¹ tn Heb “And the two of them were naked, the man and his wife.”

sn Naked. The motif of nakedness is introduced here and plays an important role in the next chapter. In the Bible nakedness conveys different things. In this context it signifies either innocence or integrity, depending on how those terms are defined. There is no fear of exploitation, no sense of vulnerability. But after the entrance of sin into the race, nakedness takes on a negative sense. It is then usually connected with the sense of vulnerability, shame, exploitation, and exposure (such as the idea of “uncovering nakedness” either in sexual exploitation or in captivity in war).

² tn The imperfect verb form here has a customary nuance, indicating a continuing condition in past time. The meaning of the Hebrew term בּוֹשׁ (bosh) is “to be ashamed, to put to shame,” but its meaning is stronger than “to be embarrassed.” The word conveys the fear of exploitation or evil – enemies are put to shame through military victory. It indicates the feeling of shame that approximates a fear of evil.

³ tn The Hebrew verb קָרָא (qara’, “to call”) followed by the preposition אֶל־ or לְ (’el- or lÿ, “to, unto”) often carries the connotation of “summon.”

⁴ sn Where are you? The question is probably rhetorical (a figure of speech called erotesis) rather than literal, because it was spoken to the man, who answers it with an explanation of why he was hiding rather than a location. The question has more the force of “Why are you hiding?”

⁵ tn Or “Adam”; however, the Hebrew term has the definite article here.

⁶ sn The name Eve means “Living one” or “Life-giver” in Hebrew.

⁷ 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.

⁸ 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.

⁹ sn The epithet a man of the soil indicates that Noah was a farmer.

¹⁰ tn Or “Noah, a man of the soil, was the first to plant a vineyard”; Heb “and Noah, a man of the ground, began and he planted a vineyard.”

¹¹ tn Heb “great.” In this context the statement refers primarily to Isaac’s material wealth, although reputation and influence are included.

¹² tn Heb “and he went, going and becoming great.” The construction stresses that his growth in possessions and power continued steadily.

¹³ sn Reflecting Jacob’s perspective at the beginning of the encounter, the narrator calls the opponent simply “a man.” Not until later in the struggle does Jacob realize his true identity.

¹⁴ sn The verb translated “wrestled” (וַיֵּאָבֵק, vayye’aveq) sounds in Hebrew like the names “Jacob” (יַעֲקֹב, ya’aqov) and “Jabbok” (יַבֹּק, yabboq). In this way the narrator links the setting, the main action, and the main participant together in the mind of the reader or hearer.

¹⁵ tn Heb “until the rising of the dawn.”

¹⁶ tn Heb “and he said to him.” The referent of the pronoun “he” (the man who wrestled with Jacob) has been specified in the translation for clarity.

¹⁷ sn What is your name? The question is rhetorical, since the Lord obviously knew Jacob’s identity. But since the Lord is going to change Jacob’s name, this question is designed to bring focus Jacob’s attention on all that his name had come to signify.

¹⁸ tn Heb “went down from.”

¹⁹ tn Heb “and he turned aside unto.”

²⁰ tn Heb “a man, an Adullamite.”

²¹ tn Heb “arise, return,” meaning “get up and go back,” or “go back immediately.”

²² sn The man refers to the Egyptian official, whom the reader or hearer of the narrative knows is Joseph. In this context both the sons and Jacob refer to him simply as “the man” (see vv. 3-7).

²³ tn Heb “the man.” This has been replaced in the translation by the pronoun “he” for stylistic reasons.

²⁴ sn This verse is a summary statement. The next verses delineate intermediate steps (see v. 24) in the process.

²⁵ tn Heb “and he”; the referent (the man who was in charge of Joseph’s household) has been specified in the translation for clarity.

²⁶ tn Heb “and they hurried and they lowered.” Their speed in doing this shows their presumption of innocence.