The Creation of Man and Woman
Genesis 2:4-25
Gen.2.4 - Details
Original Text
Morphology
- אלה: PRON,dem,pl
- תולדות: NOUN,f,pl,cs
- השמים: NOUN,m,pl,def
- והארץ: NOUN,f,sg,def
- בהבראם: PREP+VERB,qal,ptcp,3,m,pl
- ביום: PREP+NOUN,m,sg,abs
- עשות: VERB,qal,infc
- יהוה: NOUN,prop,m,sg
- אלהים: NOUN,m,pl,abs
- ארץ: NOUN,f,sg,abs
- ושמים: CONJ+NOUN,m,pl,abs
Parallels
- Genesis 1:1 (verbal): Both verses present the origin of heaven and earth; Gen 2:4 functions as a reintroduction/resumption of the creation theme and shares key vocabulary about God’s making of heavens and earth.
- Genesis 5:1 (structural): Uses the same Hebrew heading formula 'אלה תולדות' (These are the generations of...), marking a structural literary device that introduces a new section or account.
- Exodus 20:11 (thematic): Cites God's creation of heaven and earth as the basis for the Sabbath command—explicitly drawing on the Genesis creation tradition invoked in Gen 2:4.
- Psalm 33:6-9 (thematic): Affirms that the heavens and earth were made by the word/command of the LORD, echoing the universal creation theme expressed in Gen 2:4.
- John 1:3 (allusion): The Johannine prologue’s claim that 'all things were made through him' alludes to the Genesis account of origins, connecting the New Testament’s theological interpretation to the Genesis creation tradition.
Alternative generated candidates
- These are the generations of the heavens and the earth when they were created, on the day that the LORD God made earth and heavens.
- These are the generations of the heavens and the earth when they were created, in the day that the LORD God made earth and heavens.
Gen.2.5 - Details
Original Text
Morphology
- וכל: CONJ+NOUN,m,sg,abs
- שיח: NOUN,m,sg,abs
- השדה: NOUN,m,sg,def
- טרם: ADV
- יהיה: VERB,qal,imperfect,3,m,sg
- בארץ: PREP+NOUN,f,sg,abs
- וכל: CONJ+NOUN,m,sg,abs
- עשב: NOUN,m,sg,abs
- השדה: NOUN,m,sg,def
- טרם: ADV
- יצמח: VERB,qal,impf,3,m,sg
- כי: CONJ
- לא: NEG
- המטיר: VERB,hiph,perf,3,m,sg
- יהוה: NOUN,prop,m,sg
- אלהים: NOUN,m,pl,abs
- על: PREP
- הארץ: NOUN,f,sg,def
- ואדם: CONJ+NOUN,m,sg,abs
- אין: PART
- לעבד: VERB,qal,inf
- את: PRT
- האדמה: NOUN,f,sg,def
Parallels
- Genesis 2:6 (structural): Direct structural contrast within the same account: 2:5 says it had not yet rained on the earth, and 2:6 immediately explains that a mist (not rain) rose to water the ground.
- Genesis 1:11–12 (thematic): Shared theme of vegetation’s origin: 1:11–12 depicts God causing the earth to bring forth plants, which frames 2:5’s statement about vegetation not yet appearing.
- Genesis 2:15 (verbal): Verbal and functional parallel: 2:5 notes there was no man to till the ground, while 2:15 uses the same verb (to work/tend) when placing the man in Eden to cultivate and keep the garden.
- Psalm 104:13–14 (thematic): Creation/wisdom-theology parallel about God’s providential watering and provision for vegetation — God waters the mountains and causes grass and food to grow for people.
- Job 38:26–28 (allusion): Related motif of the origins and control of rain and dew: God questions human knowledge of how rain and droplets are produced, echoing the Genesis concern with how the earth is watered before human cultivation.
Alternative generated candidates
- And no shrub of the field was yet on the earth, and no plant of the field had yet sprouted, for the LORD God had not caused it to rain upon the earth, and there was no human to work the ground.
- And every shrub of the field was not yet in the earth, and every plant of the field had not yet sprouted—for the LORD God had not caused it to rain on the earth, and there was no human to work the ground—
Gen.2.6 - Details
Original Text
Morphology
- ואד: CONJ+NOUN,m,sg,abs
- יעלה: VERB,qal,impf,3,m,sg
- מן: PREP
- הארץ: NOUN,f,sg,def
- והשקה: CONJ+VERB,hiph,perf,3,m,sg
- את: PRT
- כל: ADJ,m,sg
- פני: NOUN,m,pl,cons
- האדמה: NOUN,f,sg,def
Parallels
- Genesis 2:5 (structural): Immediate literary context: explains why there was no rain before the mist—sets up verse 2:6’s statement that a mist/wind from the ground watered the earth.
- Genesis 7:11–12 (thematic): Both passages describe waters originating from the earth as well as from the heavens (‘‘fountains of the deep’’ and ‘‘windows of heaven’’), linking earth‑borne water sources to large‑scale watering/ judgment events.
- Job 36:27–28 (verbal): Describes God drawing up drops of water and causing clouds to distill rain—parallels the image of water rising from the ground and then watering the land.
