Genesis3:1–7

Eyes opened, promise kept and broken → the serpent's pledge fulfilled verbal / quotation — confirmed

The unit's tightest internal seam. The serpent promises in 3:5 that "your eyes will be opened" (wə-nip̄qəḥū ‘ênêḵem); the narrator records in 3:7 that "the eyes of both of them were opened" (wat-tippāqaḥnāh). The Verifier records the shared rare lexeme H6491 pāqach (only 18 verses in all of Scripture), together with H5869 ‘ayin (eye) and H3045 yādaʻ (know). Because pāqach is uncommon and is the very verb of the promise, restated verbatim in its fulfillment, this is a genuine verbal link within the unit — the lie kept to the letter, broken in substance. Keil hangs the whole irony on it: "as the serpent had foretold: but what did they see?"

Genesis 3:5 · Genesis 3:7

basis: shared rare Strong's lexeme H6491 pāqach (18 vv) — the very verb of the v.5 promise reused verbatim in the v.7 fulfillment — plus H5869 ‘ayin and H3045 yādaʻ; Verifier-computed; rarity of pāqach warrants 'verbal'.

Sewing leaves of shame → Job's sackcloth, the time to sew verbal / quotation — confirmed

The rare verb H8609 tāphar ("to sew") occurs only four times in the whole Hebrew Bible. Beyond Genesis 3:7 it appears in Job 16:15 — "I have sewed sackcloth upon my skin" — and Ecclesiastes 3:7, "a time to rend, and a time to sew." The Verifier records H8609 as shared and flags its rarity (in only 4 verses). Job's act is mourning-dress over wounded flesh; Ecclesiastes sets sewing in the rhythm of human grief and repair. The lexical kinship is real and uncommon, but the connection is one of human shame and mourning, not quotation — the first garment of guilt, the sackcloth of sorrow, and the seasons of tearing and mending all reaching for the same rare verb.

Genesis 3:7 · Job 16:15 · Ecclesiastes 3:7

basis: shared rare Strong's lexeme H8609 tâphar — only 4 occurrences in Scripture; Verifier-computed. The rarity makes the verbal link firm, though the shared sense is human shame/mourning, not a citation of Genesis.

The tree in the midst: knowledge beside life → Genesis 2:9 structural / thematic — confirmed

The woman in 3:3 places the forbidden tree "in the midst of the garden" — the exact location 2:9 had given the tree of life. The Verifier records shared lexemes H6086 ‘êts (tree, 288 vv), H1588 gan (garden, 37 vv), and the desire-words that recur in 3:6 link the eating-scene back to 2:9 as well (H2530 châmad, H3978 ma’ăkâl). These are common words, so the tier is structural/thematic, not verbal — but the overlap is pointed: Cambridge observes that the woman speaks of the tree of knowledge in the very terms 2:9 used of the tree of life, the two central trees blurring in her mouth on the eve of the fall.

Genesis 3:3 · Genesis 3:6 · Genesis 2:9

basis: shared Strong's lexemes H6086 ‘êts (288 vv), H1588 gan (37 vv); and 3:6↔2:9 share H2530 châmad, H3978 ma’ăkâl — all relatively common, so thematic not verbal; the link is the two central trees and the desire-vocabulary, argued by Cambridge from the text.

Become like God, knowing good and evil → the sentence confirmed structural / thematic — confirmed

The serpent's bait in 3:5 — "you will be like God, knowing good and evil" — is echoed verbatim by God Himself in 3:22: "the man has become like one of us, knowing good and evil." The Verifier (3:1↔3:22 frame) records shared lexemes H6086 ‘êts, H2416 chay, and H398 ’ākal; the decisive verbal overlap is the phrase yōḏə‘ê ṭôwḇ wā-rāʻ (H3045 yādaʻ + H2896 ṭôwb + H7451 raʻ), which both the serpent and the LORD speak. Because the constituent words are common, the badge is held at structural/thematic — but the phrase-for-phrase return is the chapter's grimmest confirmation: the serpent's promise was true, and God's own words ratify that it came to pass, as ruin.

Genesis 3:5 · Genesis 3:22

basis: shared Strong's lexemes H3045 yādaʻ, H2896 ṭôwb, H7451 raʻ (the phrase 'knowing good and evil') plus H6086/H2416/H398 — common words, so thematic; the link is the serpent's promise of 3:5 restated by God in 3:22, argued from the matching phrase, not from rarity.

The serpent, more crafty than every beast → the fiery serpent of Isaiah structural / thematic — confirmed

The noun H5175 nāchāsh (serpent) is moderately rare (28 verses). The Verifier records it shared between Genesis 3:1 and Isaiah 14:29 ("out of the serpent's root shall come forth a viper") and Jeremiah 46:22, alongside the very common H3588 kî and H6086 ‘êts. Because nāchāsh is the only weighted shared word and the surrounding lexemes are high-frequency, the tier is structural/thematic: a shared serpent-motif, not a quotation. Benson notes the same word is used of "the fiery serpents which bit the people in the wilderness" and "the serpent of brass," tying Eden's tempter into a Scripture-wide serpent imagery that the prophets and Numbers 21 develop.

