And the LORD God said unto the woman, What is this that thou hast done? And the woman said, The serpent beguiled me, and I did eat.

And the Lord God said to the woman: Why hast thou done this? And she answered: The serpent deceived me, and I did eat.

And Jehovah Elohim said to the woman, What is this thou hast done? And the woman said, The serpent deceived me, and I ate.

And the LORD God said to the woman, What is this that thou hast done? And the woman said, The serpent beguiled me, and I ate.

And Jehovah God saith to the woman, 'What is this thou hast done?' and the woman saith, 'The serpent hath caused me to forget, and I do eat.'

And the Lord God said to the woman, What have you done? And the woman said, I was tricked by the deceit of the snake and I took it.

And the Lord God said to the woman, "Why have you done this?" And she responded, "The serpent deceived me, and I ate."

Dixitque Jehova Deus ad mulierem, Cur hoc fecisti? Et ait mulier, Serpens seduxit me, et comedi.

And the Lord God said unto the woman. God contends no further with the man, nor was it necessary; for he aggravates rather than diminishes his crime, first by a frivolous defense, then by an impious disparagement of God, in short, though he rages he is yet held convicted. The Judge now turns to the woman, that the cause of both being heard, he may at length pronounce sentence. The old interpreter thus renders God's address: Why hast thou done this?' [1] But the Hebrew phrase has more vehemence; for it is the language of one who wonders as at something prodigious. It ought therefore rather to be rendered, How hast thou done this?' [2] as if he had said, How was it possible that thou shouldst bring thy mind to be so perverse a counsellor to thy husband?' The serpent beguiled me. Eve ought to have been confounded at the portentous wickedness concerning which she was admonished. Yet she is not struck dumb, but, after the example of her husband, transfers the charge to another; by laying the blame on the serpent, she foolishly, indeed, and impiously, thinks herself absolved. For her answer comes at length to this: I received from the serpent what thou hadst forbidden; the serpent, therefore, was the impostor.' But who compelled Eve to listen to his fallacies, and even to place confidence in them more readily than in the word of God? Lastly, how did she admit them, but by throwing open and betraying that door of access which God had sufficiently fortified? But the fruit of original sin everywhere presents itself; being blind in its own hypocrisy, it would gladly render God mute and speechless. And whence arise daily so many murmurs, but because God does not hold his peace whenever we choose to blind ourselves?

Footnotes

1 - "Quare hoc fecisti?" -- Vulgate.

2 - "Quomodo hoc fecisti?" mh-z't syt

The woman makes a similar confession and a similar indication of the source of her temptation. She has now found out that the serpent "beguiled her." The result has not corresponded to the benefit she was led to anticipate.
There seems not to be any disingenuousness in either case. Sin does not take full possession of the will all at once. It is a slow poison. It has a growth. It requires time and frequent repetition to sink from a state of purity into a habit of inveterate sin. While it is insensibly gathering strength and subjugating the will, the original integrity of the moral nature manifests a long but fading vitality. The same line of things does not always occupy the attention. When the chain of events linked with the act of sin does not force the attention of the mind, and constrain the will to act a selfish part, another train of things comes before the mind, finds the will unaffected by personal considerations, and therefore ready to take its direction from the reason. Hence, the consciousness of a fallen soul has its lucid intervals, in which the conscience gives a verdict and guides the will. But these intervals become less frequent and less decisive as the entanglements of ever-multiplying sinful acts wind round the soul and aggravate its bondage and its blindness.

And the LORD God said unto the woman, What [is] this [that] thou hast done? And the woman said, (l) The serpent beguiled me, and I did eat.
(l) Instead of confessing her sin, she increases it by accusing the serpent.

And the Lord God said unto the woman,.... Who was first in the transgression, and drew her husband into it, and upon whom he seemingly casts the blame of his eating the forbidden fruit:
what is this that thou hast done? dost thou know how great an offence thou hast committed in breaking a command of mine, and how aggravated it is when thou hadst leave to eat of every other tree? what could move thee to do this? by what means hast thou been brought into it, and not only hast done it thyself, but drawn thine husband into it, to the ruin of you both, and of all your posterity? so heinous is the sin thou hast been guilty of:
and the woman said, the serpent beguiled me, and I did eat; that is, a spirit in the serpent, which she took for a good one, but proved a bad one, with lying words and deceitful language imposed upon her, told her that the fruit forbidden was very good food, and very useful to improve knowledge; even to such a degree as to make men like God; and this God knew, and therefore out of envy and ill will to them forbid the eating of it; nor need they fear his menaces, for they might depend upon it they should never die; and thus he caused her to err from the truth, and to believe a lie; and by giving heed to the seducing spirit she was prevailed upon to eat of the fruit of the tree, which was forbidden, and which she owns; and it is an ingenuous confession that she makes as to the matter of fact; but yet, like her husband, and as learning it from him, she endeavours to shift off the blame from herself, and lay it on the serpent.

beguiled--cajoled by flattering lies. This sin of the first pair was heinous and aggravated--it was not simply eating an apple, but a love of self, dishonor to God, ingratitude to a benefactor, disobedience to the best of Masters--a preference of the creature to the Creator.

What is this that thou hast done? - Wilt thou own thy fault? Neither of them does this fully. Adam lays all the blame upon his wife: She gave me of the tree - Nay, he not only lays the blame upon his wife, but tacitly on God himself. The woman thou gavest me, and gavest to be with me as my companion, she gave me of the tree. Eve lays all the blame upon the serpent; the serpent beguiled me. The prisoners being found guilty by their own confession, besides the infallible knowledge of the Judge, and nothing material being offered in arrest of judgment, God immediately proceeds to pass sentence, and in these verses he begins (where the sin began) with the serpent. God did not examine the serpent, nor ask him what he had done, but immediately sentenced him, (1.) Because he was already convicted of rebellion against God. (2.) Because he was to be for ever excluded from pardon; and why should any thing be said to convince and humble him, who was to find no place for repentance?