And the man said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat.

And Adam said: The woman, whom thou gavest me to be my companion, gave me of the tree, and I did eat.

And Man said, The woman, whom thou hast given to be with me, she gave me of the tree, and I ate.

And the man said, The woman, whom thou gavest to be with me, she gave me of the tree, and I ate.

and the man saith, 'The woman whom Thou didst place with me, she hath given to me of the tree, and I do eat.'

And the man said, The woman whom you gave to be with me, she gave me of the tree, and I did eat.

And Adam said, "The woman, whom you gave to me as a companion, gave to me from the tree, and I ate."

Et ait Adam, Mulier quam dedisti ut esset mecum, ipsa dedit mihi de arbore, et comedi.

The woman whom thou gavest to be with me. The boldness of Adam now more clearly betrays itself; for, so far from being subdued, he breaks forth into coarser blasphemy. He had before been tacitly expostulating with God; now he begins openly to contend with him, and triumphs as one who has broken through all barriers. Whence we perceive what a refractory and indomitable creature man began to be when he became alienated from God; for a lively picture of corrupt nature is presented to us in Adam from the moment of his revolt. Every one,' says James, is tempted by his own concupiscence,' (James 1:14;) and even Adam, not otherwise than knowingly and willingly, had set himself, as a rebel, against God. Yet, just as if conscious of no evil, he puts his wife as the guilty party in his place. Therefore I have eaten,' he says, because she gave.' And not content with this, he brings, at the same time, an accusation against God; objecting that the wife, who had brought ruin upon him, had been given by God. We also, trained in the same school of original sin, are too ready to resort to subterfuges of the same kind; but to no purpose; for howsoever incitements and instigations from other quarters may impel us, yet the unbelief which seduces us from obedience to God is within us; the pride is within which brings forth contempt.

And the man said, etc. - We have here some farther proofs of the fallen state of man, and that the consequences of that state extend to his remotest posterity. 1. On the question, Hast thou eaten of the tree? Adam is obliged to acknowledge his transgression; but he does this in such a way as to shift off the blame from himself, and lay it upon God and upon the woman! This woman whom Thou didst give to be with me, עמדי immadi, to be my companion, (for so the word is repeatedly used), she gave me, and I did eat. I have no farther blame in this transgression; I did not pluck the fruit; she took it and gave it to me. 2. When the woman is questioned she lays the blame upon God and the serpent, (nachash). The serpent beguiled me, and I did eat. Thou didst make him much wiser than thou didst make me, and therefore my simplicity and ignorance were overcome by his superior wisdom and subtlety; I can have no fault here, the fault is his, and his who made him so wise and me so ignorant. Thus we find that, while the eyes of their body were opened to see their degraded state, the eyes of their understanding were closed, so that they could not see the sinfulness of sin; and at the same time their hearts were hardened through its deceitfulness. In this also their posterity copy their example. How few ingenuously confess their own sin! They see not their guilt. They are continually making excuses for their crimes; the strength and subtlety of the tempter, the natural weakness of their own minds, the unfavorable circumstances in which they were placed, etc., etc., are all pleaded as excuses for their sins, and thus the possibility of repentance is precluded; for till a man take his sin to himself, till he acknowledge that he alone is guilty, he cannot be humbled, and consequently cannot be saved. Reader, till thou accuse thyself, and thyself only, and feel that thou alone art responsible for all thy iniquities, there is no hope of thy salvation.

And the man said, The woman whom thou (k) gavest [to be] with me, she gave me of the tree, and I did eat.
(k) His wickedness and lack of true repentance appears in this that he blamed God because he had given him a wife.

And the man said,.... Not being able any longer to conceal the truth, though he shifts off the blame as much as possible from himself:
the woman whom thou gavest to be with me: to be his wife and his companion, to be an help meet unto him, and share with him in the blessings of paradise, to assist in civil and domestic affairs, and join with him in acts of religion and devotion:
she gave me of the tree, and I did eat; she first ate of it herself, through the solicitations of the serpent, and then she persuaded me to eat of it; and accordingly I did, I own it. By this answer Adam endeavours to cast the blame partly upon his wife, and partly upon God; though in what he said he told the truth, and what was matter of fact, yet it carries this innuendo, that if it had not been for his wife he had never ate of it, which was a foolish excuse; for he, being her head and husband, should have taught her better, and been more careful to have prevented her eating of this fruit, and should have dissuaded her from it, and have reproved her for it, instead of following her example, and taking it from her hands: and more than this he tacitly reflects upon God, that he had given him a woman, who, instead of being an help meet to him, had helped to ruin him; and that if he had not given him this woman, he had never done what he had: but at this rate a man may find fault with God for the greatest blessings and mercies of life bestowed on him, which are abused by him, and so aggravate his condemnation.

The woman . . . gave me--He blames God [CALVIN]. As the woman had been given him for his companion and help, he had eaten of the tree from love to her; and perceiving she was ruined, was determined not to survive her [M'KNIGHT].