Wisdom repented of her ways

Wisdom repented of her ways

Wisdom repented of her ways
She grew up matured with the Christ.
His did see His desire who is She was to be like Him
Brought forth the universe as we know
We are in.
The body of Christ
The bride
Is She
The glory of Sigé
The Father
Is He
The Wisdom of God
Creator through life was initiated from the beginning by the Father of the All.

Small Amount of Leaven Gospel of Thomas Saying 96

(96) Jesus [said], "What the kingdom of the father resembles is [a] woman who took a small amount of leaven, [hid] it in some dough, and produced huge loaves of bread. Whoever has ears should listen!

Saying 96
"Here the kingdom is likened not to the leaven, as in the Synoptics, but to the woman.
Jesus here is speaking about the spiritual kingdom here the woman is the kingdom or the church and she is meant to be the model for the readers.

The Little leaven concealed in dough are the chosen few who here the word and believe it the large loves come at the end of the age and are the 3 persons in saying 30 the mutldue that no one can number

Woman=Zion, the true church

Little leaven=the knowledge of the truth

Concealed in dough=missionary work

Large loaves of bread= the body of Christ

Leaven used in a good way:

Le 23:17 Ye shall bring out of your habitations two wave loaves of two tenth deals: they shall be of fine flour; they shall be baken with leaven; they are the firstfruits unto the LORD.

Am 4:5 And offer a sacrifice of thanksgiving with leaven, and proclaim and publish the free offerings: for this liketh you, O ye children of Israel, saith the Lord GOD.

Mt 13:33 Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened.

Lu 13:21 It is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened.

96)## Jesus [said], "The Kingdom of the Father is like a certain woman [the holy spirit]. She took a little leaven [the Keys of Knowledge], [concealed] it in some dough [it is hidden within the letter of the Word], and made it into large loaves [the Old and New Testaments]. Let him who has ears hear [both ears to hear the higher and lower meanings]."

give unto me that which is mine Gospel of Thomas Saying 100

They showed Jesus a gold coin and said to him, "Caesar's agents are exacting taxes from us." He said to them, "Give unto Caesar the things that are Caesar's, give unto God the things that are God's, and give unto me that which is mine."

Saying 100
Here Jesus is telling his followers that they should to serve the rulers of Israel even during periods of foreign domination since their domination was a punishment for Israel’s sinfulness. (Ezek 21:25-27; Jer 27:4-7 Mal 1:8) God demands the commitment of one’s life to mission of spreading the news about the Kingdom and how to prepare for his Judgement.
Saying 100 is reminiscent of saying 88, where messengers and prophets come to take what is theirs and give you what is yours. But What is it?, it is what Jesus expects to be given. But the Gth is silent about this

100)## They showed Jesus a gold coin [currency of the god of mammon] and said to Him, "Caesar's men [the false religious leaders who follow after "the prince of this world"] demand taxes from us [tithes and offerings]." He said to them, "Give Caesar what belongs to Caesar [as long as you worship the things of the world you will have to pay the price - "Flee fornication"], give God what belongs to God ["What? know ye not that your body is the temple of the Holy Spirit [which is] in you, which ye have of God, and ye are not your own?"], and give Me what is Mine [all that the Father has is His]."

to kill a powerful man Gospel of Thomas Saying 98

(98) Jesus said, "What the kingdom of the father resembles is a man who wanted to assassinate a member of court. At home, he drew the dagger and stabbed it into the wall in order to know whether his hand would be firm. Next, he murdered the member of court."

Saying 98
The point of the parable is that it is necessary to prepare oneself for the inauguration of the Kingdom of God. You must become a spiritual warrior first and foremost the battle is within your own house that is your body cutting off the inclination to evil. We are victorious in Christ within our own consciousness against the enemy within and the external demons without in the world all the things that appeal to the flesh (add Gen 3; 1Jn 2:)
The certain man is the son of man, the perfect man, the man of the one, which is the multitudinous body of Christ that will kill the powerful man who is the man of lawlessness or Gog and his armies or Jesus could be the certain man who kills the powerful man who as the power of death that is the devil which is sin in the flesh. The sword is stabbed in his own house which is his body. The testing of his strength is the temping he went through to strengthen him for tribulations billeds character as Paul says:
Rom 5:3 And not only that, but we also glory in tribulations, knowing that tribulation produces perseverance; 4 and perseverance, character; and character, hope.  5 Now hope does not disappoint, because the love of God has been poured out in our hearts by the holy spirit, which was given to us. 2Co 4:17  For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory;
Heb 12:10  For they verily for a few days chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness.
Heb 12:11  Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby.
Heb 2:18 Heb 4:15 Heb 2:9 Heb 2:14 Heb 5:7 Heb 7:23 Heb 9:15,16

