Kejadian 3:20-21
Konteks3:20 The man 1 named his wife Eve, 2 because 3 she was the mother of all the living. 4 3:21 The Lord God made garments from skin 5 for Adam and his wife, and clothed them.
Kejadian 4:1
Konteks4:1 Now 6 the man had marital relations with 7 his wife Eve, and she became pregnant 8 and gave birth to Cain. Then she said, “I have created 9 a man just as the Lord did!” 10
Kejadian 4:25
Konteks4:25 And Adam had marital relations 11 with his wife again, and she gave birth to a son. She named him Seth, saying, “God has given 12 me another child 13 in place of Abel because Cain killed him.”
Kejadian 5:1-5
Konteks5:1 This is the record 14 of the family line 15 of Adam.
When God created humankind, 16 he made them 17 in the likeness of God. 5:2 He created them male and female; when they were created, he blessed them and named them “humankind.” 18
5:3 When 19 Adam had lived 130 years he fathered a son in his own likeness, according to his image, and he named him Seth. 5:4 The length of time Adam lived 20 after he became the father of Seth was 800 years; during this time he had 21 other 22 sons and daughters. 5:5 The entire lifetime 23 of Adam was 930 years, and then he died. 24
[3:20] 1 tn Or “Adam”; however, the Hebrew term has the definite article here.
[3:20] 2 sn The name Eve means “Living one” or “Life-giver” in Hebrew.
[3:20] 3 tn The explanatory clause gives the reason for the name. Where the one doing the naming gives the explanation, the text normally uses “saying”; where the narrator explains it, the explanatory clause is typically used.
[3:20] 4 tn The explanation of the name forms a sound play (paronomasia) with the name. “Eve” is חַוָּה (khavvah) and “living” is חַי (khay). The name preserves the archaic form of the verb חָיָה (khayah, “to live”) with the middle vav (ו) instead of yod (י). The form חַי (khay) is derived from the normal form חַיָּה (khayyah). Compare the name Yahweh (יְהוָה) explained from הָיָה (hayah, “to be”) rather than from הַוָה (havah). The biblical account stands in contrast to the pagan material that presents a serpent goddess hawwat who is the mother of life. See J. Heller, “Der Name Eva,” ArOr 26 (1958): 636-56; and A. F. Key, “The Giving of Proper Names in the OT,” JBL 83 (1964): 55-59.
[3:21] 5 sn The
[4:1] 6 tn The disjunctive clause (conjunction + subject + verb) introduces a new episode in the ongoing narrative.
[4:1] 7 tn Heb “the man knew,” a frequent euphemism for sexual relations.
[4:1] 8 tn Or “she conceived.”
[4:1] 9 tn Here is another sound play (paronomasia) on a name. The sound of the verb קָנִיתִי (qaniti, “I have created”) reflects the sound of the name Cain in Hebrew (קַיִן, qayin) and gives meaning to it. The saying uses the Qal perfect of קָנָה (qanah). There are two homonymic verbs with this spelling, one meaning “obtain, acquire” and the other meaning “create” (see Gen 14:19, 22; Deut 32:6; Ps 139:13; Prov 8:22). The latter fits this context very well. Eve has created a man.
[4:1] 10 tn Heb “with the
[4:1] sn Since Exod 6:3 seems to indicate that the name Yahweh (יְהוָה, yÿhvah, translated
[4:25] 11 tn Heb “knew,” a frequent euphemism for sexual relations.
[4:25] 12 sn The name Seth probably means something like “placed”; “appointed”; “set”; “granted,” assuming it is actually related to the verb that is used in the sentiment. At any rate, the name שֵׁת (shet) and the verb שָׁת (shat, “to place, to appoint, to set, to grant”) form a wordplay (paronomasia).
[5:1] 14 tn Heb “book” or “roll.” Cf. NIV “written account”; NRSV “list.”
[5:1] 15 tn Heb “generations.” See the note on the phrase “this is the account of” in 2:4.
[5:1] 16 tn The Hebrew text has אָדָם (’adam).
[5:1] 17 tn Heb “him.” The Hebrew text uses the third masculine singular pronominal suffix on the accusative sign. The pronoun agrees grammatically with its antecedent אָדָם (’adam). However, the next verse makes it clear that אָדָם is collective here and refers to “humankind,” so it is preferable to translate the pronoun with the English plural.
[5:2] 18 tn The Hebrew word used here is אָדָם (’adam).
[5:3] 19 tn Heb “and Adam lived 130 years.” In the translation the verb is subordinated to the following verb, “and he fathered,” and rendered as a temporal clause.
[5:4] 20 tn Heb “The days of Adam.”
[5:4] 21 tn Heb “he fathered.”
[5:4] 22 tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
[5:5] 23 tn Heb “all the days of Adam which he lived”
[5:5] 24 sn The genealogy traces the line from Adam to Noah and forms a bridge between the earlier accounts and the flood story. Its constant theme of the reign of death in the human race is broken once with the account of Enoch, but the genealogy ends with hope for the future through Noah. See further G. F. Hasel, “The Genealogies of Gen. 5 and 11 and their Alleged Babylonian Background,” AUSS 16 (1978): 361-74; idem, “Genesis 5 and 11,” Origins 7 (1980): 23-37.