Eve

VIEW:54 DATA:01-04-2020
living; enlivening
Hitchcock's Bible Names Dictionary


EVE (Heb. Chawwâh; the name probably denotes ‘life’: other proposed explanations are ‘life-giving,’ ‘living,’ ‘kinship,’ and some would connect it with an Arah. word for ‘serpent’).—1. Eve is little more, in Genesis, than a personification of human life which is perpetuated by woman. See Adam. 2. In the NT Eve is mentioned in 2Co_11:3, 1Ti_2:13-15. The former is a reference to her deception by the serpent. The latter teaches that since ‘Adam was first formed, then Eve,’ women must live in quiet subordination to their husbands. And a second reason seems to be added, i.e. that Adam was ‘not deceived,’ in the fundamental manner that Eve was, for ‘the woman being completely deceived has come into [a state of] transgression.’ Here St. Paul distinctly takes Eve to be a personification of all women. The personification continues in 1Ti_2:15, which is obscure, and must be studied in the commentaries.
A. H. M‘Neile.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909


("life".) (See ADAM.) Man's "help meet," i.e. a helper suited to and matching him. Formed from "one of Adam's ribs," taken by God from Adam in a deep sleep; type of the church formed from the opened side of her Heavenly Bridegroom (from whence flowed blood and water) in the death sleep, so as by faith in His atoning blood, and by the cleansing water of His Holy Spirit, to be "bone of His bone, and flesh of His flesh" (Eph_5:25-32; 1Jn_5:6). SEe Gen_2:21-22, "the rib built (the usual Hebrew word for founding a family: Gen_16:2; Gen_30:3 margin) He up into a woman"; not as Speaker's Commentary, "the side He built up," etc. For God "took one of then," therefore "side" (tseelah), "sides," must be used for rib, ribs. So the ancient versions. "Woman was not made out of his head to top him, not out of his feet to be trampled upon by him, but out of his side to be equal with him, under his arm to be protected, and near his heart to be beloved.
He was first formed, then Eve (1Ti_2:13), of the man and for the man (1Co_11:7-9); teaching the subjection and reverence which wives owe their husbands. Yet Eve's being made after Adam, and out of him, makes her 'the glory of the man.' If man is the head, she is the crown; a crown to her husband, the crown of the visible creation" (Henry). Her finer susceptibilities and more delicate organization are implied by her being formed, not out of dust as Adam, but of flesh already formed. The oneness of flesh is the foundation of the inseparable marriage union of one man with one woman (Mal_2:15; Mat_19:5). She was made from Adam's rib, to mark her oneness with him. Their unity is at once corporeal and spiritual of the profoundest kind, of heart as well as of body.
"This is now (Hebrew this time, as contrasted with the creatures heretofore formed besides Adam) bone of my bones," he exclaims in joyful surprise; and, with the intuitive knowledge wherewith he had named the other creatures according to the? natures, he names her "woman" ('ishah) as being taken out of "man" ('ish). She was the complement of man, of one nature, and in free and willing dependence on him. Thus, marriage is the holy appointment of God, based on the relations by creation between man and woman. Celibacy is not a higher, holier state (Heb_13:4). Eve's greater weakness and susceptibility to temptation appears in Genesis 3 and 2Co_11:3.
Her first error was in harboring mentally for a moment the possibility insinuated by the serpent, of God not having her truest interests at heart ("hath God said, Ye shall not eat of every tree?"), and of the "other" professing friend being more concerned for her good than God. In her reply to Satan she attenuates God's gracious permission ("of every tree of the garden thou mayest FREELY eat"; "we may eat of every tree"), she exaggerates the one simple prohibition ("thou shalt not eat of it," and "thou shalt surely (she leaves out the "surely") die "; "ye shall not eat of it, neither shall ye touch it, lest ye die"), and omits the certainty of the penalty. Unbelief toward God, credulity towards Satan. Easily deceived, she easily deceives.
Last in being, first in sin. Satan began with "the weaker vessel." She yielded to his deceits; Adam yielded to conjugal love. So, the woman is sentenced next after Satan, and Adam is sentenced last. In Rom_5:12 Adam is made the transgressor; but there Eve is included, he representing the sinning race as its head. "She shall be saved (though) with childbearing," i.e. though suffering her part of the primal curse in childbearing; just as man shall be saved though having to bear his part, the sweat of the brow.
Yea, the very curse will be a condition favorable to her salvation, by her faithfully ("if they ... the women ... shall continue in faith and charity") performing her part, childbearing and home duties, her sphere, as man's is public teaching and public duties (1Ti_3:11-15). (See ABEL; CAIN; SETH.) Her name Chawah, "life", implies both her being mother of all living and her being mother of the promised "Seed of the woman" who should give LIFE to the human race now subjected to death. Adam as a believer fitly gives her this name directly after God's promise of life through "the Seed of the woman." Otherwise her name ought to have implied death, which she had caused, not life.
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.


Eve. (life). The name given in Scripture to the first woman. The account of Eve's creation is found at Gen_2:21-22. Perhaps, that which we are chiefly intended to learn from the narrative is the foundation upon which the union between man and wife is built, namely, identity of nature and oneness of origin. Through the subtlety of the serpent, Eve was beguiled into a violation of the one commandment which had been imposed upon her and Adam. The Scripture account of Eve closes with the birth of Seth.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863


the first woman. She was called חוה , Gen_3:20, a word that signifies life, because she was to be the mother of all that live. Our translators, therefore, might have called her Life, as the Septuagint, who render the Hebrew word by Ζωη. Soon after the expulsion of the first pair from paradise, Eve conceived and bare a son; and imagining, as is probable, that she had given birth to the promised seed, she called his name Cain, which signifies possession, saying, “I have gotten a man from the Lord.” She afterward had Abel, and some daughters, and then Seth. The Scriptures name only these three sons of Adam and Eve, but sufficiently inform us, Gen_5:4, that they had many more, saying, that “Adam lived, after he had begotten Seth, eight hundred years, and begat sons and daughters.” See ADAM.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.