98) Jesus said, "The Kingdom of the Father is like a certain man [Jesus] who wanted to kill a powerful man [ha Shatan]. In his own house [of God, where the judgment begins "For the time [is come] that judgment must begin at the house of God: and if [it] first [begin] at us, what shall the end [be] of them that obey not the gospel of God?"] he drew his sword [the Word of God "Repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth."] and stuck it into the wall [the defensive wall of church doctrine, laws and ordinances] in order to find out whether his hand [the power of the spirit] could carry through [make any headway within that religion]. Then he slew the powerful man [the spirit of anti-Christ that has controlled the "image" (in worldly churches) for 2,000 years]."

the empty kingdom Gospel of Thomas Saying 97

(97) Jesus said, "[What] the kingdom of the [father] resembles [is] a woman who was conveying a [jar] full of meal. When she had traveled far [along] the road, the handle of the jar broke and the meal spilled out after her [along] the road. She was not aware of the fact; she had not understood how to toil. When she reached home she put down the jar and found it empty."

Saying 97
This parable has an eschatological and internal interpretation, the first one stressing that the unture inauguration would be unexpected and astonishing like the reaction of the woman who returns home with a jar of meal, only to find it empty because the handle had broken off on the way.
How ever, this Saying may perhaps have an other meaning. The kingdom can slip away from us. If  people are not careful they can become broken jars with nothing inside themselves.

Alternatively, just as Jesus empted himself of all privileges and rightful dignity, when he stripped Himself of the insignia of Majesty. Paul refers to the mind of Jesus in Phil. 1:8. Back in Phil.1:27 Paul starts to speak of the importance of our state of mind. This is developed in the early verses of chapter 2: "Being of one accord, of one mind...in lowliness of mind...look not every man on his own things, but every man also on the things of others. Let this mind be in you, which was also in Christ Jesus..." (Phil.2:2-5). Paul is therefore speaking of the importance of having a mind like that of Jesus, which is devoted to the humble service of others. The verses which follow are therefore commenting upon the humility of mind which Jesus demonstrated, rather than speaking of any change of nature.
Christ "made himself of no reputation", or "emptied himself" (R.V.), alluding to the prophecy of his crucifixion in Is.53:12: "He poured out his soul unto death". He "took upon himself the form (demeanour) of a servant" by his servant-like attitude to his followers (Jn.13:14), demonstrated supremely by his death on the cross (Mt.20:28). Is.52:14 prophesied concerning Christ's sufferings that on the cross "his visage was so marred more than any man, and his form more than the sons of men". This progressive humbling of himself "unto death, even the death of the cross" was something which occurred during his life and death, not at his birth. We have shown the context of this passage to relate to the mind of Jesus, the humility of which is being held up to us as an example to copy. These verses must therefore speak of Jesus' life on earth, in our human nature, and how he humbled himself, despite having a mind totally in tune with God, to consider our needs.

Finally, a point concerning the phrase "being in the form of God". The Greek word translated "being" does not mean 'being originally, from eternity'. Acts 7:55 speaks of Stephen "being full of the Holy Spirit". He was full of the Holy Spirit then and had been for some time before; but he had not always been full of it. Other examples will be found in Lk.16:23; Acts 2:30; Gal.2:14. Christ "being in the form of God" therefore just means that he was in God's form (mentally); it does not imply that he was in that form from the beginning of time.