- Psalm 104:10–13 (thematic): Speaks of springs and God’s provision of water that waters the earth and sustains creation, echoing the motif of earth‑borne watering that nourishes plants and creatures.
- Isaiah 55:10 (thematic): Compares God’s word to rain and snow that water the earth and cause seed to sprout—uses the agricultural imagery of water descending to produce growth, related to the Genesis motif of water enabling vegetation.
Alternative generated candidates
- And a mist would rise from the earth and water the whole face of the ground.
- and a stream would rise from the earth and water the whole face of the ground.
Gen.2.7 - Details
Original Text
Morphology
- וייצר: VERB,qal,impf,3,m,sg
- יהוה: NOUN,m,sg,def
- אלהים: NOUN,m,pl,abs
- את: PRT
- האדם: NOUN,m,sg,def
- עפר: NOUN,m,sg,abs
- מן: PREP
- האדמה: NOUN,f,sg,def
- ויפח: VERB,qal,impf,3,m,sg
- באפיו: PREP+NOUN,m,sg,abs+3,m,sg
- נשמת: NOUN,f,sg,cons
- חיים: NOUN,m,pl,abs
- ויהי: VERB,qal,wayyiqtol,3,m,sg
- האדם: NOUN,m,sg,def
- לנפש: PREP+NOUN,f,sg,abs
- חיה: ADJ,f,sg,abs
Parallels
- Gen.1.26-27 (thematic): Both passages present the origin of humanity: Gen 1 affirms God’s creation of humans (in his image) as the sovereign act of God, complementary to the more detailed formation account in Gen 2:7.
- Gen.3.19 (verbal): Echoes the imagery of dust: Gen 2:7 forms man from dust and Gen 3:19 declares humans will return to dust, linking creation and mortality.
- Job 33.4 (verbal): Explicitly links God’s spirit/breath to life: 'the breath of the Almighty gives me life,' paralleling God’s breathing life into Adam.
- Ps.104.29-30 (thematic): Connects divine breath/spirit with life and creation — when God takes away breath creatures die and return to dust, and when he sends forth his spirit they are renewed/created.
- Acts 17.25 (allusion): Paul’s description of God as the giver of 'life and breath' to all people echoes the OT idea (as in Gen 2:7) that God imparts the life-breath of humanity.
Alternative generated candidates
- Then the LORD God formed the human from the dust of the ground, and breathed into his nostrils the breath of life, and the human became a living being.
- Then the LORD God formed the human from the dust of the ground and breathed into his nostrils the breath of life, and the human became a living being.
Gen.2.8 - Details
Original Text
Morphology
- ויטע: VERB,qal,wayyiqtol,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- אלהים: NOUN,m,pl,abs
- גן: NOUN,m,sg,abs
- בעדן: PREP+NOUN,prop,m,sg,abs
- מקדם: PREP+NOUN,m,sg,abs
- וישם: VERB,qal,wayyiqtol,3,m,sg
- שם: ADV
- את: PRT
- האדם: NOUN,m,sg,def
- אשר: PRON,rel
- יצר: VERB,qal,perf,3,m,sg
Parallels
- Gen.2.7 (verbal): Both verses describe the formation/creation of the man: 2:7 records God forming the man from dust, which explains the phrase “the man whom he had formed” in 2:8.
- Gen.2.15 (structural): Continues the same narrative setting: God places the man in the garden of Eden and assigns him duties (to till and keep), directly linked to the placement described in 2:8.
- Gen.3.8–9 (thematic): Depicts God’s presence in the garden and his calling to the man after the entrance of sin, developing the relational setting introduced when God put the man in Eden.
- Ezek.28:13–15 (allusion): Uses Edenic language and imagery (precious stones, perfection) to describe a primeval, garden-like state—an allusive use of the Eden motif present in Gen 2:8.
- Rev.22:1–2 (allusion): Portrays a paradise with a life-giving river and the tree of life, echoing Edenic imagery and the concept of God’s garden where humanity was originally placed.
Alternative generated candidates
- And the LORD God planted a garden in Eden, in the east, and there he placed the human whom he had formed.
- And the LORD God planted a garden in Eden, in the east, and there he put the human whom he had formed.
Gen.2.9 - Details
Original Text
Morphology
- ויצמח: VERB,qal,impf,3,m,sg
- יהוה: NOUN,m,sg,abs
- אלהים: NOUN,m,pl,abs
- מן: PREP
- האדמה: NOUN,f,sg,def
- כל: ADJ,m,sg
- עץ: NOUN,m,sg,abs
- נחמד: ADJ,m,sg
- למראה: PREP+NOUN,m,sg,abs
- וטוב: CONJ+ADJ,m,sg
- למאכל: PREP+NOUN,m,sg,abs
- ועץ: CONJ+NOUN,m,sg,abs
- החיים: NOUN,m,pl,def
- בתוך: PREP
- הגן: NOUN,m,sg,def
- ועץ: CONJ+NOUN,m,sg,abs
- הדעת: NOUN,f,sg,def
- טוב: ADJ,m,sg,abs
- ורע: CONJ+ADJ,m,sg
Parallels
- Gen.3.6 (verbal): Eve's observation and action use the same language — the tree is 'good for food' and desirable; this verse narrates eating from the tree of the knowledge of good and evil introduced in Gen 2:9.
