<P> The expulsion from Eden narrative begins with a dialogue between the woman and a serpent, identified in Genesis 3: 1 as an animal that was more crafty than any other animal made by God, although Genesis does not identify the serpent with Satan . The woman is willing to talk to the serpent and respond to the creature's cynicism by repeating God's prohibition against eating fruit from the tree of knowledge (Genesis 2: 17). The woman is lured into dialogue on the serpent's terms which directly disputes God's command . The serpent assures the woman that God will not let her die if she ate the fruit, and, furthermore, that if she ate the fruit, her "eyes would be opened" and she would "be like God, knowing good and evil" (Genesis 3: 5). The woman sees that the fruit of the tree of knowledge is a delight to the eye and that it would be desirable to acquire wisdom by eating the fruit . The woman eats the fruit and gives some to the man (Genesis 3: 6). With this the man and woman recognize their own nakedness, and they make loincloths of fig leaves (Genesis 3: 7). </P> <P> In the next narrative dialogue, God questions the man and the woman (Genesis 3: 8--13), and God initiates a dialogue by calling out to the man with a rhetorical question designed to consider his wrongdoing . The man explains that he hid in the garden out of fear because he realized his own nakedness (Genesis 3: 10). This is followed by two more rhetorical questions designed to show awareness of a defiance of God's command . The man then points to the woman as the real offender, and he implies that God is responsible for the tragedy because the woman was given to him by God (Genesis 3: 12). God challenges the woman to explain herself, whereby she shifts the blame to the serpent (Genesis 3: 13). </P> <P> Divine pronouncement of three judgments are then laid against all the culprits, Genesis 3: 14--19 . A judgement oracle and the nature of the crime is first laid upon the serpent, then the woman, and, finally, the man . On the serpent, God places a divine curse . The woman receives penalties that impact her in two primary roles: she shall experience pangs during childbearing, pain during childbirth, and while she shall desire her husband, he will rule over her . The man's penalty results in God cursing the ground from which he came, and the man then receives a death oracle, although the man has not been described, in the text, as immortal . Abruptly, in the flow of text, in Genesis 3: 20, the man names the woman "Eve", (Heb . hawwah) "because she was the mother of all living" and Adam receives his name "the man", changing from "eth - ha'adham", before the fall to "ha'Adham" (with article / command), to Adam after the fall (disobedience). God makes skin garments for Adam and Eve (Genesis 3: 20). </P> <P> The chiasmus structure of the death oracle given to Adam in Genesis 3: 19, is a link between man's creation from "dust" (Genesis 2: 7) to the "return" of his beginnings:" you return, to the ground, since from it you were taken, for dust you are, and to dust, you will return ." </P>

In the story forbidden fruit the point of view can best be identified as