Thus we must do the same. We must empty ourselves Phil 1:27 2:2-5. So that the spirit or mind of Christ can fill us. Dying to ourselves, we must be conceived and reborn of the spirit as the living Jesus was Ps 2:7 89:27 Mt 3:17 Mk 1:11 Lk 3:22

97) Jesus said, "The Kingdom of the [Father] [which comes as one discovers the proper understanding of the scriptures] is like a certain woman [religion] who was carrying a jar [means "to deepen"] full of meal [so someone full of knowledge of the Truth and the higher/inward (spiritual) meanings of the Word]. While she was walking [on] a road [on her "spiritual" journey], still some distance from home [the eternal rest which comes from conversion (fullness of the spirit) in the Kingdom], the handle [the Keys of Knowledge] of the jar broke [was bankrupted/ruined by the leaven (hypocrisy) of the religious leaders] and the meal [the higher/inward (spiritual) meaning of the Word] emptied out [over time] behind her on the road [the "broad way leading to destruction" which she is on - this is the peril those who are "not of the world" living "in the world"]. She did not realize it [ha Shatan is very subtle in how he subverts the religions of man so the woman could not see the spilling out of the Truth]; she had noticed no accident [because it wasn't an accident!]. When she reached her house [was fully established in her Christo-pagan religious system], she set the jar down and found it empty [all that was left was the superficial (surface-level) understanding of the Word as the cistern in v-74]."

Give Freely Gospel of Thomas Saying 95

(95) [Jesus said], "If you (plur.) have money, do not lend it out at interest. Rather, give [it] to one from whom you will not get it back."

Saying 95
This saying does not contradict saying 14 the theme of interest here recalls the antipathy of Thomas to merchants (money lender) (cf. 64.12). Here in this Saying it follows the principle in saying 25 and it clearly demands self-sacrificing generosity.

95)## [Jesus said,] "If you [the Elect] have money [true spiritual wealth - scriptural understandings found with the Key of Knowledge], do not lend it at interest [as the corrupt religious leaders who get gain from their quarters (tithes and offerings) by buying and selling the Word (full of fleshly leaven designed to keep their beggars bags full) which is in opposition to the Father "Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give." which gives the proper translation and understanding to "You should not be acquiring gold, nor yet silver, nor yet copper into your girdles, no beggar's bag for the road,"] , but give [it] to one [called to receive it see v-109] from whom you will not get it back [for whatever you have to give belongs to your Master]."

He who seeks will find Gospel of Thomas Saying 94

(94) Jesus [said:] He who seeks will find, [and he who knocks], to him will be opened.

Saying 94
Christ is the door no one comes in except thought him by being baptized in to him. Here Jesus promises to reveal the truth to those who seek and knock. If the hearer seeks the truth, Jesus will reveal it to him or her. If the hearer knocks on the door, Jesus will let him or her in.

94)## Jesus [said], "He who seeks [the Truth] will find [the Keys of knowledge], and [he who knocks] [at the door of God's Word "I am the Door. Through Me if anyone should be entering, he shall be saved, and shall be entering and coming out and will be finding pasture."] will be let in [He will open up to him and he will gain entrance to the Kingdom]."

Do not give holy things to dogs Gospel of Thomas Saying 93

'Do not give holy things to dogs, lest they throw them upon the dunghill. Do not throw pearls to swine lest they might make [mud] of it'; 'or they might bring it [to naught'; 'or they might grind it [to bits]

Saying 93
Here as in saying 62 we must watch who we are speaking to, we must only share the truth with the worthy for dogs and swine may persecute us and our teachings bringing them to naught. As a ring of gold in a swine’s snout, so is a pretty woman that is turning away from sensibleness

93)# <Jesus said,> "Do not give what is holy [the Keys, mystery] to dogs [scribes, Jews, Pharisees who will always "return to their own vomit"], lest they throw them on the dung-heap [hide the keys in worldly traditions etc..see v - 39 "Woe unto you, lawyers! for ye have taken away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered."]. Do not throw the pearls [the true (spiritual) meanings in the scriptures] to swine [Christo-pagans], lest they grind it [to bits] [using their own lower/outward (carnal) reasoning to anathematize their higher meaning "Now there were more than forty who make this cabal, who any, coming to the chief priests and the elders, say,  "With an anathema we anathematize ourselves to taste nothing till which we should kill Paul." who was sharing these hidden meanings with the disciples of Christ]."

Seek the Truth Gospel of Thomas Saying 92

(92) Jesus said: Seek, and you will find; but the things you asked me in those days and I did not tell you then, now I desire to tell them, but you do not ask about them.

Title: The Imperative of Seeking: Unveiling the Hidden Truths

In Saying 92, Jesus imparts a profound directive: "Seek, and you will find." This imperative resonates with the timeless quest for truth, urging individuals to embark on a journey of discovery. Coupled with this call to seek, Jesus elucidates a poignant revelation regarding the mysteries of divine knowledge.