- Gen.3.22-24 (structural): Immediate narrative consequence of the trees in Eden: after the fall God bars access to the tree of life and expels Adam and Eve from the garden.
- Rev.22.2 (allusion): The recurring image of a 'tree of life' in the center of paradise yielding fruit and healing echoes the Edenic tree of life from Gen 2:9.
- Rev.2.7 (allusion): The promise that the victor will 'eat of the tree of life' directly invokes the Genesis motif of access to the life-giving tree in the garden.
- Prov.3.18 (thematic): Wisdom is metaphorically called a 'tree of life,' reflecting the symbolic link between life, sustenance, and a central tree found already in Genesis 2:9.
Alternative generated candidates
- And the LORD God caused to sprout from the ground every tree desirable to the sight and good for food, and the tree of life in the midst of the garden, and the tree of the knowledge of good and evil.
- And the LORD God caused to grow from the ground every tree pleasant to the sight and good for food, and the tree of life in the midst of the garden, and the tree of the knowledge of good and evil.
Gen.2.10 - Details
Original Text
Morphology
- ונהר: CONJ+NOUN,m,sg,abs
- יצא: VERB,qal,perf,3,m,sg
- מעדן: PREP+NOUN,prop,m,sg,abs
- להשקות: PREP+VERB,hiphil,inf
- את: PRT
- הגן: NOUN,m,sg,def
- ומשם: CONJ+PREP+ADV
- יפרד: VERB,qal,impf,3,m,sg
- והיה: CONJ+VERB,qal,perf,3,m,sg
- לארבעה: PREP+NUM,card,m,pl
- ראשים: NOUN,m,pl,abs
Parallels
- Ezekiel 47:1-12 (structural): A life-giving stream issues from a sacred source (the temple) and divides into channels that transform the land and sea—parallel structure and imagery to Eden’s river branching into four heads.
- Revelation 22:1 (allusion): A river of the water of life proceeding from God’s throne echoes the Edenic river as the source of life and blessing in the eschatological vision.
- Psalm 46:4 (45:5 Heb.) (verbal): ‘There is a river whose streams make glad the city of God’ uses similar river imagery linking water, divine blessing, and a sacred space—verbal/thematic resonance with Eden’s river watering the garden.
- Zechariah 14:8 (thematic): The prophecy that living waters will flow out from Jerusalem to transform seas recalls the motif of sacred waters issuing from a central holy place and bringing fertility and renewal, like Eden’s river.
- John 7:37-39 (allusion): Jesus’ promise that ‘rivers of living water’ will flow from believers (filled with the Spirit) echoes Edenic life-giving water imagery, reapplying it to the Spirit’s redemptive outflow.
Alternative generated candidates
- And a river went out from Eden to water the garden, and from there it divided and became four headwaters.
- And a river went out from Eden to water the garden, and from there it divided and became four headwaters.
Gen.2.11 - Details
Original Text
Morphology
- שם: NOUN,m,sg,abs
- האחד: NUM,m,sg,def
- פישון: NOUN,m,sg,abs
- הוא: PRON,3,m,sg
- הסבב: ADJ,m,sg,def
- את: PRT
- כל: ADJ,m,sg
- ארץ: NOUN,f,sg,abs
- החוילה: NOUN,f,sg,def
- אשר: PRON,rel
- שם: ADV
- הזהב: NOUN,m,sg,def
Parallels
- Gen.2.12 (verbal): Immediate parallel in the same river description — continues: 'and the gold of that land is good' (same context of Pishon and Havilah, explicit mention of gold).
- Gen.10:29 (verbal): Lists Havilah among the descendants/territories (Joktan's line) — the same place-name appears, linking the genealogical tradition to the geographical name in Genesis 2.11.
- Gen.25:18 (verbal): Geographical reference to Havilah as a territorial marker ('from Havilah to Shur'), showing Havilah used elsewhere as a place-name in Israel’s ancestral narratives.
- 1 Kings 10:11-22 (thematic): Accounts of royal trade in precious metals (ships bringing gold from Ophir) — thematically parallels Genesis' association of a specific land (Havilah/Ophir region) with gold and valuable resources.
- Job 28:1-6 (thematic): Poetic description of mining and the hidden sources of silver and gold in the earth — thematically relates to Genesis' note that the land of Havilah contains gold and precious materials.
Alternative generated candidates
- The name of the first is Pishon; it encircles the whole land of Havilah, where there is gold.
- The name of the first is Pishon; it circles around the whole land of Havilah, where there is gold.
Gen.2.12 - Details
Original Text
Morphology
- וזהב: CONJ+NOUN,m,sg,abs
- הארץ: NOUN,f,sg,def
- ההוא: PRON,dem,m,sg
- טוב: ADJ,m,sg,abs
- שם: ADV,loc
- הבדלח: NOUN,m,sg,def
- ואבן: CONJ+NOUN,f,sg,abs
- השהם: NOUN,m,sg,def
Parallels
- Gen.2.11 (structural): Immediate context: the preceding verse identifies the land of Havilah and explicitly links it with gold — part of the same description of the region’s wealth (gold, bdellium, onyx).
- Exod.28:9-12 (verbal): Uses the same term for onyx stones (שְׁהָם) placed on the priestly ephod/shoulder-pieces, echoing the association of onyx with sacred/elite accoutrements.
