

XIV. 2:15 to tend and watch over: The garden required maintenance and oversight. Tending the Garden wa…

2:15 to tend and watch over: The garden required maintenance and oversight. Tending the Garden was humanity’s dignifying work. These roles in God’s garden-sanctuary were later applied to God’s Tabernacle (see Lev 8:35; Num 3:5-10; 4:46-49).

Versículo 17

XV. 2:17 except (literally but you must not eat): This prohibition is given in the same legal format …

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).

Versículo 18

16. 2:18-23 As human creation was the climax of ch 1, so human intimacy is the high point of ch 2. Go…

2:18-23 As human creation was the climax of ch 1, so human intimacy is the high point of ch 2. God’s concern for mutual human support and companionship finds no parallel in ancient Near Eastern literature. 2:18 It is not good: This is God’s first negative assessment of an otherwise excellent creation (1:31). The Lord God is portrayed as a father who obtains a bride for his son (cp. ch 24). • The answer to the man’s need is a helper who is just right for him; she is his perfect complement, made in the same image of God (1:26-27), given the same commission (1:28; 2:15), and obligated by the same prohibition (2:17). The man cannot fulfill his created purpose alone.

Versículo 19

17. 2:19-20 to see what he would call them: Following God’s example (1:5, 8, 10), the man chose a nam…

2:19-20 to see what he would call them: Following God’s example (1:5, 8, 10), the man chose a name for each of the creatures. In so doing, he was exercising his reign over creation (1:26, 28).

Versículo 23

18. 2:23 Adam recognized the woman as a “helper just right for him” (2:20). His celebration of her in…

2:23 Adam recognized the woman as a “helper just right for him” (2:20). His celebration of her in poetry and song observed his unity with her, not their distinctions (cp. 29:14). • Adam declares that “She will be called ‘woman’ (Hebrew ’ishah) because she was taken from ‘man’ (Hebrew ’ish).” He understood the nature of their connection (see Eph 5:28-29). Adam had earlier assessed the animals without finding the characteristics he needed in a partner. How different this evaluation is!

Versículo 24

19. 2:24 Marriage between a man and a woman is not just a human social construct but is rooted in the…

2:24 Marriage between a man and a woman is not just a human social construct but is rooted in the created order. • a man leaves . . . and is joined: Marriage entails a shift of loyalty from parents to spouse. • the two are united into one: Marriage and its commitments make it the most fundamental covenant relationship observed among humans. Marriage is a powerful image of Israel’s covenant with God (Hos 2:14-23) and of Christ’s relationship to the church (Eph 5:22-32). Marriage is designed as an inseparable, exclusive relationship between a man and a woman. The family unit it creates is the basic building block of human society.

Versículo 25

20. 2:25 both naked: Prior to the Fall (ch 3), nakedness reflected innocence and trust. After the Fal…

2:25 both naked: Prior to the Fall (ch 3), nakedness reflected innocence and trust. After the Fall, it denoted vulnerability and shame (see 9:22-23; Lev 18:1-23; Isa 47:3). Shame is more than embarrassment; it connotes exploitation and humiliation (see Deut 28:48; Isa 58:7; Jas 2:15-16).

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Genesis — Capítulo 2