Genesis 3:20

3:20 The man ¹  named his wife Eve, ²  because ³  she was the mother of all the living. ⁴ 

Genesis 5:5

5:5 The entire lifetime ⁵  of Adam was 930 years, and then he died. ⁶ 

Genesis 7:22

7:22 Everything on dry land that had the breath of life ⁷  in its nostrils died.

Genesis 18:14

18:14 Is anything impossible ⁸  for the Lord? I will return to you when the season comes round again and Sarah will have a son.” ⁹ 

Genesis 26:19

26:19 When Isaac’s servants dug in the valley and discovered a well with fresh flowing ¹⁰  water there,

Genesis 37:33

37:33 He recognized it and exclaimed, “It is my son’s tunic! A wild animal has eaten him! ¹¹  Joseph has surely been torn to pieces!”

Genesis 43:27

43:27 He asked them how they were doing. ¹²  Then he said, “Is your aging father well, the one you spoke about? Is he still alive?”

Genesis 45:28

45:28 Then Israel said, “Enough! My son Joseph is still alive! I will go and see him before I die.”

[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.

[5:5]  ⁵ tn Heb “all the days of Adam which he lived”

[5:5]  ⁶ 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.

[7:22]  ⁹ tn Heb “everything which [has] the breath of the spirit of life in its nostrils from all which is in the dry land.”

[18:14]  ¹³ tn The Hebrew verb פָּלָא (pala’) means “to be wonderful, to be extraordinary, to be surpassing, to be amazing.”

[18:14]  ¹⁴ sn Sarah will have a son. The passage brings God’s promise into clear focus. As long as it was a promise for the future, it really could be believed without much involvement. But now, when it seemed so impossible from the human standpoint, when the Lord fixed an exact date for the birth of the child, the promise became rather overwhelming to Abraham and Sarah. But then this was the Lord of creation, the one they had come to trust. The point of these narratives is that the creation of Abraham’s offspring, which eventually became Israel, is no less a miraculous work of creation than the creation of the world itself.

[26:19]  ¹⁷ tn Heb “living.” This expression refers to a well supplied by subterranean streams (see Song 4:15).

[37:33]  ²¹ sn A wild animal has eaten him. Jacob draws this conclusion on his own without his sons actually having to lie with their words (see v. 20). Dipping the tunic in the goat’s blood was the only deception needed.

[43:27]  ²⁵ tn Heb “concerning peace.”