- Ezek.28:13 (verbal): Ezekiel’s description of the king/guardian of Eden (or Tyre) lists a series of precious stones (including onyx and other gems), recalling Edenic abundance and the vocabulary of gemstones.
- Job 28:1-11 (thematic): Job’s meditation on mining and the difficulty of extracting gold and precious stones thematically parallels Genesis’ notice of valuable minerals (gold and gems) as features of a notable land.
- Rev.21:18-21 (thematic): The New Jerusalem is described as built of gold and foundationed with precious stones; thematically this echoes the motif of sacred/ideal space marked by gold and gems that Genesis attributes to Eden’s environs.
Alternative generated candidates
- And the gold of that land is good; bdellium and onyx stone are there.
- And the gold of that land is good; there is bdellium and onyx stone.
Gen.2.13 - Details
Original Text
Morphology
- ושם: ADV
- הנהר: NOUN,m,sg,def
- השני: ADJ,m,sg,def
- גיחון: NOUN,m,sg,prop
- הוא: PRON,3,m,sg
- הסובב: VERB,qal,ptc,3,m,sg,def
- את: PRT
- כל: ADJ,m,sg
- ארץ: NOUN,f,sg,abs
- כוש: NOUN,m,sg,prop
Parallels
- Genesis 2:10-14 (structural): Immediate context listing the four rivers of Eden (Pishon, Gihon, Hiddekel/Tigris, Euphrates); 2:13 names Gihon and links it to Cush.
- Genesis 10:6 (thematic): Genealogy identifying Cush as ancestor of peoples often associated with Ethiopia/Nubia; helps locate the 'land of Cush' mentioned in Gen 2:13.
- 2 Chronicles 32:30 (verbal): Refers specifically to the 'waters of Gihon' in Jerusalem, repeating the toponym Gihon as a notable water source.
- Isaiah 18:1-2 (allusion): Speaks of the land 'beyond the rivers of Cush' (or 'rivers of Ethiopia'), echoing the biblical geographic motif linking Cush with notable rivers.
- Revelation 22:1 (thematic): Uses Edenic river imagery (a life-giving river flowing from God's throne), drawing on the same primordial river motif found in Genesis 2–3.
Alternative generated candidates
- And the name of the second river is Gihon; it encircles the whole land of Cush.
- And the name of the second river is Gihon; it circles around the whole land of Cush.
Gen.2.14 - Details
Original Text
Morphology
- ושם: CONJ+ADV
- הנהר: NOUN,m,sg,def
- השלישי: ADJ,m,sg,def
- חדקל: NOUN,prop,m,sg
- הוא: PRON,3,m,sg
- ההלך: VERB,qal,ptcp,act,m,sg,def
- קדמת: NOUN,f,sg,const
- אשור: NOUN,prop,m,sg
- והנהר: CONJ+NOUN,m,sg,def
- הרביעי: ADJ,m,sg,def
- הוא: PRON,3,m,sg
- פרת: NOUN,prop,f,sg
Parallels
- Gen.2.10-14 (structural): Immediate context — the four-river description of Eden (Pishon, Gihon, Hiddekel/Tigris, and Euphrates); Gen 2:14 is the concluding verse of this unit.
- Gen.10:11-12 (thematic): Links Asshur/Assyria and its cities (Nineveh, Calah) to the same Mesopotamian region associated with Hiddekel/Tigris (explains the historical/ethnic background of 'east of Asshur').
- Gen.15:18 (thematic): Uses the Euphrates as a major geographical boundary ('from the river of Egypt unto the great river, the Euphrates'), showing the river's long-standing role as a landmark in biblical geography.
- Isaiah 37:12 (allusion): Assyrian boast against Judah mentions 'the children of Eden' and places under Assyrian control in the same broader Mesopotamian milieu — an implicit link to Eden/its rivers and Assyria's reach (parallel in 2 Kings 19:12).
Alternative generated candidates
- And the name of the third river is the Tigris; it flows east of Assyria. And the fourth river is the Euphrates.
- And the name of the third river is the Tigris; it goes east of Assyria; and the fourth river is the Euphrates.
Gen.2.15 - Details
Original Text
Morphology
- ויקח: VERB,qal,wayyiqtol,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- אלהים: NOUN,m,pl,abs
- את: PRT
- האדם: NOUN,m,sg,def
- וינחהו: VERB,hiphil,wayyiqtol,3,m,sg
- בגן: PREP+NOUN,m,sg,abs
- עדן: NOUN,prop,m,sg,abs
- לעבדה: PREP+VERB,qal,inf
- ולשמרה: CONJ+PREP+VERB,qal,inf
Parallels
- Gen 2:8 (structural): Immediate context: God plants the Garden of Eden and places the man there — sets the scene for the assignment to ‘work and keep’ the garden.
- Gen 1:26-28 (thematic): The creation mandate gives humans rule over the creatures and responsibility for creation, complementing Gen 2:15’s stewardship/task to tend the garden.
- Ps 8:6-8 (thematic): Affirms human dominion and care over God’s creatures (birds, beasts, sea), echoing the stewardship role implied in Gen 2:15.
