the effect of a new experience on a little child.—whatever the man should call it, that (was to be) its name] The spontaneous ejaculation of the first man becomes to his posterity a name: such is the origin of (Hebrew) names.—The words (
Hebrew characters) are incapable of construction, and are to be omitted as an explanatory gloss (Ew. al.).—20. The classification of animals is carried a step further than in 19 (domestic and wild animals being distinguished), but is still simpler than in ch. 1. Fishes and 'creeping things' are frankly omitted as inappropriate to the situation.—21. It has appeared that no fresh creation 'from the ground' can provide a fit companion for man: from his own body, therefore, must his future associate be taken.—(Hebrew characters)] is a hypnotic trance, induced by supernatural agency (cf. Duhm on Is. 2910). The purpose here is to produce anæsthesia, with perhaps the additional idea that the divine working cannot take place under human observation (Di. Gu.).—one of his ribs] A part of his frame that (it was thought) could easily be spared. There is doubtless a deeper significance in the representation: it suggests "the moral and social relation of the sexes to each other, the dependence of woman upon man, her close relationship to him, and the foundation existing in nature for . . . the feelings with which each should naturally regard the other" (Dri.). The Arabs use similarly a word for 'rib,' saying hūa lizḳī or hūa bilizḳī for 'he is my bosom companion.' On the other hand, the notion that the first human being was androgynous, and afterwards separated into man and woman (see Schw. ARW, ix. 172 ff.), finds no countenance in the passage.—22. built up the rib
be fatal, to say nothing of the addition of (Hebrew characters).—20. (Hebrew characters)] Rd. with MSS
GVSTJ (Hebrew characters) (Ba.).—(Hebrew characters)] Here the Mass. takes Adam as a proper
name. De. al. explain it as generic = 'for a human being' (Gu.); Ols.
emends (Hebrew characters). The truth is that the Mass. loses no opportunity presented
by the Kethîb of treating (Hebrew characters) as n. pr. Point (Hebrew characters).—(Hebrew characters)] Tu.
al. take God as subj.; but it may be pass. expressed by indef. subj.
(G-K. § 144 d, e) = 'there was not found.'—21. (Hebrew characters)] G ἔκστασιν; Aq.
καταφοράν; Σ. κάρον; S (Syriac characters) ('tranquillity'); V sopor; TO and some
Gr. Vns. (Field) have 'sleep' simply. The examples of its use (1512,
1 Sa. 2612, Is. 2910, Jb. 413 3315, Pr. 1915† ), all except the last, confirm