Originally the name ‘Eve’ was related to the word for ‘life’, and this was why Adam gave the name to his wife. She was ‘the mother of all living’ (Gen_3:20). God gave her to Adam as one equal with him in nature but opposite to him in sex, to be his companion and counterpart (Gen_1:27; Gen_2:18-25). However, she too readily listened to the temptations of Satan and is blamed for leading Adam into sin (Gen_3:1-7; 2Co_11:3; 1Ti_2:13-15; see ADAM).
Bridgeway Bible Dictionary by Don Fleming
PRINTER 1990.


Eve (living), the name of the first woman. Her history is contained in that of Adam which see.
The Popular Cyclopedia of Biblical Literature
by John Kitto.


Gen_3:20 (c) A type of the church as Adam is a type of CHRIST. As she was made out of a part of Adam, so the church is a part of the Lord JESUS. The church is called His Bride as Eve was Adam's bride.
Wilson's Dictionary of Bible Types
press 1957.


Eve
(Hebrews Chavvah', חִוָּה, life or living, so called as the progenitor of all the human family; Sept. accordingly translates Ζωή in Gen_3:20, elsewhere Εὔα, N. Test. Ε῏υα, Josephus Εὐέα, Ant. 1:1, 2, 4), the name given by Adam to the first woman, his wife (Gen_3:20; Gen_4:1). B.C. 4172. The account of her creation is found at Gen_2:21-22. It is supposed that she was created on the sixth day, after Adam had' reviewed the animals. Upon the failure of a companion suitable for Adam among the creatures which were brought to him to be named, the Lord God caused a deep sleep to fall upon him, and took one of his ribs (according to the Targum of Jonathan, the thirteenth from the right side!), which he fashioned into a woman, and brought her to the man (comp. Plato, Sympos. pages 189, 191). The Almighty, by declaring that "it was not good for man to be alone," and by providing for him a suitable companion, gave the divine sanction to marriage and to monogamy. "This companion was taken from his side," remarks an old commentator, " to signify that he was to be dear unto him as his own flesh. Not from his head, lest she should rule over him; nor from his feet, lest he should tyrannize over her; but from his side, to denote that species of equality which is to subsist in the marriage state" (Matthew Henry, Comment. in loc.). Perhaps that which is chiefly adumbrated by it is the foundation upon which the union between man and wife is built, viz. identity of nature and oneness of origin. Through the subtlety of the serpent (q.v.), Eve was beguiled into a violation of the one commandment which had been imposed upon her and Adam. She took of the fruit of the forbidden tree and gave it her husband (comp. 2Co_11:3; 1Ti_2:13). SEE ADAM. The apostle seems to intimate (1Ti_2:14-15) that she was less aware than her husband of the character of her sin; and that the pangs of maternity were to be in some sort an expiation of her offense. The different aspects under which Eve regarded her mission as a mother are seen in the names of her sons. At the birth of the first she said "I have gotten a man from the Lord," or, as some have rashly rendered it, “I have gotten a man; even the Lord," mistaking him for the Redeemer. When the second was born, finding her hopes frustrated, she named him Abel, or vanity. When his brother had slain him, and she again bare a son, she called his name Seth, and the joy of a mother seemed to outweigh the sense of the vanity of life: "For God," said she, "hath appointed ME another seed instead of Abel, for Cain slew him." SEE ABEL.
The Eastern people have paid honors to Adam and Eve as to saints, and have some curious traditions concerning them (see D'Herbelot, Bibliothieque Orientale, s.v. Havah; Fabricius, Pseudepigr. V. Test. 1:103 sq.). There is a remarkable tradition preserved among the Rabbis that Eve was not the first wife of Adam, but that previous to her creation one had been created in the same way, which, they sagaciously observe, accounts for the number of a man's ribs being equal on each side. Lilith, or Lilis, for this was the name of Adam's first consort, fell from her state of innocence without tempting, or, at all events, without successfully tempting her husband. She was immediately ranked among the fallen angels, and has ever since, according to the same tradition, exercised an inveterate hatred against all women and children. Up to a very late period she was held in great dread lest she should destroy male children previous to circumcision, after which her power over them ceased. When that rite was solemnized, those who were present were in the habit of pronouncing, with a loud voice, the names of Adam and Eve, and a command to Lilith to depart (see Eisenmenger, Entdecktes Judenthum, 2:421). She has been compared with the Pandora of classic fable (Bauer, Mythol. 1:96 sq.; Buttmann, Mythologus, 1:48 sq.; Hasse, Entdeckung. 1:232).
See Olnmsted, Our First Mother (N.Y. 1852); Reineccius, De Adamo androgyno (Weissenf. 1725); Thilo, Filius matris viventium in virum Jehovam (Erlangen, 1748); Kocher, Comment. philol. ad Gen_2:18-20 (Jen. 1779); Schulthess, Exeget. theolog. Forschungen, 1:421 sq.; Bastard, Doctrine of Geneva, 2:61; Hughes, Female Characters, page 1.

CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.





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