- Gen 3:23 (verbal): After the Fall Adam is expelled ‘to till the ground’ — echoes and contrasts the original assignment in Gen 2:15 to work the garden.
- Lev 25:23 (thematic): Declares the land as belonging to Yahweh and humans as tenants/stewards, reflecting the concept of human caretaking of God’s land found in Gen 2:15.
Alternative generated candidates
- And the LORD God took the human and set him in the garden of Eden to work it and to keep it.
- And the LORD God took the human and put him in the garden of Eden to work it and to keep it.
Gen.2.16 - Details
Original Text
Morphology
- ויצו: VERB,qal,wayyiqtol,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- אלהים: NOUN,m,pl,abs
- על: PREP
- האדם: NOUN,m,sg,def
- לאמר: PREP+VERB,qal,inf
- מכל: PREP
- עץ: NOUN,m,sg,abs
- הגן: NOUN,m,sg,def
- אכל: INF,qal,infabs
- תאכל: VERB,qal,imperfect,2,m,sg
Parallels
- Genesis 2:17 (verbal): Immediate counterpoint to 2:16: after granting permission to eat from every tree, God specifies the sole prohibition—the tree of the knowledge of good and evil—using parallel command language.
- Genesis 3:1-3 (verbal): The serpent's challenge and Eve's reply echo the wording about eating from the garden's trees ("of the fruit of the trees of the garden we may eat"), reproducing and testing the permission granted in 2:16.
- Genesis 3:11 (quotation): God's question to Adam—"Have you eaten of the tree of which I commanded you not to eat?"—explicitly cites the earlier divine command/permission framework established in 2:16–17.
- Revelation 22:2 (thematic): Eschatological echo of Edenic tree imagery: the tree of life bears fruit for the nations, recalling access to life-giving trees in the garden and pointing to restored/full access in the consummation.
Alternative generated candidates
- And the LORD God commanded the human, saying, From every tree of the garden you may surely eat,
- And the LORD God commanded the human, saying, From every tree of the garden you may surely eat,
Gen.2.17 - Details
Original Text
Morphology
- ומעץ: CONJ+PREP+NOUN,m,sg,abs
- הדעת: NOUN,f,sg,def
- טוב: ADJ,m,sg,abs
- ורע: CONJ+ADJ,m,sg,abs
- לא: PART,neg
- תאכל: VERB,qal,impf,2,m,sg
- ממנו: PREP+PRON,3,m,sg
- כי: CONJ
- ביום: PREP+NOUN,m,sg,abs
- אכלך: VERB,qal,impf,2,m,sg
- ממנו: PREP+PRON,3,m,sg
- מות: NOUN,m,sg,abs
- תמות: VERB,qal,impf,2,m,sg
Parallels
- Genesis 3:3 (quotation): Eve repeats the prohibition almost verbatim ('we may not eat of it, nor touch it') and cites the same consequence, reflecting direct quotation/paraphrase of Gen 2:17 in the narrative.
- Genesis 3:22-24 (thematic): After the fruit is eaten humanity is said to be 'like God, knowing good and evil' and is expelled from Eden—this develops the Gen 2:17 link between eating the tree and altered status plus exile/death consequences.
- Romans 5:12 (thematic): Paul links the entrance of sin with the entrance of death into the world ('death spread to all men because all sinned'), echoing Gen 2:17's connection between disobedience (eating) and mortality.
- Ezekiel 18:20 (verbal): The declaration 'the soul who sins shall die' parallels the formulaic causation in Gen 2:17 ('in the day you eat of it, you shall surely die'), echoing divine consequence language.
- Deuteronomy 30:15-20 (structural): Presents the covenantal choice between life and death and obedience and disobedience ('choose life... that you may live'), thematically framing the same moral/choice dynamic announced in Gen 2:17.
Alternative generated candidates
- But from the tree of the knowledge of good and evil you shall not eat from it, for on the day that you eat from it you shall surely die.
- but from the tree of the knowledge of good and evil you shall not eat, for in the day that you eat from it you shall surely die.
Gen.2.18 - Details
Original Text
Morphology
- ויאמר: VERB,qal,wayyiqtol,3,m,sg
- יהוה: NOUN,m,sg,abs
- אלהים: NOUN,m,pl,abs
- לא: PART,neg
- טוב: ADJ,m,sg,abs
- היות: VERB,qal,inf
- האדם: NOUN,m,sg,def
- לבדו: PREP+NOUN,m,sg,abs,3,m,sg
- אעשה: VERB,qal,impf,1,_,sg
- לו: PREP+PRON,3,m,sg
- עזר: NOUN,m,sg,abs
- כנגדו: PREP+NOUN,m,sg,abs,3,m,sg
Parallels
- Genesis 1:27 (structural): Affirms the creation of male and female in God's image — provides the broader creation framework for the need for human companionship expressed in 2:18.
- Genesis 2:20-24 (structural): Immediate literary context: the naming of the animals, the formation of the woman from Adam, and the institution of 'one flesh' marriage as the narrative fulfillment of 2:18.
- Matthew 19:4-6 (quotation): Jesus cites the Genesis creation account (male and female; 'one flesh') to ground teachings about marriage, directly echoing the purpose behind making a 'helper'.
- Ecclesiastes 4:9-12 (thematic): Speaks of the practical and mutual benefits of companionship ('two are better than one'), paralleling Genesis 2:18's concern that it is not good for man to be alone.