The saying begins with a clear injunction to seek the truth, emphasizing the inherent promise that diligent seekers will ultimately uncover the keys to profound mysteries. This exhortation transcends temporal boundaries, echoing across generations as an enduring invitation to delve into the depths of spiritual understanding.

However, Jesus introduces a nuanced dimension to the discourse by addressing past inquiries that remained unanswered. Reflecting on previous questions about hidden meanings in scriptures, Jesus acknowledges withholding certain insights due to the unpreparedness of his audience. This deliberate reticence underscores the importance of divine timing and discernment in dispensing spiritual truths.

At the heart of Jesus' message lies a profound tension between revelation and receptivity. While the desire to impart hidden meanings persists, the reluctance of the audience to inquire after them impedes the process of enlightenment. This reluctance, characterized by contentment with superficial rituals and traditions, serves as a barrier to deeper understanding.

The saying evokes parallels with passages in the Gospel of John, particularly John 16:4b-5, where Jesus speaks of truths yet to be revealed and the disciples' inability to bear them at present. This intertextual connection underscores the thematic continuity of Jesus' teachings across various contexts, reinforcing the urgency of spiritual discernment and readiness.

In the broader context of Jesus' ministry, Saying 92 embodies a pivotal moment of transition—a turning point marked by the culmination of an age and the dawn of a new epoch. As the end of the age approaches, Jesus expresses a heightened desire to unveil hidden truths, signaling a profound shift in cosmic consciousness.

The imperative to seek, therefore, carries profound implications for spiritual seekers in every generation. It beckons individuals to transcend complacency and delve into the depths of divine wisdom, recognizing that the quest for truth is an ongoing journey fraught with challenges and revelations.

In conclusion, Saying 92 encapsulates the timeless imperative of seeking truth and the inherent tension between revelation and receptivity. Through its enigmatic discourse, Jesus beckons seekers to embrace the call to seek and unveils the mysteries of divine knowledge. In a world marked by uncertainty and flux, the imperative of seeking serves as a guiding light, illuminating the path to profound spiritual understanding and enlightenment.

Saying 92
J. D. Crossan writes: "As in the preceding instance, only the seek/find stich is present; but now it is accompanied by another saying whose meaning is not exactly clear. More significant for my own purpose is the fact that the stich's version here is in imperative/future format and thus in the second person." (In Fragments, p. 100) [Cp. John 16:4b-5]

92) Jesus said, "Seek [the Truth] and you will find [the Keys, the mystery]. Yet, what you asked Me about in former times [about the hidden meanings in the scriptures "Now, answering, He said to them that  "To you has it been given to know the secrets of the kingdom of the heavens, yet to those it has not been given."] and which I did not tell you then [because they were not yet ready to hear it "Still much have I to say to you, but you are not able to bear it at present."], now [at the end of the age] I do desire to tell [the hidden meaning], but you do not enquire after it [being content with the lower/outward (fleshly) ordinances, traditions and festivals of men]."

The Pharisees said to him Gospel of Thomas Saying 91

(91) They said to him: Tell us who you are, that we may believe in you. He said to them: You test the face of the sky and of the earth, and him who is before you you have not known, and you do not know (how) to test this moment.

Saying 91
“They” that is the Pharisees tested him. The Pharisees did not have faith in the Christ so they did not recognize the one who was before them. They had the opportunity but they did not know how to read the sings of the times.

91) #They said to Him, "Tell us who You are so that we may believe in You." #He said to them, "You read the face [visible superficial aspects] of the sky [the higher/inward (spiritual) meanings] and of the earth [the lower/outward (fleshly) meanings], but you have not recognized the one [the heavenly being who is manifest in an earthly image] who is before you, and you do not know how to read this moment [how to perceive the higher/inward (spiritual) meanings within the lower/outward (carnal) images]." 

The Zohar The Book of Light

The Zohar The Book of Light

THE BOOK OF LIGHT.

Containing the doctrines of the Kabbalah, together with the discourses and teachings of its author, the great Kabbalist, Rabbi Simeon ben Jochai, and now for the first time translated into English with notes, references, and expository remarks.

BY NURHO DE MANHAR. SECTION I. GENESIS. (CREATION)

(Take everything with a grain of salt, this is the way with Lord Jesus)

"BRASHITH." "In the beginning" was En Soph, a the Divine,  the self-existent infinite begin,  without likeness or reflection, the incomprehensible, the unknowable One, the blessed and only Potentate, the King of Kings and Lord of Lords.

