Kutōneṯ: Clothed in Covenant

Adam and Eve had been given a single prohibition: “Of the tree of the knowledge of good and evil you shall not eat.” (Genesis 2:17)

Through the allurement of deception and the manipulation of shame-based accusation, the Serpent planted an idea wholly dissimilar - of a night-and-day type difference - to the command of Creator God, saying:

“You will not surely die. For God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil.” (Genesis 3:4-5)

They ate. They became aware of their nakedness. They hid.

They knew evil, yet so quickly forgot that the Creator - their Father - consisted of nothing but good.

His goodness was so good, in fact, that “The Lord made garments of skin for Adam and his wife and clothed them” (Genesis 3:21).

We can quickly think of this gesture as mere rags and loin cloths - a bare minimum to cover their bare bodies.

But the word for garments here is kutōneṯ (“kehoneth”) - a tunic or robe.

It’s the same word used when Jacob gives the lavish coat of colors to Joseph, and for the sacred garments of the priests, and for the coat cast over the shoulders of Elisha by Elijah.

It would not be farfetched to envision this Edenic clothing as also ornate and regal.

Throughout antiquity, the placing of one’s cloak upon the back of another - particularly of child likeness or lesser stature - signifies the covenant devotion of the greater party. It’s a marker of love, nobility, favor, and destiny.

It’s as if God were whispering to Adam and Eve “I am here, with you. You are my children. I will not leave or disown you. Take upon you the benefits of being my offspring. Be blessed, even in the grief of your going.”

Like the parable of the prodigal son, our divine Abba does not shame our shame. He meets us with a ring and a robe, curiosity and kindness, and the reassurance that we are children in whom he takes delight.

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