- Psalm 121:1-2 (verbal): Uses the Hebrew root for 'help' (עזר) to describe divine aid ('my help comes from the Lord'), highlighting the semantic range of 'helper' and inviting contrast between human companion and divine Helper.
Alternative generated candidates
- Then the LORD God said, It is not good for the human to be alone; I will make for him a helper corresponding to him.
- And the LORD God said, It is not good that the human should be alone; I will make for him a helper as his counterpart.
Gen.2.19 - Details
Original Text
Morphology
- ויצר: VERB,qal,wayyiqtol,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- אלהים: NOUN,m,pl,abs
- מן: PREP
- האדמה: NOUN,f,sg,def
- כל: ADJ,m,sg
- חית: NOUN,f,sg,abs
- השדה: NOUN,m,sg,def
- ואת: CONJ+PRT
- כל: ADJ,m,sg
- עוף: NOUN,m,sg,abs
- השמים: NOUN,m,pl,def
- ויבא: VERB,hif,wayyiqtol,3,m,sg
- אל: PREP
- האדם: NOUN,m,sg,def
- לראות: INF,qal
- מה: PRON,interrog
- יקרא: VERB,qal,impf,3,m,sg
- לו: PRON,3,m,sg
- וכל: CONJ+NOUN,m,sg,abs
- אשר: PRON,rel
- יקרא: VERB,qal,impf,3,m,sg
- לו: PRON,3,m,sg
- האדם: NOUN,m,sg,def
- נפש: NOUN,f,sg,abs
- חיה: ADJ,f,sg,abs
- הוא: PRON,3,m,sg
- שמו: NOUN,m,sg,abs+PRON,3,m,sg
Parallels
- Genesis 1:24-25 (verbal): Both passages describe God bringing forth or creating the 'nephesh chayyâ' (living creatures). Genesis 1 uses the earth bringing forth living creatures; Gen 2:19 similarly has God forming animals from the ground, echoing language and category.
- Genesis 1:26-28 (thematic): Establishes humanity's rule over animals ('subdue' and 'have dominion'), which underlies the act in Gen 2:19–20 where Adam names the animals as representative headship and stewardship over creation.
- Genesis 2:7 (verbal): Both verses use the verb yatsar and the motif of formation 'min ha‑adamah' (from the ground/dust) — Gen 2:7 describes God forming man from the dust, Gen 2:19 describes forming the beasts from the ground, linking the two acts of creation by the same verb and material.
- Genesis 2:20 (structural): Immediate literary continuation: Gen 2:19 introduces the action of bringing the animals to Adam to see what he would name them; Gen 2:20 completes the scene by reporting Adam's naming and the resulting absence of a suitable helper, so the two verses form a single structural unit.
- Psalm 8:6-8 (thematic): Psalm 8 reflects on human dominion over 'sheep and oxen' and 'the beasts of the field' and places them under human authority — a theological reflection on the same reality enacted in Gen 2:19 when Adam is given authority expressed through naming the animals.
Alternative generated candidates
- And the LORD God formed from the ground every wild animal of the field and every bird of the heavens, and brought them to the human to see what he would call them; and whatever the human called a living creature, that was its name.
- And the LORD God formed from the ground every animal of the field and every bird of the heavens and brought them to the human to see what he would call them; and whatever the human called each living being, that was its name.
Gen.2.20 - Details
Original Text
Morphology
- ויקרא: VERB,qal,wayyiqtol,3,m,sg
- האדם: NOUN,m,sg,def
- שמות: NOUN,m,pl,abs
- לכל: PREP
- הבהמה: NOUN,f,sg,def
- ולעוף: NOUN,m,sg,abs
- השמים: NOUN,m,pl,def
- ולכל: CONJ+PREP+NOUN,m,sg,abs
- חית: NOUN,f,sg,abs
- השדה: NOUN,m,sg,def
- ולאדם: NOUN,m,sg,abs
- לא: PART
- מצא: VERB,qal,perf,3,m,sg
- עזר: NOUN,m,sg,abs
- כנגדו: PREP+PRON,3,m,sg
Parallels
- Gen.2.18 (verbal): Immediate antecedent: God’s declaration to make “a helper fit for him” is directly echoed when the narrative reports that no helper was found for Adam.
- Gen.3.20 (verbal): Parallel in practice of naming: after the creation of the woman Adam names her (Eve), echoing his earlier role of naming the animals in 2:20.
- Gen.1.26-28 (thematic): Shared theme of humanity’s role over creatures — dominion/authority over animals provides background for Adam’s naming of the beasts.
- Ps.8:6-8 (thematic): Echoes the same categories (sheep/oxen/beasts of the field, birds, fish) and the idea of human rule over animals, reinforcing the significance of Adam’s naming activity.
Alternative generated candidates
- And the human gave names to all the cattle and to the birds of the heavens and to every wild animal of the field; but for the human no helper corresponding to him was found.
- And the human gave names to all the livestock and to the birds of the heavens and to every animal of the field, but for the human no helper was found as his counterpart.