Who only hath immortality, dwelling in Light which no man can approach unto, whom no man hath seen or can see, before whom the great archangel with face beneath his wings bends in lowly reverence and adoration, crying,  "Holy! Holy! Holy! who art and was and evermore shall be."

Tune had begun. Its great pendulum, whose beats are the ages, commenced to vibrate.
The era of creation or manifestation had at last arrived.
The nekuda reshima, primal point or nucleus, appeared.

From it emanated and expanded the primary substance, the illimitable phosphorescent ether, of the nature of light, formless, colorless, being neither black nor green nor red.

In it, latent yet potentially as in a mighty womb, lay the myriad prototypes and numberless forms of all created things as yet indiscernible, indistinguishable.


By the secret and silent action of the divine will, from this primal luminous point radiated forth the vital life-giving spark which, pervading and operating in the great, enteric ocean of forms, became the soul of the universe,  the fount and origin of all mundane life and motion and terrestrial existence, and in its nature and essence and secret operation remains ineffable, incomprehensible and indefinable.

It has been conceived of as the divine Logos, the Word, and called Brashith, for the same was in the beginning with God.

FIGURES OF SPEECH

“FIGURES OF SPEECH”

The following definition was derived from the encyclopedia and Companion Bible.  The explanation is equally true of proverbs, parables and dark sayings.  It is a style used by God to express His truth hid in a mystery (secret).

A figure of speech relates to the FORM in which the words are used.  It is a designed and legitimate departure from the laws of languages.  This peculiar form or unusual manner may, or may not, be true to the LITERAL meaning of the words; but it is true to their REAL sense, and truer to truth.

In a figure of speech, a word may be transferred from an object, to which it property belongs, to another, in such a manner that a comparison is implied though not formally expressed, or a sentence in which the principal subject is described by another subject resembling it in properties and/or characteristics.  The principal subject is thus kept secret.

Thus saith the Lord: “I wiIl open my mouth in a parable.  I will utter dark sayings of old” (Psalm 78:2).  Jesus quotes: “I will open my mouth in parables; I will utter things which have been kept secret from the FOUNDATION of the world” (Matthew 13:35).  Thus indicating that 'dark sayings' and 'figures of speech' were used from the beginning (the Garden of Eden) to keep secret the things of the SPIRIT (Romans 16:25; 1 Corinthians 2:7; Colossians 1:26).
“It is the gloty of God to conceal a thing.- but the honour of kings is to search out a matter” (Proverbs 25:2).

Moses was a prophet of God (Deuteronomy 34: 10).  God made known his ways to Moses (Psalm 103:7).  God spoke unto Moses “mouth to mouth and face to face” and “not by dream or vision” (Exodus 33:11; Numbers 12:7-8).  Thus, Moses' writings were dictated by the Holy Spirit (2 Peter 1:20-21).  For God, who spoke through his Son, also spoke through his prophets (Hebrews 1: 1-2).
We have heard it said by some that the Bible does not give all the answers, that certain scriptures are vague and lacking in detail, particularly the opening chapters of Genesis.  Yet, it is written: “Man shall live by EVERY word that proceeds out of the mouth of God” (Matthew 4:4; Deuteronomy 8:3).  Man shall not change or modify God's word (Deuteronomy 4:2, 12:32; Revelation 22:18-19).  For, “all scripture is given by the inspiration of God ... that the man of God might be COMPLETE, thoroughly fumished unto ALL good works” (2 Timothy 3:16-17).
These testimonies prove that for all Intents and purposes the scriptures meet the FULL requirements of the “children of God.”  Hence, any vagueness or misunderstanding of the scriptures is primarily due to taking “figures of speech” as literal or vice versa.   Signs, types and symbols were used in dark sayings to keep secret from the worldly wise the things of the Spirit (Matthew 1 1:25).  To know and understand these things is to be “taught of God” (John 6:45).  For he revealeth them unto us by His Spirit (1 Corinthians 2: 10).  His word is spirit (John 6:63).

Jesus said:  “… be ye therefore wise as serpents and harmless as doves”
(Matthew 10: 16).  Here are two symbols used in a figure of speech:
they are SERPENT and DOVE.
THE DOVE is a symbol of peace because of its gentle, peaceful and harmless nature.  Jesus used it in this proverb to signify the characteristics desired in his followers (see Isaiah 66:2; Psalm 34:18) who humbleth themselves before their God (Matthew 18:4; James 4: 10).  God used the dove to signify the Holy Spirit (Matthew 3:16; John 1:32) thus anointing Jesus of Nazareth as the “Prince of Peace” (Isaiah 9:6) with power (Acts 10:38).