Genesis 3:1 · Isaiah 14:29 · Jeremiah 46:22

basis: shared Strong's lexeme H5175 nāchāsh (28 vv) with otherwise high-frequency words (H3588 kî, H6086 ‘êts); Verifier-computed; one moderately-rare shared noun supports a thematic serpent-motif link, not a verbal quotation.

“The serpent deceived Eve by his cunning” → 2 Corinthians 11:3 structural / thematic — confirmed

Paul reaches back to this exact scene: "as the serpent deceived Eve through his craftiness" (2 Corinthians 11:3) — the New Testament's most direct reading of Genesis 3:1, and the verse Benson, JFB, the Pulpit Commentary, and Keil all cite to establish that the Hebrew ‘ārūm means craft (Greek panourgia), not innocent prudence. Held honestly: this is a cross-Testament link — Greek New Testament to Hebrew Old Testament — so no shared Strong's number can exist (the Verifier returns no shared original-language lexeme across the language barrier). The connection is to the content of the scene, argued by Paul and unanimous in the named commentators, and is therefore tiered structural/thematic and argued from the text, not asserted from the index.

Genesis 3:1 · Genesis 3:6 · 2 Corinthians 11:3

basis: cross-Testament (Greek↔Hebrew): no shared Strong's lexeme is possible; the Verifier returns no shared lexeme. Paul (2 Cor 11:3) explicitly retells Genesis 3:1's deception of Eve — a real, ancient link, argued from the text and unanimous in the commentators, not from the index.

The father of lies → John 8:44 flagged — verify source

The serpent's flat denial in 3:4 — borrowing God's "surely die" and prefixing "not" — is read across the tradition through John 8:44, where Christ calls the devil "a liar and the father of lies" who "was a murderer from the beginning." Keil cites it to identify the speaker behind the serpent; the Pulpit Commentary links it directly to v.4. Held honestly: this is a cross-Testament link (Greek Gospel to Hebrew narrative), so the Verifier finds no shared original-language lexeme; the connection is theological and figural, identifying the serpent's lie with Satan's character, and must be argued, not asserted from the lexicon. It is shown that way rather than dressed as a verbal quotation.

Genesis 3:4 · John 8:44

basis: cross-Testament (Greek↔Hebrew): no shared Strong's lexeme possible; Verifier returns no shared lexeme. The link identifies the serpent's lie (3:4) with the 'father of lies' (John 8:44) — a theological/figural reading argued by Keil and Pulpit, not provable from the index; flagged accordingly.

The protoevangelium: the woman's seed who crushes the serpent ancient/widely-held

The temptation of 3:1–7 sets up the first promise of the gospel a few verses later (3:15), where the seed of the woman will crush the serpent's head. The Verifier records H802 ’ishshāh (woman) shared between 3:1 and 3:15 — the same woman who is deceived here becomes, in the next breath of the chapter, the one through whose seed the deceiver is undone. Maclaren reads the whole episode toward this hope: "even at that first hour of sin and retribution a gleam of hope... promises that the conquered shall one day be the conqueror, and that the woman's seed, though wounded in the struggle, shall one day crush the poison-bearing, flat head in the dust." That the crusher is Christ is the ancient and widely-held reading of the church.

Genesis 3:1 · Genesis 3:6 · Genesis 3:15

The Last Adam who reverses the first Adam's eating ancient/widely-held

The federal weight of "and he ate" (3:6) — "not the woman but the man was the federal head" (Gill) — is the dark foil to Christ. Paul's parallel is explicit: "as in Adam all die, so in Christ all will be made alive" (1 Corinthians 15:22; Romans 5:19, which Henry and Benson both cite at this verse, naming Adam's act "disobedience"). Where the first Adam grasped at being "like God" by theft (3:5), the Last Adam, "being in very nature God," did not grasp at equality but emptied Himself (Philippians 2:6). The fall by one man's eating is undone by one man's obedience. This Adam-Christ typology is ancient and widely held.

Genesis 3:5 · Genesis 3:6 · Romans 5:19 · 1 Corinthians 15:22

The garment God provides: from fig leaves to the robe of righteousness ancient/widely-held

The fig-leaf ḥăḡōrōṯ (girdles) of 3:7 are the first self-made covering for sin — and they fail. Gill draws the figural line plainly: such coverings "could be none to their souls... and of as little use are the poor and mean services of men, or their best works of righteousness, to shelter them from the wrath of God." In 3:21 God replaces the fig leaves with coats of skin — covering that costs a life, read by the tradition as the first shadow of an atoning provision fulfilled in Christ, who is made "our righteousness" (1 Corinthians 1:30) and in whom believers are "clothed" (Galatians 3:27). The reading of the self-made covering as type — human righteousness versus God-provided righteousness — is widely held; the specific link of the skins to Christ's atonement is an ancient figural reading, marked here as interpretation rather than lexical proof.

Genesis 3:7 · Genesis 3:21