Gen.2.21 - Details
Original Text
Morphology
- ויפל: VERB,qal,imprf,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- אלהים: NOUN,m,pl,abs
- תרדמה: NOUN,f,sg,abs
- על: PREP
- האדם: NOUN,m,sg,def
- ויישן: VERB,qal,imprf,3,m,sg
- ויקח: VERB,qal,imprf,3,m,sg
- אחת: NUM,f,sg,abs
- מצלעתיו: PREP+NOUN,f,pl,cons+3,m
- ויסגר: VERB,qal,imprf,3,m,sg
- בשר: NOUN,m,sg,abs
- תחתנה: PREP+PRON,3,f,sg
Parallels
- Gen.2.22 (structural): Immediate narrative continuation: God fashions the rib into a woman and presents her to the man, completing the creation episode begun in 2:21.
- Gen.15.12 (verbal): Uses the same Hebrew term for a divinely‑sent 'deep sleep' (tardemah); both passages depict a God‑caused sleep that precedes a pivotal divine action.
- 1 Corinthians 11:8-9 (allusion): Paul explicitly appeals to the Genesis account—'woman was made from man'—to ground arguments about origin and relational order, recalling the rib‑creation motif.
- 1 Timothy 2:13 (allusion): Paul's appeal ('Adam was formed first, then Eve') echoes the Genesis creation sequence and is used to support ecclesial instructions tied to Adam and Eve's order of formation.
- Ezekiel 37:6 (thematic): The vision of bones receiving sinews and flesh thematically parallels the motif of bone/rib becoming living flesh—both depict divine action transforming bone into animate human form.
Alternative generated candidates
- So the LORD God caused a deep sleep to fall upon the human, and he slept; and he took one of his ribs and closed up the flesh in its place.
- And the LORD God caused a deep sleep to fall upon the man, and he slept; and he took one of his ribs and closed up the flesh in its place.
Gen.2.22 - Details
Original Text
Morphology
- ויבן: VERB,qal,perf,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- אלהים: NOUN,m,pl,abs
- את: PRT
- הצלע: NOUN,f,sg,def
- אשר: PRON,rel
- לקח: VERB,qal,perf,3,m,sg
- מן: PREP
- האדם: NOUN,m,sg,def
- לאשה: PREP+NOUN,f,sg,abs
- ויבאה: VERB,qal,perf,3,f,sg
- אל: PREP
- האדם: NOUN,m,sg,def
Parallels
- Gen.2.21-23 (structural): Immediate narrative context: God causes Adam to sleep, takes a rib, fashions the woman and brings her to the man (verse 22 is part of this sequence).
- Gen.2.18 (thematic): Sets up the reason for the woman's creation: 'not good for the man to be alone' and God will make a 'helper suitable' for him.
- Gen.1.27 (thematic): The broader creation account affirms that God created humanity male and female, providing a theological parallel to the specific formation of the woman in 2:22.
- 1 Cor.11.8-9 (verbal): Paul appeals to Genesis language—'man did not come from woman, but woman from man'—directly echoing the origin motif found in 2:22.
- Eph.5.31 (quotation): New Testament appropriation of the Genesis marriage principle ('they shall become one flesh') that rests on the creation of woman and man narrated in Genesis 2.
Alternative generated candidates
- And the LORD God built the rib that he had taken from the human into a woman, and brought her to the human.
- And the LORD God built the rib that he had taken from the man into a woman, and he brought her to the man.
Gen.2.23 - Details
Original Text
Morphology
- ויאמר: VERB,qal,wayyiqtol,3,m,sg
- האדם: NOUN,m,sg,def
- זאת: PRON,dem,f,sg
- הפעם: NOUN,f,sg,def
- עצם: NOUN,f,sg,abs
- מעצמי: PREP+NOUN,f,sg,cs,1,sg
- ובשר: CONJ+NOUN,m,sg,abs
- מבשרי: PREP+NOUN,m,sg,cs,1,sg
- לזאת: PREP+PRON,dem,f,sg
- יקרא: VERB,qal,yiqtol,3,m,sg
- אשה: NOUN,f,sg,abs
- כי: CONJ
- מאיש: PREP+NOUN,m,sg,abs
- לקחה: VERB,niphal,perf,3,f,sg
- זאת: PRON,dem,f,sg
Parallels
- Genesis 2:24 (structural): Immediate structural continuation of the creation-mandate for marriage—leaves, cleaves, and becomes one flesh, building on the unity expressed in 2:23.
- Genesis 3:20 (allusion): Adam names his wife 'Eve' (mother of all living), continuing the creation narrative and the relational role introduced in 2:23.
- Genesis 29:14 (verbal): Laban's declaration to Jacob, 'surely you are my bone and my flesh,' echoes the idiom of kinship and close bond found in 2:23.
- 2 Samuel 5:1 (verbal): The tribes say to David, 'We are your bone and your flesh,' using the same formula to express kinship and unity as in 2:23.
- Ephesians 5:31 (quotation): Paul cites Genesis 2:24 (leave, cleave, one flesh) to interpret the marital relationship, directly drawing on the marital theology grounded in 2:23–24.
Alternative generated candidates
- And the human said, This time, this one is bone of my bones and flesh of my flesh; this one shall be called Woman, for from man this one was taken.
- Then the man said, This time, bone of my bones and flesh of my flesh; this one shall be called Woman, for from man this one was taken.