THE SEPPENT, in whose mouth is the poison of death, signifies a sinful person according to God's definition given in Psalm 140:1-3; Romans 3:12-13 and Matthew 12:34.  The name serpent was attributed to those men whom Jesus and John the Baptist had encountered (Matthew 3:7, 23:34; Luke 3:7).  Hence, when the word serpent is used to indicate an intelligent, reasoning creature having guiie (deceit) in his mouth, it signifies a man exhibiting such characteristics.

Is it reasonable to presume that the God of love and mercy, whose thoughts are as high above the thoughts of man as the heavens are above the earth, would utilize a brute beast for frustrating his purpose right at the beginning.?  If so, then why did it repent him for creating man (Genesis 6:6)?  The answer is in verse 5 and chapter 8:21: “For the imagination of man's heart was evil from his youth.”   The thoughts originating in the man's heart and issuing out of his mouth (Matthew I5:18-20) proved to be the venom of death.  Therefore, the Lord signified his (the man's) words as those of a serpent.
The Spirit, speaking through Jesus, is the same Spirit that spoke through Moses (Hebrews 1:1).  Therefore, the same type of dark sayings would have been used in the beginning(Psalm 78:2; Matthew l3:35).  For “God changes not”
(Malachi 3:6; James 1: 17; Psalm 102:27).

With these few thoughts In mind, let us examine the opening chapters of Genesis, giving particular attention to Chapter 3:

CHAPTER 1 - Reveals God's activity in creating the heavens, the earth and the living creatures of the earth.
CHAPTER 2 - Reveals God's activity In creating the man and the woman and establishing them in the Garden of Eden, to dress and keep it.
Adam (the son of God - Luke 3:38) was also a figure of the Christ to come (Romans 5: 1 4).
Eve (the mother of all living - Genesis 3:20) became his bride.  She was out of Adam and thereby is a figure of the ecciesia to be developed “out of” Christ.  The ecciesia will become the bride of Christ.
CHAPTER3 - Reveals MAN's activity with the results.  It is the prologue to the saga of mankind CHAPTER upon the earth: his heart was evil from the beginning.  This narrative was written approximately 2300 years after the fact, so we can be sure it was written in the words of the Spirit and not after the flesh.

Since the word serpent signifies a MAN of PERVERSE speech, we will paraphrase the verses as we proceed with our investigation:

Genesis, chapter 3:

Verse 1 - “Now the serpent [the man] was more subtle than any beast [living creature, RSV].”  This is the first place in the scriptures where the word SERPENT appears.  To those who believe In a personal devil, the word serpent immediately suggests an animal, so it Is NATURALLY taken literally.  Understood SPIRITUALLY, it is a figure of speech.
Verse 2 - The woman said to the serpent [the man], “We [you and I] may eat...”
Verse 4 - “and the serpent [the man] said...”
Verse 5 - “then your eyes shall be opened.”  Literally, her eyes were already open.  Here is a figure of speech of the type that is used throughout the word of God and denotes the dictation of the narrative by the Spirit to Moses.  It is not the language of a brute beast.
Verse 6 - “… she [the woman] took of the fruit thereof and did eat, and GAVE to her husband with her and he did eat.“
Verse 7 - “And the eyes of them BOTH [simultaneously] were opened [spiritually opened].”  Literally, their eyes were open before, or else they could not have seen that the fruit was pleasant to look upon.
It was not necessary for the Lord (Elohim) to ask any questions, as the Lord knows the thoughts of the heart (Hebrews 4:12-1 3).  Here is disclosed God's principle in judgment.  It is a foreshadowing of the day appointed for judgment (Acts 17:31).  ]esus said: “For by thy words thou shalt be justified, and by thy words thou shalt be condemned” (Matthew 12:37).  Adam and Eve were given the privilege to answer for themselves individually (Romans 14:12).
Verse 12 - “And the man said, the woman whom thou gavest to be wth me, she gave me of the tree and I did eat.”  Here is no indication that Eve seduced Adam into eating.  In fact, Adam is partially blaming the Lord for the woman's presence.
At the same time he was trying to place the responsibility upon Eve for his disobedience.  Yet, there is not one accusation against Eve throughout the scriptures, except to state that she, being deceived, was in the transgression
(1 Timothy 2:13-1 5).  The Spirit places the blame SOLELY ON ADAM
(Romans 5: 12, 17, 19; 1 Corinthians 15:21-22).
Verse 13 - And she [Eve] said: “The serpent [the man] beguiled me and I did eat.” (She and Adam ate together.)
Verse 14 - “And the Lord God said unto the serpent [the man], because thou hast done this, thou are cursed above all cattle, and above every beast [living creature, RSV] of the field:upon thy belly shalt thou go and dust shalt thou eat all the days of thy Iife.” This figure of speech signifies the penalty: death, return to dust of ungodly disobedient man.


The curse above all cattle and living creatures is outlined in verses 17-19.
God provides for the living creatures of the field (Psalm 104:21-23; 147:9; Matthew 6:26) while man must labor in “the sweat of his face” in order to eat (Psalm 128:2; 2 Thessalonians 3:10; 1 Timothy 5:8). “Upon thy belly shalt thou go and dust shall thou eat” is a proverb signifying the status and penalty of the wicked.  “Upon thy belly” is to be geared to the earth, their destiny downward, their penalty death(dust). For the wicked shall “lick the DUST Iike a serpent” (Micah7:17).
The Spirit uses a similar proverb in Psalm 44:25 - “For our soul is bowed down to the dust. our belly cleaveth unto the earth.”  And Isaiah, prophesying of God's kingdom when his judgments are in the earth, states: “Dust shall be the serpent's meat”
(Isaiah 65:17-25).  This figure of speech denotes the death penalty of the wicked (the serpent).  For: “The soul that sinneth it shall die” (Ezekiel 13:4, 20).
Verse I5 - “And I will put enmity between thee [the serpent, the sinful man] and the woman [the bride of Christ], and between thy seed [the men encountered by John the Baptist and Christ Jesus (Matthew 3:7, 12:34; Luke 3:7)] and her seed [the righteous], it shall bruise thy head and thou shalt bruise his heel.” to put to death the devil, Christ was crucified to put to death the devil, the serpent:  sin of the flesh.
Cain, who was banished from the presence of the Lord, (Genesis 4:16), and his descendants (the seed of the serpent: sinful man) fall into this category (1 John 3:8-12). Jude (verses I0-11) discloses who belongs to the “way of Cain.”  The woman (the bride of Christ, the anointed) and her seed are the descendants of Seth, the sons of God by faith (Genesis 6:2).  Adam became one of these through repentance and faith (Luke 3:38).  A son of God Is one “that doeth the will of my heavenly father” (Mark 3:35).
Verse 16 - Here we learn the penalty imposed upon Eve for her part In the transgression (1 Timothy 2:13-15).
Verse 17 - “And unto Adam he [the Lord] said, because thou hast hearkened unto the voice of thy wife....”  This is a figure of speech meaning: because thou accepted the fruit from thy wife and ate with her.  Eve did not coerce Adam to accept the fruit.  The Elohim knew this and recognized Adam's attempt to shift the blame to Eve, whereupon the Lord reprimanded Adam with this figure of speech, then added to the death penalty the curses stated in verses 17-19.
Verse 21 - Shows the covering provided for Adam and Eve, which signifies the acceptance of Adam and Eve through repentance and faith.  The flg leaf covering (V. 7) was after the imagination of the flesh and was evil.
Verse 22 - Reveals that Adam had had access to the tree of life.
Verse 23-24 - Discloses that Adam, because of his disobedience, was banished from the Garden of Eden and barred from the tree of life.  However, we believe that they were taught of God through the covering provided for their nakedness (sin - V. 21) and they in turn instructed Seth and his descendants.  These, through faith, called upon the name of the Lord, thereby becoming the sons of God (Genesis 4:26 with 6:1-2).  The daughters of men were the descendants of Cain (Genesis 4:16-24).

Chapter 3 is expressed by the Spirit in figures of speech (dark sayings) thus concealing the truth hid in a mystery (1Corinthians 2:7; Colossians 1:26).  It discloses the character and natural inclination of man with the results of his behavior.  The enmity between the serpent and the woman and between their seed is the enmity existing between the natural man and the spiritual man (Romans 8:5-8) and between the world and God (James 4:4; 1 Corinthians 2:14).

Personification