Gen.2.24 - Details
Original Text
Morphology
- על: PREP
- כן: ADV
- יעזב: VERB,qal,impf,3,m,sg
- איש: NOUN,m,sg,abs
- את: PRT
- אביו: NOUN,m,sg,abs+3ms
- ואת: CONJ+PRT
- אמו: NOUN,f,sg,abs+3ms
- ודבק: VERB,qal,impf,3,m,sg
- באשתו: PREP+NOUN,f,sg,abs+3ms
- והיו: VERB,qal,perf,3,pl
- לבשר: PREP+NOUN,m,sg,abs
- אחד: NUM,card,sg,m
Parallels
- Matthew 19:5 (quotation): Jesus cites Genesis 2:24 verbatim to teach about the originary pattern of marriage and to argue for its permanence (used in a debate about divorce).
- Mark 10:7-8 (quotation): Mark preserves the same citation of Genesis 2:24 in Jesus' teaching on marriage and divorce, emphasizing leaving, cleaving, and becoming one flesh.
- Ephesians 5:31 (quotation): Paul explicitly quotes Genesis 2:24 and applies it theologically to the Christ–church relationship, making the 'one flesh' union a model for marital and covenantal union.
- 1 Corinthians 6:16 (verbal): Paul uses the language of becoming 'one flesh' to argue that sexual union creates a bodily unity, thus grounding his prohibition of sexual immorality in the Genesis concept.
- Hebrews 13:4 (thematic): Affirms the honor and exclusivity of marriage and sexual fidelity, reflecting the Genesis principle that marital union is unique and to be preserved.
Alternative generated candidates
- Therefore a man shall leave his father and his mother and hold fast to his wife, and they shall become one flesh.
- Therefore a man leaves his father and his mother and clings to his wife, and they become one flesh.
Gen.2.25 - Details
Original Text
Morphology
- ויהיו: VERB,qal,wayyiqtol,3,m,pl
- שניהם: PRON,3,m,du
- ערומים: ADJ,m,pl,abs
- האדם: NOUN,m,sg,def
- ואשתו: NOUN,f,sg,poss3,m
- ולא: CONJ
- יתבששו: VERB,hitpael,imperfect,3,m,pl
Parallels
- Genesis 3:7 (verbal): Immediately after the Fall they 'knew that they were naked' and sewed fig leaves—a direct verbal and thematic contrast to the unashamed nakedness of 2:25.
- Genesis 3:10 (thematic): Adam says he was 'afraid because I was naked,' showing the emergence of shame and fear absent in the original state of Genesis 2:25.
- Revelation 3:17-18 (allusion): The Laodicean church is rebuked for being 'naked' and told to buy white garments—uses nakedness imagery to signify shame/exposure and the need for covering, echoing Edenic motifs.
- Ezekiel 16:7-8 (thematic): God 'clothed' and 'covered' the infant Jerusalem when vulnerable; contrasts divine covering/protection with nakedness as exposure and shame introduced after Eden.
Alternative generated candidates
- And the two of them were naked, the man and his wife, and they were not ashamed.
- And the two of them were naked, the man and his wife, and they were not ashamed.
These are the generations of the heavens and the earth when they were created, in the day that the LORD God made the earth and the heavens. Now no shrub of the field had yet been on the earth, and no plant of the field had yet sprung up—for the LORD God had not caused it to rain upon the earth, and there was no man to till the ground. But a stream was going up from the earth and was watering the whole surface of the ground. And the LORD God formed the man from the dust of the ground and breathed into his nostrils the breath of life, and the man became a living being. And the LORD God planted a garden in Eden, in the east, and there he put the man whom he had formed. And the LORD God caused to grow from the ground every tree pleasant to the sight and good for food, and the tree of life in the midst of the garden, and the tree of the knowledge of good and evil. And a river went out from Eden to water the garden, and from there it divided and became four headwaters.
The name of the first is Pishon; it surrounds the whole land of Havilah, where there is gold,
and the gold of that land is good; bdellium and onyx stone are there. And the name of the second river is Gihon; it surrounds the whole land of Cush. And the name of the third river is the Tigris; it flows east of Assyria. And the fourth river is the Euphrates. And the LORD God took the man and put him in the garden of Eden to work it and to keep it. And the LORD God commanded the man, saying, From every tree of the garden you may surely eat,
but from the tree of the knowledge of good and evil you shall not eat, for in the day that you eat from it you shall surely die.
Then the LORD God said, It is not good for the man to be alone; I will make for him a helper as his counterpart. And out of the ground the LORD God formed every beast of the field and every bird of the heavens and brought them to the man to see what he would call them; and whatever the man called every living creature, that was its name. And the man gave names to all the livestock and to the birds of the heavens and to every beast of the field; but for the man no helper was found as his counterpart. And the LORD God caused a deep sleep to fall upon the man, and he slept; and he took one of his ribs and closed up the flesh in its place. And the LORD God built the rib that he had taken from the man into a woman and brought her to the man.
Then the man said, This time, bone of my bones and flesh of my flesh; she shall be called Woman, for from man this one was taken.
Therefore a man shall leave his father and his mother and hold fast to his wife, and they shall become one flesh. And the two of them were naked, the man and his wife, and they were not ashamed.